A29440	----	A brief dialogve between Zelotopit one of the daughters of a zealous Round-head, and Superstition a holy fryer newly come out of France shewing the zeal of good motions of the one and the idolatry of the other : as also the passages of their holy ones when that they be in their conventicles each one condoling with his holy sister / composed by Owen Dogerell. Dogerell, Owen. This text is an enriched version of the TCP digital transcription A29440 of text R16421 in the English Short Title Catalog (Wing B4575). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29440 Wing B4575 ESTC R16421 12599063 ocm 12599063 64109 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29440) Transcribed from: (Early English Books Online ; image set 64109) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E140, no 5) A brief dialogve between Zelotopit one of the daughters of a zealous Round-head, and Superstition a holy fryer newly come out of France shewing the zeal of good motions of the one and the idolatry of the other : as also the passages of their holy ones when that they be in their conventicles each one condoling with his holy sister / composed by Owen Dogerell. Dogerell, Owen. [8] p. [s.n., London : 1642] Year of publication from Thomason Coll. Reproduction of original in Thomason Collection, British Library. eng Roundheads. Great Britain -- Religion -- 17th century. A29440 R16421 (Wing B4575). civilwar no A brief dialogue between Zelotopit one of the daughters of a zealous round-head, and Superstition a holy fryer, newly come out of France. Sh Dogerell, Owen 1642 1879 6 0 0 0 0 0 32 C The rate of 32 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-10 TCP Assigned for keying and markup 2006-10 Aptara Keyed and coded from ProQuest page images 2006-11 Jonathan Blaney Sampled and proofread 2006-11 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A BRIEF DIALOGVE BETWEEN ZELOTOPIT ONE OF THE DAUGHTERS OF A ZEAlous Round-head , and Superstition a Holy Fryer , newly come out of France . SHEWING , The Zeal of good Motions of the one , and the Idolatry of the other . AS ALSO , The Passages of their Holy ones , when that they be in their Conventicles , each one condoling with his Holy Sister . Composed by Owen Dogerell . London Printed for John Biard . A BRIEF Dialogue between Zelotopit one of the Daughters of a zealous Round-head , and Superstition a holy Fryer . Superstition . HOw now M. Caco-zeal , what is the reason you came no sooner , seeing I sent for you . Zeal . In truth Sir , I was so busied in pulling down Cheap-side Crosse , and preparing my Journey for Amsterstam , I could make no more haste . Super . What for Amsterdam , I think now the Spirit bloweth where it listeth ? what Newes I pray you in England , you must need go that pilgrimage : hath your Zeal bin so fervent that ye have set England on fire , and in a mutiny , that now it is grown to hote for you . Zeal . I must confesse , that our Zeal was hote , so that we set them all in an uprore : but to tell you in a truly the shepheard is smitten , and the flock is scattered , our old Prophet Samuell How is dead ; but I thank my God that many more are risen , but must not be allowed to pray ex tempore , no not to pray at all without a set Form and Order ( Order say I ) I cry the Lord hearty mercy for presenting that word , it is a slip in me , the Lord will not suffer his best servants to fall , we use no order but in making the spirit work in Order . Super . After what Order . Zeal . Not after the Order of the wicked , somewhat more precise in our actions , not communicating with Publicans and Sinners , neither distrubuting to the poor nor any other . But cleaving close unto a holy brother neither visiting the sick ; for it is quite contrary to our Discipline and Form of teaching , we have scarce so much time as to get our dinners at home , nay our breakfasts , we are so early : for I must tell you the spirit moveth even at midnight , if so be I had had but a brother the last night ▪ I could have expounded to him in sincerity , for then the spirit gave me utterance . Sup. Are you a maid o● no ? Zeal . I am Sir , graced with three Olive Branches , these three Children . Super . A maid with child : It is beyond all humane reason , and the shallownesse of my brain is not able to conceive it . J am sure , J never found such a thing in all my 30. years study , neither have J met with any or the like miracle in all the whole Cloister , formerly J have bin idle , but now will sit more close , and will search in the quintisence of a Nun , if that it be to be found there . Zeal . No myracle with us holy ones , for J tell you Sir , it is more common with us , then the saying of our Pater noster , Sup. It is a myracle with us , we perhaps have as many with young as you have , but none after that are maids . Zeal . But J must tell you the spirit is upon us , and very quick in operation , especially when on my Beds Green , for he with his wholesome destructions instructeth me in the night ▪ that before morning I begin to propogate and conceive , my self to bring forth the Seed of the Faithfull . Sup. Me think you look like a vestall , or a doded sheep , what is become of your hair , hath your holy Brethren new shorn you , and now turn you to graize , and to seek for a new plantation , or was the spirit so fervent , that it hath put you into a swet , so as you have lost it all . Zeal . No . Sir , the Nazerens were known by their long hair , and so are we by our Round-heads , and the Armies display an Ensign in Battle , that the common souldiers may know their Captains and Leaders : so do we in displaying , & setting forth our lave ears we are knowu to be enemies to God , and the world , but not to the flesh and the Divell . Super . Then you will confesse your selves Friends with the Divell . Zeal . Yea sir , because the Divell is new turn'd Round-head , and we must follow our Leader , hee is a devourer : for when we feast the Hob-goblins , our Elders eat poor widows out of their habitations ( as it is said they devour widowes Houses . Sup. What is the reason you look so pale , and intends to leave your Country . Zeal . I look pale , 't is true , for I am troubled with a Timpany in my body , and do daily labour and travell in loop to bring forth some new doctrine and opinion , and for the leaving of my Country , it ▪ is because we caunot keep our Conventicles , and receive that happy Be ediction after prayerr , without many disturbances and incombrances . Sup. What is a Conventicle , define this word , for you have past the sphear of my understanding , and as we dominicans say , you trade out of my Element . Zeal . O Superstition , J think yov are a Fryer . Super . Do you know my name ? Zeal . Not I , I professe to you . Super . For certain my name is Superstition , for so I was named in Baptisme . Zeal . Out heresie , baptized ! it is not lawfull to bee baptized , until that we be 17. and that our names be written in the book of the Faithfull . Sup. But M. Caco-zeal , they say the Church is sick of an Ague , and t is thought that if means be not made with a preservative for her health , that she will fall into a deep Consumption . Zeal . That 's the first news J heard of it , truly Sir , for my part J never look after the Church , let the Church look after her self , if J can receive a benediction post ultum nonvale , I matter not ▪ for that is the height of my ambition , and the chiefest of my devotion : & again sir , we are so much busied in studying to dismember Superstition , and to pull down the Crosses , that we have not time to visite the sick , and comfort the comfortlesse and distressed . Sup. Heaven blesse me from you , if ye begin to dismember Superstition : J will be gone , helpe some dear Saint , O holy Bonner where art thou now , save thy Servant from these too much zealous Hypocrites , who never say their Pater Noster . Zeal . Yea sir , for the great Prophet Walker an Ironmonger , that good man was putting up his petitions , and in the midst of his devotion , was sent to the Kings Bench , and was prosecuted , that it might be fulfilled which was spoken by the mouth of our holy Prophet Samuell , how in his last Tub Sermon took his ultimum vale , and leave of us all , said follow the word close , and give due benevolence to our Sisters in spirit , loving your Neighbors well , but their wives better , for ye shall be persecuted , but bee faithfull till the end , and keep this Conventicle in remembrance of me . For verily J say unto you , My dayes are short , my time is past , I take my leave of aul and last . Sup. What is a Conventicle once more I crave for as yet Mrs. Caco-zeal you have not resolved me . Zeal . It is a place compounded of confusion , Which make bad premises , but a loose conclusion . Super . Then welcome Virgin , Maid , Sister , and Mother , To Amsterdam , and to your holy Brother . My leave I take , and have no great desire With Round-heads Zeal to set my self on fire : No new Plantation I will seek to find , Nor have any brains to turn with every wind . I le keep my name indeed , and turn will never , I liv'd in Superstition , and so will ever . An excellent new Dittie . To the tune of TOM of BEDLAM . AM I mad O Noble Festus , When Zeale and godly knowledge , Hath put me in hope to deal with the Pope As well as the best in the Colledge . Still do I teach , hate a Crosse , hate a Surprice , Miters , Copes , and Rotchets , Come hear me pray , nine houres a day , And fill your heads with Crotchets . In the house of Pure Emanuel There I had my Education , Where my 〈…〉 eyes , With the light of 〈◊〉 . Still do I teach , &c. In the Holy tongue of Canaan I plac'd my onely pleasure , Where I prickt my foot , with an Hebrew root , That it bled beyond all measure , Still do I teach , &c. I unhorst the Whore of Babel , With a Lance of Inspiration , I made her to stink and spill all her drink , In the Cup of Abomination . Still do I teach , &c. I Talk much of Salvation , Although I cannot Clark it , Yet I do say grace , in every place , Though I taste but a Cheese in the Maaket . Still do I teach , ctc. Now fie on the Common-Prayer-Book , The Letanie is but a fable , I think it no scorn to have a Church in a Barn , And a Pulpit at the end of a Table . Still do I teach hate a Crosse , hate a Surplice , Miters , Copes , and Rotchets , Come hear me pray , nine times a day , And fill your heads with Crotchets . FINIS . 
A29831	----	The confession of John Browne, a Iesvite, in the gate-house twice examined by a committee from the honourable House of Commons wherein is discovered the late plots of the Pope and papacy against these kingdomes, England, Scotland, and Ireland : and the manner how he poceeds in his intents to intrude himselfe into the temporall monarchy hereof : with the copy of the Popes Breve, & the fansinesse of his Nuntio with the English ladies : and the event that may preoceed by stopping such proceedings. Browne, John, Jesuit. This text is an enriched version of the TCP digital transcription A29831 of text R10825 in the English Short Title Catalog (Wing B5118). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 12 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29831 Wing B5118 ESTC R10825 12827698 ocm 12827698 94298 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29831) Transcribed from: (Early English Books Online ; image set 94298) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E173, no 1) The confession of John Browne, a Iesvite, in the gate-house twice examined by a committee from the honourable House of Commons wherein is discovered the late plots of the Pope and papacy against these kingdomes, England, Scotland, and Ireland : and the manner how he poceeds in his intents to intrude himselfe into the temporall monarchy hereof : with the copy of the Popes Breve, & the fansinesse of his Nuntio with the English ladies : and the event that may preoceed by stopping such proceedings. Browne, John, Jesuit. [8] p. s.n.], [S.l. : 1641. Reproduction of original in Thomason Collection, British Library. eng Jesuits -- England. Catholics -- England. Great Britain -- Religion -- 17th century. A29831 R10825 (Wing B5118). civilwar no The confession of John Browne a Iesvite, in the gate-house. Twice examined by a committee from the honourable House of Commons. Wherein is d Browne, John, Jesuit 1641 1921 9 0 0 0 0 0 47 D The rate of 47 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-04 TCP Assigned for keying and markup 2002-05 Aptara Keyed and coded from ProQuest page images 2002-06 Judith Siefring Sampled and proofread 2002-06 Judith Siefring Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion THE CONFESSION OF JOHN BROVVNE A IESVITE , In the Gate-house . Twice Examined By A Committee from the Honourable HOUSE OF COMMONS . Wherein is Discovered the late Plots of the Pope and Papacy , against these Kingdomes , England , Scotland , and Ireland . And the manner how he poceeds in his Intents , to intrude himselfe into the Temporall Monarchy hereof . With the Copy of the Popes Breve , & the sansinesse of his Nuntio with the English Ladies , and the event that may proceed by stopping such proceedings . Printed by Barnard Alsop 1641. The Confession of John Brown a Jesuit in the Gate-house , twice examined by a Committee from the Honourable House of COMMONS . THIS Iohn Browne desiring to informe concerning some speciall points , for the Weale of this State , as himselfe hath observed , for above 50. yeares past , which are reduced to these Heads . 1. Concerning the Iesuits , and dammage they have done to these Kingdomes , labouring that the Oath of Allegeance might not be taken , and the wayes which they use with their Penitents , & projecting of Monopolies of their Ministers , & substitutes , and the way to roote them out of these Dominions . THat they have their Lay-brethren , which collect duly their Annuities , & rents , and play the marchants transporting cloth and other Marchandize of great value . I doe know a brother in law of Captain Reades , who continually trades in Marchandises for them , as also one Cuthbert of Lancashire , and one Grey of Barwick● , and they are protected by the Spanish Ambassadors . They have their Marchants in London : namely , one Evans , worth 5000 l. who meanes to make them his Heires , and to disinherit his own kindred . He was appointed to be Sheriffe of Middlesex this last yeare , and by their perswasions did goe out of the City , and lived retiredly , untill Michaelmas was past . More of their Agents are Doctor More , Captaine Re●d a Scottish-man , Lieutenant Col. in Ireland , under Col. Bruce , he lets their buildings in Long-acre for them , and the faire buildings in Lincolnes-Inne fields , inhabited by Sir George Gage . &c. and at his death left to the Lady Gardeners , where the Jesuits continually doe resort . They doe use with them Penitents to tell the poorer sort , that to take the Oath of Allegeance is damnable , and they tell the richer sort ; that they may doe as their Conscience will inspire them , not making Conscience to performe . Some have left by testament , others by donation , to bring up some 2 , some 3 , and paid 25 l. and 30 l. per annum , but since they are not willing to take the ●oyle , to take it yearly , b●t have entised the D●●ators to give them , some three , some foure , some 500 l. and in my knowledge , they have got in this manner for nourishing above 200 , extorting Money from this Kingdome , to the great prejudice of this State . 2. Of the Reformation of some things in the Queens Court , and of some Persons which are fit to be removed . THe Actors are Father Philips , her Confessour , and the superior of the Capuchins , and a gray Fryer , who hath intruded himselfe by degrees , to be a Clark of her Majesties Chappell : sometimes he is called by the name of Wilson , sometimes of Tomson , and a Doctor of Divinity , a furious and unquiet Spirit , by a nick-name called Cackafugo : he rules Father Philips , he rules the businesse amongst them , that concernes the State ; and for the most part , the matters of Rome , having three wives at this present all alive . There is also one Penrick resident at Rome , by his Master Mr. William Hamilton , l●te agent at Rome . There be many more , one Francis Maitland , alias quashet hath 100 crowns , per annum of her Majesties Pensioner , a firebrand intelligencer at Rome , France , Flanders , and Spaine , with Liddington , colonell Syms , Chambers , and Penricke at Paris . I should think it good to remove all these from about her Majesty , except only Father Philips , who is of a sweet disposition : though so easily perswaded by Sir Toby Matthewes , Sir Iohn Winter , Mr. Walter Mountague , who are of the Cabinet Counsell . 3. Of the manner whereby the Pope meanes to intrude himselfe into the Temporall Monarchy of this Kingdome , and the manner how he proceeds . ONe Seignior George was appointed by the Pope to informe him of all important businesse of England and Scotland : who as soone as English , Scottish , or Irish Runnagates came to Rome , he went to their lodging in the Popes behalfe , and brought them of his Holinesses bread , and wine , and other rarities , as Bolognean , Sassages , and such dainties , and shewing them all the antiquities of Rome , and feasting them at the Popes charges ( though they were Protestants ) for this purpose 2000 Families were requested of His Majesty to be sent to Rome , with a promise of their quiet abode there , and their use of liberty of conscience . To break the Ice for the Popes honours sake : then was nominated also Mr. Robert Duglas , cozen German to the Marquesse Duglas , an eminent friend to Father Philips and Seignor George a great traveller ; a great Linguist , a Courtier , whose directions were to be from Cardinall Richlieu , and from the Court of France , receives moneyes for his Journy , where he had great entertainment , and after a yeares space the viatick being dismist , they sent him with Pictures A●g●● D●●s , and many other small gifts which they brought into England of presents : under pretence of a breve from his Holinesse , The Substance of the BREVE is this . To the Clergy , Secular , and Regular , and Lay-Catholicks of the two Kingdomes of England , and Scotland , &c. HIS Holynesse being very sorry for such Jarres , and Divisions between the Secular , and the Clergy , to the great prejudice of the Catholike Church ; and for that respect having a Fatherly care of soules , in those Kingdomes of England and Scotland , he hath sent ( expressing his reverend Fatherly care ) George Pausanone of his Family to compose , and recronicle them , if he can . This man at Paris quits his Priests Robes , and drest himselfe in secular apparell : covering his shaven crown with a great Periwig , & writes to Father Philips , to be the primum mobile , and Directer of all who send to him at Paris , as to an Italian Gentleman , desirous to see these Kingdomes . That comming to London , he lodged first at the Italian Ordinary in the Strand ; but being so much resorted to by persons of great quality : he removed to Seigneor Germines House neare the Exchange , is you passe to Covent-garden . In their meetings ( at last ) it was concluded , that they should speak Honourably of the King , and Queen , & be sparing to discourse of the Oath of Allegeance . It is worthy of consideration to observe the Nuntioes carriage day and night , in courting of Ladies and Gentlewomen , in Terme-time all the Gentry of both Sexes . Such were his comportments . that it is a shame to relate them , his Conversation abroad , and Conventicles at home with Ladies , Sir Iohn Winter : her Majesties Secretary , Sir Toby Matthewes , Sir Kellum Digby , and Mr. Walter , were his Cabinet Counsell . He visited one of the best Ladies in the Land alone , and being found by her husband , and being asked why he durst be so bold , he was in feare to have bin precipitated out at the window . His manner was in the morning , sometimes two houres before day , to visit Ladies and Gentlewomen , enquiring of them , how they had slept that night . The Pope had made his eldest Nephew Francisco Protector of England , Scotland , and Ireland , and directing a particular Congregation , for the matters of these Kingdomes , and with him were joyned two other Cardinals , and a new Secretary , and other Prelates of Rome his Counsellors . He entertained Mr. Francis Mountague with great pomp , and sent him abroad in his Nephewes Coach , and so others the like . Hee made Segn●or Georgeo Patriarch of Ierusalem . No lesse was his pride puft up , when Sir William Hambleton , brother to the Earle of Abercorn , and Cozen to Marquesse Hambleton , whose carriage was like to Segnior Georgeo here : carrying ( clothed in mans apparell ) through Scotland , England , France and Italy ; his Sweet-heart Eugenius Bonny . After Segnior Georgeo was sent hither , Count Rossey , who was intended to be made Cardinall , in case he may have meanes . But it was dasht , and so will all correspondency be : no doubt hereafter by this grave Counsell of the Honourable Parliament . So that Mr. Penricke Agent there , be called back , and a certaine Knight of the Order of St. Iohn of Ierusalem , whom Count Rossey intends to send hither to keepe correspondency , be likewise dismist from hence . Which done , all the project will end in smoake : provided that M. Mountague , Sir Toby Matthewes , Sir Kellam Digby , Sir Iohn Winter be removed , and bar'd from Rome , or any of his Holinesses Territories . I heard a French-man of good worth say , that he had seene a Breve from Rome with this Inscription . TOBIAE MATHEW SACERDOTI , SOCIETATIS JESU . That is , to Toby Mathewes Priest of the Order of JESUS : wherein ( inter alia ) was Confirma Amazones illas quae strenue laborant in vita pro Christo . First , confirme those Amazonian Court-Ladies , that is , those brave Catholicks , Catamountaines of the Popish-faction , that labour lustily for the advancement of Popery . 4. That the Roman Catholicks shall be stopt from going over Sea , with their goods and all . TOuching Romish Catholiks , they ( especially those that have Lands ) should be stopt from going over Sea , in respect that selling and morgaging their Lands the money is transported to forraine parts , whereby the Kingdome is depauperated , his Majesty loseth his yearely Pay for their Recusantsie , the Shires where they remain are disabled to pay such Subsidies , as formerly in time of their residence , and finally the poore lose much by their absence . FINIS . 
A30741	----	The Geneva ballad To the tune of 48. Butler, Samuel, 1612-1680. 1674 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A30741 Wing B6291C ESTC R205888 99825376 99825376 29757 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30741) Transcribed from: (Early English Books Online ; image set 29757) Images scanned from microfilm: (Early English books, 1641-1700 ; 1756:05; 21241:87) The Geneva ballad To the tune of 48. Butler, Samuel, 1612-1680. 1 sheet ([1] p.) printed for Henry Brome, at the Gun at the west-end of St. Pauls, London : MDCLXXIV. [1674] Attributed to Samuel Butler. Verse - "Of all the factions in the town,". A variant of the edition with "printed for R. Cutler" in imprint. L (Luttrell) Copy identified as Wing (2nd ed.) G517 on UMI microfilm set "Early English books, 1641-1700", reel 2124.1. Reproduction of the original in the Henry E. Huntington Library and Art Gallery (reel 1756) and the British Library (reel 2124.1). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ballads, English -- 17th century. Great Britain -- Religion -- 17th century -- Poetry -- Early works to 1800. 2002-04 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Emma (Leeson) Huber Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion The GENEVA BALLAD . To the Tune of 48. OF all the Factions in the Town , Mov'd by French Springs or Flemish Wheels , None treads Religion upside down , Or tears Pretences out at heels , Like Splay-mouth with his brace of Caps Whose Conscience might be scan'd perhaps By the Dimensions of his Chaps . He whom the Sisters so adore , Counting his Actions all Divine , Who when the Spirit hints , can roar , And if occasion serves can whine ; Nay he can bellow , bray or bark . Was ever sike a Beuk-larn'd Clerk , That speaks all Lingua's of the Ark. To draw in Proselytes like Bees , With pleasing Twang he tones his Prose , He gives his Hand-kerchief a squeez , And draws John Calvin through his Nose . Motive on Motive he obtrudes , With Slip-stocking Similitudes , Eight Uses more , and so concludes . When Monarchy began to bleed , And Treason had a fine new name ; When Thames was balderdash'd with Tweed , And Pulpits did like Beacons flame ; When Jeroboam's Calves were rear'd , And Laud was neither lov'd nor fear'd , This Gospel-Comet first appear'd . Soon his unhallowed Fingers strip'd His Sov'reign Liege of Power and Land , And having smote his Master , slip'd His Sword into his Fellows hand . But he that wears his Eyes may note , Oftimes the Butcher binds a Goat , And leaves his Boy to cut her Throat . Poor England felt his Fury then Out-weigh'd Queen Mary's many grains ; His very Preaching slew more men , Than Bonner's Faggots , Stakes and Chains . With Dog-star Zeal and Lungs like Boreas , He fought and taught ; and what 's notorious , Destroy'd his Lord to make him Glorious . Yet drew for King and Parlement . As if the Wind could stand North-South ; Broke Moses's Law with blest intent , Murther'd and then he wip'd his mouth . Oblivion alters not his case , Nor Clemency nor Acts of Grace Can blanch an Aethiopian's Face . Ripe for Rebellion he begins To rally up the Saints in swarms , He bauls aloud , Sirs , leave your Sins , But whispers , Boys , stand to your Arms , Thus he 's grown insolently rude , Thinking his Gods can't be subdu'd , Money , I mean , and Multitude . Magistrates he regards no more Than St. George or the Kings of Colen ; Vowing he 'l not conform before The Old-wives wind their Dead in Woollen . He calls the Bishop , Grey-beard Goff , And makes his Power as mere a Scoff , As Dagon , when his Hands were off . Hark! how he opens with full Cry ! Halloo my Hearts , beware of ROME . Cowards that are afraid to die Thus make domestick Broils at home . How quietly Great CHARLES might reign , Would all these Hot-spurs cross the Main , And preach down Popery in Spain . The starry Rule of Heaven is fixt , There 's no Dissension in the Sky : And can there be a Mean betwixt Confusion and Conformity ? A Place divided never thrives : 'T is bad where Hornets dwell in Hives , But worse where Children play with Knives . I would as soon turn back to Mass , Or change my Phrase to Thee and Thou ; Let the Pope ride me like an Ass , And his Priests milk me like a Cow : As buckle to Smectymnuan Laws , The bad effects o' th' Good Old Cause , That have Dove's Plumes , but Vultur's Claws . For 't was the Haly Kirk that nurs'd The Brownists and the Ranters Crew ; Foul Errors motly Vesture first Was Oaded in a Northern Blue . And what 's th' Enthusiastick breed , Or men of Knipperdoling's Creed , But Cov'nanters run up to seed ? Yet they all cry , they love the King , And make boast of their Innocence : There cannot be so vile a thing , But may be colour'd with Pretence . Yet when all 's said , one thing I 'll swear , No Subject like th' old Cavalier , No Traitor like Jack — . LONDON : Printed for Henry Brome , at the Gun at the West-end of St. Pauls Church-yard . MDCLXXIV . 
A33368	----	Canterbvries dreame in which the apparition of Cardinall Wolsey did present himselfe unto him on the fourtenth of May last past : it being the third night after my Lord of Strafford had taken his fare-well to the world. This text is an enriched version of the TCP digital transcription A33368 of text R173378 in the English Short Title Catalog (Wing C458). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A33368 Wing C458 ESTC R173378 12717194 ocm 12717194 66244 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33368) Transcribed from: (Early English Books Online ; image set 66244) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E158, no 3) Canterbvries dreame in which the apparition of Cardinall Wolsey did present himselfe unto him on the fourtenth of May last past : it being the third night after my Lord of Strafford had taken his fare-well to the world. Milton, John, 1608-1674. [8] p. s.n.] [S.l. : 1641. Attributed to Milton by Francis Peck and reprinted in his New memoirs of the life and poetical works of Mr. John Milton, London, 1740. Woodcut illus. on t.p. Reproduction of original in Thomason Collection, British Library. eng Wolsey, Thomas, 1475?-1530. Great Britain -- Religion -- 17th century. A33368 R173378 (Wing C458). civilwar no Canterburies dreame: in which the apparition of Cardinall Wolsey did present himselfe unto him on the fourtenth of May last past: it being t [no entry] 1641 1369 1 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-07 TCP Assigned for keying and markup 2002-08 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Mona Logarbo Sampled and proofread 2002-09 Mona Logarbo Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion CANTERBVRIES DREAME : IN WHICH The Apparition of Cardinall Wolsey did present himselfe unto him on the fourtenth of May last past : It being The third night after my Lord of STRAFFORD had taken his fare-well to the WORLD . Printed in the yeare 1641. CANTERBVRIES DREAME . ON the fourteenth of May , betwixt the houres of twelve & one , when the night was growing towards the morning , and darknesse did yet incompasse me , my unquiet thoughts did interrupt my sleep , and the terrour of the afflicting place wherein I lodg'd , did possesse my soule : ( whether awake , or in a vision I cannot say ) but me thought , the reverend shadow of Cardinall Wolsey did present himselfe unto my view , and with a gracefull and Majesticke gate , accoutered with those habiliments which did become his honours , he walked thrice by the side of my bed , and waving his left hand to me , hee leaned himselfe at his third returne , upon his Crosier staffe , and with a soft voyce hee whispered thrice into my eare , My Lord , my Lord , my Lord . Though my faith in the great redeemer of the world , my Lord Jesus , to whose Name without superstition I shall ever bow , had prepared and confirmed mee to over-looke all feares and dangers which fraile flesh doth stoop unto , I was amazed at the presence of the man , and by his proud deportment being not able well to distinguish whether it was the Cardinall Wolsey , who had Kings to his favourites ; or whether it was the Cardinall of Richeleau , who had Balzac to his servant ; my disputing thoughts made up to my first presumption , that it was indeed Cardinall Wolsey ; and the rather , because the honesty of Philosophy doth instruct mee , that no sublunary creature can make an intuitive dispatch , but being bound by the jurisdiction of Nature , to obey her termes of place , cannot move at once in two severall places , though oftentimes the abused fancy presents unto it selfe the counterfet and phantasticke bodies of absent friends or foes , the fancie being overcome by the dominiering passions of love or hatred . But the Cardinall to cut off all doubtings , began thus to speake unto me : My Lord , the newes of your greatnesse , and the noyse of the falling Episcopacie , hath rouz'd me from the sloath of death , to understand what new ambition could prompt againe the Miter to aspire unto a parity with the Crowne , what policies could support so bold an enterprize , what spirit give warmth unto so dangerous a worke . I gave no answer at all ; whereat , either indignation of heart , or in assuming unto himselfe by my silence , a greater liberty of language , he thus proceeded : My Lord , I had thought after my fate , that no man would againe adventure to preferre the pomp of this vaine world to the service of Almighty God , & the cares by him injoyned to his charge . My Lord , you might have read in the example of the right reverend Father in God , Thomas Becket , sometimes Archbishop of Canterbury , and in my sad legend , how dangerous it is for Prelates to nourish ambitious thoughts ; and that the highest glory of the Church is the humility and the harmony of the Priests ; but because that men blowne up by Fortune , will swell themselves into any designe , be it never so impossible : what flattering conceit did tempt you in your pride of heart to magnifie your Grace with mine , in a time when the English Clergie lived not in that pompe and flourish as in my dayes they did ; when their best revenewes lye impropriated to certaine Lay persons , and when it is almost impossible to obtain or to hope for a recovery . I had a great minde to give him that answer which his cause deserved , but having quite abandoned this world and anchored my faith on Jesus Christ , I lay silent while he thus proceeded . My Lord , never dreame to make such parallels perfect , I must confesse my parentage was as low as yours , my education in the University was in Magdalen Colledge of Oxford , as yours of Saint Iohns ; Indeed my growing honours received not that priviledge to bee President of Magdalen Colledge , as you were of the other , my nobler wing did soare to a brave height , and though the Chronicler who for all his name makes more haste then good speed , delivers me to be a Schoolmaster ; I was in Oxford Tutor to my Lord of Dorsets sonnes , a charge that calleth for the indowments of an honest & an able man . Alexander was more obliged to Aristotle for his educat●on , then unto Philip for his Kingdomes , as it is a greater honor to be a Christian then to be a man : God elected me to be an Embassadour to his people , & Henry the 7. to be an Embassadour to a most royall Prince , besides the honour of the Cardinalls cap , and the broad seale of England . I sate at once in seven Episcopall seas , and the Primat of England ( which is the greatest dignity that ever you arrived at ) was content to have his Crosses and his traine to follow the Metropolitans of Yorke : I lived as gracious in the eye of my Soveraigne as your self , though it was your happinesse to meete with a Prince of a more excellent and a more constant temper , Earles have beene proud upon their knees to take the assay of my wine : It is true indeed , that you have countenanced learning and the muses and have beautified and improved their habitations , but not in my magnificent way : The hatred of the Commons hath beene unto us alike , and some great men in both our times have griveously accused us : I was condemned as the causer of all heavy impositions , and my Lord how you can purge your selfe from that accusation , you best can speake : what though Sir Amias Paulet was by my meanes for the space of sixe yeares retained a prisoner in the midle Temple , I doubt not but you have made more then one man suffer , and have put them to a harder if not a longer durance . The ruine of us both was indeed in both our times the joy and the voice of the people , and for the many barrells of gold and silver which I extorted from the Commons to release the captive Pope , I doubt not but you have found new waies to raise as great sums , and for what ends ( my Lord ) your selfe best know . My Lord let not your selfe or succeeding ages , make you my parallel , for though you equall me in my errors , I surmount you in my honours and magnificence : much more I have to say , but this is the third summons of the Cock and to fill the number up , I must returne unto the children of night ; I was preparing to make my answer to him , but immediately he vanished from my sight , but with a louder voice then before as he turned his backe , I heard him to utter these or the like words : My Lord though I depart I must leave you behinde me , wherein your fate hath prevented the condition of many your late State delinquents , who make a common custome , as they say , first to offend , and then to run away . FINIS . 
A33714	----	The prologve and epilogve to a comedie presented at the entertainment of the Prince, His Highnesse, by the schollars of Trinity Colledge in Cambridge in March last, 1641 / by Francis Cole. Cowley, Abraham, 1618-1667. This text is an enriched version of the TCP digital transcription A33714 of text R27611 in the English Short Title Catalog (Wing C5022). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A33714 Wing C5022 ESTC R27611 12631478 ocm 12631478 64781 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33714) Transcribed from: (Early English Books Online ; image set 64781) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E144, no 9) The prologve and epilogve to a comedie presented at the entertainment of the Prince, His Highnesse, by the schollars of Trinity Colledge in Cambridge in March last, 1641 / by Francis Cole. Cowley, Abraham, 1618-1667. 7 p. : ill. Printed for James Calvin, London : 1642. In verse. Reproduction of original in Thomason Collection, British Library. eng Roundheads -- Anecdotes. Great Britain -- Religion -- 17th century. A33714 R27611 (Wing C5022). civilwar no The prologve and epilogve to a comedie, presented, at the entertainment of the Prince His Highnesse, by the schollers of Trinity Colledge in Cowley, Abraham 1642 632 3 0 0 0 0 0 47 D The rate of 47 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-10 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Mona Logarbo Sampled and proofread 2003-01 Mona Logarbo Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE PROLOGVE AND EPILOGVE TO A COMEDIE , PRESENTED , At the Entertainment of the Prince His Highnesse , by the Schollers of Trinity Colledge in March last , 1641. By FRANCIS COLE . LONDON : Printed for Iames Calvin , 1642. THE PROLOGUE . WHo sayes the Times do Learning disallow ? 'T is false : 'T was never honoured more then now . When you appear ( great Prince ) the Night is done , You are our Morning Starre ; shall be our Sunne . But our Scean 's London now , and by the Rout We perish , if the Round-heads be about . For now no Ornament , the head must wear No Bayes , no Myter , scarce so much as hair ▪ How can a Play passe safely ? when we know Cheap-side Crosse fals , for making but a show . Our only hope is this , that ( it may be ) A Play may passe , 't was made ex tempore . Though other Arts poor and neglected grow , They 'l admit Poesie , which was ever so . But we contemn the fury of these dayes , And scorn as much their Censure , as their praise . Our Muse ( blest Sir ) doth now on you rely , 'T would gladly live ; but not refuse to die . Accept our hearty zeal , a thing that 's plaid Ear't was a play , and acted ere t' was made : Our Ignorance , but our duty too we show , I would all ignorant people would do so . At other times expect our wit or Art , The Comedy is acted by the heart . THE EPILOGVE . THe Play great Sir , is done , it needs must fear , Though you brought all your mercies here ▪ It may offend your Highnesse , we have now Three hours done Treason here for ought we know ; But powr your Grace , can above Nature give , I , can give power to make Abortives live . In which if our bold wishes should be crost , 'T is but the life of one poor week that 's lost : Though it should fall beneath your potent scorn , Scarce can it dye more quickly then t' was born ▪ The Eccho . NOw Eccho on what 's Religion grounded ? Round-head . Whos 's its Professor most considerable ? Rable . How do these prove themselves to be the godly ? Odly . But they in life are known to be the Holy , O lye . Who are these Preachers Men , or Women-Common ? Common . Come they from any Vniversitie ? Citie . Do they not Learning from their Doctrine sever ? Ever . Yet they pretend that they do edifie , O fie . What do you call it then ? to fructifie : I. What Church have they , and what Pulpits ? Pits . But now in Chambers the Conventickle , Tickle . The godly Sisters shrewdly are belyed , Bellied . The godly number then will soon transcend , End . As for the Temples they with zeal embrace them , Race them . VVhat do they make of Bishops Hierarchy ? Archie . Are Crosses , Images Ornament , their scandall . All . Nor will they leave us any Ceremonies ? Monies . Must even Religion down for satisfaction ? Faction . How stand they affected to the government Civill ? Evill . But to the King , they say they are most Loyall , Lye all . Then God keep King and State , from these same men . AMEN . FINIS 
A24968	----	Sober and serious considerations occasioned by the death of His Most Sacred Majesty, King Charles II (of ever blessed memory), and the serious time of Lent following it together with a brief historical account of the first rise, progress, and increase of phanaticism in England and the fatal consequents thereof : now made publick in tendency to the peace of the kingdom / by a gentleman in communion with the Church of England, as now by law establish'd. Gentleman in communion with the Church of England. 1685 Approx. 88 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A24968 Wing A26 ESTC R11430 11823534 ocm 11823534 49614 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A24968) Transcribed from: (Early English Books Online ; image set 49614) Images scanned from microfilm: (Early English books, 1641-1700 ; 45:12) Sober and serious considerations occasioned by the death of His Most Sacred Majesty, King Charles II (of ever blessed memory), and the serious time of Lent following it together with a brief historical account of the first rise, progress, and increase of phanaticism in England and the fatal consequents thereof : now made publick in tendency to the peace of the kingdom / by a gentleman in communion with the Church of England, as now by law establish'd. Gentleman in communion with the Church of England. P. A. [4], 42 p. Printed by John Leake for Luke Meredith ..., London : 1685. Dedication signed: P.A. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Charles -- II, -- King of England, 1630-1685. Lent. Great Britain -- Religion -- 17th century. 2007-01 TCP Assigned for keying and markup 2007-01 Aptara Keyed and coded from ProQuest page images 2007-07 Elspeth Healey Sampled and proofread 2007-07 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion SOBER and SERIOUS CONSIDERATIONS : Occasioned by the Death of His Most Sacred MAJESTY , King Charles II. ( Of ever Blessed Memory , ) AND THE Serious Time of LENT , following it . TOGETHER , With a Brief Historical Account of the First Rise , Progress , and Increase of Phanaticism , in England ; and the Fatal Consequents thereof . Now made Publick , in tendency to the Peace of the Kingdom . By a Gentleman in Communion with the Church of England , as now by Law Establish'd . Pudeat , pudeat illos nomine tenus Christianos , quibus quod ad hanc rem attinet , Ethnici rectius sapuerunt . Hiper . LONDON , Printed by John Leake , for Luke Meredith , at the King's Head , at the West End of St. Paul's Church-Yard , MDCLXXXV . TO THE RIGHT HONOURABLE , GEORGE Lord DARTMOVTH , Master of the Horse to His Present Majesty , &c. My Lord , YOur Lordship 's favourable Reception , some Years since , of my Character of an Honest Man , whether call'd Whigg or Tory , and Vindication of the Succession ; then presented by my particular order into Your Hands by the Bookseller , hath now emboldned me to affix Your Lordship's Name to this Serious , and ( I hope ) Seasonable Discourse : The Design whereof , being the promoting of the Honour of the Supreme Majesty of Heaven and Earth , of True Religion and Vertue , of Loyalty and Love to our Gracious Sovereign , of Truth and Justice , Vnity and Peace among us at Home , yea , throughout Christendom . Which therefore ( although but a small and mean Pamphlet ) may humbly crave Your Lordship's Patronage : Be pleased , however , to vouchsafe Your Lordship's Pardon to him , who cannot but still persist in the Detestation of all Knavery and Dishonesty , whether Civil or Religious ; and endeavour to approve himself Faithful to GOD , affectionately Loyal to his Prince , a True Son of the Church of England , in its present Establishment ; And therefore , as such , he takes the Boldness to subscribe himself , My Lord , Your Lordship 's most Humble and Devoted Servant , P. A. SOBER and SERIOUS CONSIDERATIONS , Occasioned by the Death of His Most Sacred MAJESTY , King Charles II. ALTHOUGH I may say , in the words of a worthy Author , That in our times there have been many good Books , which may be said to echo one another ; this Age being as fruitful in Words , as barren in Works , enclining to speak much , and do nothing : Nevertheless in matters of Devotion , or Honour of God , ( as the said Author saith ) it is apparent , that a Man can never say too much , that which he can never do enough ; and that in so great scarcity of worthy Acts , we should not be sparing of good Words . To which I may further add , That where a People have been much corrupted , and poysoned with false , wicked and seditious Principles , there is great need of sober , serious , and sound Discourses , to rectifie the said evil , and to prevent and hinder the mischief thereby threatned to the Nation ; for else wicked and seditious Principles will produce ( whenever opportunity is offered ) wicked and rebellious Practices . Now , in the way to serious and sound Considerations , which God by his Providences seems to call upon us for at this time , it cannot be unfit , although by way of digression , to commend the usefulness of the time of Lent ; that time of seriousness and consideration . The Antiquity whereof , as a late Author observes , is such ; It is like the River Nilus , we can scarce find the Head , it being mentioned by Ignatius and Irenaeus , two of St. John's Scholars , by Origen , who lived not long after them , by the Famous Council of Nice , where they mention the forty days of Lent , as a thing known and long observ'd before their time : as also , we have the Precedent of Fasting from our Blessed Saviour , and he enjoyning the same as a Duty to his Apostles . And certainly , no Man , who believes he hath a precious and immortal Soul to save , can make any doubt or question , Whether a Solemn time of Religious Fasting and Abstinence , a time of calling our selves to an Account , a time of Repentance and sober Consideration , can be unsuitable , but highly Advantageous as to our Eternal Welfare : and therefore cannot look upon it otherwise , than as an excellent and wholesome Constitution of the Christian Church , in requiring a Religious Observation of Lent , in Commemoration of our Blessed Saviour's Fasting and Temptation ; and accordingly , our Mother , the Church of England , hath excellently expressed the use of it in the Collect for that Sunday in Lent. O Lord ! who for our sakes didst Fast forty days and forty nights ; give us Grace to use such Abstinence , that our Flesh being subdued to the Spirit , we may ever obey thy godly Motions in Righteousness and true Holiness , to thy Honor and Glory , &c. We also know well , that the grand Reason and Ground of the prevalency of Vice and Wickedness in the World , is chiefly and primarily from the want of sober and serious Consideration ; for this is an undoubted Maxim ; That inconsiderate Men , are wicked Men ; for it must needs be so , when Men are led by their sensual Appetites , which stick close to them , their Reason lies as it were asleep . It had need be therefore awakened by serious Consideration ; for if Reason be out of Act , and Exercise , Sin will be committed . Now , how hardly are Men brought to this necessary duty , of a serious view and reflection upon themselves , their Lives and Conversations ( especially if they be evil ) and in order to their highest and greatest Concern , the Salvation of their Souls , is too evident to any considering Man ; as if they thought their Souls were the vilest and worst part of themselves , least worth regard . Let us further consider , That it is found by Practice and Experience , ( the best Instructer ) that the religious Observation of this time of Lent , hath proved to be a mighty restraint to Prophaneness and Debauchery ; yea , even where men are most exquisite in wickedness . That it hath been a matter of wonder to Travellers , to see what an Appearance , at least , there is of Demureness , Sobriety and Seriousness generally all men take upon them at this time : I shall give it you in the words of a worthy Gentleman of our own Church and Nation , a great Traveller and Observer in foreign parts ; when speaking of Italy he saith , That , notwithstanding their Vice , during the time of Lent , the People of all sorts are much Reformed , no such blaspheming , nor dirty speaking as before their Vanity of all sorts laid reasonably aside , their Pleasures abandoned ; their Apparel , their Diet , and all things else composed to Austerity , and a State of Penitence : They have daily then their Preaching , with Collection of Alms , whereto all men resort , and to judge of them by their outward shew : They seem generally to have very great Remorse of their Wickedness ; insomuch as , I must confess , I seemed unto my self in Italy to have best learned the right use of Lent ; there first to have discerned the great fruit of it , and the Reason for which those Sages in the Church at first did institute it . Neither can I easily accord ( as the said worthy Author goes on ) to the Fancies of such , as , because we ought at all times to lead a Life worthy of our Profession , think it therefore superstitious to have one time wherein to exact or expect it more than other ; but do thus rather conceive , that the corruption of Times , and wickedness of Man's Nature is so exorbitant , that it is a hard matter to hold the ordinary sort of Men , at all times , within the Lists of Piety , Justice and Sobriety : It is fit therefore there should be one time at least in the year , and that of a reasonable continuance according to the practice of all Men , ( for the Jews and Turks have their Lents ) to constrain Men , how wicked and wretchless soever , for that time at least , to recal themselves to some more severe Cogitations and Courses ; lest Sin , having no such Bridle to check it at any time , should at length become head-strong and unconquerable in them ; as also to inure Men , though but to a bare shew of Vertue , they might afterwards perhaps more seriously persist in it . Thus we have the Relation of the manner of Observation of Lent in foreign parts , among the Romanists , with his Judicious Comment thereupon . Now certainly , we have as great Reason to be obliged to the strict Observation of this time , as others , upon the Reasons aforesaid : For it is too evident , Vice and Wickedness grows upon us and abounds , and had need have Restraints put upon it , lest it swallow us up ; and therefore ( instead of making a mock at the Religious Observation of this Solemn Time among the Romanists ) let us learn Vertue and Goodness from our Adversaries ; and laying aside our Vanity and Wickedness , let us become grave and serious ; sober , penitent and reformed : For shall it be said , when the whole Christian World are all solemnly sober , serious , considerative , are humbling their Souls before God with Fastings and Mortifications , and are upon their Knees before God , and frequent and fervent in their Devotions , That we in England ( that own our selves to be Reformed , and better Christians ) are taken up with our Jollities and Feastings , yea , our Debauches and Excesses , and have not so much sense of our Sins , and Transgressions of the Divine Laws , and our great Provocations of the Divine Majesty , as to be so far displeased with our selves for the same , as to deny our selves now and then a meals Meat , or at least somewhat of our Excesses , or from our more pleasant food , in the sense of our great unworthiness , by reason of our horrid Ingratitude in our many heinous Sins and Offences against the Supreme Majesty of Heaven ; and thereby taking an actual Revenge upon our selves for the same ; or so far however , at least , as the same Abstinence may promote , and further in us a solemn , serious Consideration of our Ways and Doings , the state of our Souls , and may enflame and add force to our Devotions to God , both in behalf of our selves and others ; yea , the whole Church of God ? Let us consider also , of this outward Appearance , and Face of Religion ; and to be serious , although it be but for a time , what effect it may have upon us : Who knows not , but it may somewhat make Impression on mens Minds , as to fall in love and likeing of sincere and true Piety and it may in time prevail upon them , to become honest and upright , and not only lay aside their Wickedness for a season , but wholly abandon their Lusts : For this restraint for a time must mightily convince them , That they have a power over themselves to restrain their disordered and vitious Appetites for a time ; and then , why not longer if they please ? It will also inure and accustom them to the duties of Religion , and denial of their sensual Appetites ; but , however , they are more worthy of Commendation , and are doubtless less wicked , who thus far subject themselves to Authority , than such who will not be perswaded to lay aside their sins for a time , and who will observe no time of Humiliation of their Souls , and extraordinary Devotions , and of Seriousness and Consideration . Especially , if we consider how far a formal and hypocritical Humiliation of a wicked Ahab had acceptance with God ; as the deliverance of him from a temporal Judgment , and that it should be suspended during his days . Let us consider further : How highly Advantageous the Religious Observation of the time of Lent may prove to such Christians , who are desirous , and will but endeavour sincerely to set about the Religious Duties of this Holy Fast ; of Consideration , and serious Reflection upon themselves ; of Reading , Meditation , Fasting and Prayer , Repentance , by putting them upon this great Work ; which , if it were not imposed upon them , they would perhaps very carelesly and slightly pass over , or possibly never find a time to apply themselves to these Duties at all ; and if it should be but only to lay aside our Sins for a season , as I touch'd before : they being then estranged , and , as it weree , mancipated from their Lusts and Habits of Sin for a time , and so far in a greater Capacity to discern and apprehend Divine Truths , and the Excellency of Christianity , of Vertue and true Goodness , and to taste of that present Felicity which is in the very practice of it , ( which if Men had but once a Relish of , they would doubtless never return to live upon Husks with Swine any more ) which else , by the continual steam of their Lusts and Vices , while they wallow in them , would be so blinded and infatuated in their Understandings , not able to know their right hand from the left , not to distinguish between Light and Darkness , Good and Evil ; which , together with the Advantage to themselves of their extraordinary Devotions for God's Grace to Assist them in their honest endeavours , and then consulting at that time also a good Spiritual Director of their Souls , for his ghostly Councel and Advice , especially how to avoid the occasions of Sin for the future , and to be armed against such Assaults as they may meet with in their Christian Course ; and how to frame their holy Resolutions of Amendment of their Lives , so , that they may be successful to them for the future , that they may vow , and perform their Vows to God. All which afore-mentioned Duties , are doubtless the Christian Duties , as at other times , so especially what this time puts us upon . And as to such Persons as are truly vertuous and good , how pleasant and acceptable must needs such a time be to them , a season of extraordinary Exercise of Piety , Charity and Devotion , having this more Solemn time of Consideration and Examination of their Hearts and Ways , their Slips and Deviations from their Holy Profession , and making their Accounts even with God , and en-enjoying his Favor ( for as we speak in our Temporal Concerns , That often and even reckoning makes long Friends ; so without question , this is the best way to keep friendship with Heaven ) and humbling their Souls before God , in a sense of their own Sins and Transgressions : And then , bewailing the wickedness of the Nation they live in , and supplicating God for pardon ; and more especially , pouring forth their Souls in fervent and frequent Devotions both publick and private , in Reading , Meditation and good Conference , in renewing of their Vows and Covenants with God , resigning themselves up to their Lord and Master , the ever Blessed Jesus ; and participating of that Blessed Feast , the Sacrament of the Body and Blood of their Crucified Saviour , there receiving the Pledge , Seal and Assurance of the pardon of their Sins , the Favor and Love of God , and from that Blessed Feast of Easter , that time of Jubile , run with Alacrity and Chearfulness of Heart ( like the Sun in his Course ) that Blessed Christian Race , the end whereof will be an eternal weight of Glory ; which will as far exceed all our Thoughts and Hearts , as it now exceeds our Deserts . Now , when these things are duly considered , none I hope will cry out with Judas , What means this Wast ? for can we take too much of wise , sober , serious Consideration about our eternal Concernments ( the principal Business of our Lives ? ) And although good Christians do this at other times also , especially before they approach the Holy Sacrament ; yet , why not now also , more solemnly and seriously , together with holy Abstinence and Fasting joyned to it , ( which adds advantage to our Prayers ) as it did to the Prayers of Cornelius ? And some Men may possibly be possest by long custom in Sin , such a stubborn Devil , who will not out without Prayer and Fasting , as our Saviour speaks , Mark 9. & 29. And by this means make this time highly Advantageous to us , for the promoting of Piety in our Souls , and making Religion not only our Profession , but , especially at this time , our Trade ; which , indeed , ought to be the great Business of our Lives , our greatest end and design we drive in the World. Let us all now consider , That God Almighty , by his extraordinary Providences , calls upon us to be serious , when the Cedars fall , and those who are his Vicegerents , and are Stiled by him , Gods on Earth do dye like Men ; when he hath signified his Displeasure against us for our great Sins and Provocations , and hath bereft us ( as it were ) of the Light of our Eyes , and the Breath of our Nostrils ; deprived us of our late Gracious Sovereign , the best of Princes : But yet nevertheless ( in midst of Judgment remembring Mercy ) hath richly again supplyed that great Loss unto us , which nothing ( but the furnishing us with such a Just and Gracious Prince we now have upon the Throne ) could have made up to us ; a Prince who hath often ( when a Subject ) hazarded his Life for our Honor and Defence ; and hath freely , of his own good Will and Pleasure , given us such great Assurance of Confirming to us the present Establishments both in Church and State ; such a Prince ( as , I have read , Plato discribes ) Under whom we may expect true Quietness and Remedy from all Evil ; in whom , by Divine Ordinance from above , there meeteth in one Person the Right Majesty of a King , and the Mind of a Wise Philosopher , to make Vertue Governess and Ruler over Vice : for Men ( as he speaks ) seeing the true Image of Vertue in their Prince , and in the Example of his Life , do willingly grow to be wise of themselves , and do fall in love , liking and friendship unto it , and do use all temperance and just dealing . And thus the Divine Goodness , by the intermixing of Judgment and Mercy , designs to break our stony Hearts , and seems to speak to us ( as he did once to the People of Israel ) Oh! that there were such a Heart in them that they would fear me , and keep all my Comandments always , that it might be well with them and with their Children for ever , Deut. 5. 29. And therefore , have we not great Reason now to be serious , and to consider our Ways and Doings , all our great Sins and Provocations , and to abhor our selves in Dust and Ashes for the same ; especially , in consideration of that national Guilt that we lie under ; which cries aloud against us to Heaven ? Let us seriously consider , that general great Contempt of God and Religion , which so much abounds in the Nation ; as if we had lost that natural instinct of a Deity , ( if I may so call it ) that Sense of God , which the Law of Nature hath imprest upon the Minds of all Men. Oh! the Atheistical Discourse , of wicked Men , which we meet with in every place , their prophane Merriment , drolling upon God and Religion , the Sacred Scriptures ; as if Men were resolved to defie their Creator , and to hunt and chase God and all Religion out of the World ? What a general , most audacious Contempt of the Divine Laws , with a high hand , as if we had no dependance on him , and were not his Creatures , and our breath in our Nostrils ; the great Contempt of his Ministers and Messengers , the Reverend and Worthy Clergy of the Church of England ? although our Saviour saith , He that despiseth you , despiseth me . The great Contempt of his publick Worship and Service among us , as if he were an Idol , and not the Living God. Alas ! if we look into our Churches , may we not see ( nay , how can we but see ) in most of them , the Abomination of Desolation , as I may call it ; either horrid irreverence in our Gestures and Behaviour there , in those Sacred places , rather many times like people at a play , than at their Devotions , trifling with the things of God and Religion ? or may we not see many times , the publick Worship and Service of God in the Churches , Celebrated and Performed almost to the very bare walls of the Church , attended by the Poor , the Halt , the Blind and the Lame ? a few of the meanest of the People ; especially if there be no Sermon to Attend and Sanctifie the Solemnity ; and yet there being so many people among us , who have their time lying so upon their hands , that they know not well how to dispose of it : But this mischief was , I conceive , much occasioned from erroneous and wicked Principles and Opinions of our late times of Usurpation , as that we were not obliged to give God the worship of the Body as well as of the Heart ; and that it was very scarce , if at all , the Worship of God , without a Sermon to attend it . Let us consider seriously , those horrid Sins of Murmuring against our Governors , speaking evil of Dignities , our Seditions and Rebellions against our Sovereign Prince ; and the sad and dismal Consequences of the same , in the late times of Usurpation ; the Deposing , Dethroning and Murdering of the Lord 's Anointed , and exposing the Royal Family to infinite Dangers and Hazards ; the Destruction of thousands ; the Devastations , Misery and Ruine of the whole Kingdom . Let us consider , with Horror and Amazement , the Insolence and Wickedness of those Rebel Saints , whose very best pretences were a more desperate Affront , both to Government and Religion , than perhaps any Age or Historian can parallel ; but whose worst Practices were villainous , not only beyond Example , but Belief ; as a late worthy Author hath observed : which Crimes ( it is much to be feared ) are not yet expiated , although forgot ; but cry aloud to Heaven for Vengeance ; especially , considering how many there have been among us in this Nation , who were so far from Repenting of the said horrid Villainies , that they owned and avowed those very Principles of Sedition and Disloyalty , which promoted and were the cause of the same ; and with audacious Impudence , proceeding many steps onwards in the same Path of Disloyalty , and towards the perpetrating of the same Wickedness again . Let us consider also , of our Pride and Wantonness in Religion , our running greedily into Errors , Heresies and Schisms , with the Consequences of them ; Hatred , Variance , Emulations , Wrath , Strife , Sedition , Envyings , Murthers ; the loss of true Religion , Peace and Unity : and how we have by this means cloathed Religion ( and that which some would call the Protestant Religion ) in a deformed Dress , in a Fools Coat ; made it Ridiculous , yea , Loathsom to all sober and considering Persons in the World. And therefore , now to make us sensible of the Wickedness of the late times ; and especially , considering there is a generation risen up since , who are many of them ignorant of the same ; I shall make a short Scheme , Draught and Representation of the Rise , Progress , Fruit and Effect of Fanaticism and Schism . We may understand , That there was a happy Reformation of Religion , perfected and compleated in the Reign of Queen Elizabeth , of Blessed Memory , by the Wisdom , Moderation and Judgment of our Wise Reformers , the Reverend , Learned and Pious Divines , the Bishops and Clergy of the Church of England in Convocation Assembled ; who proposed to themselves the keeping of the Golden Mean , Reforming no farther from Rome than was fit , necessary and commendable ; and indeed , no farther receding from Rome , than she had receded from her self , and from Antiquity ; and therein doing no more than what had been the desires of many others , famous and worthy Men , who nevertheless lived and died in Communion of that Church ; and what was thought upon good grounds , That other Parts of Christendom , would have attempted and effected , if they could have had a lawful Oppertunity and Authority for the doing thereof , as we had in England . In short , as the Worthy Dr. Fearn truly states the Case of our Reformation in England : We ( said he ) had just Cause to Reform , and so had our Adversaries , the Romanists ; We , in Reforming did what we ought ; if they had done what they ought , and had cause to do , no breach or division had followed . And further : We , in doing what we ought , preserved the Faith entire together with Charity ; they would neither cast off their Errors , which clogged and corrupted the Faith , nor retain , Charity ; but cut us off ( as much as in them lay ) from the Catholick Church : So that it is clear ( saith that Worthy Author ) to whom the Division must be imputed . Now we must understand , presently after the compleating of this happy Reformation of Religion , in Queen Elizabeth's Reign , there arose a discontented and dissatisfied Faction , although curb'd and kept under by her , called a while after Puritans , which were ( like Mothes in a Cloth , eating and fretting the same ) continually murmuring against the said excellent Reformation ; finding great fault with Government , Liturgy , and the Reverend Bishops and Governors of the Church ; instead of being thankful to God for the same , and of their ready and chearful Subjection ( as good Christians ought ) to this Excellent Constitution . Yea , the said Faction did proceed to repine and complain against the same , refusing to Conform to it , and so continued to do all King Jame's Reign ; abusing the Favor and Indulgence of that good Prince , granted to them in the Conference at Hampton-Court ; increasing and growing more numerous , by their pretences to Piety and Purity of Religion , with their frequent Sermons and Lectures ( then superstitiously accounted the Main , if not the All , of Religion ; and then also , very much perverted and abused to promote Faction and Discontents against the Ecclesiastical Government ) until at last , growing to a Head , about the middle of the Reign of King Charles the First , they then arrived to the height of Boldness and Insolence ; and by the means of that black Parliament , 1640. ( in the Choice of whose Members of the House of Commons , that Faction had a great hand ) together with the Rebellion of their Brethren , the Scots ; they became like an impetuous and overflowing Flood , and carried and bore down all before them in the Nation : And , as the only pious and godly People , and true Protestants , fit to Rule and Govern the Kingdom , that Parliament ( having by importunity and specious Pretences , obtained of their Sovereign , a Confirmation for their sitting as long as they pleased ) boldly then managed a War and Rebellion against their Sovereign : and when by this means , this Nation ( not to mention Ireland ) had lain divers years weltering in Blood ( God in just Judgment upon the Nation , suffering them to prosper in their Wickedness ; ) they then seized into their hands all the Royal Prerogatives , the Revenues and Lands , the Jewels and Goods of the Crown , the Supports of the Royal Dignity ; deposing , and most barbarously Imprisoning their Liege Lord and Sovereign , Charles the First , of ever Blessed Memory , ( who then flying to his own Country-men , the Scots , for Protection , was sold , and Betrayed by them ) and retaining Him in Prison in Carisbrook Castle in the Isle of Wight , not suffering Him to enjoy so much as one of his Servants or Chaplains to Attend Him : Then also forcing into Banishment the Royal Family , to live upon the Charity of Roman Catholicks ; and what some Loyal Subjects in England secretly conveyed over to them , with the peril of their Lives . That Faction , then further proceeded on , to overthrow the Government of the Church ; to cast out Prelacy , as a piece of Popery ; totally dissolved all Church-Government ; sacrilegiously sold all Church-Lands and Revenues ; also casting off , as Popish and Antichristian , the Holy Feasts and Fasts of the Church ; as Christmas , Easter , &c. turned Churches into Stables ; also in the mean time , all-a-long , miserably debauching and corrupting the Christian Sound Doctrine ; ( as that wise Prelate , Arch-Bishop Bancroft , charged them with , long before , in his Survey of the Holy discipline . His words are these ; That the Puritans did pervert the true meaning , both of Scripture and Fathers , to serve their own turn ; ) especially in these particulars following : Not to mention that Opinion , of God's designing from all Eternity the greatest part of Mankind to destruction , merely from the good pleasure of his Will ; a Doctrine highly dishonourable to the Divine Majesty . First , That we are saved by Faith alone ; when yet they saw this was so interpreted , as if they did define Righteousness by the sole Opinion or Perswasion of the Mind , and did seclude good Works . That we are justified by the imputation of Christ's Righteousness to us , as if we had fulfilled the whole Law our selves , and that we are cloathed with this Garment of our Elder Brother , and so accepted . That the Apostle St. Paul , in the 7th of the Romans , 14 verse , to the end of the Chapter , speaks of himself in his Regenerate State , and not as unregenerate , ( the bravest Cordial for an Hypocrite , that possibly could be . ) That we are led by the publick Authority of the Spirit of God in his Word , common to all Christians : Hence saith every Sect , is the Word of God Pure and Sincere , according to the Sense of the Holy Spirit . That nothing is to be admitted in , or about the Worship of God , but what there is a direct Rule , and Direction for , out of the Scriptures ; that all things must be according to the Pattern in the Mount. That , provided we give God the Worship of the Heart , it matters not whether we give him bodily Worship . And that , bowing in the Church and Worshiping God and Christ , is Idolatry , or at least Superstition and Will-Worship . That Forms of Prayer are unlawful , or at best , to be used as Crutches to such as are lame , and cannot pray without them . That Schism and Sedition are very venial Sins , if Sins at all ; laying such a stress upon Preaching , ( as to use the word of a Foreigner , upon his coming into England ) That our Religion was turned into All Preach , Nothing but Preach ; as if reading of the Scriptures , Prayers , Thanksgiving and Praising of God , could not be the main of the Worship of God , except it were accompanied with a Sermon . Most abominably neglecting to Celebrate the Holy Sacrament of the Lord's Supper , for several years together in many places ; discouraging and scaring Men from their Duties therein , by Preaching . That Kings and Princes are intrusted by the People ; and when they failed in their Trust , the People might fail in their Duties to them ; and resist and oppose them , and call them to an Account for their breach of Trust ; and , at last , lawfully depose them . These with many others , abounded among them ; thus they prophaned all that was Sacred : And further , proceeding and prospering in their Wickedness , they fell soon after at variance among themselves , ( many other Factions arising out of the former ) especially one great Faction , called Independents ; who then scuffled , with their Elder Brethren , the Presbyterians , for the Government , ( abominating Presbytery as much or more than Episcopacy ) got into their Hands , by the Assistance of the then Army , who ( by Force ) kicked their Masters , the Parliament , out of Doors , ( That Assembly being then justly punished by God Almighty , in the same kind that they had sinn'd themselves , by the Insolence and Rebellion of their own Servants and Souldiers ) and only about Forty or Fifty profligated Villains of the then House of Commons , the said Army's Creatures , suffered to Sit and Vote in the House of Commons , were declared , by the Power of the Sword , to be the Parliament of England , the Representatives of all the People of England : By which pretended Authority , but contrary to all Law , Justice , and Reason , yea , Common Sense , they proceeded to the full height of their Villainy , ( most impudently , under pretence of Law , and for the Security of the Protestant Religion , and of the Godly Party , and the Liberty of the Subject ) disannulled Kingship , arraigned their Soveraign Prince before their pretended High Court of Justice ; condemned and executed him most barbarously , before the Gate of his Royal Palace of White-Hall ; sold all the Jewels of the Crown , all the Crown-Lands and Revenues : and , having made his Loyal Subjects Delinquents , forced them to compound for their Estates , and sold the Estates of many of them . In short , thus kill'd , and took Possession ; and all this abominable Wickedness was committed under the Shew and Face of Religion , Godliness , Justice and Right . But , as One well observes ; One of the greatest Tragedies acted in the Life of Man , ( which makes Curious Persons to question , Wise Men to wonder , Good Men to groan , and the Wicked to Rejoyce ) is , To see an Innocent Man oppressed by Colour of Justice . But a while after , the said two Grand Factions , the Presbyterians and Independents , ( those Brethren in Iniquity ) falling again together by the Ears , they very soberly and seriously killed one another , ( especially at Dunbar in Scotland ) where Thousands of the Presbyterians were slain by Cromwell , and his Army ; some of whom ( as I was , at that Time , credibly informed ) in cold Blood , and after Quarter given , and the Fight over . And afterward , innumerable Factions more arising out of the former every Day , having run down all Church-Government whatsoever , and every Body being left to the Liberty of his own ignorant wanton Mind ( and Conscience , as they call'd it ) every Man was left to do what was Right in his own Eyes , ( there being no King in Israel ) there was nothing but Confusion among them ; ( saving that , by a long Sword held over them , they were restrain'd from killing one another . ) All the Reverend Prelates of the Church of England , and most of the Orthodox Clergy , then reputed and accounted either Papists , or Popishly affected : Particularly , that worthy Man , Dr. Cousins , Dean of Durham , who was forced to fly into France ; who being so accused , was therein resolutely defended by Monsieur Dailee , the Protestant-Minister at Charenton by Paris ; who writes thus over into England : Tuus Cosins , imo noster admodum probatur ; Bestiae sunt , & quidem Fanatici , qui eum de Papismo suspectum habent : They are Beasts , or Fanaticks , who count Dr. Cousins a Papist . Thus they were ( good Men ) grievously persecuted and driven into Prisons , Dens , and Holes , or forced into Banishment . Yet , of all our worthy Prelates , in midst of their great Sufferings , and Banishment among Papists , I have heard of none of them , who ever deserted the Church of England , in her forlorn Condition , but only Dr. Goodman , Bishop of Glocester : Who ( as Bishop Gauden relates it ) was , it seems , by extremity of ill Usage , driven beyond his Pace , and something beyond his Patience : For , thus provoked beyond all Measure and Merit , ( as he thought ) by those , who much professed Reformation , ( and yet much , in his Sense and Experience , did deform and destroy the Church of England ) it is no wonder , if , dying and dejected , he chose rather to depart in Communion with the Church of Rome , than to adhere to the Church of England ; which ( as Isaiah ) he thought now decayed , and dissolved at least . In this desperate State of the Church and Kingdom , at last , ( to compleat this lamentable Tragedy ) that Monster , Cromwell , did ascend the Throne , and took upon him to be Lord Protector . Thus , in short , ( as a worthy Author expresseth it ) When a Flourishing Nation had been embroyled in a bloody War , and as vertuous a Prince as ever sate upon Throne , had been Murther'd and Martyr'd , an Establish'd Church had been Plunder'd and Dissolv'd , and Fellow-Subjects had been enraged against each other , with implacable Zeal and Cruelty , and shatter'd into numberless Schisms and Factions . And , ( as the Pious and Learned Doctor Hammond hath observed ) When the Declination of Christian Practice was , at last , so great among us , as to tear up the very Root and Foundation , all Natural Moral Justice and Honesty ; and , in place thereof , to set up a New Body of Carneades his Philosophy , instead of the old Heathen dry Principles of Integrity and Uprightness , that one Law of Interest and Passion , and Self-Preservation . So that , ( as Machiavel thought ) Religion would emasculate and enfeeble Common-wealths . We have more reason to complain , ( saith he ) That it hath debauched and corrupted Lives ; — That Christian Men are the impurest Part of the World ; That Sathan's after-game hath proved more lucky and prosperous to him , than his first Designment did ; That his Night-walks hath brought him more Proselytes , than his unlimited Range of going up and down , to and fro , over the Face of the Earth ; That , as Sin by the Law , so Sathan by the Faith of Christ , hath taken occasion , and so deceived and ruined us more desperately , more universally , than by all the National , Idolatrous Customs of Heathenism he hath been able to do . And let us seriously consider , That all this complicated Mass of Wickedness , ( not to be parallel'd under the Sun ) was committed and done in the Face of the World , by those who stiled themselves , and would needs be accounted the only Protestants of the Kingdom . Things being brought to this Conclusion and upshot ; What an easie Perswasion might prevail with sober and considering Honest-hearted Men in Exile , forthwith to abandon and renounce this Protestant Religion , as a Religion to be abhorred by all Men ; as being as opposite to the true Christian Religion , and what likewise ( in truth ) was professed by the Church of England , as Darkness was to Light ? And a great part , if not all this Mischief , arose , and was carried on ( as I humbly conceive , with submission to better Judgments ) from a furious and mad Antipathy and Averseness against Popery and Papists ; which made them to imagine they never could run far enough from Rome , until they came to Munster : Where I will leave them , with their Fellow - Protestants , ( if all such who are opposite to Rome must be Protestants , as of late many in England would have made them , and that by a Law also . ) But , Alas ! these abominable and horrid Impieties , what honest and pious Heart can seriously consider of , and not dissolve into Tears ; and humbly and affectionately beg of God , not to lay these Sins to England's Charge ; but to wipe out the Guilt thereof from the Nation ? More especially , considering what a loud Cry innocent Blood , yea , the Blood of The Lord 's Anointed , hath to Heaven for Vengeance ; especially upon Fanaticks , and such as retain the fore-said wicked Tenents and Principles , which were productive of all the said Villainies . Let them further seriously consider Mr. Baxter's own Words , in his last Answer to Bagshaw , pag. 30. cited by a Worthy Author : Nothing ( saith Mr. Baxter ) that I know of , in the World , doth so strongly tempt some sober Consciencious Men , to think Popery necessary for the Concord of Churches , and a violent Church-Government necessary to our Peace , as the woful Experience of the Errors and Schism ; the mad and manifold Sects , that arise among those that are most against them . To which purpose , the Worthy Dr. Parker ( speaking of the Phanaticks endangering Religion several ways ) saith thus : I know no other grounds of Fear or Danger from them , unless this may prove one at last , That by their wanton and unreasonable Peevishness to the Ingenious and Moderate Discipline of the Church of England , they give their Governours too much Reason to suspect , That they are never to be kept in order by a milder , and more gentle Government , than that of the Church of Rome ; and force them , at last , to scourge them into better manners , with the Bryars and Thorns of their Discipline . Let us further consider seriously , the abounding of Debauchery and Wickedness among us at this Day , which can portend nothing but Mischief to us ; the horrid Oaths , Blasphemies , and Curses , that continually fly about our Ears , almost in all Companies , and in every Place , more or less ; yea , as we pass along the Streets , enough to amaze us : What abounding in Swinish Drunkenness and Excess ? How have our Times curiously studied to find out variety of Liquors , to make an Acceptable Sacrifice thereof to Bacchus ? What Fulness of Bread , and Idleness ? what Intemperance , Gaming , Uncleanness , and Lasciviousness ; and the Consequents of these , Quarrelling and Duelling ? having , as it were , lost the Sense of Good and Evil , our very Natural Modesty and Shame , we are become impudent and exquisite in Sin. And , which is most sad to consider , these are those Rotten Bones , ( as one hath well observed ) which would lie hid under the Painted Sepulchre of Honor : These some would make the Accomplishments of a Gentleman . The Learned Doctor Hammond observes , That many irrational Sins , through some Local custom , have gotten the Reputation , not only of sinless and lawful , but of laudable also ; as Duelling , and in favour of Sins of Uncleanness : whereby it is become a more creditable thing among us , To have been guilty of defiling and invading another Man's Bed , than to be the Innocent Person which hath been thus robb'd by the Adulterer . Now , Let us consider seriously of these things , ( as a Divine of our own hath well observed ) How that Atheism and Enthusiasm are apart , and by themselves , the most desperate and dangerous Causes of Misery , and Calamity , and Ruin to Mankind : And that , when ever they should combine Interests , and joyn Forces , what Government can withstand their Fury ; in that there is no Wickedness , that is necessary to the carrying on the Cause , that they will not undertake ? Do we not therefore stand in great need of Sober and Serious Consideration , and of humbling our Souls before God in Dust and Ashes , for all these before-mentioned Abominations , and making our Peace with an offended Majesty ; and , by frequent and fervent Devotions , imploring his Mercies , and , in the Language of our Church upon Ash-Wednesday , say ; Almighty and EverlastingGod , who hatest nothing that Thou hast made , and dost forgive the Sins of all them that are Penitent ; Create and make in us new and contrite Hearts , that we , worthily lamenting our Sins , and acknowledging our Wretchedness , may obtain of Thee , the God of all Mercy , perfect Remission and Forgiveness , through Jesus Christ our Lord ? And further , to enlarge our Devotions to God ; That He would please to bless and prosper our Gracious Sovereign Lord , the King's Majesty , and his Gracious Consort , and all the Royal Family : That He would furnish his Majesty's Royal Heart with Wisdom , to go in and out before this great People , committed to his Charge by the Supreme Lord of all the Kings of the Earth : That God would support and strengthen him under that great Weight of Government , that now lies upon his Shoulders , in the Governing of a Licencious People , very much tainted with with Schismatical , Seditious , and Wicked Principles ; which can be no pleasing Task for any Prince to undergo : ThatGod would be pleased to direct and guide his Counsels , and cloath his Enemies with Shame and Confusion ; and , That upon his Head his Crown may flourish . And , in the next place , abhorring that which is evil , let us cleave to that which is Good ; for , I hope , we need not be exhorted , not to be again Authors of our own Ruin : And that , as we cannot be so senseless , but abominate the horrid Crimes afore-mentioned , and earnestly desire our own Welfare and Happiness ; so to lay aside all Murmuring and Discontent , all Schism and Faction , all Sedition and Rebellion , to yield all Loyal and Faithful Subjection , to Our Gracious Sovereign , the Lord 's Annoynted ; according to the Pure and Sound Doctrine and Principles of Christianity , of our Mother , the Church of England ; whose true Sons have ( as one speaks ) been ever found by Experience , to be Cordial Friends to the Crown of England ; and which Church , is the greatest Example of Loyalty , that perhaps ever appeared in the Christian World : unto whom , let us submit our selves , as the worthy Dr. Hammond admonishes us ; His words are these ; Uniform Obedience is due from us , to the Commands of that Church , wherein we were born ; the Church of England ; which of all others , in the Christian world , hath most adhered to the universal Church of the first , and purest Ages . Let us Conform our selves therefore , to this best Constituted Church in the World ; who hath kept to that Excellent Rule , Quod semper , quod ubique , quod ab omnibus receptum fuit ; and adhered to the Scriptures , and true Antiquity . Let us live peaceable and quiet Lives , in all Godliness and Honesty ; and adhere to our Holy Christian Religion in all things ; and make our Religion the great Business of our Lives : For , Inter Christianos & Gentiles non tantum fides debet , sed etiam vita distinguere ; we ought to be distinguisht by our Lives and Conversations , as well as by our Faith and Profession : For this is most certain , That true Piety , Vertue and Goodness , Integrity , Humility , Loyalty , and Peaceableness , are the most proper Fruits and Effects of a well-instructed pure Religion , of a sound Faith and Perswasion . As it is therefore , doubtless , the Great Interest of Princes , to Protect , Countenance and Support the true Religion of Jesus Christ ; which is repleat with nothing but Humility , Fidelity , Justice , Wisdom , Moderation , Temperance , Sobriety , Subjection , Loyalty , Peaceableness , Unity , Love and Charity : So , also , it is their great Interest , to take care to propagate among their Subjects , good and sound Principles of Religion , Subjection and Loyalty : and to that end , That there be a total Suppression of all erroneous and seditious Books and Discourses ; and that together with the Sacred Scriptures , and good Catechisms , there might be permitted none but sound Tracts of Practical Divinity , well , and wisely composed , to come into the Hands of their Subjects ; according to which , there should also be constant Means , of instructing all Men by Preaching ; but more especially , the Youth and younger sort , by frequently Catechising them : This being well secured , it were no matter , what became of a many Tracts of Religion currant amongst us , if they were committed to the Flames ; which do but distract and disturb ( many of them ) mislead , if not poyson , Peoples Minds with bad Principles : and by those means ( in time ) there might be made a happy Reformation of Men's Minds and Manners . Let us in the next place consider , That it is the great Interest of Subjects , to Copy out the Holy Christian Religion in their Lives and Conversations ; and then most of our great Complaints would without question cease ; all Disorder and Confusions be no more heard of in the World : If Men , whom the Most High , hath differenced from Beasts , by Rational and Immortal Souls , would not lay aside their Manhood , their Reason , and degenerate into Beasts , and be led and hurried by their Senses , Appetites , and Passions . They might , therefore , easily be perswaded to entertain , what would certainy promote their True Happiness and Interest ; the Excellent Religion of the Holy JESVS , it being the great Design of God , in sending his Son into the World , to promote the Welfare and Happiness of Mankind , throughout the whole World. And can any one , not void of all common Reason or Sense , think that ever God gave us Wise , and Understanding , Vigorous and Active Souls , merely to animate Human Bodies ; to Eat , and Drink , and Sleep to gratifie our Senses , our brutal Parts ; to provide only for our Bodies ; to be mere Sensualists and Epicures ; and to acquire and heap up Riches ? Doubtless , our Noble , Excellent and Immortal Souls were given us for more noble and excellent Employment and End ; to be raised up above these things , to be busied , and taken up with the Contemplation of God , of our Glorious Creator , his Excellencies and Perfections , and all his wonderful Works ; to Adore , Love and Honor Him in all that we are or have ; That whether we Eat or Drink ; or whatsoever we do in Word or Deed , we should do all the Praise , and Glory of God ; and in all things , to be regulated by his Laws . Now shall we forget God , and be more degenerate , than the Beasts which Perish : For the Ox knoweth his Owner , and the Ass his Master's Crib ? To come more close to us , We , that own our selves Christians , do we believe the Religion we Profess ? If we do ; why , doth it signifie so little to us , as it doth ? Why , do we not live somewhat answerable to it ? Or , if we do not believe it , Why do we own the Profession ? Either we must be guilty of abominable Hypocrisy , or , of Atheism and Irreligion : And once take away Religion , and the Sense of God out of the World ; you do , as it were , take the Sun out of the Firmament ; you take away , the Distinctions of Good and Evil , bring your selves to be Beasts , wallowing in all manner of Filthiness and Sensuality : You reduce the World , into its first Chaos of Confusion ; destroy the Happiness of Man ; overthrow all Rule , Order , Government and Peace in the World. It hath been found , by universal Experience , in all Ages of the World , the great Peace , Happiness and Prosperity , which hath always risen to the World from Religion ; and the true lively affecting Sense of God and Obedience to his Laws , from the Exercise of Vertue and true Goodness . And that on the contrary , when Atheism and Prophaneness prevailed ; that Mens Lusts and Passions quickly disturbed the World , and overthrew the publick Peace of States and Kingdoms ; brought in War , Mischief , Blood and Ruine , turning a Fruitful Land , into a Barren Wilderness : For how is it possible that such men , as are unfaithful to God , should be True and Loyal to their Sovereign , his Vicegerent upon Earth ? That such as are men of no Religion , men of no Principles , and walk by no Rule , but are Slaves and Drudges to their Appetites and Lusts , should ever , in time of Danger and Tryal , stick fast to the Crown and Government , and perform the Duties of Loyal and Obedient Subjects , and dye for their Prince . And , as for such among us , as have been led away , by the specious Pretences of Fanaticks , in the simplicity and honesty of their Hearts , into the Schism and Faction , ( as I make no question , there have been some ) let your Eyes be now opened , and behold the prospect of your Folly , into which , you have been miserably seduced by your Leaders and Guides ; and , as you tender your own safety , to withdraw from the Tents of Chorah , that State of Schism and Antichristianism , as the Ancient Fathers accounted it . Come out of this Babylon , and renounce , with Abhorrence , all Seditious and Factious Tenents and Opinions ; all disloyal Principles and Practices whatsoever , and return into Communion of your Mother , the Church of England : For however invincible Ignorance , heretofore , might extenuate your Crimes ; yet now it will not , when , it will certainly be no less , than Sin against Knowledge and Experience ; it will be wilful and affected Ignorance , shutting your Eyes against clear Evidence and Demonstration ; which will no more excuse you ( notwithstanding , your pretences of Conscience ) than it did the Jews , in Crucifying our Saviour ; or those that killed the Apostles , because their wicked Consciences told them , That therein they did God good Service . And it cannot but be matter of great wonder , that after such clear and evident Discovery and Detection , of the abominable Hypocrisie and Wickedness of Fanaticism , That ever there should remain any one among us , at this day : Those , therefore , that still remain such , must needs be looked upon , as having most prostituted and malicious Souls ; who are in Judgment , given up to a reprobate Mind ; whose end is Destruction , as the Apostle speaks . And it is a matter of great wonder , That there are so many in our days , still to remain so sottish ; as when they make use of the Rules of Prudence and Discretion , in all their other Concernments ; yet as to their greatest Concernment , their Immortal Souls : they lay them aside , and every , or , any pitiful Schismatick and Imposter ; or any piece of Folly , Ignorance , Peevishness , and Ignorance must serve their turn , be the Director and Guide of their Souls : and yet , nevertheless , they will profess to believe , That Miracles are ceased in the Church . To perswade us all now to learn to be Dutiful and Loyal Subjects , to our Prince and Liege Lord the King , our Gracious Sovereign ; Let us consider , ( as one of late hath well observed ) That the Worth , Excellency and Providence of a Prince , are not sufficient to make a Kingdom or Nation Happy : His Subjects , ought to Contribute their Proportions also to it . Let us , therefore , abhorr and detest , and cast away those Seditious Principles of the late times ; That we may do Evil , that Good may come ; and That a lawful Prince , may be withstood and resisted , when-ever they themselves shall judge , that Religion and Property is invaded or in Danger . For , when these dangerous Opinions prevail among Subjects , in what Circumstances must needs that Prince be , when-ever an Opportunity offers it self , our late times have sufficiently verified by plain Demonstrations : Let us entertain therefore , in our Minds , the Honest Christian , Loyal Principles of the Church of England : Let us be obedient Sons unto Her : Let us be of humble , peaceable and complying Tempers ; for this is an undeniable Truth , That it is a far less Crime , to commit an Error on the right Hand ; that is to say , in a peaceable Compliance with just and lawful Authority , to promote thereby , Order , Government , Peace and Vnity : Than , on the left ; that is to say , to commit an Error , in disobedience to just Authority : in this sence , it may be well said , Melius est Humilitas in malis , quam Superbia in bonis : For , as the first proceeds from Humility and dutiful Subjection to Authority , and is the Preserver of publick Order , Government , Unity and Peace ; wherein , the Welfare of Mankind , principally consists in this World : So , the other , is the product of Pride , Presumption and Insolence ; and over-turns all Government , Order and Peace in the World ; and brings in nothing but Disturbances , Strife and Contention , Rebellion , Blood and Ruin : and in short , if Subjects would be Loyal , Kingdoms could not be miserable . But , I would not herein be misunderstood , to plead for Sin in any case , for the obtaining the greatest good ; although , a Heathen once said , Iniquissimam pacem , justissimo bello antefero ; he preferr'd an unjust Peace , before a most just War : But this , I am confident of , We cannot be innocent , when-ever we disobey a just Authority ; except , the unlawfulness of the thing commanded , be as clear and apparent , as our Duty of Obedience is . And for my own part , I would chuse rather to run to the utmost extent of what is lawful ; before I would refuse Active Obedience to a just and lawful Authority , either in Church or State : and I think I have the Holy Christian Religion on my side , to justifie me herein . And I am ready to think also , that according to this Rule , all our Dissenters and Fanaticks will be Tryed one day at the Great Tribunal ; when their Proud , Ignorant , Pievish and Froward Consciences , shall be no excuse to them . It doubtless , therefore , very much concerns us to consider seriously of the great danger there is in those no small Sins of Heresie and Schism , to such , as are really and truly such . And we are more easily deceived in these kind of Sins ; in regard , Satan , herein , is notably transformed into an Angel of Light. And such Persons , who are not so easily tempted to Intemperance and Debauchery , yet , herein greedily swallow down his Baits ; and spiritual Pride , that is ready to attend such Men , as are free from Debauchery and Prophaneness , many times helps forward the Temptation ; likewise the greatest Hereticks and Schismaticks that ever were in the World , have had very fair outsides at least ; I mean , of good and pious Conversations . How much therefore , doth it concern us to have a great Care of that Sin , that attends such as are possibly otherwise good Men ; but , nevertheless , of all Vices , is one of the greatest and most pernicious : For ( as one well said ) Whereas all other Vices proceed from some ill in us , some sinful Imbecility of our Nature , This alone , ariseth out of our good Parts . Now to let us know , what these Sins are , Calvin speaketh thus in his Institutes ; They are called Hereticks and Schismaticks ; who , making a Division , do break in sunder the Communion of the Church , which , is contained in two Bonds , viz. The Agreement of true Doctrine , and Brotherly Love ; whereupon St. Austin ( saith he ) putteth this difference between Schismaticks and Hereticks ; because the latter , viz. Hereticks , corrupt with false Opinions the sincerity of the Faith ; and the former , viz. Schismaticks , even where there is like Faith , do break the the Bond of Fellowship . But yet , we are farther to consider , to make an Heretick ; There must be not only frror in Intellectu , but , Pertinacia in Voluntate ; not only Error in the Understanding , but Obstinacy in the Will ; for as St. Austin speaketh ; Qui sententiam suam , quamvis falsam atque perversam , nullae pertinaci animositate defendunt ; quaerunt autem cauta sollicitudine veritatem , corrigi parati cum invenerint , nequaquam sunt inter Hereticos deputandi : They that do not pertinaciously and stubbornly defend their erroneous and corrupt Opinions ; but with great Care and Ingenuity seek the Truth , are ready to submit unto it when they find it , these are not to be reputed in the number of Hereticks , so true is that saying , that no truly good Man , can be an Heretick , although he may be in an Error . And to back what I have said , and to convince you of the Danger of Heresie and Schism , let me present before you , in brief , what the Worthy and Learned Dr. Hammond speaks in his Treatise of Schism . There is ( saith he ) no one Vice , which hath fallen under so much of the Displeasure , and Correption , and and severest Discipline of the Holy Fathers of the Ancient Church , as this of Schism , and the Ingredients and Preparatives to it , have done . They judged , That it was contrary to the Faith , even when it had not , in respect of Doctrinal Points , any Heresie joyned with it : That it was contrary to Charity ; yea , contrary to all the Advantages , that belong to a Member of the Church . Quisquis ab Ecclesia segregatus Adulteriae jungitur , a promissis Ecclesiae separatur , St. Cyprian . Whosoever is separated from the Church , is joyned to an Harlot ; he is separated from the Promises God hath given to his Church , from the Benefits of Prayer , and the Sacraments : That it was as bad as Heresie , according to St. Chrysostom : That there was never any Heresie in the Church , which was not founded in it : That constantly it is forced , in its own Defence , to conclude in some Heresie or other . All which , being put together , will be sufficient ( as the said Author speaks ) to keep Men from being in love with the Guilt or Company of Schismaticks . But ( saith he ) It is further branded with these Super-additions of Terror , That there is scarce any Crime so great , as Schism : Non esse quicquam gravius Sacrilegio Schismatis , St. Austin . Ingens flagitium Schismatis Traditioni junxerunt , Optat. No Crime so great ; not Idolatry , not Sacrilege : That it hath been under the peculiar Mark of God's Indignation , as in Case of the Ten Tribes , and of the Samaritans , who are ranked with the Gentiles , Matth. 10. 5. and so in the Story of Core : That it is the Anti-Christianism mentioned by St. John. Ab Ecclesia qui separatur Haereticus est , & Antichristus , Prosper : He that is a Separatist from the Church , is an Heretick and Antichrist . The worshipping and serving of the Devil , Ignatius . And , in a word , so great a Crime , that it is not expiable by Martyrdom , to him that continues in it , and hath not repented , and returned from it . Much more of this Subject , is every where to be met with in the Antient Monuments ; and nothing of Alleviation to be had for any , who have not the Excuse of involuntary Seduction of Error , or Simplicity , to plead for them : And the surest way to do that effectually , to qualify them for that Plea , is , To forsake their Course , to get out of that so dangerous a Snare . Nay , it is further observable , how unsafe it hath been deemed by these , for light and inconsiderable Causes , to break this Unity ; it being very hard , if not impossible , to receive such an Injury , or Provocation , from the Governours of the Church , as may make a Rupture or Separation excusable : And for the truly Catholick and Universal Church of Christ , it is not , in St. Augustin's Opinion , possible , that there should be any just Cause for any to separate from it ; nor consequently , Apology to be made for those , that on any ( whether true or false ) pretended Cause whatsoever , have really incurred this Guilt . From which Premises , thus acknowledged and undeniable , the Conclusion follows irrefragably ; That it is not the Examination of the Occasion or Cause , or Motive of any Man's Schism , that is worth the producing or heeding in this Matter : The one thing that is of force and moment , and , by Consequence , pertinent to be enquired into , is , The Truth of the matter of Fact , whether this Charge be sufficiently proved , or confessed ; ( i. e. ) Whether he that is thus accused , stands really guilty of Separation from the Church of Christ. And he further describes this Sin of Schism : It is ( saith he ) a voluntary dividing , or a separating or receding of any Member , from the Unity of the Body , ( i. e. The Church of Christ ) ; and so , that the Schismatick is he , that divides himself from the Church of God , not that is cut off , or separated ; he that goes out , and with-draws , or recedes of his own Accord , not he that is cast out by the Governours of the Church . But the Offender , or guilty Person ; who is therefore said to accuse , to cast , to condemn himself , throwing himself , by his voluntary Recession from the Church , into that very Condition , into which the Adulterer , and obstinate Offender is cast by the Censure of the Church . And the said Worthy Author concludes nevertheless with this Caution : But how desirable and valuable soever , an entire , inviolable Peace with all Christians , with all Men , ( together with the Approbation of our willing , cheerful Obedience , and Submission of our Judgments and Practices to our Superiors ) must for ever be deemed by all true Disciples of Christ : Yet must not the Purchace of this Treasure be attempted by the Admission of any Sin , any more than the Glory of God might be projected by the Apostle's Lye. Thus much I thought fit to Transcribe out of this Worthy Author . To which I may further add Mr. Causabon's Excellent Rule , ( taken out of St. Cyprian , Epist . 69. as it is set forth by a late Author of our own ) That whensoever the Pious People adhere to their lawful and true Bishop , they are God's Church ; insomuch , that whosoever separates himself from the Congregation , it cannot be doubted , but that he is not in the Church . These things deserving the most serious Consideration of all Men ; but more especially , of our Dissenters ; who have very much Guilt of this sort lying upon them , it is very much to be feared . As for their Pretences of Conscience , St. Bernard will Answer them ; Non est Conscientia sine Scientia , nec verae si caeca : It is not Conscience , without Knowledge ; nor can it be true , if blind and ignorant . For , if Pretences of Conscience , that is to say , Men's stubborn and perverse Minds , ( at the best , their Weakness , and and affected Ignorance ) must justify , and bear them out against God's Law , against Lawful Authority ; then it will be no matter , what becomes of the Laws of God , when their Consciences must command , and bear Rule against them : and those who killed the Apostles , because their Consciences told them , That therein they did God good Service , shall be acquitted at God's Tribunal at last . It therefore much concerns all our Fanaticks to beware , and be assured , That ( without Repentance ) their Damnation slumbereth not : if possibly they escape God's Judgments , even in this Life ; which , it is much to be doubted , they will not ; especially , when the Sin hath become , in great part , General and National : For particular Persons are to expect their Judgment and Punishment in the other Life ; but Nations , Kingdoms , and Societies of Men cannot then be punished as such , as our Divines hold . And , in consideration of the great mischief and danger in Schisms , and Rents among Christians ; I mean , such as profess to own that Name , in the Christian World : May we not , therefore , well Pray earnestly to Almighty God , as our Mother the Church of England directs us , for the Good Estate of the Catholick Church ; That it may be so guided and governed by God's Good Spirit , that all who profess , and call themselves Christians , may be led into the way of Truth , and hold the Faith in Vnity of Spirit , in the Bond of Peace , and Righteousness of Life ? It cannot possible therefore favour of a Christian Spirit , or Temper , to be of peevish , froward , contentious Spirits ; but to study Peace at Home , in the Church we live in : And , in the next place , it is doubtless our great Duty , as Christians , not to be wid'ning the Christian Church's Wounds abroad ; but rather , earnestly to endeavour , if possible , to heal them , to promote the Peace and Unity of Christendom : That all sober Christians , throughout the World , might be united together : Although ( in regard of the Lusts and Passions of Men , and that there are so few sincere and true Christians in Christendom ) it seems to be a Work next to impossible to be effected ; although , indeed , all good Christians could willingly joyn with that Worthy Man , who said ; Who would not be ready , with the loss of his Life , to Redeem and free Christianity from that horrid Scandal of Discord and Dissention ? Mar. Bucer . As for the Differences among Christians in the Christian World , I heartily wish , they were less than they truly are at this Day : But this is most certain , That by their Passions and Animosities , on all Hands , they are made greater than they truly are ; when we all agree in the main and principal Foundation of our Faith , contained in the Three Creeds ; that of the Apostles , the Athanasian , and the Nicene Creed . This , one would think , should make us more kind and treatable one to another ; especially , not to damn one another to the Pit of Hell and Destruction , as too many do . But in this respect , the Church of England , by their Moderation , shew themselves to be the better Christians ; who , to their Honor , abound in Charity to their bitter Enemies , the Romanists , and allow unto them a possibility ( though not without Difficulty ) of Salvation in their Communion ; who yet have nothing in return for their Charity , but Hereticks and Damnation : But certainly , they very weakly and absurdly argue from it , That therefore it is safest for us to go over to them . Just as if I being in a tyte , well-built , and sound Ship , should leave it , and go over into an unsound and leaky Vessel ; upon this presumption , That possibly I may , ( with hazard and danger ) come safe to Land in the same . But certainly , we may better argue with them , and say , Amend the apparent Leaks and Faults in your Vessel ; and if there be any Faults in ours , we are willing to amend them also ; that we may both with safety , and in Christian Love and Unity , accompany one another in our Course for the Celestial Port ; which we both porfess to intend , and aim at . And to this purpose , let me present you with what the Worthy Dr. Brown , in his Religio Medici , speaks to this purpose : I have not ( saith he ) so shaken hands with those desperate Resolutions , ( meaning the Romanists ) who had rather venture at large , their decayed bottom . than bring her in , to be new Trim'd in the Dock : who had rather promiscuously retain all , than abridge any ; and obstinately be what they are , than what they have been ; as to stand in Diameter , and Swords point with them — And then speaking of the Reformation , he saith ; As there were many Reformers , so likewise many Reformations — some angrily , and with Extremity ; others calmly , and with Mediocrity , not rending , but easily dividing the Community , and leaving an honest possibility of a Reconciliation ; which , though peaceable Spirits do desire , and may conceive , that Revolution of Time , and the Mercies of God may effect : yet that Judgment , that shall consider the present Antipathies between the two Extreams , their Contrarieties in Condition , Affection and Opinion , may with the same hopes expect an Union in the Poles of Heaven — It is , saith he , as uncharitable a point in us , to fall upon those popular Scurrilities and Opprobrious Scoffs of the Bishop of Rome ; whom , as to a Temporal Prince , we owe the duty of good Language . I confess , there is cause of Passion between us ; by his Sentence , I stand Excommunicated : Heretick , is the best Language he affords me : yet can no Ear witness , I ever returned to him the name of Antichrist , Man of Sin , or Whore of Babylon : It is the Method of Charity , to suffer without Re-action . Those usual Satyrs , and Invectives of the Pulpit , may perchance produce a good Effect on the Vulgar ; whose Ears are opener to Rhetorick than Logick : yet , do they in no wise confirm the Faith of wiser Believers , who know that a good Cause needs not be patron'd by Passion , but can sustain it self upon a temperate Dispute . The true Sons of the Church of England , consider this , and that Passion and unnatual Heats and Transports , never do advantage a Good Cause ; and that Uncharitableness and much more Cruelty , is unworthy and unbecoming Christians , and therefore , avoid them . But Alas ! their Adversaries , the Romanists ( as if they were faultless , and had not given just Occasion of Offence ) Retort in requital , nothing but Damnation and most bitter Reproaches : yea , brutish Revenge and Cruelty ; which disingenious Dealing , how much it hath been to their Reproach and Dishonor , to the disadvantage of their Cause , in the Christian World , I shall leave them seriously to consider : For honest and ingenious Souls , are not to be imposed upon by Club-Law , to receive for Articles of Faith , such Doctrines and Opinions , which have no Foundation from the Scriptures , and the Antient and Primitive Church . Alas ! The great Disorder and Confusion , that is upon the face of the Christian World , at this day , is not to be so much wondered at ; if we consider , the Corruption , the Wickedness , which abounds in the Hearts of most Men in the World , which corrupts all things : Why therefore , should it not in process of time ( as it did among the very Jews themselves ) corrupt and deprave the Holy and Pure Religion of Jesus Christ ? especially , in time of Prosperity ( that like Sun-shine Weather , corrupts most things subject to Corruption , even the very Humors of our Bodies ) and breed Abuses in the Christian Church . Plenty and Prosperity strangely prevailing upon Men's Minds , yea , sometimes the best of Men ; to corrupt them with Pride , Idleness , Covetousness : And by this means , the Holy Christian Religion , came to be debased ; to be corrupted both in Doctrine , Worship and Government , and so to degenerate from its primitive Purity and Integrity ; and was made use of , as a Means and Instrument of acquiring Honor , Splendor and Riches ; and of promoting those great Vices of Pride , Covetousness , Idleness , and Luxury : and this instead of making Men Virtuous , and Good , and rectifying their Lives , and Directing them in the Ways of Holiness and Peace , conducting them to Heaven . Thus , I humbly conceive , from the Pope's Primacy of Order , arose the Supremacy of Jurisdiction ; and from thence , Papal Tyranny , packing of General Councils , corruption in Doctrine and Practice , with innumerable other Mischiefs to the Church ; the great dividing and endangering Christendom , and laying it many times in War and Blood. And on the other hand , how this Holy Religion of JESVS Christ hath been miserably corrupted and abased , by Sectaries and Fanaticks ? how hath it been made absurd and ridiculous to all the World , by their Pride and Folly , their ignorant Confidences , Peevishness and Animosities ? Who ( out of a mad blind Zeal against Popery ) never could think themselves safe , and far enough separated from Rome , until they fell into Religious Frensy ; yet , would then notwithstanding , account themselves Protestants ; yea , the best of Protestants : and what a long train of dismal Consequences there followed the same , the World can witness , and more especially of late Years , we in England , as you have heard before . Oh! may I therefore exhort us again , to bewail our Follies , and abandon them ! to Renounce all Schism , Contention , Fanaticism , that Plague of the Reformation , and living vertuous and good Lives ; and in Conformity and Subjection to our Mother , the Church of England , her wholesom and Excellent Constitutions . Oh! Let us learn this most commendable Duty from our Adversaries , the Romanists ; who , are very Respectful towards their Ecclesiastical Governors , and very Conformable to the Constitutions of their Church ; and abhor to do any thing that may prejudice the Order , Peace , and Welfare of the same , in any kind ( for which I cannot but have a great respect for them , and in which , I shall endeavour to follow their Example in the Church of England , wherein I was born , and for so doing they cannot , I hope , justly blame me . ) And although they are possibly led by a blind Obedience , or Impicit Faith , as we call it , and are thereby many times misled : yet their fault , arising from a diffidence of themselves , and obedience to their Superiors , will be very pardonable , ( especially of such as are born and bred in that Communion ) it being a fault on the Right-hand , and far less than what our Fanaticks , and Sectaries are guilty of ; who out of Pride , Ignorance , and Presumption , refuse Subjection to the Spiritual Governors which God hath set over them ; and thereby break the Unity and Peace of the Church . Let us therefore heartily pray , as our Mother the Church teaches us : Almighty God , who shewest to them that be in Error the Light of thy Truth , to the intent that they must return into the Way of Righteousness : Grant unto all them that are admitted into the Fellowship of Christs Religion , that they may eschew those things that are contrary to their profession , and follow all such things as are agreeable to the same ; through our Lord Jesus Christ. Amen . I shall conclude , and say , sufficit tentasse ; Let it suffice , I have done my Endeavour in a good Cause . For certainly , if the Promotion of the Honour of God , the Advancement of True Religion and Vertue ; if the Promoting of Loyalty and Fidelity , the Honour and Happiness of my Gracious Sovereign ; if the Detestation of Errours , of Atheism and Prophaneness , Vice , and Wickedness , of Fanaticism , Hypocrisie , Schism and Rebellion , and representing them in their proper colours ; if promoting the Peace and Happiness of the Church of England , as now by Law Establish'd , ( the best Christian Church in the World ) of Piety and Unity amongst all her Members ; if promoting the Peace of Christendom , and more especially the Honour , Happiness and Prosperity of this Nation ; yea , of all his Majesties Dominions ; I say , if the honest endeavours of the same , be a commendable and worthy Design , it is all I intend in the Writing , and now making Publick these ( although sudden ) yet serious Thoughts . Therefore I hope I may meet with a pardon for the meanness , and unworthiness of the performance to so good an end . And as for any one that shall find fault with my weak and unworthy management , of so worthy , so good a Cause , it is no more than what I do my self . Let him but be pleased to undertake the Cause , and manage it better , and I assure him , I shall be so far from being offended with him , That I shall be infinitely well pleased and rejoyce therein , and return him my thanks . And it is yet my Hopes , this Essay may animate and encourage eminent and able Champions in so worthy a Cause ; which , without doubt , is the most excellent , most honourable , most worthy , the best in the World , and merits the assistance of the ablest Heads , Pens , and Tongues that are extant among us . FINIS . Books Printed for , and Sold by Luke Meredith , at the King's Head , at the West End of St. Paul's Church-Yard . AN Introduction to the Old English History ; comprehended in Three several Tracts : The First , An Answer to Mr. Petyt's Rights of the Commons Asserted ; and to a Book , Entituled , Jani Anglorum Facies Nova : The Second Edition very much enlarged . The Second , An Answer to a Book , Entituled , Argumentum Antinormanicum ; much upon the same Subject : Never before Published . The Third , The Exact History of the Succession of the Crown of England : The Second Edition , also very much enlarged . Together , with an Appendix , containing several Records , and a Series of Great Councils and Parliaments , Before and After the Conquest , unto the End of the Reign of Henry the Third . And a Glossary , expounding many Words , used frequently in our Antient Records , Laws , and Historians . Published for the Vindication of Truth , and the Assistance of such as desire with Satisfaction to read , and truly understand the Antient English Historians , and other Pieces of Antiquity . By Robert Brady , Doctor in Physick . A Loyal Tear dropt on the Vault of the High and Mighty Prince , Charles the Second , of Gorious and Happy Memory . By Henry Anderson , M. A. Vicar of Kingsumborne in Hampshire . The Songs of Moses and Deborah Paraphras'd ; with Poems on several Occasions . Never before Published . To which is added , A Pindarick on Mr. L'Estrange . A Dialogue between a Pastor , and his Parishioner , touching the Lord's Supper : Wherein the most material Doubts and Scruples about Receiving that Holy Sacrament , are removed , and the Way thereto discovered to be both plain and pleasant . Very useful for Private Christians in these scrupulous Times . By Michael Altham . The Second Edition . To which is added , Some short Prayers , fitted for that Occasion ; and a Morning and Evening Prayer , for the Use of Private Families . Two Treatises : The First , Concerning Reproaching and Censure ; The Second , An Answer to Mr. Serjeant's Sure-Footing . To which are annexed , Three Sermons Preached upon several Occasions ; and very useful for these Times . By the late Learned and Reverend William Faulkner , D. D. Rhetoricae Libri Duo : Quorum Prior de Tropis & Figuris , Posterior de Voce & Gestu praecipit . In usum Scholarum postremo recogniti , infinitisque poene mendis expurgati . Autore Carolo Butlero , Magd. Artium Magistro . Notes, typically marginal, from the original text Notes for div A24968-e300 Sir Edwin Sands in his Europae Speculum . 
A17962	----	A treatise, vvritten by M. doctor Carier, vvherein hee layeth downe sundry learned and pithy considerations by which he was moued, to forsake the Protestant congregation, and to betake himselfe to the Catholke Apostolike Roman Church. Agreeing verbatim with the written copye, addressed by the sayd doctor to the King his most excellent Maiestie. Carier, Benjamin, 1566-1614. 1614 Approx. 97 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A17962 STC 4623.5 ESTC S115898 99851115 99851115 16372 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17962) Transcribed from: (Early English Books Online ; image set 16372) Images scanned from microfilm: (Early English books, 1475-1640 ; 1683:11) A treatise, vvritten by M. doctor Carier, vvherein hee layeth downe sundry learned and pithy considerations by which he was moued, to forsake the Protestant congregation, and to betake himselfe to the Catholke Apostolike Roman Church. Agreeing verbatim with the written copye, addressed by the sayd doctor to the King his most excellent Maiestie. Carier, Benjamin, 1566-1614. [6], 47, [1] p. English Secret Press], [England : 1614. Another edition of STC 4623. Printer and place of publication from STC. Text followed by three p. of ms. notes. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Great Britain -- Religion -- 17th century. 2002-08 TCP Assigned for keying and markup 2002-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-10 Judith Siefring Sampled and proofread 2002-10 Judith Siefring Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A Treatise , VVritten by M. Doctor CARIER , vvherein hee layeth downe sundry learned and pithy considerations , by which he was moued , to forsake the Protestant Congregation , and to betake himselfe to the Catholike Apostolike Roman Church . Agreeing verbatim with the written Copye , addressed by the sayd Doctor to the King his most Excellent MAIESTIE . PSALM . 44. Mine heart will vtter forth a good matter : I will entreat in my workes of the King. 1614. The Preface to the Reader . HAuing exactly pervsed , ( good Reader ) this Treatise , here presented to thy view , and finding it both in stuffe and stile to be learnedly , and eloquently contriued ; I tooke my selfe , in some sort , obliged in Christian duety , to divulge it in Print to the World : vnwittingly , I confesse to the Author : Howbeit encroching vpon his charitable consent ; who , I am well assured , is most forward to defray his Talent , in ought , wherein the Catholike Roman Religion may be aduanced . Of this full and firme resolution he hath made effectiue proofe , not only in wordes , but also in workes . The Author , as it is notoriously knowne , hath gained Name and Fame among the Protestants : Hauing beene a Teacher in their Colleges , a Preacher in their Pulpits , a Doctor in their Schooles , a Canon in their Churches , Chapplain to the King his most excellent Maiestie , flowing in wealth , supported with the credit of the Court , most likely , in short time , to aspire to higher Ecclesiasticall preferments , had he persisted in the course of his former Profession : yet notwithstanding all these worldly allurements , which are , in good sooth , wonderous intycing baites , to hooke and to hold an vnstayed Soule : M. Doctor Carier , hauing from his greener yeares , wallowed himselfe in the choicest Writings of the most learned Protestants , and confronting in his mature Age , their wauering opinions with the vniforme and setled consent of the auncient Fathers , found the New so opposite to the Old , that at length receiuing gracious light from the Father of lights , did teare at a trice all these forementioned earthly snares , resoluing not to wander any longer like a lost sheep , but to come to the fold of the Catholike Roman Church , and conscquently choosing , like a zealous Moyses , to be afflicted with the people of God , then to haue the pleasure of temporall sinne : These and the like pregnant points are sufficiently debated in this Treatise ; which I wish thee gentle Reader , to pervse with heedfull attention , whereby the Authour his paines may turne to thy profit , if happily thou be altenated from the Catholike Roman Religion : Alwayes presenting thy prayers to our Lord , sweet Iesus , that he vouchsafe , to illuminate thy minde in the passage of thy eternall salvation , that thou mayest prefer light before darknesse , truth before falshood , Catholike Religion before particular opinions , as M. Doctor Carier hath done , vpon such sound and grounded reasons as he hath opned in this Treatise . And this wishing that good to thy Soule , which I wish to mine owne , I betake thee , good Reader , to the direction and protection of the Author and giuer of grace and glory . MOST EXCELLENT AND RENOWNED SOVERAIGNE . IT is not vnknowne to all that know me in England , that for these many yeares I had my health very ill . And therefore hauing from time to time vsed all the meanes and medicines that England could afford . Last of all , by the aduice of my Physitions , I made it my humble sute vnto your Maiestie , that I might tranell vnto the Spaw for the vse of those waters , purposing with my self , that if I could be well , I would goe from thence to Heydelberg , and spend this Winter there . But when I was gone from the Spaw , to Aquisgrane , and so to Colin , I found my self rather worse then better then I was before . And therefore I resolued with my selfe , that it was high time for me to settle my thoughts vpon another world . And seeing I was out of hope to enioy the health of my body , at the least to looke to the health of my soule , from whence both Art and experience teacheth me , that all my bodily infirmities haue their beginning , for if I could by any studie haue proued Catholike religion to be false , or by any meanes haue professed it to be true in England , I doubt not but the contentment of my soule would haue much helped the health of my body . But the more I studied the Scriptures and most ancient Fathers to confute it the more I was compelled to see the truth thereof . And the more I laboured to reconcile the religion of England thereunto , the more I was disliked , suspected , and condemned as a common enemie . And if I would haue beene either ignorant or silent , I might , perhaps , with the pleasures and commodities of my preferments , haue in time cast off the care of religiō . But seeing my study forced me to know , and my place compelled me to preach , I had no way to auoid my griefe , nor no means to endure it . I haue therefore apprehended the oportunitie of my Licence to trauell , that I may withdraw my selfe for a while from the sight and offence of those in England which hate Catholik religion , and freely and fully enioy the presence of our blessed Sauiour , in the vnitie of his Catholike Church , wherein I will neuer forget at the daily oblation of his most blessed bodie and bloud , to lift vp my heart vnto him , and to pray for the admission of your Maiesty therevnto . And in the meane time I haue thought it my dutie to write this short Treatise with mine owne hand , wherein , before I publish my selfe vnto the world , I desire to shew to your Maiestie these two things : 1. The meanes of my conuersion vnto Catholike Religion . 2. The hopes I have to doe your Maiestie no ill seruice therein . I humbly craue your Maiesties pardon , and will rest euer Your Maiesties faithfull and truely denoted seruant , B. CARIER . Liege Decemb. 12. 1613. CHAP. I. The meanes of my Conuersion To Catholike Religion . I Must confesse to Gods honor , and my owne shame , that if it had bin in my power to choose , I would neuer haue bin a Catholike . I was borne and brought vp in schisme , and was taught to abhorre a Papist , as much as any Puritane in England doth . I had euer a great desire to iustifie the Religion of the State , and had great hope to aduance my selfe thereby . Neither was my hope euer so great , as by your Maiesties fauour it was at the very instant of my resolution for Catholike religion , and the preferment , I had together with the honor of your Maiesties seruice , was greater by much ; then without your Maiesties fauour , I looke for in this world . But although I was as ambitious of your Maiesties fauour , and as desirous of the honors and pleasures of my Countrey , as any man that is therein : yet seeing that I was not like any long while to enioy them , and if I should for my priuate commodity speake or write , or doe any thing against the honour of Christ his Church , and against the euidence of mine owne conscience , I must shortly appeare before the same Christ , in the presence of the same his Church , to giue an account thereof . Therefore I neither durst any further to pursue my owne desire of honor , nor to hazard my soule any farther in the iustification of that religion , which I saw was impossible to be iustified , by any such reason , as at the day of Iudgement would goe for payment , and that it may appeare , that I haue not respected any thing so much in this world , as my dutie to your Maiestie , and my loue to my friends and Country . I humbly beseech you giue me leaue as briefely as I can to recount vnto you the whole course of my studies , and endeuours in this kinde , euen from the beginning of my life vntill this ptesent . 2 I was borne in the yeare 1566. being the sonne of ANTY . CARIER , a learned and deuout man , who although he were a Protestant and a Preacher , yet he did so season me with the principles of pietie and deuotion , as I could not chuse but euer since be very zealous in matters of Religion . Of him I learned that all false religions in the world , were but policies inuented of men for the temporall seruice of Princes and States , and therefore that they were diuers and alwayes changeable , according to the diuers reasons and occasions of State. But true Christian religion was a truth reuealed of God , for the eternall saluation of soules , and therefore was like to God , alwayes one and the same , so that all the Princes and States in the world , neuer haue beene , nor shall be able to ouerthrow that Religion . This to mee seemed an excellent ground , for the finding out of that religion , wherein a man might finde rest vnto his soule , which cannot be satisfied with any thing but eternall truth . 3 My next care then was , after I came to yeares of discretion , by all the best means I could to informe my selfe , whether the Religion of England were indeed the very same , which being prefigured and prophecied in the old Testament , was perfected by our blessed Sauiour , and deliuerd to his Apostles and Disciples , to continue by perpetuall succession in his visible Church , vntill his comming againe : or whether it were a new one for priuate purposes of Statesmen inuented , and by humane lawes established . Of this I could not chuse but make some doubt , because I heard men talke much of those dayes of the change of religion , which was then lately made in the beginning of Queene ELIZABETHS raigne . 4 I was sorie to heare of change , and of a new Religion , seeing , me thought , in reason , if true religion were Eternall , then new religion could not be true . But yet I hoped that the religion of England was not a change or new religion , but a restitution of the olde , and that the change was in the Church of Rome , which in processe of time might , perhaps , grow to be superstitious and Idolatrous ; and therefore that England had done well to leaue the Church of Rome , and to reforme it selfe , and for this purpose , I did at my leasure and best oportunitie , as I came to more iudgement read ouer the Chronicles of England , and obserued all the alterations of religion that I could find therein : but when I found there that the present religion of England was a plaine change , and change vpon change , and that there was no cause of the change at all of the first , but only that King HENRY the eight was desirous to change his old Bed-fellow , that he might leaue some heires male behind him , for belike hee feared that females would not be able to withstand the Title of Scotland ; and that the change was continued and increased by the posterity of his latter wiues . I could not choose but suspect something , but yet the loue of the world , and hope of preferment would not suffer me to beleeue , but that all was well , and as it ought to be . 5 This I satisfied my selfe at schoole , and studied the Artes and Philosophie , and other humane learning , vntill being Master of Artes , and Fellow of Corpus Christi Colledge in Cambridge , I was at the last by the Statutes of that house , called to the studie of Diuinitie , and bound to take vpon me the order of Priest-hood , then I thought it my duty , for the better satisfaction of mine owne soule , and the sauing of other mens , to looke as farre into the matter as possibly I could that I might find out the truth . And hauing the oportunity of a very good Library in that Colledge , I resolued with my selfe to studie hard and s●tting aside all respect of men then aliue or of Writers that had moued or maintained controuersies ( further then to vnderstand the question which was betwixt them ) I fell to my praiers , and betooke my selfe wholy to the reading of the Church historie , and of the ancient Fathers , which had no interest in either side , and especially I made choise of Saint AVGVSTINE , because I hoped to finde most comfort in him for the confirming of our Religion , and the confuting of the Church of Rome . 6 In this sort I spent my time continually for many yeares , and noted downe whatsoeuer I could gather , or rather snatch , either from the Scriptures or the Fathers to serue my turne . But when after all my paines and desire to serue my selfe , of antiquitie , I found the doctrine of the Church of Rome to be euery where confirmed , and by most profound demonstrations out of holy Scripture , made most agreeable to the truth of Christs Gospell , and most conformable to all Christian soules , and saw the current opinions of our great Preachers to bee euery where confuted , either in plaine termes , or by most vnanswerable consequence , although my vnderstanding was thereby greatly edified ( for which I had great cause to render immortall thankes to our blessed Sauiour , who by these meanes had vouchsafed to shew himselfe vnto me ) yet my heart was much grieued , that I must be faine either not to preach at all , or else to crosse and varie from the doctrine which I saw was commonly receiued . 7 Being thus perplexed with my selfe , what course I were best to take I reflected back again vpon the Church of England , and because the most of those Preachers , which drew the people after them in those dayes , were Puritans , and had grounded their Diuinitie vpon CALVINS Institutions , I thought , peraduenture , that they hauing gotten the multitude on their side , might wrong the Church of England in her doctrine , as well as they desired to doe in her Discipline , which indeed vpon due search I found to be most true , for I found the Common-prayer-booke , and the Catechisme therein contained , to hold no point of doctrine expressely contrarie to antiquitie , but only that it was very defectiue , and contained not enough . And that for the doctrine of Predestination , Sacraments , Grace , Free-will , Sinne , &c. the new Catechismes and Sermons of those Preachers , did run wholly against the Common-prayer book and Catechismes therin , and did make as little account of the Doctrine established by law , as they did of Discipline , but in the one they found opposition by those that had priuate interest ; in the other they said what they list , because no man thought himselfe hurt . 8 This truely was a great increase of my griefe , for knowing diuers of those Preachers to be very honest men , and such as I did loue with all my heart , I was very loth to discent from them in priuate , much more loth to oppose them in publike . And yet seeing I must needs preach , I was lothest of all to oppugne mine owne conscience , together with the faith wherein I was baptized , and the soules of those to whom I preached . Neuerthelesse hauing gotten this ground to worke vpon , I began to comfort my selfe with hope to proue , that the Religion established by law in England , was the same , at the least in part , which now was , and euer had beene held in the Catholike Church , the defects whereof might be supplied , whensoeuer it should please God to moue your Maiesty thereunto , without abrogating of that which was already by law established , which I still pray for , and am not altogether out of hope to see : and therfore I thought it my duty , as farre as I durst , rather by charitable constru ctions reconcile things that seemed different , that so our soules might for euer be saued in vnitie , then by malicious calumniations to maintaine quarrells , that so mens turnes might for a time be serued in dissention . 9 In this course , although I did neuer proceed any farther then law would giue me leaue , yet I euer found the Puritans and Caluinists , and all the creatures of Schisme , to be my vtter enemies , who were also like the sonnes of ZERVIACH , too strong for DAVID himselfe , but I wel perceiued that all temperat and vnderstanding men , who had no interest in the Schisme , were glad to heare the truth honestly and plainly preached vnto them . And my hope was by patience and continuance , I should in the end vnmaske Hypocrisie , and gaine credit vnto the comfortable doctrine of Antiquity , euen amongst those also , who out of misinformation and preiudice did as yet most dislike it . And considering with my selfe , that your right to the Crowne came only by Catholikes , and was ancienter then the Schisme , which would very faine haue vtterly extinguished it , and that both your disposition by nature , your amity with Catholike Princes , your speeches , and your proclamations did at the beginning all tend to peace and vnitie , I hoped that this endeuour of mine , to enforce Catholike religion , at the least as farre as the Common-prayer booke and Catechisme would giue me leaue , should be well accepted of your Maiestie , and be as an introduction vnto farther peace and vnitie with the Church of Rome . 10 But when after my long hope , I at the last did plainly perceiue , that God for our sinnes had suffered the Diuell , the author of dissention , so farre to preuaile , as partly by the furious practise of some desperate Catholikes , and partly by the fiery suggestions of all violent Puritans , he had quite diuerted that peaceable and temperat course , which was hoped for , and that I must now either alter my iudgement , which was impossible , or preach against my conscience , which was vntollerable : Lord , what anxietie and distraction of soule did I suffer day and night , what strife betwixt my iudgement ; which was wholly for the peace and vnitie of the Church , and my affection , which was wholly to enioy the fauour of your Maiestie , and the loue of my friends and country . This griefe of soule growing now desperate , did still more and more increase the infirmities of my bodie , and yet I was so loth to become a ptofessed Catholike , with the displeasure of your Maiesty , and of all my honourable and louing friends , as I rather desired to silence my iudgement with the profits and pleasures of the world which was before me , then to satisfie it with reconciling my selfe vnto the Catholike Church . But it was Gods will that euer as I was about to forget the care of Religion , and to settle my selfe to the world among my neighbours , I met with such humors , as I saw by their violence against Catholikes , and Catholike Religion , were like to waken my soule by torture , rather then bring it a sleepe by temper . And therefore I was driuen to recoile to God , and to his Church , that I might finde rest vnto my soule . 11 And yet because I had heard often that the practize of the Church of Rome , was contrary to her doctrine , I thought good to make one triall more before I resolued , and therefore hauing the aduise of diuers learned Phisitions to goe to the Spaw , for the health of my body , I thought good to make a vertue of necessity , and to get leaue to goe , the rather for the satisfaction of my Soule , hoping to finde some greater offence in the seruice of the Church of Rome , then I had done in her books , that so I might returne better contented , to persecute and abhorre the Catholikes at home , after I should find them so wicked and Idolatrous abroad , as they were in euery Pulpit in England affirmed to be . For this purpose , before I would frequent their Churches , I talked with such learned men as I could meet withall , and did of purpose dispute against them , and with all the wit and learning I had , both iustifie the doctrine of England established by Law , and obiect the Superstition and Idolatry , which I thought they might commit , either with the Images in the Church , or with the Sacrament of the Altar . 12 Their common answer was , that which by experience I now find to be true , vz. that they doe abhor all Idolatry and superstition , and doe diligently admonish the people to take heed thereof . And that they vse Images for no other purpose , but only for a deuout memory , and representation of the Church Triumphant , which is most fit to be made in the time and place of prayer , where after a more speciall manner we should with all reuerence haue our conuersation amongst the Saints in heauen . And for the B. Sacrament , they doe not worship the Accidents , which they see , but the Substance , which they belieue ; and surely , if Christ be there truly and really present ( as your Maiesty seemeth to grant he is ) he is as much to be worshipped , as if we saw him with our bodily eyes ; Neither is there any more Idolatrie in the one then in the other . If our blessed Sauiour himselfe should visibly appeare in person as he was vpon the earth , Iewes and Infidels would hold it for Idolatrie to worship him , and would crucifie him againe , and so would all Heretikes also , who refuse to worship him in the Sacrament , where he is really present . 13 After diuers other obiections which I made , not so much because I was not , as because I desired not to be satisfied , I came to the Popes supposed pride and tyranny ouer Kings and Princes , and told them of the most horrible treason intended & practised by Catholikes against your Maiestie , which hath not yet bin iudicially condemned by the Church of Rome . They all seemed to abhorre the fact as much as the best subiects in the world , and much more to fauour , and defend the authoritie of their Kings and Princes , then the Heretikes doe . And they said , that althoug your Maiestie were out of the Church , yet they doubted not but if complaint were made in a iudicial proceeding , that fact should be iudicially condemned . In the meane time it was sufficient that all Catholike writers did condemne it , and that the Pope by his Breue had condemned it , exhorting the Catholikes of England to all Christian patience and obedience . As for any other authority or superiority of the Pope , then such as is spirituall and necessary , for the vnitie of the Church , I haue met with none that doe stand vpon it . 14 So that whereas my hope was , that by finding out the corruptions of the Church of Rome , I should grow farther in loue with the Church of England , and ioyfully returne home , and by inueighing against the Papists , both enioy my present preferments , and obtaine more and more , I saw the matter was like to fall out cleane contrary . It is true indeed that there are many corruptions in all States . God hath no Wheat-field in this world , wherein the Diuell hath no Tares growing , and there are no Tares more ranck , then those that grow among the Wheat . For optimi corruptio pessima , and where grace aboundeth , if it be cōtemned , there sin aboundeth much more . But seeing both my reading & experience hath now taught me that the truth of Christian Religion , taught and practised at this day in the Church of Rome , and all the obedient members thereof ; is the very same in substance , which was prefigured and prophesied from the beginning of the world , perfected by Christ himselfe , deliuered to his Apostles , and by them and their Successors perpetually and vniuersally in one vniformity practized vntill this day , without any substantiall alteration . And that the new Religion of England , wherin it doth differ , hath no ground , but either the pleasure of the Prince and Parliament , or the common cry and voice of the People , nor no constancy or agreement with it selfe , what should I now doe ? It is not in my power , not to know that which I doe know , nor to doubt of that which I haue spent so much time , and taken so much paines , and bestowed so much cost , and made so many trials to find . And yet I know if I should yeeld to be reconciled to the Church , I should be for this world in all likelihood , vtterly vndone ; and that which grieued me more , I should be reiected of your Maiesty my most redoubted Lord and Master , and despised by all my deare friends and louers in England . 15 These were my thoughts at the Spaw , which did so vex and afflict my soule , as that the waters could doe my bodie no good at all , but rather much hurt . Neuerthelesse I auoided the company of Catholikes , abstained from the Church , and did both dispute & write against the Church of Rome , as occasion was offred . I still hoped that time would giue me better counsell , and therefore resolued to goe from the Spaw to Heidelberg , to doe my duty there . In the mean time I thought with my selfe , It may be God hath moued his Maiesties heart to think of peace and reconciliation . I know his disposition was so in the beginning , and I remember Master CAVSABON tould me , when I brought him out of France , that his errand was nothing else , but to mediate peace betweene the Church of Rome , and the Church of England . Therefore I thought , before I would submit my selfe to the Church of Rome , I would write vnto Master CAVSABON such a letter as he might shew vnto your Maiestie , containing such conditions as I thought might satisfie your Maiesty , if they were performed by the Church of Rome . The copy of which letter is too long heere to set downe . But when Master CAVSABON answered me , that he knew your Maiesty was resolued to haue no society with the Church of Rome vpon any condition whatsoeuer , and that it would be my vndoing , if those my letters should come to your Maiesties hands , or of those that bare the sway , I began to despaire of my returne into England , vnlesse I would ouerthrow both the health of my body , and the quiet of my minde , and either vtterly damne mine owne soule , or greatly endanger not only my liuing and credit , but my life it selfe also , by reason of your Maiesties displeasure , and the seueritie of the Statutes made , and in force against Catholikes , and Catholike Religion . 16 There is a Statute in England made by King HENRY the eight , to make him supreame head of the Church in Spirituall and Ecclesiasticall causes , which Statute enioynes all the subiects of England , on paine of death to beleeue , and to sweare they do beleeue that it is true . And yet all the world knowes , if King HENRY the eight could haue gotten the Pope to diuorce Queene KATHERINE , that he might marry ANNE BOLEINE , that Statute had neuer beene made by him , and if that Title had not enabled the King to pull downe Abbeyes , and Religious houses , and giue them to Lay-men : the Lords and Commons of that time would neuer haue suffered such a Statute to be made . This Statute was continued by Queene ELIZABETH , to serue her owne turne , and it is confirmed by your Maiesty to satisfie other men . And yet your Maiesty yeeldeth the Church of Rome to be the Mother Church , and the Bishop of Rome to be the chiefe Bishop or Primate of all the Westerne Churches , which I doe also verily beleeue ; and therefore I doe verily thinke he hath , or ought to haue some spirituall Iurisdiction in in England . And although in my yonger dayes , the fashion of the world made me sweare as other men did ( for which I pray God forgiue me ) yet I euer doubted , and am now resolued that no Christian man can take that oath with a safe conscience , neither will I euer take it , to gaine the greatest preferment in the world . 17 There is another Statute in England , made by Queene ELIZABETH , and confirmed by your Maiesty , that it is death for any English man to be in England , being made a Priest by authoritie deriued , or pretended to be deriued from the Bishop of Rome ; I cannot beleeue that I am a Priest at all , vnlesse I be deriued by authority from GREGORY the Great , from whence all the Bishops in England haue their being , if they haue any being at all . 18 There is another Statute in like manner made and confirmed , that it is death to be reconciled by a Catholike Priest , to the Church of Rome : I am perswaded that the Church of Rome is our Mother Church , and that no man in England can be saued , that continues wilfully out of the visible vnitie of that Church , and therefore I cannot choose but perswade the people to be reconciled thereunto , if possibly they can . 19 There is another Statute in like manner , made and confirmed , that it is death to exhort the people of England to Catholike Roman religion , I am perswaded that the religion prescribed , and practised by the Church of Rome , is the true Catholike religion , which I will particularly iustisie and make plaine from point to point , if God giue time and oportunitie , and therefore I cannot choose but perswade the people thereunto . It may be these are not all seuerall Statutes , some of them may be members of the same , ( for I haue not my books about me to search ) but I am sure all of them doe make such felonies and treasons , as were the greatest vertues of the Primitiue Church , and such as I must needs confesse my-selfe , I cannot choose if I liue in England , but endeauour to be guilty of , and then it were easie to finde Puritans enough to make a Iury against me , and there would not want a Iustice of Peace to giue a sentence , and when they had done , that which is worse then the persecution it selfe , they would all sweare solemnely that Doctor CARIER was not put to death for Catholike Religion , but for felony and treason . I haue no hope of protection against the crueltie of those lawes , if your Maiestie be resolued vpon no conditions whatsoeuer , to haue no society at all , nor no communion at all with the Church of Rome . And therfore whilest the case so stands , I dare not returne home againe . But I cannot be altogether out of hope of better newes before I die , as long as I doe beleeue that the Saints in heauen doe reioyce at the conuersion of a sinner to Christ , and doe know that your Maiesty by your birth , hath so great an interest in the Saints of heauen , as you shall neuer cease to haue , vntill you cease to be the sonne of such a mother , as would reioyce more then all the rest for your conuersion . And therefore I assure my selfe , that she with all the rest doe pray that your Maiestie before you die may be militant in the communion of that Church wherein they are triumphant . And in this hope I am gone before to ioyne my prayers with theirs in the vnity of the Catholike Church . And doe humbly pray your Maiesty to pardon me , for doing that which was not in my power to auoide : and to giue mee leaue to liue , where I hope shortly to die , vnlesse I may hope to doe your Maiesty seruice , and without the preiudice of any honest man in England , to see some vnity betwixt the Church of England , and her Mother , the Church of Rome . And now hauing declared the meanes of my conuersion to Catholike Religion . I will briefely also shew vnto you the hopes I haue to do your Maiesty no ill seruice therein . CHAP. II. The hopes I haue to doe your Maiestie no ill seruice in being Catholike . MY first hope , that your Maiesty will accept of that for the best seruice I can doe you , which doth most further the glorie of our blessed Sauiour , and my owne saluation . Indeed there are Kingdomes in the world , where the chiefe care of the Gouernour is , Non quam bonis prosme , sed qua subditis , such were the Heathen Kingdomes which S. AVGVSTINE describes in his 2. De ciuit . Dei. cap. 20. In such common-wealths , the way to be good subiects is not to be a good man , but to serue the times and the turnes of them that beare the fway , whatsoeuer they are . But if it be true , that as some holy and learned Fathers teacheth , that in a well ordered gouernment there is , eadem faealicitas vnius hominis ac totius ciuit atis , then I am sure that it must follow , that in a cōmon wealth truly Christian , there is , eadem virtus boni viri , ac boni ciuis . And therefore being a Minister and Preacher of England , if I wil rather serue your Maiesty then my selfe , and rather procure the good of your Kingdom then my owne preferment , I am bound in duty to respect and seeke for those things aboue all other , that may aduance the honour of God , and the saluation of my owne soule , and the soules of those which doe any way belong to my charge ; and being sufficiētly resolued , that nothing can more aduance the honor of our Sauiour and the common saluation , then to be in the vnitie of his Church , I haue done you the best seruice I could at home , by preaching peace and reconciliation , and being not able for the malice of the times to stand any longer in the breach at home , I thinke it safest in this last cast to looke to mine owne game , and by my daily prayers , and dying , to doe your Maiesty the same seruice in the vnity of the Church , which by my daily preaching and liuing I did endeauour to doe in the midst of the Schisme . 2 And although it be sufficient for a man of my profession to respect only matters of heauen , and of another world , yet because this world was made for that other , I haue not regarded mine owne estate , that I might respect your Maiesties therein , and after long and serious meditation , which Religion , might most honor your Maiesty euen in this world , I haue conceiued vndoubted hope , that there is no other Religion that can procure true honor and securitie to your Maiesty , and your posteritie in this world : but the true Catholike Roman Religion , which was the very same , whereby all your glorious predecessors haue beene aduanced , and protected on earth , and are euerlastingly blessed in heauen . 3 The first reason of my hope , is the promise of God himselfe , to blesse and honor those , that blesse his Church and honor him ; and to curse and confound those that curse his Church and dishonor him , which he hath made good in all ages . There was neuer any Man , or Citie , or State , or Empire so preserued , and aduanced , as they that haue preserued the vnitie , and aduanced the prosperitie of the Church of Christ. Nor euer any beene made more miserable and inglorious , then they that haue dishonored Christ , and made hauoke of his Church by Schisme and Heresie . 4 If I had leasure and bookes , it were easie for me to enlarge this point with a long enumeration of particulars . But I thinke it needlesse , because I cannot call to minde any example to the contrarie , except it bee the State of Queene ELIZABETH , or some one or two other , lately fallen from the vnity of the Catholike Church , or the State of the great Turke , that doth stil persecute the Church of Christ , and yet continues in great glory in this world . But when I consider of Queene ELIZABETH ; I find in her many singularities , she was a Woman , and a Maiden Queen , which gaue her many advantages of admiration , she was the last of her Race , and needed not care what became of the World after her owne dayes were ended . She came vpon the Remainders of deuotion and Catholike Religion , which like a Bowle in his course , or an Arrow in his flight , would goe on for a while by the force of the first Mouer , and she had a practize of maintayning Warres among her Neighbours ( which became a Woman well ) that she might be quier at home . And whatsoeuer prosperity or honour there was in her dayes , or is yet remayning in England , I cannot but ascribe it to the Church of Rome , and to Catholike Religion , which was for many hundred yeares togither , the first Moouer of that Gouernment , and it is still in euery setled Kingdome , and hath yet left the steps , and shadow thereof behind it , which in all likelihood cannot continue many yeares without a new supply from the Fountaine . 5 As for the honour and greatnesse of the TVRKE and other Infidells , as it reacheth no farther then this Life , so it hath no beginning from aboue this World , and if we may belieue Saint AMBROSE , in LVC. 4. Et alibi . Those honours are conferred rather by Gods permission , then by his donation , being indeed ordayned , and ordered by his Prouidence , but for the sinnes of the People , conferred by the Prince that rules in the Ayre . It is true that the Turkish Empire , hath now continued a long time , but they haue other principles of State to stand vpon . The continuall Guard of an hundred thousand Souldiers , whereof most of them know no Parents , but the Emperour . The Tenure of all his Subiects who hold all in capite ad voluntatem Domini , by the seruice of the Sword , their enioyned silence , and reuerence in matters of religion , and their facility in admitting other religions , as well as their owne , to the hope of saluation , and to tolerate them , so that they be good subiects . These and such like are principles of great importance to encrease an Empire , and to maintaine a Temporall State. But there is no State in Christendome that may endure these principles , vnlesse they meane to turne Turkes also , which although some be willing to doe , yet they will neither hould in Capite , nor hould their peace in religion , nor suffer their King to haue such a guard about him , nor admit of Catholike religion so much as the Turke doth . 6 It is most true , which I gladly write , and am so out with all the honor I can of your Maiestie , to speake that I thinke , there was neuer any Catholike King in England , that did in his time more embrace and fauor the true body of the Church of England , then your Maiesty doth that shadow thereof , which is yet left ; and my firme hope is , that this your desire to honor our blessed Sauiour in the shadow of the Church of England , will moue him to honor your Maiesty so much , as not to suffer you to die out of the bodie of his true Catholike Church : and in the meane time to let you vnderstand , that all honor that is intended to him by Schisme and Heresie , doth redound to his great dishonor , both in respect of his Reall , and of his Mysticall body . 7 For his Real body , it is not as the Vbiquitaries would haue it , euery where , as well without the Church as within , but only where himselfe would haue it , and hath ordained that it should be , and that is only amongst his Apostles and Disciples , and their successors in the Catholike Church , to whom he deliuered his Sacraments , & promised to continue with them vntil the worlds end : so that although Christ be present in that Schisme by the power of his Deity ( for so he is present in hell also ) yet by the grace of his humanitie , by participation of which grace only there is hope of saluation , he is not present there at all , except it be in corners , and prisons , and places of persecution . And therefore whatsoeuer honor is pretended to be done to Christ in Schisme and Heresie , is not done to him , but to his vtter enemies . 8 And for his Mysticall body , which is his Church and Kingdome , there can be no greater dishonour done to Christ , then to maintaine Schisme and dissention therein . What would your Maiesty think of any subiects of yours , that should goe about to raise ciuill dissention , or warres in your Kingdome , and of those that should foster , and adhere vnto such men ? It is the fashion of all Rebels when they are in Armes , to pretend the safety of the King , and the good of the Countrey ; but pretend what they will , you cannot account such men any better then Traytors . And shall we beleeue that our blessed Sauiour , the King of Kings doth sit in heauen , and either not see the practises of those , that vnder colour of seruing him with Reformation , doe nothing else but serue their owne turnes , and distract his Church that is his Kingdome on earth , with sedition ? Or shall we thinke that he will not in time reuenge this wrong ? Verily he seeth it , and doth regard it , and will in time reuenge it . 9 But I hope and pray that he may not reuenge it vpon you , nor yours ; but rather that he will shew , that your desire to honor him , is accepted of him , and therefore will moue you to honor your selfe , and your posteritie , with bestowing the same your fauour vpon his Church , in the vnitie thereof , which you doe now bestow in the Schisme , and that he will reward both you and yours for the same , according to his promise , not only with euerlasting glory in heauen , but also with long continued temporall honor and securitie in this world . And this is the first reason of my hope , grounded vpon the promise of God. The second Reason of my hope , that Catholike Religion may be a great meanes of honour and security , to your Maiesties posteritie , is taken from the consideration of your Neighbours , the Kings and Princes of Christendome ; among whom there is no State ancient , and truly Honorable , but only those that are Catholike . The reason whereof I take to be , because the Rules of Catholike Religion are Eternall , vniuersall and constant vnto themselues , and withall so consonant vnto Maiestie and Greatnesse , as they haue made and preserued the Catholike Church most Reuerent and Venerable through out the World , for these thousand and six hundred yeares , and those temporall States that haue been conformable therevnto , haue been alwaies most honorable , and so are like to continue , vntill they hearken vnto Schisme . And as for those that haue reiected and opposed the rules of Catholike Religion , they haue been driuen in short time to degenerate , and become either Tyrannicall , or Popular , your Maiesty , I know , doth abhorre Tyrannie , but if Schisme and Heresie might haue their full swing ouer the Seas , the very shadow and Rehques of Maiesty in England , should be vtterly defaced and quickly turned into Heluetian , or Belgian popularitie , for they that make no conscience to prophane the Maiesty of God & his Saints , in the church , will after they feele their strength , make no bones to violate the Maiesty of the King , and his children , in the common wealth . 11 I know well that the Puritans of England , the Hugenots of France , and the Geuses of Germanie , togither with the rest of the Caluinists of all sorts , are a great faction of christendom , and they are glad to haue the pretence of so great a Maiesty to be their chiefe , and of your posterity to be their hope , but I cannot be perswaded , that they euer will , or can ioyne togither , to aduance your Maiesty , or your children , farther then they may make a present gaine by you . They are not agreed of their owne religion , nor of the principles of vniuersall and eternall truth , and how can they be constant in the rules of particular , and transitory honor , where there is Nullum Principium ordinis , there can be Nullum Principium honoris , such is their case , there is a voice of confusion among them , as well in matters of State , as of Religion . Their power is great , but not to edification . They ioyne together only against good order , which they call the Common Enemy , and if they can destroy that , they will in all likelihood turne their fury against themselues , and like Diuells torment , like Serpents deuour one another . In the meane time , if they can make their Bourgers Princes , and turne old Kingdomes into new States , it is like enough they will do it , but that they will euer agree together , to make any one Prince , King , or Emperour ouer them all , and yeeld due obedience vnto him , further then either their gaine shall allure them , or his sword shall compell them ; that I cannot perswade my selfe to beleeue . And therefore I cannot hope that your Maiesty , or your posterity can expect the like honor or security from them , which you might doe from Catholike Princes , if you were ioyned firmely to them in the vnity of Religion . 12 The third reason of my hope , that Catholike religion should be most auailable for the honor and security of your Maiesty , and your children , is taken from the consideration of your subiects , which can be kept in obedience to God , and to their King by no other religion , and least of all by the Caluinists , for if their principles be receiued once , and well drunke in , and digested by your subiects , they will openly maintaine , that God hath as well predestinated men to be Traitors , as to be Kings , and he hath as well predestinated men to be Theeues , as to be Iudges , and he hath as well predestinated that men should sinne , as that Christ should die for sinne : which kinde of disputations I know by my experience in the Country , that they are ordinary among your country Caluinists , that take themselues to be learned in the Scriptures , especially when they are met in the Ale-house , and haue found a weaker brother , whom they thinke fit to be instructed in these profound mysteries . And howsoeuer they be not yet all so impudent , as to hold all these conclusions in plaine termes , yet it is certaine they all hold these principles of doctrine , from whence working heads of greater liberty , doe at their pleasures draw these consequences , in their liues and practises . And is this a Religion fit to keepe subiects in obedience to their Soueraignes ? 13 Heere I know the great Masters of Schisme , will neuer leaue obiecting the horrible treason of certaine Catholikes against your Maiesty , which if the Diuell had not wrote to their hands , they had had little to say against Catholike Religion before this day . But I humbly intreat that the fact of some few men , may not be for euer obiected against the truth of a generall Rule . It is not the question which Religion will make all your subiects true , but which religion is most like to make all true . It is certaine there be Traytors against God and man , of all Religions , and Catholikes , as they are the best subiects , so when they fall to it , they are the worst Traytors . But if we will looke vpon examples , or consider of reasons . The Catholike is the only Religion , which as it doth duely subordinate Kings vnto God , so doth it effectually binde subiects to performe all lawfull obedience vnto their Kings . I will not repeate examples , because the Ancient are tedious , and the present are odious . But if there can be but one King named in all the world , that did euer receiue honor from Caluinists , farther then to be their Champion , or Protector , vntill their turne were serued : then I may be content to beleeue that your Maiesty , and your Family shall receiue perpetuity from them . But if your Caluinists doe professe to honor you , and all other Caluinists doe ouerthrow their Kings and Princes , wheresoeuer they can preuaile . I can hardly beleeue that yours doe meane any more good earnest then the rest . There is certainly some other matter , that they are contented for a time to honor your Maiesty , it cannot be their religion that tyes them to it , for it doth not tye them to it selfe . There is no principle of any religion , nor no article of any faith , which a Caluinist will not call in question , and either altogether deny , or expound after his owne fancie , and if he be restrained , he cries out by and by , that he cannot haue the liberty of his conscience . And what bond of obedience can there be in such religion ? 14 It is commonly obiected by Statesmen , that it is no matter what opinions men hold in matters of Religion , so that they be kept in awe by Iustice , and by the sword : Indeed for this world it were no matter at all for Religion , if it were possible without it to doe Iustice , and to keepe men in awe by the sword . In Military estates whilest the sword is in the hand , there is the lesse need of religion , and yet the greatest and most Martiall States that euer were , haue beene willing to vse the conscience and reuerence of some religion or other , to prepare the subiects to obedience . But in a peaceable Gouernment , such as all Christian Kingdomes doe professe to be ; if the reines of religion be let loose , the sword commonly is too weake , and comes too late , and will be like enough to giue the day to the Rebell , and seeing the last and strongest bond of Iustice is an oath , which is a principall act of religion , and were but a mockry , if it were not for the punishment of hell , and the reward of heauen ; it is vnpossible to execute Iustice without the helpe of Religion . And therefore the neglect and contempt of religion hath euer been , and euer shall be the fore-runner of destruction in all setled States whatsoeuer . 15 The Diuell that intendeth the destruction as well of bodies , as of soules , and of whole States , as of particular men , doth not commonly beginne with mens bodies , and with matters of State ; but being himselfe a spirit , and the father of lyes , he doth first insinuat himselfe into mens vnderstandings , by false principles of religion , whereinto he hath the more easie entrance , because he hath perswaded their Gouernours to beleeue that it is no great matter what opinions men hold in matters of religion , so that they looke well into their actions , and keep them in obedience , which perswasion is all one , as if the Enemy that besiegeth a Citie , should perswade the garrison that they might surrender the castle vnto him well enough , and keepe the base towne to themselues . But when the Diuell hath preuailed so farre , as by false opinions in matters of the first truth , that is , of Religion , to get the vnderstanding in possession , which is the castle , as it were , & watch-tower of both the soule , and body , and state , and all : he will peraduenture dissemble his purpose for a while , and by slandering of the truth , and pleasing them with the trifles of the world ( which by Gods permission are in his power ) make men beleeue , that the world is amended , for Nemorepentè fit pessimus , but shortly after , when he seeth his time , he will out of his Arsenale of false apprehensions in vnderstanding , send forth such distorted engines of life and actions , as will easily subdue both body and goods , and states , and all to his deuotion . 16 The Caluinisticall Preacher , when he hath gotten his honest abused , and misguided flock about him , will cry out against me for this Popish collection , and cal God and them to witnes , that he doth daily in his Sermons exhort men to good workes , and to obedience vnto the Kings Maiesty , and am not I and my brethren , saith he , and our flocks , as honest , and as ciuill men , as any Papist of them all ? For mine owne part , I will not accuse any Caluinist , though I could , neither can I excuse all Papists , though I would . Iliacos inter muros peccator & extra ! But I must neuer forget that most true and wise obseruation , which the Noble and learned Sir FRANCIS BACON , maketh in one of his first Essayes , vz. that all Schismatikes vtterly failing in the Precepts of the first Table , concerning the religion and worship of God , haue Necessity in Policie to make a good shew of the second Table , by their ciuill and demure conuersation towards men . For otherwise they should at the first appeare to be , as afterwards they shew themselues to be altogether out of their ten Commandements , and so men would be as much ashamed to follow them at the first , as they are at the last . It is a sure rule of Policie , that in euery mutation of State , the Authors of the Change will for a while shew themselues honest , rather of spite then of conscience , that they may disgrace those , whom they haue suppressed , but it doth neuer hold in the next generation . You shall scarce heare of a Puritan father , but his sonne proues either a Catholike or an Atheist . Mutinous souldiers , whilest the enemy is in the field , will be orderly , not for loue of their Generall , but for feare of the enemie : but if they be not held in the ancient discipline of warres , they will vpon the least truce or cessation , quickly shew themselues . 17 And as for their exhortations to obedience to your Maiesty , when they haue first infected the vnderstanding of your subiects , with such principles of rebellion , as haue disturbed and ouerthrowne all other States , where they had their will : it is a ridiculous thing to thinke vpon such exhortations , and all one , as if a phantasticall fellow , finding a herd of yong cattell in a close , should first breake downe the hedges , and then cry alowd to the cattell , they do not venture to go out , nor to seeke any fatter pasture , for feare they be put into the pound ; and if they chance to feed where they are , because they haue no experience of other , and to tary in the close for an houre or two , then the vnhappy fellow should runne to the owner of the cattell , and tell him what great seruice he had done him , and how he had kept his cattell in the close , by his goodly charmes and exhortations . Let them say what they list of their owne honesty , and of their exhortations to obedience , as long as they do freely infect the peoples soules , with such false opinions in Religion , they do certainly sow the seeds of disobedience , and Rebellion in mens vnderstandings , which if they be not preuented by your Maiesties giuing way to Catholike Religion , will in all likelihood spring vp in the next generation to the great preiudice and molestation of your Maiesty , and your posterity . So that whether I do respect heauen , or earth , mine owne soule , or the seruice of your Maiesty , God , or your Neighbours , or your subiects , my assured hope is , that by ioyning my selfe to the Catholike Church , I neither haue done , nor euer shall do any ill duty or seruice , vnto your Maiesty . 18 But perhaps there is such opposition , both in matter of doctrine , and in matter of State , as it is impossible that euer there should be any reconciliation in at all betwixt the Church of England , and the Church of Rome ; of which I humbly pray your Maiesty to giue me leaue to shew to you what I haue obserued . 19 It is true , the breach hath continued now these many years , and it is much increased by so long continuance , so that it was neuer greater , then it seems to be at this day , nor neuer more dangerous to deale withall ; for if a man do but go about to stop it , there ariseth presently a great and fearfull noise , and roaring of the waters against him ; but yet neuerthelesse , the greatnes of the noise ought not to discourage vs , but rather to giue vs hope , that although it be wide , yet it is but shallow , and not far from the bottome , as proceeding from affection , which is sudden and violent , and not from iudgement , which is quiet , constant , and alwayes like it selfe ; for if a man aske in cold bloud , whether a Roman Catholike may be saued , the most learned Church-man will not deny it . And if a man aske whether a Roman Catholike may be a good subiect , the most wise Statesman will easily grant it ; May we be both saued , then we are not diuided in God ? May we be both good subiects , then we are not diuided in the King ? What reason is there then , that we should be thus hotly and vnplacably diuided ? 20 Truely there is no reason at all , but only the violence of affection , which being in a course , cannot without some force be stayed . The multitude doth seldome or neuer iudge according vnto truth , but according vnto customes . And therefore hauing been bred and brought vp in the hatred of Spaniards , and Papists , cannot choose but thinke they are bound to hate them still , and that whosoeuer speaketh a word in fauour of the Church of Rome , or of Catholike Religion , is their vtter enemy . And the Puritanicall Preacher , who can haue no being in charity , doth neuer cease by falsifications , and slanders , to blow the coales , that he may burne them , and warme himselfe . But if your Maiesty shall euer be pleased to command those make-bates to hold their peace a while , and to say nothing , but that they are able to proue by sufficient authority , before those that are able to iudge ; and in the meane time , to admit a conference of learned and moderate men on either side ; the people who are now abused , and with the light of the Gospell held in extreame ignorance , are not yet so vncapable , but they will be glad to heare of the truth , when it shall be simply and euidently deliuered by honest men : and then they will plainly see , that their light of the Gospell , which they so much talke of , is but a counterfeit light in a Theeues lanterne , whereby honest mens eyes is dazeled , and their purses robbed . And it will also appeare , that there is not indeed any such irreconciliable opposition betwixt the Church of England , and the Church of Rome , as they that liue by the Schisine , doe make the world beleeue there is , neither in matter of Doctrine , nor matter of State. 21 For matter of Doctrine , there is no reason that your Maiesty or the Kingdome should be molested , or burthened for the maintenance of Caluinisme , which is as much against the religion of England , as it is against the religion of Rome , and will by necessary consequence ouerthrow , not only the Catholike Church , the Communion of Saints , and the forgiuenes of sins , but also all the Articles of the Creed , sauing only so much as the Turke himselfe will be content to beleeue , which will be easie to proue vpon better leasure . The Doctrine of England is that which is contained in the Common-prayer booke and Church Catechisme , confirmed by Act of Parliament , and by your Maiesties Edict , wherein all English-men are Baptised , and ought to be confirmed , and therefore there is some reason that this should be stood vpon . But this Doctrine in most of the maine points thereof , as hath bin touched before , and requireth a iust treatise to set downe in particular , doth much differ from the current opinions and Catechismes of Caluinisme , or doth very neere agree with , or at least not contradict the Church of Rome , if we list with patience to heare one another . And those points of Doctrine , wherm we are made to be at warres with the Church of Rome , whether we will or not , do rather argue the corruptions of that State , from whēce they come , then are argued by the grounds of that religion whereupon they stand ; and the contradiction of Doctrine hath followed the alteration of State , and not the alteration of State bin grounded vpon any truth of Doctrine . 22 For when the breach was resolued vpon , for the personall and palticular ease of King HENRY the eight , and the children of his latter wiues , it was necessary to giue euery part of the Common-wealth contentment , for which they might hold out in the heat of affection , and studie to maintayne the breach , otherwise it was likely that in the clearnesse of iudgement it would quickly haue growne together againe , & then the Authors therof must haue been excluded , and giuen account of their practise . 23 Therefore to the Lords and Fauorites of the Court were giuen the lands and inheritance of the Abbeyes , and Religious houses , that hauing once , as it were , washed their hands in the bowels and bloud of the Church , both they and their posteritie might be at vtter defiance therewith . And so hauing ouerthrowne and prophaned the good workes of the Saints , it was necessarie for them to get them Chaplains , that might both dispute , preach , and write against the merits of good Works , the Invocation of Saints , the sacrifice of the Altar , praier for the Dead , and all such points of Catholike doctrine , as were the grounds of those churches and religious houses , which they had ouerthrowne and prophaned . And it was not hard for those Chaplains , by some shew of Scripture , to proue that which their Lords , and their followers , were so willing to beleeue . 24 To the Commons was giuen great hope of reliefe for their poucrtie , ease of Subsidies , and of the burden of so great a Clergie , and many other goodly gay Nothings . And for the present , they should haue libertie , and the benefit of common law , that is leaue , to liue by such Lawes as themselues list to make , and to contemne the authority of the Church , which although it were for their benefit euery way , yet because it crossed their affections ; like way ward children , they could neuer abide it . And was not this reason enough for them to hold out the breach , and to studie Scripture themselues , that they might be able to confute Confession , Satisfaction , Penance , and to declaim against all that . Tyrannie of the Church of Rome , whereby themselues , and their forefathers , had beene kept in awe and obedience vnto God , and their Kings ? 25 To the Clergy men , that would turn with the times , besides the possibilitie of present preferment by the alteration , was giuen shortly after leaue to Marrie , and to purchase , and to enioy the profit and pleasure of the World , as well as the Laitie . And what carnall minded Monke , or Priest , would not with might and maine keepe open the breach , after he was once plunged in it , rather then be in danger to forgoe so pleasing a commoditie : Hence did arise a necessitie of speaking and writing against Vowes , Virginitie , Pouertie , Fasting , Praying , Watching , Obedience , and all that austeritie of life , which is by the Lawes of the Church required in a Monasticall , and Priestly conuersation . 26 Vpon these conditions , the Lords , the Commons , and the Clergie , were content to beleeue that the King was supreme head of the Church of England , not that they did thinke so indeede , or that they desired to augment his authoritie , but that they might be protected by him , and freely enioy those commodities , which they thought Schisme had brought vnto them , and feared the vnitie of the Church might againe take from them . Hence did arise a necessitie of inveighing against the Pope , and the Church of Rome , as against Antichrist and Babilon , and the greatest Enemies of the state of England . In so much that that Clergie man was most acceptable to them , and in their opinion most worthie of prefermēts , that could most confidently preach , and write , the most foule , and monstruous assertions of the Pope , and the Church of Rome , though they were neuer so false . These and such like are those temporall respects , which would faine seeme the daughters of those doctrines , which them selues haue brought forth , and to bee diuided from the Catholike Church by doctrine , when they themselues haue caused the doctrine of diuision . 27 In all these and all other doctrine of diuision , Men haue receiued great countenance , & encouragement from Geneua . For although M. IOHN CALVIN , were neuer any good Subiect or Friend , to Bishop , Duke , or King , yet he did so fit the Common people with new Doctrine , that no Gospell can be so pleasing to them , nor so lightsome as his . For finding Geneua to be fallen out , both with their Bishop , who was their ancient Prince , and their Duke , to whom they pretended against their Bishop , and to be all in a combustion among themselues , for want of gouernment , although he were then a stranger and a very yong man of some six and twenty or seuen and twenty yeares old at the most : yet he thought good , vpon the oportunity to giue the venture , and to step in himselfe , to be the founder of a new Church , and State amongst them , and for that purpose , he found them out such a Catechisme , as they might easily contemne all ancient learning and authority , and saue themselues by a strong fancy , which he called faith . And this pleased the Bourgers of Geneua so well , that they called a meeting , and caused all the Citizens to sweare , that , that Catechisme was true , and that all Popery was false , as may appeare in CALVINS life , written by BEZA himselfe , and prefixed to his Epistles . And although the Ministeriall Presbytery of Geneua , haue lost much of Master CALVINS greatnes , yet the City hath had the fortune euer since , by the helpe of their neighbours , to hold out against their Bishop , and their Duke , and all their ancient Gouernours . 28 Now it is the nature of all Common-people , especially of Ilanders , not only still to affect more and more Nouelty and liberty , and to be weary of their old Clergie , but also to admire any thing that comes from beyond the seas , and to cherish , and comfort one another , with reporting the good successe , which Schismatikes and Rebels happen to haue against their lawfull Prelats , and ancient Gouernours , and to impute all their good fortune vnto their new Religion . Hence it is come to passe , that that Doctrine , which is indeed the lawfull Doctrine of the Church of England , is neglected , and contemned as a Relike , or a Ragge of Popery , and CALVINS Institutions being come from Geneua , and fairely bound vp with the Preface of the Gospell , is dispersed throughout all Schooles , Cities and Villages of England , and hath so infected both Priest and people , as although it be against law , yet it is cried vp by voyces to be the only current Diuinity in Court and Country . In hope , belike , that it may one day serue the turne in England , as well as it hath done in Geneua , and in other places , where it hath preuailed . 29 These Reasons , or rather corruptions of State , haue so confounded the Doctrine of the Church of England , and so slandred the Doctrine of the Church of Rome , as it hath turned mens braines , and made the multitude on both sides like two fooles , who being set back to back , do thinke they are as far asunder as the Horizons are , which they looke vpon . But if it might please your Maiesty to command them to turne but each of them a quarter about , and looke both one way to the seruice of God , and your Maiesty , and to the saluation of soules , they should presently see themselues to be a great deale more neere together in matters of Doctrine , then the Puritanicall Preachers on both sides do make them beleeue they are . I cannot in the breuity of this discourse descend into particulars . But if it please your Maiesty , to command me , or any other honest man , that hath taken pains , to vnderstand , and obserue all sides freely , and plainly to set down the difference betwixt Caluinisme , and the Doctrine of England established by law , and then to shew Locos concessos , and Locos controuersos , betwixt the Church of England , and the Church of Rome ; I doubt not , but the distance , that will be left betwixt , for matter of Doctrine , may by your Maiesty be easily compounded . 30 But perhaps there is so great oppositions in matter of State , that although the Doctrine might be compounded , yet it is impossible to heare of agreement . And if there be the same reason of State , which there was in the beginning , & continued all Queene ELIZABETHS daies , there is as little hope now that your Maiesty should hearken vnto reconciliation , as there was that King HENRY the eight , or Queene ELIZABETH would . But when I doe , with the greatest respect I can , consider the state of your Maiestie , your Lords , your Commons , and your Clergie , I doe finde as little cause of holding out in reason of State , as I doe in truth of Doctrine . 31 King HENRY the eight , although he had written that booke against the Schisme of LVTHER , in the defence of the See Apostolike , for which he deserued the Title of Defensor fidei ; yet when he gaue way to the lust of ANNE BOLEINE , and the flattery of his fauorites , and saw he could not otherwise haue his will , he excluded the Pope , & made himself supreame head of the Church , that so he might not only dispence with himselfe for his lust , but also supply his excesse with the spoile of the Church , which was then very rich . But when he saw God blessed him not , neither in his wiuing , nor in his thriuing , he was weary of his supremacie before he died , & wished himselfe in the Church againe , but hee died in the curse of his father , whose foundations he ouerthrew , and hath neither childe to honor him , nor so much as a Tombe vpon his graue to remember him , which some men take to be a token of the curse of God. 32 Queene ELIZABETH , although shee were the daughter of Schisme , yet at her first comming to the Crowne , shee would haue the Common-prayer booke and Catechisme so set downe , that shee might both by English Seruice satisfie the Commons , who were greedy of alteration , and by Catholike opinions gaue hope to her neighbour Princes that she would her selfe continue Catholike . And all her life long shee carried her selfe so betwixt the Catholikes , and the Caluinists , as shee kept them both still in hope . But yet being the daughter of the Breach-maker , and hauinig both her Crowne , and her life from the Schisme , it was both dishonorable , and dangerous for her to hearken to reconcilement . And therefore after shee was provoked by the Excommunication of PIVS QVINTVS , she did suffer such lawes to be made by her Parliaments , as might crie quittance with the Pope , and the Church of Rome . And this course seemed in policie necessarie for her , who was the daughter of King HENRY the eight by ANNE BOLEINE , borne with the contempt of Rome , the disgrace of Spaine , & the preiucice of Scotland . 33 But now that your Maiesty is by the consent of all sides come to the Crowne , and your vndoubted Title setled with long possession , the case is very much altered , for your Maiestie hath no need of dispensations , nor no will to pull downe Churches , nor no dependance at all on HENRY the eight : and if this Schisme could haue preuented your Title , with the diuorce of one wife , and the marrying of fiue more , neither your Mother , nor your selfe , should euer haue made Queen ELIZABETH afraid with your Right to the Crowne of England . And therefore , although it were necessary in reason of State to continue the Doctrine of Diuision , as long as the fruit of that Doctrine did continue : yet now the fruit of Schisme is all spent , and that Parenthesis of State , is at an end ; there is no reason , but that the old sentence may returne againe , and be continued in that sence , as if the Parenthesis had beene cleane left out ; and that God had of purpose crossed the fleshly pretence of Schisme , and raised your Maiestie to restore it , as your most wise , and Catholike Progenitor , King HENRY the seuenth , did leaue it . 34 But perhaps the Schisme , though it serue you to no other vse at all for your Title , yet it doth much encrease your authoritie , and your wealth , and therefore it cannot stand with your honor to further the vnitie of the Church of Christ. Truely those your most famous and renowned Ancestors , that did part with their authority & their wealth , to bestow them vpon the Church of Christ , and did curse and execrate those , that should diminish and take them away againe , did not thinke so , nor finde it so , and I would to God your Maiestie were so powerfull , and so rich , as some of those Kings weré , that were most bountifull that way . You are our Soueraigne Lord , all our bodies and our goods are at your command : but our soules , as they belong not to your charge , but as by way of protection in Catholike Religion , so they cannot encrease your honor or authoritie , but in a due subordination vnto Christ , and to those that supply his place in ijs quae sunt Iuris diuini . It was essentiall to Heathen Emperors to be Pontifices , as well as Reges , because they were themselues Authors of their owne Religion . But among Christians , where Religion comes from Christ , who was no worldly Emperour ( though aboue them all ) the Spirituall and Temporall authoritie haue two beginnings , and therefore two Supreames , who if they be subordinate , doe vphold and increase one another . But if the Temporall authoritie doe oppose the Spirituall , it destroyeth it selfe , and dishonoreth him from whom the Spirituall authority is deriued . Heresy doth naturally spread it selfe , like a canker , and needs little help to put it forward , so that it is an easie matter for a mean Prince to be a great man amongst Heretikes , but it is an hard matter for a great King to gouerne them . When I haue sometimes obserued , how hardly your Maiestie could effect your most reasonable desires amongst those that stand most vpon your Supremacie , I haue beene bold to be angrie , but durst say nothing , only I did with my selfe resolue for certaine , that the Keyes were wont to doe the Crowne more seruice , when they were in the Armes of the Miter , then they can doe , now they are tyed together with the Scepter , and that your Title in Spirituall affaires , doth but serue other mens turnes , and not your owne . 35 As for your wealth , it is true , that the Crowne hath more pence payed vnto it now , then in Catholike times it had , but it hath neuer the more wealth . It is but the gaine of the Tellers to haue more money , true wealth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He is the richest Prince , that hath meanes to maintaine the greatest Armie , and to doe most magnificent workes both in warre and in peace , wherein the facts of Catholike Ancestors doe appeare vpon good Record , your Maiesties are but yet hoped for : and if euer you haue the helpe of Catholike religion to assist you , I hope you shall excell them all ; otherwise I assure my selfe , the Schisme will do what it can to make you poore , and then complaine , that you are not Rich. It was indeed one of the maine pretenses in the Statutes of HENRY the eight , that the Schisme might enrich the King , and maintaine his warres ; but God did not blesse it : for notwithstanding all the Church-lands , and goods , and tenths , and fruits , and premuniries : King HENRY the eight was faine to abase his coyne more then once , and yet he died not so rich as his Catholike father left him . And since his time what is become of the Court of augmentation ? what benefit you receiue of all the Church-lands , more then your Progenitors did when they were in the hands of the Clergie ? what ease your subiects haue of subsidies thereby ; or in briefe , how much your coffers are enriched : you may be pleased to be informed by those that haue to doe with those offices , and can readily giue you an account ; for mine owne part I haue diligently read ouer all the Statutes , made by HENRY the eight , and doe finde that the Euent are so cleane contrary to the Prefaces and pretences of them , as if God of purpose would laugh them to scorne . 36 There is yet another obiection or two in Reason of State , concerning your Maiestie , which seeme to be harder to answere , then all the rest , whereof the one is that your Maiestie hath vndertaken the cause in writing , and set out a booke in print , and it must needs be great dishonor to you to recall it . This indeed is that which I haue heard the Caluinists of England often wish for , before it was done , and much boast of , after it was by means effected , that your Maiestie should be no longer able to shew your selfe indifferent , as you did at the first , but were now engaged vpon your honor , to maintaine their partie , and to oppugne the Catholikes , and altogether to suppresse them . But there is nothing in that booke why your Maiestie may not , when you please , admit the Popes supremacie in spiritualls . And you are partly engaged thereby to admit the triall of the first generall Councels , and the most ancient Fathers . And as for the question of Antichrist , it is but an Hypotheticall proposition , and so reserued , as you may recall your selfe when you will. And howsoeuer that booke came forth either of your owne disposition , or by the daily instigation of some others , that did abuse your clemencie , and seeke to send you of their owne errand ; it cannot serue their turnes , nor hinder your Maiestie from hearkening to an end of contention . For if King HENRY the eight in the iudgement of Protestants , might saue his honor , and contradict his booke from very good to starke naught ; they must not deny , but that your Maiestie may encrease your honor by altering your booke from lesse good to much better . 37 The other , and the greatest obiection , that howsoeuer your Maiestie before your comming to the Crowne , and in the beginning of your raigne , were in different , yet after the Gunpowder-treason , you were so angred , and auerted , as now you are resolued neuer to be friends . And therefore he is no good subiect , that will either himselfe be reconciled to the Church of Rome , or perswade any of your subiects thereunto . It is true , I confesse , your Maiestie had great cause to be throughly angrie , and so had all good men , whether Catholikes or Protestants , but if your Maiestie will hearken to those , that worke their owne purposes out of your anger , you shall be driuen to liue and die out of charitie , which although it be not so horrible to the bodie , yet is it more harmefull to the soule , then violent or sodaine death . It is hard , I confesse , for a priuate man to asswage his anger on the sodaine ; and there is as much difference betwixt the anger of a priuate man , and the indignations of a Prince , as betwixt a blast vpon the riuer , which is soone downe , and a storme vpon the sea , which hauing raised the billowes to the height , is nourished by the motion thereof , and cannot settle againe in a long time . But there is a time for all things . And seuen yeares is a long time , when a man is in the middest of his anger , it pleaseth him not to be entreated by his neighbours , much lesse by his seruants , but when a man hath chidden , and punished vntill he is wearie , he will be content to heare his seruant speake reason . And though he be not the wisest , yet hee is the louingest seruant that will venter to speake to his Master in such a case . God himselfe is exorable , and it pleaseth him to be intreated by his seruants for his enemies . I am perswaded there is no good Catholike in the world , that can be your Maiesties enemie . And therefore I doe assure my selfe , that God will be pleased with you to heare them speake , and not angrie with mee for mouing you thereunto . And if your Maiestie doe but vouchsafe so much patience as to giue equall hearing , I doubt not but you shall receiue such satisfaction , as will giue you great quiet and contentment , and disquiet none of your subiects , but those onely , that doe for their aduantage misinforme your Maiestie , and mislead your people . And if your Maiestie haue no such vse of the Schisme , as King HENRY the eight , and Queene ELIZABETH had , and that it doth neither encrease your authoritie , nor your wealth , nor your honor , but rather hinder them all , and depriue you of that blessing , which otherwise you might expect from Christ and his Church , from your Catholike neighbour Princes , and subiects , and from the Saints in heauen , in whose communion is the greatest comfort of euery Christian both in life and death , then whatsoeuer some great Statesman may say to the contrarie , I doe verily beleeue they doe but speake for themselues , and that there is no true reason , that may concerne your Maiestie to hinder you from admitting a toleration of Catholikes , and Catholike Religion , that those who cannot command their vnderstanding to thinke otherwise , may finde the comfort they doe , with so great zeale pursue in the vnitie of the Catholike Church , amongst whom I confesse my selfe to be one , that would thinke my selfe the happiest man in the world , if I might vnderstand that your Maiestie were content that I should be so . 38 But although your Maiestie sit at the sterne , and command all , yet you are caried in the same ship , and it is not possible to weild so great a Vessell against winde and tide . And therefore , although it doe not concerne your Maiestie in your owne Estate ; yet if your Lords , and your Commons , and your Clergie doe reape any great benefit by the Schisme : it will be very hard for your Maiestie to effect vnitie . But if vpon due examination there be no such matter , then it is but the crie of the passengers , who for want of experience , are afraid where there is no danger , and that can be no hindrance to any course your Maiestie shall thinke to be best , for the attaining of the Hauen . 39 For mine owne part , for the discharge of my dutie , and conscience , I haue considered of all their states , and can resolue my selfe , that I haue not preiudiced the state of any good subiect of yours , but mine owne , in comming to the Catholike Church . And first for your Lords and Nobles : It is true that many of their Ancestors were allowed a very good share in the diuision of the Church , when the Schisme began , and therefore it concerned them in reason of their State to maintaine the doctrine of Diuision . But I thinke there are very few in England , either Lords , or other now possest of Abbey lands , which haue not paid well for them , and might not aswell possesse them in the vnitie of the Church , as in the Schisme . And there was a declaration made by the Pope , to that purpose , in Queene MARIES dayes , so that there is now no need at all to preach against the merits of good Workes , nor the vertue of the Sacraments , nor the Inuocation of Saints , nor the rest of Popery , that built Churches , vnlesse it be to helpe the Hugonots of France to pull them downe . 40 But perhaps the Commons of England doe gaine so much by the Schisme , as they cannot abide to heare of vnitie . Indeed , when the Puritan Preacher hath called his flocke about him , and described the Church of Rome , to be so ignorant , so Idolatrous , and so wicked , as hee hath made himselfe beleeue she is , then is he wont to congratulat his poore deceiued audience , that they by the means of such good men as himselfe is , are deliuered from the darkenesse , and Idolatrie , and wickednes of Poperie , and there is no man dare say a word , or once mutter to the contrarie . But the people haue heard these lyes so long , as most of them beginne to bee wearie , and the wisest of them cannot but wonder , how these Puritan Preachers should become more learned , and more honest , then all the rest that liued in ancient times , or that liue still in Catholike Countries , or then those in England , whom th●se men are wont to condemne for Papists . Neuerthelesse , I confesse , there bee many honest Men and Women amongst them , that being caried away with preiudice & pretext of Scriptures , doe follow these Preachers more of zeale and deuotion to the truth , as my selfe did , vntill I knew it was but counterfeit . And these good people , if they might be so happy as to heare Catholikes answere for themselues , and tell them the truth , would be the most deuout Catholikes of all other . But the most of the people were neuer led by Sermons , if they were , the Catholike Church is both able , and willing to supply them farre better then the Schisme . But it was an opinion of wealth and libertie , which made them breake at the first , and if they doe duely consider of it , they are neuer the better for either of both , but much the worse . 41 For wealth the Puritan vnthrift , that lookes for the ouerthrow of Bishops , and Churches Cathedrall , hopes to haue his share in them , if rhey would fall once ; and therefore he cannot choose , but desire to encrease the Schisme , that he may gaine by it : but the honest Protestant that can endure the State of the Church of England as it is , could be content it were as it was , for he should receiue more benefit by it euery way . The poore Gentleman and Yeoman , that are burthened with many children , may remember that in Catholike times , the Church would haue receiued and prouided for many of their sonnes and daughters , so as themselues might haue liued and died in the seruice of God without posteritie , and haue helped to maintaine the rest of their families , which was so great a benefit to the Common-wealth , both for the exoneration , and prouision thereof , as no humane policie can procure the like . The Farmer and Husband-man who laboureth hard , to discharge his payments , and hath little or nothing left at the yeares end to lay vp for his children , that encrease and grow vpon him , may remember that in Catholike times there were better peny-worthes to be had , when the Clergie had a great part of the land in their hands , who had no need to rayse their Rents themselues , and did what they might to make other Lords let at a reasonable rate , which was also an inestimable benefit to the Commons . So that whereas ignorant men caried with enuie against the Clergie , are wont to obiect the multitude of them ; and the greatnesse of their prouisions , they speake therein as much against themselues as is possible . For the greater , the number is of such men as are Mundo Mortus , the more is the exoneration of the Commons , and the more the lands is of such as can haue no proprietie in them , the better is the prouision of the Commons . For themselues can haue no more but their food , and regular apparell , all the rest either remaines in the hands of the Tenants , or returnes in hospitalitie , and reliefe to their neighbours , or kept as in a liuing Exchequer for the seruice of the Prince and Countrie in time of necessitie . So that the Commons doth gaine no wealth at all , but rather doe lose much by the Schisme . 42 And as for libertie , they are indeed freed from the possibilitie of going to shrift , that is , of confessing their sinnes to God in the care of a Catholie Priest , and receiuing comfort and counsel against their sinnes , from God ; by the mouth of the same Priest , which duetie is required of Catholike people , but only once in the yeare , but performed by them with great comfort and edification , very often , so that a man may see , and wonder to see many hundred at one Altar to communicate euery Sunday with great deuotion , and lightly no day passe , but diuers doe confesse , are absolued , and receiue the blessed Sacrament . The poore Commons of England are freed from this comfort , neither is it possible , vnlesse their Ministers had the seat of secresie for them to vse it . And what is the libertie that they haue in stead thereof ? Surely the seruants haue great libertie against their Masters by this meanes , and the children , against their parents , and the people against their Prelats , and the subiects against their Ring , and all against the Church of Christ , that is , against their owne good , and the common saluation , for without the vse of this Sacrament , neither can inferiours bee kept in awe , but by the gallowes , which will not saue them from hell , nor superiours be euer told of their Errors , but by Rebellion , which will not bring them to Heauen . These and such like bee the liberties , that both Prince and People doe enioy by the want of Confession , and of Catholike Religion . 43 As for the libertie of making Lawes in Church matters , the common Lawyer may perhaps make an advantage of it , and therefore greatly stand vpon it , but to the common People it is no pleasure at all , but rather a great burthen . For the great multitude of Statutes , which haue beene made since the Schisme ( which are more then fiue times so many that euer were made before , since the name of Parliament was in England ) hath caused also an infinite number of Lawyers , all which must liue by the Commons , and raise new Families , which cannot be done without the decay of the old . And if the Canons of the Church , and the Courts of Confession were in request , the Lawyers Market , would soone be marred . And therefore , most of your Lawyers , in this point , are Puritans , and doe still furnish the Parliament with grieuances against the Clergie , as knowing very well , that their owne glory came at the first from the Court Infidel , and therefore cannot stand with the authoritie of the Church , which came at the first from the Court Christian. I speake not against the ancient Lawes of England , which since King ETHELBERTS time were all Catholike , nor against the honest Lawyers of England , I know many , and honor all good men among them ; and doe for better times by the Learning , Wisedome , and moderation of the chiefest . But I am verily perswaded that the pretended liberties of the Commons , to make Lawes in matter of Religion , doth burthen the Common-wealth , and both trouble and preiudice your Maiestie , and pleasure none at all , but the Puritan , and Petty-fogging Lawyer , that would faine fetch the Antiquitie of his common Law from the Saxons , that were before King ETHELBERT . So that whether we respect the spirituall instruction and comfort , or the temporall wealth and libertie of the Commons of England , if the Puritan Preacher , and Puritan Lawyer , who both doe seeke the ouerthrow of the Church , and deceiue and consume the people , would let them alone , there would quickly appeare no reason of their State at all , why they should hate the Catholike Church , that is so comfortable and beneficiall vnto them ; or maintaine the Schisme , that with sugred speeches , and counterfeit faces doth so much abuse them . 44 I am therefore in very assured hope , that by my comming to the Catholike Church besides the satisfying and sauing of mine owne soule , I shall doe no ill seruice to your Maiestie , neither in respect of your selfe , nor your Children , nor in respect of your Lords , and Commons , and that there is no reason concerning the State , if any of these , that is sufficient to disswade vnitie . There is onely the Clergie left , which if Caluinisme may goe on , and preuaile as it doth , shall not in the next age be left to be satisfied . And there is little reason , that any man that loues the Clergie , should desire to satisfie such Clergie men , as doe vnderhand fauour Caluinists , and maintaine such points of Doctrine , as if your Maiesties fauour were not , would out of hand ouerthrow the Clergie , and in stead of them set vp a few stipendarie Preachers . 45 There neuer was , is , nor shall be any well setled State in the world , either Christian or Heathen ; but the Clergie and Priest-hood was , is , and must be a principall part of the Gouernment , depending vpon none , but him only , whom they suppose to be their God. But where Caluinisme preuaileth , three or foure stipendarie Ministers , that must preach as it shall please Master Maior , and his brethren , may serue for a whole Citie . And indeed , if their opinions be true , it is but a folly for any State to maintaine any moe . For if God hath predestinated a certaine number to be saued , without any condition at all of their being in the visible Church by faith , or their perseuering theroin by good workes ; if God hath reprobated the greatest part of the world , without any respect at all of their infi delitie , Heresie , or wicked life ; if the faith of Christ benothing else but the assured perswasion of a mans owne Predestination to glory by him ; if the Sacraments of the Church be nothing but signes , and badges of that grace , which a man hath before by the carnall Couenant of his parents faith ; if Priest-hood can do nothing but preach the Word ( as they call it ) which Lay-men must iudge of , and may preach to ; if they will , where occasion serues ; if the studie and knowledge of Antiquity ; Vniuersalitie , and Consent be not necessarie , but euery man may expound Scripture , as his owne spirit shall moue him ; if , I say , these and such like opinions , be as true , as they are among the Caluinists in the world common , and in England too much fauoured and maintained , there will certainly appeare no reason at all vnto your Parliament , whensoeuer your Maiestie or your Successor shall please to aske them , why they should be at so great a charge as they are , to maintaine so needlesse a partie , as these opinions doe make the Clergie to be : They can haue a great many more Sermons , a great deale better cheape ; and in the opinion of Caluinisme , the Clergie doe no other seruice . They that doe in England fauour , and maintaine those opinions , and suppresse , and disgrace those that doe confute them ; they , although themselues can be content to be Lords , and to goe in Rochets , are indeed the greatest enemies of the Clergie . And it were no great matter for the Clergie , they might easily turne Lay , and liue as well as they doe , for the most part . But it is a thing full of compassion , and commiseration to see , that by these false and wicked opinions , the Diuell , the father of these and all other lies , doth daily take possession of the soules of your subiects , both of Clergie and Laytie . These kinde of Clergie men , I confesse , I doe not desire to satisfie any other way , then as I haue alwaies done , that is , by the most friendly and plaine confutation of their errors , to shew them the truth . As for other Clergie men , that are conformable to the Religion established by law , as well for their Doctrine , as for their Discipline , if they be good schollers , and temperate men , ( as I know many of them are ) they cannot but in their iudgements approue the truth of Catholike Religion , and if it were not for feare of losse , or disgrace to their wiues and children , they would be as glad as my selfe , that a more temperate course might be held , and more libertie afforded vnto Catholikes , and Catholike Religion in England . These Clergie men , I am , and euer shall be desirous to satisfie , not only in respect of themselues , but also in respect of their wiues and children , whom I am so far from condemning and misliking , as that I do account my selfe one of them ; and I desire nothing more in this world , then in the toleration of Catholike Religion , to liue and die among them . And therefore I haue had so great care in this point , as before I did submit my selfe to the Catholike Church , I receiued assurance from some of the greatest , that if your Maiestie would admit the ancient subordination of the Church of Canterburie , vnto that Mother Church , by whose authoritie all other Churches in England at the first were , and still are subordinate vnto Canterburie , and the first free vse of that Sacrament , for which especially all the Churches in Christendome were first founded . The Pope for his part would confirme the Interest of all these , that haue present possession in any Ecclesiasticall liuing in England . And would also permit the free vse of the Common-prayer book in English , for Morning and Euening prayer , with very little or no alteration . And for the contentment and securitie of your Maiestie , he would giue you not only any satisfaction , but all the honor that with the vnitie of the Church , and the safetie of Catholike religion may be required : which seemed to me so reasonable , as being before satisfied for the truth of Catholike Religion , I could aske no more . So that I am verily perswaded , that by yeelding to that truth , which I could not deny , I haue neither neglected my duetie and seruice to your Maiestie , and your Children , nor my respect and honor to your Lords and Commons , nor my loue and kindnesse to my honest friends , and brethren of the Clergie ; but rather that my example and my prayers shall doe good vnto all . 46 But that which I must trust to , when all the rest will faile me , is the seruice of God , and the sauing of my soule in the vnitie of that Church , which was founded by Christ himselfe , and shall continue vntill his comming againe , wherein all the Saints of God haue serued him on earth , and doe enioy him in heauen : without which Catholike Church , there is no communion of Saints , no forgiuenesse of sinnes , no hope of resurrection vnto life euerlasting . I beseech your Maiestie let not CALVINS , Ecclesia Predestinatorus deceiue you , it may serue a Turke as well as a Christian , it hath no Faith , but opinion no Hope , but presumption , no Charitie , but lust , no Faith , but a fancie , no God , but an Idoll . For Deus est omnibus Religionibus commune Nomen , Aug. Ep. All Religions in the world , beginne their Creede , with I beleeue in God. But homini extra Ecclesiani , Relligio sua est culius phantasmatum suorum , and error suus est Deus suus , as S. AVGVSTINE affirmeth . 48 I haue more things to write , but the hast of answering your Maiesties commandement , signified to mee by Sir THOMAS LAKE his Letters , haue made mee commit many faults in writing this very sodainly , for which I craue pardon , and cut off the rest . But for my returning into England , I can answere no otherwise but thus , I haue sent you my SOVLE in this Treatise , and if it may finde entertainment , and passage , my BODIE shall most gladly follow after . And if not , I pray God I send my Soule to heauen , and my Bodie to the graue , assoone as may be . In the meane time , I will reioyce in nothing , but only in the Crosse of CHRIST , which is the glorie of your Crowne . And therefore I will triumph therein , not as being gone from you to your Aduetsarie , but as being gone before you to your Mother , where I desire and hope for euer to continue . Your Maiesties true seruant and Beadsman . B. CARIER . Liege Decemb. 12. An. 1613. PSAL. 119. VERS . 5. 6. Multum incola fuit anima mea . Cum bis , qui oderunt pacem , eram pacificus : cùm loquebar illis impugnabant me gratis . Notes, typically marginal, from the original text Notes for div A17962-e90 Pac. 17. 19. Luc. 15. 4. Heb 15. 25 Psa. 83. 12. 
A28205	----	Cabala, or, An impartial account of the non-conformists private designs, actings and wayes from August 24, 1662 to December 25 in the same year. Birkenhead, John, Sir, 1616-1679. 1663 Approx. 83 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A28205 Wing B2965 ESTC R233109 13174429 ocm 13174429 98340 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28205) Transcribed from: (Early English Books Online ; image set 98340) Images scanned from microfilm: (Early English books, 1641-1700 ; 446:11) Cabala, or, An impartial account of the non-conformists private designs, actings and wayes from August 24, 1662 to December 25 in the same year. Birkenhead, John, Sir, 1616-1679. [2], 37 p. [s.n.], London : 1663. Attributed to John Birkenhead. Cf. BLC. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Great Britain -- Religion -- 17th century -- Sources. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CABALA , OR AN Impartial Account OF THE NON-CONFORMISTS Private Designs , Actings and Wayes . From August 24. 1662. to December 25. in the same Year . LONDON , Printed in the Year , MDCLXIII . THE CABBULA , OR AN HISTORY OF THE NON-CONFORMISTS . From Aug. 24. 1662. to this present May , 1663. April 6. 1663. At a Close-Committee of the well-affected and ejected Ministers . It was Ordered , THat whereas Baronius hath written Martirologies for the Christians under the first ten Persecutions ; and whereas Bonsarchius hath written a Catalogue of such faithful Witnesses as suffered for the Testimony of Jesus , as hath Illyricus , &c. Whereas the persecuted Waldenses , Bohemians , and other faithful ones , have their history : And whereas Mr. Fox that good man hath written the sufferings of such as held the Word of God patiently under that great Tryal in Queen Maries daies ; and worthy Mr. Clark hath added to that a famous Martirology of those , such as suffered since in France , Ireland , and England , especially of sundry eminent men that suffered under the late Bishops , as we do now ; and that eminent Patriot Mr. Prynne hath taken great pains to publish his own and his Brethrens sufferings in those elaborate pieces , whereof the one is called the Tyranny of Lordly Prelacy ; and the other is called Canterburies Doom for the promotion of the Holy Cause , the advancement of the Gospel , the strengthening of the hand of those that are weak , the convincing of gain-sayers ; Mr. Clark , Mr. Vicars , and Mr. P. be desired to exercise their gift of History , in a faithful relation of what hath happened among them that are faithful , from the 24 day of August , 1662. to this present time . G. Griffith , Ph. Nie , Jo. Goodwyn , Ri. Venning , in the name of the whole Committee . An additional Order April 6. in the afternoon by the same Committee . Whereas Josephus hath given several rules for a true Historian , as that he should conceal no truth out of fear , nor utter no falshood out of favour : It is ordered , 1. That our Historians be wholly guided by Mr. Poole , Mr. Addersley , Mr. Brooks , and the rest of the Committee for that purpose appointed , and that they vary nothing from the sense of the Brethren . 2. That an officious Lye may be allowable for the advancement of the Holy Cause . 3. That the infirmities of some weak Brethren under this great Tryal , may be passed by with that charity that covereth a multitude . 4. That the Books of Wonders , the antipathy of Lordly Prelacy , the holy Martyrs , the century of scandalous Ministers , Wilsous History , bloud crying under the Altar , and all those godly books that carried on the cause twenty years ago , be consulted by the Historians . 5. That when there is an holy Cheat to be expressed , let it be told in Scripture phrase , let the Cause of God be expressed in the Word of God. 6. That Mr. Clark be sent to the Baudy Courts to search Records , and see what Brethren and Sisters have done penance this last year of persecution . 7. That the heathenish names of moneths , days , &c : be reformed throughout the History . T. Goodwyn , Jo. Brice , W. Bridges , Ed. North. The twentieth of the sixth moneth commonly called August , it was ordered , That there should be Letters sent to the Churches , and the several Pastors thereof , to incourage them to be stedfast and unmoveable , that they be not soon shaken in mind , or troubled , neither by word , nor by letter ; and that Mr. Mantou , Mr. Jacomb , Mr. Poole , and Mr. Lye , draw that Letter . The 21 of the sixth moneth , commonly called August , the foresaid Letter was read by Adoniram Bifield to this effect : Brethren , and Beloved in the Lord , IT was much upon our spirit to have setled a Communion between us and the Churches of Christ through out the Land , especially against the time of Persecution that is now approaching , and as an earnest of that Communion , we unanimously agreed upon these Letters , whereby you are given to understand , that our good L. H. C. our Lord A. R. S. H. M. at Court , whom we waited upon , with your great sense of their favour to , and care of the Holy Cause , and the twenty thousand pound you presented them with , and our good Brother the E. N. together with our good friends the Catholiques , have perswaded us that it was our interest to give way to the Act of Vniformity in Parliament , where our opposition did but exasperate our Adversaries to a greater severity then they were inclined to , and stand against it every man of us in our places , that we and the world may know our strength and power , not doubting but that our considerable number and interest , which will appear by the publick and general dissent to that Vniformity enjoyned , may gain us an indulgence that will vacate and make void all former Laws ; and being confident of his Majesties promise from Breda for Liberty to tender Consciences , and withall of that clemency and mercy which we wrought upon in his Father , not forgetting that we can make it appear to his Majesty that there are not Miuisters to supply our places : and in the mean time , in our Petition for peace , and our account of the accommodation endeavoured at the Savoy , we shall satisfie the people that offered all that we can for Peace and Liberty , to exercise our Ministry for the salvation of their souls , and that if we be torn away from our Beloved Flocks , its long of unreasonable men : By these and other attempts , we doubt not but to prevail with his Majesty and his Councel to dispence with the said Act , and with the Parliament in the next Session of it ( by that time we have incensed the Gentry and Commonalty against the Bishops ) to grant such an Indulgence as may in effect repeal it : Therefore Brethren , as we pray the God of all Grace to settle , strengthen , and establish you , so we beseech you to stand fast in the Faith , and not to be moved from the hope of the Gospel , to be faithful to your principles , and stedfast in your Covenant : Cast not away your confidence which hath great recompence of reward , for ye have need of patience ; for yet a little while , and he that shall come will come , and will not tarry ; now the just shall live by Faith , but if any man draw back , our souls shall have no pleasure in him : But we are not of them that draw back to Perdition . Brethren farewell in the Lord. Copia Vera. Ja. Robotham , Adoniram Bifield . The 22 of the sixth moneth by the people called August , it was ordered , That Mr. Lewis , Mr. Bifield , Mr. Hickman , Mr. Evans , Mr. Eilis , Mr. Conyers , be sent with these Letters as Messengers to the several Churches , with instructions how to settle that correspondence and communion that may maintain a good understanding during the time of persecution : As 1. That there be an account taken in each County of all the faithful Ministers that can suffer rather then sin , what their abilities are , how useful they may be in the present exigent , according to their several capacities and interests , what their charge is , and of what value their livings are out of which they have been ejected . 2. That there be an account taken of the well-affected Gentry , Nobility , and Commonalty , whose hearts the Lord may open to lay out themselves in the Cause of God , and of the sums they are ready to contribute towards the relief of his faithful servants in the work of the Ministry , which account is to be returned to a Grand Committee for that purpose appointed in London . 3. That there be Treasurers and Receivers in the respective Counties , consisting in each County of two suffering Ministers , and three well-affected Gentlemen to dispose of the foresaid charitable Contributions so gathered , as they shall judge most necessary and advantagious to the advancement of the Common Cause , and that there be Commissioners of Inspection that may look into their Qualifications , who may claim the benefit of the said benevolence and contribution . The 2● of the sixth moneth , It was ordered . That Mr. Calamy , Mr. Case , Mr. Bates , Mr. Spurstow , Mr. Gough , &c. do meet to morrow about the twelve thousand pound gathered among the Brethren , to gratifie the Right Honourable and the well-affected , who own the Cause of God in Court and Parliament , and that it should not be called a bribe , but the humble acknowledgement that the people of God make to the Honourable personages that stand in the breach at such a time as this , and that Mr. Cradocker , Mr. Jackson , and Mr. Brice , do look into Newmans Concordance for three or four opposite Texts of Scripture wherewith this money may be savingly delivered . And it is further ordered , upon Mr. Spurstows motion , that Act. 12. 20. be one of those Texts consulted : And Herod was highly displeased with the men of Tyre and Sidon , but they came with one accord to him , having made Blastus the Kings Chamberlain their friend : And upon Master Jenkins his motion , Act. 24. 2 , 3 , 4. was ordered to be another , Seeing that by thee we enjoy great quietness , and that very worthy deeds are done unto this Nation by thy providence , we accept always , and in all places , most Noble Faelix , with all thankfulness ; notwithstanding , that we be not further tedious unto thee , well may thee accept of this . The 23 of the sixth moneth . It was agreed upon , that a List of those thousands that must now lye down in heart breaking sorrow upon the removal of their faithful Guides , be prepared for his Majesties view , that he may see the strength of our party , and may be convinced that the people of God is his greatest strength . The 22 of the same moneth , It was agreed upon , that would be for the advancement of the Cause , if they would take the occasion of some farewell Sermons to promote it , provided , that those discourses should be very quickning : And 1. That Master Lye was to bid them beware of Episcopal Divines , of Ceremonies of Popery , and to weep a quarter of an hour : 2. That Mr. Jenkins perswade the people that any place is as holy as the Church , and that two or three met together in a private house , might do as well as a thousand in the publick Congregation . 3. That Mr. Caryl being to expound that place in the Revelation about them that walked with the Lamb in white , should take that occasion to speak against Surplices . 4. That Mr. Watson may give twenty Rules which may be his Congregations Directory , and among other Rules this may be one ; That seeing they cannot have their Ministers , they may yet read their books ; so that if they cannot preach , they may yet live by writing . 5. That Mr. Case do cry two hours together next Lords day for the abominations of Service-book , Altar-worship , Lordly Prelacy , &c. The same day it was Enacted , That some well-affected Stationers do gather all the Farewell Sermons in City and Country to one volum , and that they scatter them throughout the Nation for the propagation of the Gospel , the Cause will not be a little promoted by the dying words of the faithful Pastors ; and because the twelve Apostles are painted before the Bible , though we otherwise allow of no Images , yet it may be very convenient that twelve Reverend persons heads may be set before the Sermons ; and though Mr. Serman urged , that their heads set there would give occasion to the prophane , to compare them to the Traytors heads at London-bridge , or to that row of heads set before that prophane book called Montelion last year , yet it was voted unanimously , that they were not so fearful as not to dare shew their heads , they were ready to die , as well as to be reproached for the Truth : But when it was urged , that Mr. Loves head might be amongst them , Mr. Calamy , Mr. Case , and Mr. Jenkins , stood up , and voted it down as ominous . The 23 of the sixth moneth , heathenishly called August , there was an offer made by several well-affected Citizens of Mr. Seamans , and other Congregations that were ready to oppose that Mass book , commonly called the Service-book , but it was over-ruled , that those Eminent persons be excused that service , and be reserved for more honorable service , and that the work of the day be carried on by the Apprentices , who with such success helped the Lord against the Mighty in the beginning of the wars , that sure the presence of the Lord was still amongst them ; whereupon Mr. Greenhil held forth upon those words of the eighth Psalm ( Out of the mouth of Babes and Sucklings hast thou ordained strength , because of thine enemies , that thou mightst still the Enemy and the Avenger : ) Out of Mr. Meads Diatriba , three quarters of an hour by Shrewsbury-clock , as Sir John Falstaffe speaks , in the third of Edward the fourth and the fifteenth . It was offered by Mr. Jenkins , that the Lord had often forsaken the Prentices , as in 48. with Colonel Brown and Massey , and in 59. in Hewsons businesse : to which Mr. Caryl replied , that it might be , their strength might fail them when they raised tumults against their brethren , and the servants of God : but if you mark it , said he , the text saith , the enemy and the avenger . The same day in the afternoon was brought in by Mr. Gurnall , Mr. Ford , &c. and other Latitude men , the humble Petition of several young men , that had not taken the Covenant , for leave to conform as their Reverend Fathers had done before the Warrs : Whereupon Mr. Case rose up in a great fury , and said , If Baal be God serve him , if God be God serve him . But Mr. Owen and Mr. Caryl , More moderation becomes you , you know conscience is a very large thing , and you know not how far it may reach . Saith old Mr. Jackson , Brethren , it is necessary that there be some seed-plots laid for the next Generation : Had not the Lord left us a remnant among the old Conformists , we had been as Sodome , and we had been like unto Gomorrah : We know not but that these young men may live under the Government to cast it off as we have done ; they may be through Reformers . Brother Calamy , brother Ash , had not we become all things to all men we had gained none : In the Episcopal times we were Episcopal , that we might gain the Episcopal men ; in the Presbyterian times we were Presbyterians , that we might gain and rule over the Presbyters ; and in the times of Anarchy we were moderate , that we might gain them that pretended to moderation . You shall see , saith Tho. Goodwyn , the power of Godlinesse root up and swallow all Forms ; you shall see the Formalities and Ceremonies of the Prelatists flee and vanish before the Spirit , the life and the power that is hid in a few faithful ones : You know the Church is sometimes compared to an Oak , whose substance is in her ; i. e. whose heart and pith is found , though its outside may seem to fade and decay : the outside of Professors may look dead , formal , and ceremonious , by compliance in the outward Dispensati●ns with the Laws of the place they live in , yet the root of the matter may be in them ; there may be that inward spirit and life , that upon opportunity may devoure all form and ceremony . Verily ( saith Mr. Wild ) I think these young men may be dispensed with upon the same terms that Pope Sextus Quintus dispensed with the Catholicks here in England , in the beginning of Queen Elizabeths reign ( mi fili da mihi cor tuum ) O ye young man , ye may give the Prelatists your hands , but give us your hearts . Brethren ( saith Philip Nie ) it is necessary we leave some in the Ministry , i. e. to make a division among the ministry and the people : that the people may have honest men to follow , under which pretence they may leave the Church of England and Ministers . It were very well , Mr. Meriton did conform at Martins in the Field , to propagate the truth at the Court among the choicest Nobility and Gentry . Mr. Venning hath done a great deal of service at Olaves , which one Maggot may undo , unlesse young Meriton ( notwithstanding he hath prayed , and cried , and preached against these times ) succeed him , and hold those people in play with his short Sententia pueriles , Jingles , and quibbles . It were well , Mr. Glendon , Parker , Phillips , &c. did conform , that they may go to law , quarrel with , and vex all the Episcopal men in England . Mr. West would do well to stay in , to instruct all the young men of his acquaintance , that are turned out of Oxford , to follow the Lord fully , and to be faithful to the end . Mr. Bucke my Lord Bradshaw's Chaplain , and Mr. Hibbard , having been faithful upon all occasions , I think , may be trusted with the Common-prayer . But saith honest Doctor Bates , how can they in conscience read the Common-prayer . Alas said Mr : Nie , that may be done by Readers and Curates , and when they are enjoyned to read it , they may read it as they do Briess , or some other impertinent things in the Church : And it will be no mean service to our Cause to have the service-booking by the slight reading of it . Mr. Lye said , that in vain do we provide for one or two places , when all the rest were taken up by Episcopal Divines . Mr. Manton replied , never fear that , you know the Episcopal Divines will preach but once a day , and if the good people will have an Afternoon-Lecture , they must pay for it , and therefore in reason they must choose , and you know they will be directed by us in their choice , so that the Afternoon and Weekly-Lectures shall be as effectually and powerfully performed as formerly . But the wicked will call that engrossing of Lectures , saith Mr. Dolittle , as Pluralities . Yea , saith Mr. Greenhill , Mr. Griffith , that one man of six places , and Mr. Manton that had eight places at once , God seeth no iniquity in Jacob , he observeth no perversenesse in Israel : these are the spots of Gods children : We ask only against Pluralities of Parsonages , a man may have as many Lectures as they say Doctor Downes hath Lectures and Coracies , and they say he hath twelve ; or as Mr. Hardy hath Preferments , and they say he hath nine ; or as Doctor Pory , who hath , as is reported of him ( how truly , let others answer for it ) sixteen places at least . Verily and in good sooth , say both Mr. Meritons , we desire no more then three Lectures apiece , with our Parsonages , and a private Living in the Countrey that no body heareth of . Committee . Take you no further care , all the Lectures in Town shall be furnished with confiding and well-affected persons . 25. of the 6th moneth , 1663. It was agreed upon , That now his Majestie saw the inclination of the people by the late tumults , he should be petitioned in the behalf of the faithful Ministers to this effect . May it please your most excellent Majesty , WHereas we are many , and our party very considerable for their Interest with God and Men , as you wou'd enjoy peace and tranquillity in your Kingdomes , or any quist in your Throne , we must intreat you to let us do what we please , and to set no Law or Government over us , for we cannot endure them ; and upon condition we have what we desire , your Petitioners shall pray for you . Ed. Calamy , Laz Seaman , W. Spurstow , Mattth . Newcomen , Jo. Brice , Jo. Owen , Tho. Goodwyn , H. Wilkinson , W. Cooper . The first of the seventh moneth . Upon the Report of his Majesties resolved Answer , it was agreed upon , that the monethly Fast be revived , and that at each Fast there be six appointed to carry on the work of the day , whereof the first is to confesse their apostacy to the Royal Party , who they knew would deceive them and their folly in trusting in the arm of flesh , viz. my Lord Monke , my Lord Chamberlain , my Lord Chancellor , &c. 2. The second is to pour out Supplications to God to turn the Kings heart , and to overthrow the counsels of the men of this generation . 3. The third is to pray for a blessing upon the several Councels , that are managed for the advancement of Religion , and the good old Cause . 4. The fourth is to be wail the neglect of the many opportunities put into their hands to make all sure , and to intreat the Lord to trust them with the Sword once more , and to unite all those that fear the Lord into one body against the common Enemy , that now prevaileth . 5. The fifth is , to strengthen the weak against Popery . 6. The sixth is , to gather up all the Intelligence , and thence to observe such providence as tend towards a deliverance ; especially that of wonders , miracles , apparitions , and conjunctions , that portend so much alteration in the Christian world . At the same time it was ordered , That there should not meet above twenty at a time in a meeting ; therefore Mr. Jacomb was very much blamed for entertaining above two hundred the other day at the Countesse of Exeters ; and that the number met , have their table laid ready , that if any surprize them , they may say , they only go to dinner or supper : and it was thought convenient , that there were a Boy ready to read a Chapter , that if they be interrupted they may give out , a man cannot read a Chapter in his house as the times go now , but they are in danger of being called in question about it . About this time Mr. Baxter moved , that seeing he and others were silenced , their soul-saving Works might be immediately reprinted , viz. Smectymnuus , Lex Rex , Holy Commonwealth , Antica Valieryme , with most of Milton and Mr. Goodwyn's Papers , and all the Sermons preached upon publick Fasts and Thanksgiving-dayes , before the long Parliament , and other Parliaments , from the year 1640. to the year 1658. together with Mr. Cartwrights writings , and all the godly Books published in Queen Elizabeth and King James his time ; and because Doctor Hammond , Doctor Taylor , Doctor Heylin , Bishop Nicholson , Bishop Gauden , have written so much of late of Episcopacy and Liturgy , it were to be wished , that Doctor Owen were intreated from this Committee , to write a Discourse of Liturgies , when they were first composed , and when imposed , which may be privately conveyed from hand to hand , for the strengthening of the Brethren in that point : and that Mr. Caryl should write another Treatise of Separation : But least Mr. Caryl should state the businesse of Separation so , that he should set up Independancy , i. e. a separation as well from Presbytery as from Episcopacy , Mr. Crofton may be intreated to state the case so , as that the Ministry withdraw from their Ministry under Bishops , though the people ought not to withdraw from their duty under them ; that though the Minister do not read the Liturgy , yet the people may hear it ; and that the people ought not to divide from the Church for any corruptions , though the Ministers may . Mr. Jacomb , that this motion was very seasonable , because our adversaries observations , and our own experience taught us , that by the same reasons that we perswaded the people to avoid communion with the Church of England formerly , the Sectaries perswaded them to avoid communion with us ; and therefore we must by all means hold the people to the Church under the Bishops , that they may hold to it under us ; we must leave the Church , least Presbytery be swallowed up of Episcopacy ; the people must not leave the Church , least Presbytery be brought to nothing by Independency . September 5 : It was put to the question by Mr. Seamor , Whether the good people should hear those Ministers that were sent them by the Bishop ? Whereupon Mr. Baxter stood up and said , It was dangerous to teach the people to forsake the publick Assemblies . Why saith Mr. Brooks , why should they hear the Antichristian Clergy ? Nay , replyed Mr. Baxter , if we teach the people to leave the Episcopal Ministers because they are Antichristian ; the Sectaries may easily perswade them to leave us because we are Antichristian . Nay , said Doctor Manton , we need not trouble our selves about that , there be many honest and sober men in the City , there is confiding Mr. Hibbard , sweet Mr. Meriton and his Reader at Islington , honest Mr. Buck and his Lecturer at &c. Nich. Acon , precious Mr. Neast , and many more , yea all the Lectures , and places to be bestowed by the people , are to be filled up with hopeful young men . The seventh of the seventh moneth . There was Addresses from the City Dames to the Reverend the Committe of faithful Ministers , congratulating their stedfastnesse in the Cause and Covenant , with a Resolution to stand by them with their lives and fortunes , and an assurance of their kindnesse for them as formerly , provided they held forth to them Liberty of Conscience , to do what they list in spight of their Husbands , who pretend to be Kings in their Families , as they take Liberty of Conscience to do what they will in spight of King and Parliament ; withall offering , whether they have any design to which they may be instrumental , in perswading their Husbands , which they praise the Lord they have done hitherto very inccessfully , as Eve , the Mother of all the Living , did her Husband Adam , and the zealous Women have done in all ages ; and particularly , whether they should perswade their Husbands to pay Baals Priests no Tyths ? To this Address it was ordered , that Mr. Venning should reply , out of his Epistle to that Lady , to which he dedicates Mr. Stongs Works ; and Mr. Watson , out of his Epistles to the Baronesse of Tilbury , and the Countesse of Clare . And likewise it was ordered , that they should be stiled , the honourable Women that were stirred up , as it is written in the 19. of the Acts , and that this passage should be inserted into the Answer , viz. That whereever the Gospel was preached this which they had done should be spoken of throughout the world : Which Reply being perused and drawn up with these Greetings ; Greet Prissilla and Aquila , our helpers in Christ Jesus , Rom. 6. 13. Greet many who bestoweth much labour on us . Salute Tryphena and Tryphosa , who labour in the Lord. Salute the beloved Persis , which laboured much in the Lord , ver . 6. 12. Salute one another with an holy kisse , ver . 16. All the Saints salute you . Whereupon the holy Sisters deputed Mrs. Winstanley , Mrs. Gayre , Mrs. Fouke , Mrs. Allen , Mrs. Vnderwood , to invite the Reverend Men to enjoy the Creature at a Banquet at Gains mine Host in Gracious-street , as it is written Rom. 16. As to the matter of Tythes , Mr. Baxter went over the sheet he writ three or four years ago , for the Ministry and the whole Committee pleaded for the divine right of it , and concluded it very dangerous to insinuate to the people that they may withdraw their Tyths at their pleasure , upon the least dislike of their Minister , for as Mr. Glendon , Mr. Case , Mr. Sheffield , Mr. Crofton , observed very well , it may be our turn next ; and who knoweth what a day may bring forth ? it may be our own case . Yet it was agreed , that the Sisters should send in their Husbands on that day seven-night . When they came , and by agreement all the old were burned , and new agreed upon to be shewed the new Incumbents ; with which if they rest satisfied they have not half their dues , and so cannot live ; if they will not be satisfied , but endeavour to restore the Church to her just rights , they shall be wearied out with Suits of Law maintained by common stock , ( for Acts 2. 44. as it is written , those that believe are together , and have all things in common ) and withall shall be publickly loaded with the sad aspersions of covetousness and contention . Hereupon , upon Mr. Neast , Mr. Raworth , and Meriton's Reader , that preacheth now at Islington , and many more good mens motion , it was agreed by the confiding Citizens , and the well-affected Ministers , that new tables of duty should be drawn , for the use of the respective well-affected Parishes . Whereupon the ninth of the seventh moneth this ensuing table was presented , and approved . 1. For every Funeral-Sermon to the godly and well-affected Ministers , shall be gven by the Master or Dame , 5 li. with a Gown , Mourning ; if the party can afford it : ( for so it is written the Israelites robbed the Aegyptians . ) 2. To a formal Prelatical man , an Angel in clipped half-Crowns , with a pair of Sheepskin-Gloves , sent by the meanest Servant , for his good will , that a precious man may preach or speak . 3. For every Burial without Common-prayer , twenty shillings , 4. For a Burial with Common-prayer , a shilling , and a box of Sweet-meats . 5. For a baptizing without the superstitious sign of the Crosse , and without God-fathers , and God-mothers , an Angel , with Gloves and Sweet-meats , and an invitation to the Gossipping . 6. For the usual Baptisme a shilling . 7. For being buried at Mr. Neasts , Mr. Raworths , Mr. Meritons , or at Laurence Jury , especially near the Pulpit , ten pound . 8. To the Lecturers of St. Antholines , for giving the Lord thanks for the Sisters great deliverance in child-birth , in a Prayer of a quarter of an hour long after Sermon , to save the charge of that they commonly called Churching , five shillings a piece , and that the rather , that godly women may not against their consciences be compelled to come to Church . 9. To every moderate man , who is willing to comply with such tender consciences as can sit , but cannot kneel at the Communion of Christs body and bloud ; as likewise to every tender and sober man , who for the ease of tender consciences doth not require them to come up to the Popish Rails , but wait upon them in their own Protestant seats , a gratuity of an Angel , instead of that superstitious stipend , by the people called , Easter-offering . 10. For every Communion at an holy Meeting , administred according to the Directory , a gathering , not less then twenty pound , as it is written , Act. 2. 45. And they sold their possessions and goods , and parted them to all men , as every man had need , and they brake bread from house to house . 11. For a Brotherly visiting of those who lay under any affliction in body or mind , especially if according as it is , any send for the Elders , and they spend an hour or two with them out of Mr. Baxters directions , for the setling of a troubled Conscience , his Saints Rest , the Last Enemy , the bruised Reed , the Souls Conflict , the Godly Mans Ark , Crums of Comfort , learn to live , and learn to die : The four last things , Boltons direction for comfort , with some heart-breaking , Ah me ! ah Lord ! and a prayer , according to the Directory picked out of Wilkins gift of Prayer , an Angel and a Peasant to the Ministers Wife ; but if the formal Priest of the Parish will needs trouble the Brethren or Sisters , let them have a glass of Wine , and a pipe of Tobacco , and a grinning God-buy-a good Sir. 12. Although Matrimony be a civil Contract which a Brother and a Sister may make between themselves and the Lord ( as Sister Edwards and Brother Williams took one anothers word the other day ) yet because we judge it convenient that every solemn action of our lives should be performed with prayer , and a blessing therefore for every Marriage performed , according to the Directory , without a Ring twenty shillings , and a fringed pair of Gloves , with an invitation to crave a blessing upon the Wedding Dinner , otherwise only two shillings . The twelfth of the same moneth , the Citizens and their Wives made an humble Address to the Committee , to explain the word well-affected in the Table of Duties , and who are the well-affected Ministers ; whereupon , by Order of the Committee , Mr. Lye explained that particular thus : Beloved , a well-affected Minister is one that in conscience was called to the Ministry by the Elders , but in prudence was since called by the Bishops , who useth indeed the last Call and Ordination , but relieth wholly on the first , who indeed complieth with the publick Injuction of the Church , yet professeth they are a burthen and a grief to him . Secondly : Beloved , a well-affected person , is he that being weary of reading Common prayer , prevails with the Brethren to hire a Reader for that tedious work , and then preacheth and prayeth himself three hours by Shrewsbury Clock . Thirdly : Beloved , he that savours of your former faithful Minister , and are endued with their spirit ; and to that purpose preach those Notes they have taken from them ; as honest Mr. Cave , who preacheth and prayeth as like Mr. Meriton , under whom he read , as if he had his Note : Ah! make much of those Elisha's , that have the Spirit of your Elijah's that are taken from you . Mr. Allen , verily we have many gracious persons that are not defiled with the white Surplices , nor abridge the Liberty of their Conscience by a Superstitious Girdle , that bow not the knee to Baal , that visit our sick after the Directory , baptize our Children by the Spirit , and bury our dead by the gift of Preaching ; that will offer something for the present Government in publick , but make amends for all in some holy and private conferences about the good Old Cause ; these are a precious Remnant left us , for whom we are bound to bless the Lord. Sister Priscilla ; verily Mr. Lewis , Mr. Cave , Mr. Neast , &c. do preach up the comfortable Doctrine of Assurance , the Soul-saving Doctrine of Christ in Believers , the heart-supporting truth of the in-dwelling of the Spirit , which are great refreshings to us , who can hear nothing elsewhere but good works , repentance , obedience , and other legal doctrines of men unacquainted with the sweet Mysteries of the Gospel . The seven of the seventh moneth ; Mr. Neast moved , That it might be one character of a well-affected person , that he can improve a godly Sermon , and havea piece for it at his own Church , an Angel at a Lecture , five pound for it at a Funeral Sermon , and a Collation at a godly Meeting . A good woman of Islington the same day petitioned , that their godly Minister might pass for well-affected , seeing he had no Humane Learning , no superstitious Hebrew , Greek or Latin , but savoured so much of precious Master Gurnalls , sweet Mr. Jenkins , holy Mr. Ambrose , &c. that as she said , you could scarce discern his Sermons from their works . The tenth of the seventh moneth : That since all men that are setled are tyed from such edifying discourses , as may promote the good Old Cause by their subscriptions to the utter quenching of the Spirit , it is ordered ; that forty or fifty young and unsuspected persons be maintained by the Brethren , and be at liberty to go up and down , and hint such things as may promote the Cause of God ; and that they , together with other Latitude men , repair to Mr. Edmund Calamy , or to the President of the Provincial Assembly for the time being , for such instructions that may be thought necessary from time to time ; insomuch as September 12. Mr. Nie in the behalf of the well-affected moved , we have but one door of hope open before , viz. the choice of faithful Lecturers , it might please the Committee to draw up some characters whereby the well affected might be guided in their choice of these Lecturers ; whereupon these following Characters were agreed upon : 1. That he have a mortified countenance , with a black Cap , and a white one under it . 2. That he go in Quirpo . 3. That he be turned out of another mans Fellowship , or Living . 4. That he prayeth extempore three quarters of an hour before Sermon , and half an hour after , and mention neither King nor Bishop directly in neither , and sometimes without the Lords Prayer . 5. That he use four ab Lords , and hus in 't a time . 6. That he preach moderation , bewail the sins of the times , and threaten Antichrist , and tell them of what is done abroad , but the good man is sorry for it ; that he presse inward sincerity when the Law calls for outward conformity ; that he say , keep holy the Sabbath-day , when the Church saith , observe Holy-dayes . 7. That he deliver the flowings of milk and honey ; that he pour out refreshing comforts , when carnal men preach moral honesty , universal obedience , and good works . 8. That he have a Certificate from Mr. Calamy , Mr. Jenkins , Mr. Case , Mr. Seaman : That he is a confiding person , fearing God , ill-affected , to the present Government . 9. That he comply not with the Minister of the place , but if occasion be , he set up his Interest against him : and that what the Minister of the place will not do he may , for the case of tender consciences . September 13. Notice being given at a Provincial meeting of the well-affected , that St. Antholines Lectures were to be chosen at the time superstitiously called Michaelmas , and that the high Priest of London had a design to furnish it with men whom the ignorant call Orthodox and peaceable , and upon mature consideration , that those Lecturers were the seed-plots of the good old Cause : It was ordered , that all the honest men that are left should be picked up to stand for those places , that the holy Sisters may have still in a morning some saving truth , which may , after their Caudle , lye next their heart ; and that by the opportunity of those Exercises , Saints may be propagated from generation to generation , and by Gods blessing on a morning Exercise , Babes of grace may be multiplied ; for Tantlyns is beyond Tunbridge , and Morning-meetings beyond Epsum waters : but because the hard Laws of this Land tie men to read the Word of God , to pray unto God , and to praise him before they make their own Sermons , It was ordered , that some poor Readers should be picked up , who might excuse them that toyl , that they may be reserved wholly for their own Exercises . The same day is being taken into consideration , whether the faithful should be present at the reading of the Service : It was ordered , that they might hear the Common-prayer , provided they did think according to the Directory : Brethren , said Mr. Calamy , I shall say to you in that case as the Pope did in the same case in Queen Elizabeths dayes , You may be present , you may hear , but Son , give me thy heart . But saith Mr. Case , That you may be distinguished from the prophane , and the precious be separated from the vile , use the liberty of your gesture , and where the Church saith stand , sit ye down for the ease of tender consciences ; where it saith kneel , stand , that you may not be brought into subjection to any man ; and least your thoughts should be entangled with the abominations of the wicked , while they are at their Porridge , feed you on the Crumbs of Comfort , or Milk for Babes , or The best Wine left until last ; or you may sleep , and say with the Spouse , I sleep , but my heart waketh , till you are awakened by a soul-searching , and sinner-rousing Sermon . Truly , said Mr. Jenkins , it is safer staying at dore , or at home , untill you hear the good man in the Pulpit ; for what communion hath light with darknesse ? what comparison is there between a soul-suing Sermon , and a formal and dead prayer ? September 15. There was a Committee appointed to take the names of the faithful Pastors , who suffered for their Consciences throughout England , Scotland , and Ireland , and withall of all the well-affected , who are ready to contribute for their subsistance , that we may understand the Interest of the good people of this Land , and withall how many confiding persons could keep a Minister in their houses , to instruct them and their Tenants , and confirm them in the faith . From which Committee there was this Report brought in a while after , That London would contribute 4563 l. 10 s. 5 d yearly , besides , that several would entertain the respective ejected Ministers at their own tables . Besides , that it was reported from the close Committee , That the holy Sisterhood would raise among themselves , without their Husbands knowledge ; 1251 l. 3 s. 4 d. besides other tokens of their love and kindnesse . And withall there was read an Order of the same close Committee , That in the time of exigence and distress , all the holy Maids and faithful Widows should marry the faithful Brethren now under persecution , forasmuch as the Apostles in the same condition , led about Sisters for their Wives . R. Venning , H. Hurst , T. Harrison . Will. Allen , Jo. Godolphin , Chr. Pack , P. Barebone . The same day the several persons were named , who were to bring in the Countrey Contributions , with the names of their respective suffering Ministers ; with their conditions , and effectual Certificates concerning both ; and for the more effectual carrying on of the work , It was ordered , that two noble Patriots in each County be desired to assist the foresaid Ministers , for the maintenance and support of the Cause . September 18. It was taken into consideration , that all Burroughs , Cities , & Corporations , which have been hitherto supplied by men of honest principles be looked after , and that such moderate men as have a Licence from Mr. Baxter , Mr. Calamy , Dr. Manton , and Mr. Burgesse , to conply , may from time to time be put in those places ; for which Mr. Jenkins offered two Reasons : 1. it is very expedient , for so we are sure to command the choice of honest Parliament men ; for wherever we are , we must preside in that case , as zealous Mr. Fouke at Reading , discreet Mr. Boules at York , publick spirited Mr. Baxter in Worcester-shire , and you know the Burgesses and Citizens are for the major part of the House of Commons , and an honest majority among the Commons , with a moderate House of Lords , may be healing of our breaches , and restorers of paths . Let me add , said Mr. Boules , that Towns , Cities , and Corporations , being well affected , have the greatest advantage of fellowship , communion , and correspondence with themselves and the adjacent neighbourhoods . 2. Saith Mr. Jenkins , beloved , the settlement of well-affected men in Towns , Cities , and Corporations , is very easie , for considering the great pains that must be taken there , and the little stipend that is legally settled there , the Orthodox , as they call them , will not look after those places , but our good Friends , you know , can labour in the Word and Doctrine , and withall get more by the benevolence of the well-affected then is settled upon any by the Law of the Land , the Rulers Wives , and honourable Women administring unto them of their substance ; this was the way that was taken by the first Reformers in 39 , and 40 of blessed memory . The same day came an Express by Mr. Bagshaw from Ireland , concerning their resolution there to promote a Reformation , according to the Covenant , and a government bottomed upon English Interest , as to which great affair they did not doubt of their brethren in England and Scotland concurrence with them , with their advice , interest , money and correspondence in all other necessary particulars ; particularly whether they should admit of those forreign supplies , offered them for the relief of Ireland , by a Letter from Rome to this effect X. X. X. Dearly beloved in one common cause , IT is no little grief to us , to hear how you are relapsed to your former state of slavery and bondage , and that your great design of Liberty of Conscience , wherein you had our prayers , and best assistance , failed you , to the great grief of many of our and your way , who are like now to feel one common persecution , and we may say , in one common cause , viz. the power of the Magistrate in religious causes , or over religious persons , which we and you equally deny : if you have any remainder of your former courage and noblenesse , and if you entertain any honourable thoughts for your rescue , and you may think we or our Allies may serve you , impart the same , we intreat you , to Seignior Bellarini , a person of ability and faithfulnesse , whom we intrust with full power to treat with you in that particular . X. X. Fr. d. Gomora S. S. C. Ec. S. P. R. Verily , said Mr. Jackson , I see so little hope of successe , so few Armes , so little money , so few friends , that I am not clear in it that they have a call from God to this work at this time ; and in good sooth I alwayes thought some hope of successe the only call of God. Nay said Mr. Watson , it is not the good successe we must look to , but the good Cause . However said Mr. Baxter , a good cause cannot be managed successfully by ill means : Do you not know that Popish assistance blasted all the late Kings undertakings ? what communion hath Christ with Belial ? Verily saith Mr. Rutherford , we may make use of the wicked , as the Israelites did of the Gibeonites , to how wood and to draw water for the Cause ; Esau may serve Jacob : besides that , they indeed of Rome are well affected to our cause , we are for Liberty of Conscience , so are they , we would restrain the overgreat power of Kings , so would they ; they would have the Kings accountable for their actions , so would we ; they are for an Irish Interest , we are for an English one , both is one , the priviledge of the subject , the interest of the People : Whereupon it was left to the Irish Commissioners discretion , whether they would treat with the Seignior any further or no. And it was further thought fit , that the plot should be discovered , and that impertinent thing , my friend Bagshaw , should be secured ; for indeed the whole design looked only like a trepan upon the holy Cause , and a surprize upon the brethren . September 21. This day was a full Assembly , it being a day of fasting and humiliation , and seeking the Lord , for a right way in the present distresse and exigence . Mr. Nye , Dr. Goodwyn , Mr. Th. Owen praying , Mr. Slater , Mr. Griffith , and Mr. Seaman preaching . Hereupon it was the day following considered , where lay the treasure and trade of the Nation , and a Committee to that purpose appointed ; having taken a view of both , returned this account , viz. That of thirteen millions and a half , which is supposed the current stock and treasure of the Nation , we are masters of seven millions and a half and above , which being taken up and carried to forreign parts , must stop the trade here , and engage this sinful Nation in need , discontent and trouble : And withall it was offered by the same Committee , that they that had any Interest in Ireland , would repair thither , or resign it to such active and publick spirits , as were qualified for the management of a common Interest : And withall it was offered , that there might be at least a present accommodation of all the persecuted Interests , and that ( all differences apart ) all be owned as brethren , that are spirited for an English and a Christian Liberty . The same Committee offered , that an Envoy be dispatched to Mounsieur Coirt , to expedite the bargain of Dunkirk , and in case the Christian King should think it too dear , to assure him , that there are some Christian friends here , that will advance 45620 li. provided they may have Liberty of Conscience there , in case of persecution here ; and to that purpose they added , That our honourable Friend should promote the said bargain at Court. Not long after , Dr. Manton and Dr. Jacomb reported , that they had it from some very good Christian Friends , that it pleased God ( upon the news of Liberty of Trade and Religion allowed by the most Christian King of France ) to move the Kings heart ( which is in Gods hand as a River of water ) to think of a gracious Declaration , about Liberty of Religion and Trade : Whereupon the thanks of the Assembly was returned to the Committee , for transportion of tender Consciences to Dunkirk , New England , Amsterdam , &c. And the fifth of November was observed as a Thanksgiving-day , for a door of hope opened in his Majesties gracious Inclination . When Mr. Fouler enlarged upon this subject ; And the fear of them came upon all the people . And Dr. Goodwyn upon this , And be reproved Kings for their sakes , saying , Touch not mine anointed ones , i. e. as he well opened it , my people . And Dr. Owen on this , Stand fast in the Liberty wherewith Christ hath made you free . Dr. Jacomb scrupled that the fifth of November should be a Thanksgiving-day for toleration of Popery , and all other Religions . You are very dark , saith Dr. Owen , as to the language of the present Dispensation , which seems to speak nothinglesse , then a most absolute deliverance from Antichristian slavery . Yes said Mr. Brooks , Old things are passed away , and all things are become new . It may be , saith Mr. Caryl , this was done , that we may say no more , the Lord liveth , which delivered us from the usurpation of Rome , but the Lord liveth , which hath delivered us from tyranny and oppression of our own Laws . Really , said Mr. Bates , we have great respects and kindness from my Lord Digly , and as we are beholding to him for that passage of his against this Church , which we quoted from his Letter to Sir K. Digby in the latter end of our jus divinum ministerii , so we are obliged to him for the excellent Reasons for Christian Liberty , he hath offered in our behalf and our brethren the Catholicks , not long ago in a very solemn Assembly . A while after it was judged convenient , that some persons of integrity that attend at Court , should look into the bottom of that affair , and see whether Indulgence was likely to go on : Whereupon Mr. Seaman and Dr. Goodwyn offered this , viz. That there was no way better to try the Kings pronenesse to indulgence , then to make use of their Christian friends aforehand at some holy meeting , or if that were not publick enough , at one of those many Churches that are at our disposal . And immediately Mr. Calamy was ordered , to watch an opportunity at Aldermanbury , and go up and preach , Very fit this , agreed upon by the whole company , for either the King would wink at it , and then we are sure he hath a kindness for us , and the world may think that we are considerable in his eyes , and that we have over-ruled the Law , or it may be he punisheth it , however we have honourable Friends , that shall bring Mr. Calamy off , and it may be five hundred pounds in his way . Well said Mr. Brice , we have a price put into our hands , the Lord give us hearts to use it ; let us redeem the time , that hour , Mr. Calamy had need be well spent . Mr. Calamy , Mr. Caryl , Mr. Lye , withdrew to consider what subject he should preach upon ; and they reported , that none was more seasonable then this , either Ichabod the glory is departed , or The Ark is departed . Whereupon Mr. Calamy was desired to insist on all the hints of fears , jealousies , and surmizes , which had already possessed the people concerning the departure of the Gospel . And it was ordered , that since notice should be given of this extraordinary mercy , and that Mr. Calamy , being thanked by the City for his great paint , should be desired to print and publish his Sermon for the common good . And in the mean time let us promote a strict Act for regulation of Printing , that no Orthodox books , as they call them , be published but with much difficulty as may be wrought upon by money , that as soon as we understand the method of the Law , we may understand the method of affronting the Law. September 24. It being represented to the Reverend the Committee of ejected Ministers , that there are so few honest men left that the people are at a losse is to publick meetings ; It was ordered , that there should be twenty or thirty young men to supply by turns some carelesse Episcopal mens Pulpits , to keep the root of the matter in the good people ; and that there be Messengers to invite the good people to these soul-searching Sermons from Dan to Beersheba ; that the same course be taken as to Lectures , that may be preached upon week-dayes , especially at Aldermanbury , Allhallows-Breadstreet , and Laurence-Jury ; and likewise as to Fun●ral Sermons , which the well-affected must take care , that they be preached by none but the honest men . About this time , notice being sent from honourable friends , that the Bishops resolved upon their respective Visitations , it was ordered , that the platform of Government offered at , agreed upon in London , Cambridge , and Northampton , by Mr. Cartwright , Mr. Travers , Mr. ●●all , &c. and other discount enarced Ministers in Queen Elizabeths time , and petitioned for by the thousands of Israel in King James his time , and offered to the Parliament by the Assembly of Di●ines in King Charles his time , should be drawn up and agreed to , and immediately exercised in opposition to that Antichristian way of Bishop : but the brethren of the Congregation alway making some difficulty of submitting to the Pattern in the Mount : it was agreed however for the present , that two Elders grave and apt to teach should be designed for each County , to confirm the brethren , and as Barnabas , to exhort them to cleave to the Lord with full purpose of heart ; and to that end it was thought fit , that the discourse concerning Liturgies , and their Imposition , Mr. Case and Mr. Crofton of the Covenant , Baines and Ames against Ceremonies , together with the Province of Londons discourse about Presbytery , be reprinted to be bestowed by them in their respective charges , together with the books of Miracles , Mr. Brooks's Gods Consolations for Saints in affliction , and Mr. Alliband's Nubecula est & cit● transibit , The Ministers Case ; for said Mr. Watson , when they may not hear us they may read us , when they have not us they may have our books . At the same time it was resolved among the brethren of the baptized way , That Mr. Jessey and Mr. Knowles should go and visit their friends , and edifie the respective members of their Congregation all over England , with Letters of salutation from the [ Friends in London , thus directed , Jer. Ives , &c. a Servant of God , and of the Lord Jesus Christ , to the twelve Tribes which are scattered abroad , greeting . It was reported on the 24th , of the seventh moneth , to the Provincial Assembly , then seeking the Lord by fasting and prayer , that the union among them of the Congregational way was now finished , and that a great design was going on ; whereupon Mr. Case pressed , that they should be unanimous , now Gebul , and Ammon , and Amaleck , the Philistines , with them of Tyre were joyned together ; And not long after there was an overture of accommodation between them , upon the terms of the Covenant ; only some other time was reserved for explaining the words , Herefie and Schisme : As to the Design on foot , it was judged unlikely , that so unconsiderable a part of the Nation could do any good ; and therefore answer was made by the members of the Assembly to the brethren of the Congregational way , that they would wait upon providence , i. e. see if their undertakings prospered , if not , they would disown it ; for ( as one said very well ) experience had taught them the method of overturning this Government ; and that method is this , to keep the City , and get a major part in Parliament ; this Government must be insensibly overturned by possessing the major part of the people with such discourses as most accommodates their thoughts and consciences . Therefore seeing there was no likelihood of dissolving this Parliament , it was offered , that the vacancies by death in Parliament should be observed , and that the people be prepared upon all these occasions to make a choice according to the Lords mind , of men ●earing God , and loving and tender towards his people , and well affected to the good old Cause ; for which purpose it was judged expedient to improve the spreading discontent about Chimney-money and other Impositions , for which we are much engaged to the discretion and faithfulness of our good Friends , who observing the necessities former times have run the Government into , promoted these unusual supplies , at once to oblige his Majesty to our party for our care of his Revenue , and to enrage the people against the Parliament for their profuseness of their money and neglect of their interest , suggesting the danger of a French government , or a Norman slavery , whereby the Nobility and Gentry shall withdraw their necks , and leave the poor Commonalty to the charge and slavery of subjection ; with which a groan or two must be interposed touching the Ark , tender Consciences , and the Gospel in the purity of it , and how all good people that have an interest therein should be affected therewith ; it being the great interest of the good people to keep the thoughts of the departure of the Gospel warm upon the spirits and consciences of believers , conscience being the strongest tie upon reasonable souls in the world . It was withall agreed , that two active persons should observe all the failings of State , and report them to a Committee appointed to improve and agravate them , as might most conduce to the good old Cause , especially by engaging the people in conscience against the government , and in passion against the Governours , and in contempt against both , and keep this worm upon their hearts , that the cause is Gods. The fourth of the eighth moneth . It being represented that there was some miscarriage in Mr. Carly's meeting , so that the persecutors had them before Governour , and imprisoned them . It was agreed . 1. Hereafter that there should be no private meeting of the brethren upon any time of publick meetings . 2. That not above twelve should meet together . 3. That their meetings should be in Dining-rooms , where the Tables should be set so , that if any body came they were only there refreshing themselves with the good creature . 4. That the meetings should be as often as may be in some Officers house , who by his place may not be suspected , and if discovered , may lay it upon his Wife . 5. That at most meetings there may be a Sacrament , which may be an obligation to secrecy and faithfulness . 6. That the meeting consist of these exercises : 1. That there be an account of all transactions since the last meeting . 2. That there be a prayer poured forth suitable to the dispensation . 3. That a Scripture may be opened that may speak to the present providence . 4. That every brother may open his doubt and scruple to be resolved by the brethren if it be possible , if not , to be reserved for the great Congregation . 5. That after due refreshment of our selves we forget not the afflictions of Joseph , but send portions to the poor distressed Ministers and people ; for it was very well observed by Mr. Seaman , that the King and Church have lost most of their friends by neglecting to make a competent provision for them ; for it is Interest , saith he , that governeth the world ; the greatest prop to our Cause was our care of disposing places and Delinquents Lands to the well affected , where by a hundred thousand families were engaged to live and die with us . October 17. A bill was brought in of some well-affected persons , that would go through all the Qualifications to be prescribed by King or Parliament to promote the honest Interest in their several capacities , as Common-councel men , and other Officers of the City ; provided alwayes , that upon any scruple they repair to Father Calamy , and father Clarke , to be resolved ; and the bill was brought to be registred to father Clarke , that in his next Volume of Martyrology he may record them as the great Patriots of their Country , friends to the holy Cause , and restorers of paths to dwell in . But said Deputy Ash , What if all Officers for the ensuing year must renounce the Covenant ? Alas , saith Mr. Nye , have not we all renounced it long ago ? have not we all taken the Engagement , and was not the Engagement a renunciation of the Covenant ? Beloved , did not the long Parliament , the famous long Parliament , that were I am sure at the making of the Covenant , and knew sure as well as anybody how far it did bind us , lay it aside as an Almanack out of date : an beloved said he , you must do more for the Cause then renounce a Covenant that hath been this many a day out of date . October 17. It was moved by some well affected Citizens that did lye lyable to the Bishops , that some confiding Lawyers were consulted about their power , whether in all cases they might not escape them by appealing to the Common Law , where the whole Cause will fall to the ground for want of prosecutors : and how far Church wardens might act without the necessity of taking an Oath ; and what power they had in Vestries and other Parish matters without their Minister , that they might understand what advantages they have in their places , for promoting the discountenanced Interest of the Lord and his servants , and whore a man might get in with some Officers , under whose wings they may safely serve their Friends and the good old Cause . The same day Mr. Baxter offered seventeen Considerations touching the conveniency of More-fields , Islington , Hackney , &c. for habitations to the ejected Ministers , and withall produced the history of Philip Nerius father of the Oratorians among whom it was agreed , that the zealous Christians should meet a-dayes in St. Jeromes Oratory , and there a religious meeting should be held after this manner : first silence being made , they began with Prayer , and one of the brothers read some pious Lessons , at the reading of which the Father used to interpose upon occasion , explaining more fully , enlarging and vehemently inculcating on the minds of the Auditors the things read , continuing his discourse sometimes a whole hour ( to the great satisfaction of the hearers ) dialogue-wise , asking some of the company their opinions of such a thing ; afterward by his appointment one of them went up into the Desk raised upon steps , and made an Oration without flourish or varnish of Language , composed out of the approved and choice lives of Saints , sacred Writ , and sentences of holy Fathers : he that succeeded him discoursed after the same manner , but on a differing matter : then followed the third , who related some part of the Church story in the order of its several ages ; every of these had his half hour allotted to him , and performed all with marvellous delight and approbation ; then singing some Hymne , and going to prayers again , the company broke up . Which way , together with some additions of his own , sutable to the present occasion , he offered to their consideration . The eighteenth of the eighth moneth . A confiding Lawyer brought word , that notwithstanding the Act for Uniformity , there was Liberty left yet for the suffering brethren , to undertake the most advantageous employment to them and their Cause , viz. teaching of School , which ( said he ) may be done thus ; an inconsiderate person that hath conformed may be hired to take care of a School in a brothers house , and the brother under the notion of boarding may instruct them himself in all parts of learning and godliness : All applanded this motion , not only as a present provision for their persons , but a likely advantage to their Cause : Which if we cannot , said Mr. Nie , promote in our time , yet by this meanes it may be restored in the next generation ; they that are Masters of the children in this age , may be Masters of the men in the next . Having given order for translating the Farewell-Sermons into Dutch , for the propagation of the Gospel among the reformed Churches , and the keeping up of the dying cause in the world ; and settled their correspondence among the neighbours abroad and at home , and established the way of supply for money and other occasions , the Collectors , Treasurers , Registers , and all other Officers , and having disposed the several Brethren to their respective charges of confirming , confuting , and comforting , throughout the Churches , they broke up , and adjourn'd until the twenty five of December , which is appointed to be a day of fasting and humiliation , and of seeking the Lord in the behalf of his distressed Cause and Servants , and particularly , for that there is not the same spirit among us now that was in the beginning of these times : Where are our Vines , our Hists , our Marshals , our Strongs , our Bowles , our Loves , our Jeanes , our Prophets ? where are they our Fathers , do they live for ever ? It being ordered beforehand , that Mr. Needham , Mr. Ascham , Mr. Canne , Mr. Walker , have their liberty to invent and publish such things as may amuse the people as to the right state of things , and improve our Cause and Interest , and that they watch all publick transaction , that if any thing fall out amiss , they may make the best of it to the good people , to keep up their hearts these desponding times ; however that fears and jealousies be continued , and decay of Trade : for as a Brother held forth out of my Lord of St. Albanes , So many overthrown estates , so many votes for troubles , and if poverty and a broken estate in the better sort , be joyned with a want and necessity in the mean people , the danger is great and eminent ) and they may work a secret contempt of the Government , which may leaven the whole masse of the people to undermine it privately , while providence denyeth the meanes of overthrowing it publickly : but let all this be done with that privacy that may tempt the Magistrates to security ; to which purpose there may be report of other matters published , to divert their care from the main danger : And withall let there be some disputes and excuses upon mandates and directions , as an essay how far we may presume , but this must be done only by men of interest and power with the honourable and the well-affected . To this purpose it was well advised , that they who are to observe things take notice of the ambitious , the covetous , the discontented , the needy , and the obnoxious , and that they secure their dangers , gratifie their passions , and promise a relief to their necessities by an hope of alteration , to wit , they may be desired to contribute , to whom may be joyned the credulous and the weak . And withall it was offered , that a solemn Vow be taken to quicken them in their undertakings , and unite them in the Cause , and to keep the Covenant warm on their hearts , which should be promoted by Correspondents in Scotland and Ireland ; and the people must be dealt with as if the last appeal and Supreme Authority were in them , and if there falls out any thing for the best , that the Honourable make use of it , to export some favour and indulgence from the Supreme Power , as they call it . In the mean time let scandals be improved , and disorders occasioned , and grievances agravated ; let Messages be intercepted , Letters counterfeited , Designs be discovered , and it will go hard if we cannot fish out something in these troubled waters . These were only the offers of a close Committee , whereof Ludlow was Chair-man , the Assembly it was thought knew nothing of it : at last , after they had dispatched some Letters to the Exiles at Geneva , they rose and disposed of themselves to their several Provinces : particularly , Mr. Crofton is to take care that the Presbyterian Arguments against the Bishops be such , as may not be of force for the Factious against the Presbyterians . Mr. Baxter is to go and think of more Arguments and Disputations against Church-government . Mr. Case is to say long Graces , and to weep bitterly for the Daughter of my people . Mr. Caryl is to enlarge upon Job in these times of patience and persecution . Mr. Bates , Mr. Manton , and Mr. Jacombe , are to wait upon the Honourable that are well affected . Mr. Calamy is once a quarter to appear in Aldermanbury Desk , and there shake his head at the times , and tremble for fear of the Ark , and to satisfie young men how far they may conform for the service of the Cause . Mr. Watson is ●o enlarge his Discourse of Comforts in persecution , as Mr. Brooks his Good Wine till last ; and Mr. Watson is to publish his Sermons against Popery . Neast , Cave , Raworth and Lewis are to Lecture it : Lye , Wilkinson , Venning , are to bring up youth in the way wherein they should walk , and they will not depart from it in their age . The ninth day of the ninth moneth . A Welch Curate , or a Son of the Church of England , that goeth in Welch-frize and a russet Cloak , ycliped Lewis , a soul-saving-searching-awakening Usurer , Broker , Briber , and Monopolist of Livings and Lectures , a Servant of Jesus Christ in the work of the Gospel , holding forth at the Meeting-place of Allhallowes in the Wall , and Pastor of a Church there , was called before the Reverend the Committee of ejected Ministers , where Mr. Calamy , being in the Chair , told him of several misdemeanours , whereby he was a scandal to their Cause : Particularly , that under pretence of the promise made to them to reserve his Pulpit for any well-affected Brethren not conforming , who would take pains to confirm the Disciples , and to establish them in the faith , he had admitted Fifth-monarchy men , Anabaptists , and others to his Pulpit , to the great disparagement of the holy Cause , which may be thought to countenance those Factions and wayes . Whereunto the Anabaptist , Independent-Presbyterian Son of the Church replyed ; That 1. he desired to become all things to all men . 2. That though the Brethren of the baptized way differed from us in some points , yet they heartily agree in the main , viz. zealous opposition of the tyranny , superstition , and prophaness of these times , which he understood to be the present Interest . 3. That because no body would hear him before these times , he must now please every body to gain a Congregation . Mr. Calamy urged against him further , that he being appointed to look out all opportunities of employment , and so bring in his destituted brethren to his Church , allowing them what he gained abroad , only reserving two shillling in ten for his own pains , he snatched up all that was to be got in Town , and employed his brethren , but allowed them little or nothing . He replied , that he knew not how soon he should be out of all , for the High Priest of London threatned him every day ; and he desired to be excused if he lay in something against an evil day . Another of the Committee urged against him the forty pounds it cost him in the Maids business , where he was caught in Shoreditch . To which he replied , that the spirit was willing , but the flesh was weak ; his heart was right , he intended to propagate the Gospel . When they told him he should marry and not burn ; he answered , I suppose that it is good for the present distress , I say , it is good so to be . After complaint of several misdemeanours , the Curate tells them , that if they would anger him any more he would be Episcopal , for saith he , I was an Anabaptist , and they being too busie with me , I turned Independent ; the Independent troubled me in Wales , I came to London , and was Presbyterian , and if you will not let me alone , I will even turn , and be a Son of the Church . Whereupon Mr. Manton said , we should not narrow our Interest , nor offend the brethren , besides , Mr. Lewis is the most thorow-paced Nonconformist in Town . And if it please you , said Lewis , I shall offer you twelve things for the propagation of the good old Caus which I do . 1. I read little or no Common-prayer . 2. I not use the Surplice . 3. I preach Mr. Jenkins , Mr. Watsons , Mr. Gurnal , Mr. Manton , and others Works , so that while I preach they are not silenced . 4. I am in the morning at a Church , and in the afternoon at a Meeting . 5. At a Lecture I pray an hour , and preach two houres , wherein I hint many things effectually for the good old Cause . 6. Where I do one office at Church according to the Common-prayer , I do five at home by the Directory , especially in visiting the sick , and baptizing the faithful children . 7. Upon the 30. January and May 29. I hold a private Fast , and have no Sermon at Church , unless it be a Sermon at night for preparation to the Sacrament , or so , for I observe that custome still . 8. I watch every vacancy in Town by sickness , absence , and I bring in either my self , or some well-affected brother to that place , whereby , as the Scripture saith , we take no small advantage . 9. I keep two Registers , one for children baptized according to the Directory , which I have at home , and the other for children baptized according to the Common-prayer that I have at Church ; one for people I marry without licence , whereof I have married many of our dear Brethren and Sisters , the other for one or two in a year I marry with a licence , which licence I keep to shew for any body that is married . 10. I bring in all the Intelligence that is stirring among the Episcopal Divines , as they call them , who take me for one of themselves , and accordingly admit me to their Lectures and Meetings . 11. I have a convenient Chamber for private Meetings and affairs at Sion Colledge , where I can do no little service . 12. I receive to my Church all such tender Consciences as cannot keep their own Churches , being enjoyned reverence , and order , and decency , as they call it ; and I let them do what they will , for I tell them , if the heart be right all is well ; if they will keep on their hats they may , if they will receive the Communion fitting they may , which is a great ease to good men . 13. Whereas there is nothing but bitterness abroad , and railing , and reflecting upon the late times , I offer now and then a word of comfort in that particular , intimating the good of the late Cause , the holiness of the people engaged in it , with a word of being faithful to the Covenant . Upon this the Committee dismissed him , and wished him to walk circumspectly , and be wise as a Serpent . God save the King. FINIS . Notes, typically marginal, from the original text Notes for div A28205-e100 Vid. Lye Sermon . Vid. Jenkins farewell Serm. The character of a Lecturer . 
A34591	----	Cornu-copia, or, Roome for a ram-head wherein is described the dignity of the ram-head above the round-head or rattle-head. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A34591 of text R14987 in the English Short Title Catalog (Wing C6328 T445). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34591 Wing C6328 Wing T445 ESTC R14987 12650271 ocm 12650271 65269 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34591) Transcribed from: (Early English Books Online ; image set 65269) Images scanned from microfilm: (Early English books, 1641-1700 ; 252:E151, no 6) Cornu-copia, or, Roome for a ram-head wherein is described the dignity of the ram-head above the round-head or rattle-head. Taylor, John, 1580-1653. [7] p. Printed for John Reynolds, London : 1642. Attributed to John Taylor by Wing, Charles A. Stonehill, Jr. Illustrated t.p. Reproduction of original in Thomason Collection, British Library. eng Roundheads. Great Britain -- Religion -- 17th century. A34591 R14987 (Wing C6328 T445). civilwar no Cornu-copia, or, Roome for a ram-head. Wherein is described the dignity of the ram-head above the round-head, or rattle-head. Taylor, John 1642 1762 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 TCP Assigned for keying and markup 2001-08 SPi Global Keyed and coded from ProQuest page images 2001-09 TCP Staff (Michigan) Sampled and proofread 2001-09 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion CORNU-COPIA , OR , Roome for a Ram-head . Wherein is described the dignity of the Ram-head above the Round-head , or Rattle-head . London printed for Iohn Reynolds , 1642. CORNV-COPIA OR Roome for a Ram-head . Being a Dialogue betweene a Man and his VVife . Wife . WHat now Husband ? Are you grown horne mad ? What doe you meane to assume such a head to make your selfe ridiculous , and a laughing stocke to all the world ? And to bring shame and disgrace unto me , as if I were an unhonest woman , who have beene loyall unto you all my life , I vow I will have them off . Husband . But vow you shall not , for I take more pleasure and content in them then in any thing in the world beside , esteeming them as a goodly ornament unto me above all other men , 2. as a testification to all the world of my innocency , 3. it is unto me a strong defence against all adverse power , 4. hornes are so serviceable and usefull that no man almost can live without them . W. But why did you attempt such a thing without my consent ? H. Good wife be content , for there are very few weare horns without their wives consent . W. But you doe , and that I am sure of . H. Will you take your oath of that ? W. No indeed , I am not so rash , I doe not use to sweare you know , yet this is enough to make any one sweare and curse too , especially considering that not long since your head was as round as a ball . H. But when my head was round , I could neither passe along the street nor sit in my shop without receiving a jeer from one knave or other , some calling me a troublesome fellow , some saying I was a despiser of government , others telling me I was an enemy to Bishops and the discipline of our Church . If I had a head full of wit , I should be called , or at least suspect me to bee either a projector , or a crafty knave : should I weare long locks , I should be esteemed a roaring boy or a swaggerer ; and all this laid upon me , though I were innocent of them all . This judgement passed upon me for my head ; but who saith so of me now ? They may well gaze at me , but judge me to be no other , but an innocent harmelesse and contented man . W. But why are horned men called more innocent and harmlesse then other men ? H. Because they have no harme in them , for where hornes are there is innocency : As for example , we may see in the very animall , these whom nature hath horned , are of all other most harmelesse in themselves , and most beneficiall and serviceable to man , as sheep , oxen , goats and the like , who never offend any , and yet wondrous strong in their owne defence , as you may see in the fiercest of them all , which is the Bull ; when shall you see him runne at any dogge , but passe by a thousand of them without regard or feare , but if they runne at him he with his hornes tosse them up into the aire , and causes them oftentimes to garter their legges with their owne guts . How many comely headed Rammes passe by the Butchers doores , against whom no dogge moveth his tongue , and if they should , his horned head is a sufficient defence to push them downe backeward . W. But what is that to men that weare hornes ? H. Is there not an old proverb , that one paire of legges is worth two paire of hands ? but I say in a new proverb , that one paire of hornes is worth ten paire of legges . If the old Lord Keeper had had a good horned head , he needed not to have borrowed a Finches wings to transport his massie body over the seas , he might have staid at home and been safe , for what vertue is there in birds feathers comparable with hornes ? What defence is there in a delinquent Prelates three corner cap ? Or in a Popes miter ? Or in a Cardinalls cap ? Would not one paire of hornes well planted in one innocent head bee worth all these ? Who can deny it ? Surely no man . Sir Iohn Suckling with his six score troopers , was forced to fly , whereas I stay at home with my hornes in quietnesse , amongst many of the forked order , and no man envies me . Moreover Hornes are a great commodity both here and beyond the seas , many living comfortably thereupon , and the company of horners greater then can be knowne : I could wish that all my kinne were horned , then I might happily get something at their death , whereas now I am like to get nothing . But let mee dye when I will , if I leave my heires nothing else , I bequeath unto them my hornes . Againe , Hornes are of such necessary use , that the Common-wealth cannot want them , being used of most sorts of people , even from our infancy to our dying day . For no sooner can children walke and talke , but they are put to their horne-booke to learne the first rudiments of all Liberall Sciences ; and when they grow greater , to recreate themselves with a horne Top , both in Schools , Houses , and in the Streets . In every Country house where you come , you shal see the first thing the good man seeketh or enquireth for in the morning , is his horne to draw on his shooes , and for assurance of not missing it , hath it oftentimes made fast to a poste with a chaine . Nay Tom of Bedlam is mad when he wanteth his horne . How long might the Sow-gelder walke both City and Country ere any one knew him from another man , except his horne proclaime him , and then all looke out . Who dare stay a Poste upon the high way , when once he joynes his horne to his head and windes it . It is a hanging matter . Many dainty Dames have I seene sewing with horne Thimbles on their fingers , when they have either sold , pawned , lost or laid by their silver ones . Many Bakers when they are ready to set their Oven , put the horne to their head to warne their customers in . How many a gallant Gentleman riding a hunting both in field and forrest , hath a horne about his necke in a silke string or scarfe , which when hee hath lost his sport , windeth his horne both loud and shrill , the meaning whereof the envious dogges well know , and by nature are forced to obey , willingly , cheerfully and speedily come to their game : but first the hunts-man must set the horne to his head , or else it hath no vertue to worke this effect . For the horne and the head have a speciall relation one to the other . What Round head or Rattle head may then compare with the horned head ? They trouble a Common-wealth , these benefit it sundry wayes , as you see . How many aged persons of all degrees , both men and women , are beholding to the horne , which they place in the midst of their faces , not farre from the place where they should grow , to hold up a paire of spectacles , when their eyes grow dim : whereby their sight is so renewed , that they can discerne the smallest Atome , or mote in the Sun beames ? What man or boy scorneth to carry an Inkhorne in his pocket to serve him upon all needfull occasions ? Some have beene so proud they would not , but have had their Clerkes to carry them after them , but after this contempt they have proved delinquents , and came short of Westminster . Nay the Drunkard himselfe often conveyes so much good liquor to his head with the horne , that he is not able to come home without the helpe of another , which is a Lanthorne to keepe him from falling in the kennell , or justling every post he meets with . How many sorts of fine spoons are made of horne , with which we need not be ashamed to sup as good broth or pottage as Giles Calfine ever seasoned or crumb'd ? In North-Holland there is a renowned City stiled by the name of Horne , famous through the world for shipping , merchandise , and trading . Lastly , there is in some hornes a wonderfull vertue : the Harts horne hath power to expell poison , and is excellent for use in painting and liming . But who is able to expresse the vertue of the Unicornes horne ; one of them being valued above a Kings Ransome . Wife . Well Husband , your Reasons have overcome mee ; neither I , nor any honest woman , is able to gain-say them : Therefore I give my free consent unto you , to weare hornes unto your dying day . Husb. I thanke you loving wife , you have now given me full content , according to my hearts desire . But yet to set forth at large the whole benefit and commodity of hornes , would bee tedious : Therefore to conclude with that which hath been spoken , wishing no man to despise the Horne : For the proudest hee whosoever he be , may ( by chance ) or must ( of necessity ) use or weare the horne . FINIS . 
A01406	----	The vision and discourse of Henry the seuenth Concerning the vnitie of Great Brittaine. Diuided into foure chapters. 1. Containing an introduction. 2. Inducements to vnitie. 3. The policy, deceit, and mischieuous spite of the vnderminers hereof. 4. The danger of diuision. Related by T.G. Gainsford, Thomas, d. 1624? 1610 Approx. 141 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A01406 STC 11526 ESTC S105669 99841395 99841395 5976 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01406) Transcribed from: (Early English Books Online ; image set 5976) Images scanned from microfilm: (Early English books, 1475-1640 ; 887:18) The vision and discourse of Henry the seuenth Concerning the vnitie of Great Brittaine. Diuided into foure chapters. 1. Containing an introduction. 2. Inducements to vnitie. 3. The policy, deceit, and mischieuous spite of the vnderminers hereof. 4. The danger of diuision. Related by T.G. Gainsford, Thomas, d. 1624? Henry VII, King of England, 1457-1509. [4], 66, [2] p. Printed by G. Eld, for Henry Fetherstone, and are to be sold at the signe of the Rose in Paules Church-yard, At London : 1610. T.G. = Thomas Gainsford. In verse. The last leaf is blank. Running title reads: The vision of Henry the 7. concerning vnitie. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Great Britain -- Religion -- 17th century -- Controversial literature. 2003-03 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2003-05 Olivia Bottum Sampled and proofread 2003-05 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE VISION AND DISCOVRSE OF HENRY the seuenth . Concerning the VNITIE OF Great BRITTAINE . Diuided into foure Chapters . 1. Containing an Introduction . 2. Inducements to Vnitie . 3. The policy , deceit , and mischieuous spite of the vnderminers hereof . 4. The danger of Diuision . Related by T.G. Seneca ad Nouatum , lib. 1. deir● . Beneficijs humana vita constat , et concordia , nec terrore , sed amore muiu● in foedus , auxiliumque commune constringitur . AT LONDON Printed by G. Eld , for Henry Fetherstone , and are to be sold at the signe of the Rose in Paules Church-yard . 1610. To the truly religious and resolute Gentlemen of England , louing their Country and the Truth therein professed . WOrthy Gentlemen , which by your words , actions , or writings , shew your selues worthy of so good a cause : to you which loue vertue for vertues sake , without any other collaterall respect : to you which are the stationarie soldiers of this Kingdome , contemning the thundering cannon of Romish excommunication , and the crosse-battery of domesticall artillery : to you ( next to the maine columnes of this state ) I dedicate this short Poem , as an applause to your constancie , and as a Perdu to giue notice of the motions of our Aduersaries . The reasons vrging me thus to expose my selfe to an infinitie of censures are these . First the variety of floting humors generally discontented . Secondly , the diligence of Romish Pirats to surprise them . Thirdly , the drousie security of these dangerous times . Lastly the vnseasonable curiosity of Sectaries , which ( like Archimedes ) seriously busie thēselues in drawing circles whilst their Country is in danger . These considerations haue beene the weights , and plummets , to set my poore inuention on worke , to performe some dutifull office to the State , in the perswasion of Vnitie , the chiefest bond of peace , and happinesse , and the surest fortresse against a million of straglers , which hope to prey vpon vs in our disorder and confusion . The Clergie hath already done their most faithfull , and most commendable deuoire : many of whose bookes will neuer bee answered . It remaines , that vertuous Gentlemen , hauing ioyned experience to their learning , and valour to their experience , should shew themselues in the first rankes , to beat back the golden hopes of the Romish Alcumists , Cum semiviro Comitatu : Neuer did England inioy a King more iudicious in matters of Diuinitie then now it doth . Neither was there euer a more happy proiector ●f the Vnion , and Vnitie of these kingdomes then Henry the seauenth , by giuing his eldest daughter the Lady Margaret in marriage to Iames the 4. King of Scotland . The one maintaines the Truth , with his own Pen beyond the performance of any christian King : The other perswades Vnitie in the Truth by anothers report . If mine indeuours herein may any way confirme the constant , or stay the wauering from wronging themselues , and others , I shall be more then satisfied . If the euent shall prooue otherwise , yet sholl it not repent me , Operam praebuisse reipublicae , si nihil profituram , at conaturam prodesse . Now for the manner of writing in verse , the ancient custome of Oracles , and visions in this kind haue preuailed with me , to make tender of my best performance herein : And the incomparable Salust , Lord of Bartasse , hath of late so aduanced Poetry by his graue , maiesticall , and pleasing verse that I can neither feare the scorne of verse in generall , nor the obiection in particular of the vnfitnesse thereof for this subiect being in his nature nothing so deepe as that diuine subiect of du Bartasse his Poem . Besides it was the practise of Solon by Thales , in pleasing rimes to giue the Athenians the wholsome pils of vertuous precepts : Orpheus , Linus , Pythagoras , Theognis . did the like . Amongst the Diuines , Prudentius , Sedulius , Iuueneus , Paulinus . Lastly , that King●y Diuine Poet , which was after Gods owne heart , did martiall his heauenly meditations in a kinde of primordiall verse . And although the number of Ballad-mongers , and frothy Poems strained for ga●ne to please the vulgar , may seeme to impaire the reputation of the auntient Vates , yet there is no question , but that perspicuous verse well couched , comprising much matter in a narrow roome , full of Historie , naturall Allegories , fit similes , and materiall obseruations , shall alwayes winne respect in the most wa●ward & new-fangled age . Not in this assurance ( Gentlemen ) do I recommend these lines vnto y●ur view , but hoping that being Schollers yee will not misconster , being generous yee will not carpe , being loyall yee will not disallow my dutifull deuotion . Eminent fortunes haue eminent place to shew their loyalty , but priuat men must learne of Seneca ; In privato publicum negotium agere . The vision and discourse of HENRY the seuenth , concerning the vnitie of Great Britaine . GReat a Pompey in a iollitie did boast , That if he did but stampe vpon the ground , Such swarmes of friends would aid him from each coast , That Caesars forces he should soone confound : So great his fortune , and his prowesse were , That fatall dangers he could neuer feare . But my poore Muse an humble pace must creepe , ●or feare of waking swarmes of secret foes ; My muse some vnfrequented pathe must keepe , Least some in ambush her weake force inclose . When b graues , & thrones of Princes are attempted , How may a meaner fortune be exempted ? Thus far o're eeue my thoughts to verse aspir'd , Intending Britaines concord for their theame ; When suddenly againe my muse retyr'd , Not daring to indure bright Phoebus beame . " A poem which it selfe can scarce defend , " Can litle helpe to other causes lend . Whilst I for Albions weale did thus take care , Dame nature crau'd her due , and clos'd mine eyes With heauie sleepe , yet fancie would not spare To represent these stately prodigies . Me thought I saw the person of a King , Whom winged Cherubins to th' earth did bring . His spangled mantle was of Azure hue , With stars like heau'ns bestudded euery where ; Which did foreshew true wisdoms clearest view , Of all those Kings which did the scepter beare . His crowne was gold , whose spires aloft were seene , And by his side there stood his louely c Queene . Their left hands held the d Roses white and red , In whose defence were e foure score Princes slaine ; Like Cadmus seed their bloud each other shed , Till these by mariage were made one of twaine : And afterward such peace there did insue , That neuer since Mars could those broyles renew . In their right hands they held a scutchin faire , Wherein the picture of a f King was drawne , Which makes his forraine enemies despaire ; And for truths life , his owne deare life doth pawne . Who still with danger doth himselfe oppose , Against his Churches , and his countries foes . They often view'd this picture with delight , And to the same the King these words did vtter , My sonne , said he , the sunne which clear'd the night , Of Englands feares , gainst whō no claime durst mutter , We ioy in heau'n that thou on earth doost raigne , Which to the heau'ns so many soules wilt gaine . For first thy drouping cleargie thou didst reare , Which are the g trumpets of the King of Kings ; To sound his praise , and to procure his feare ; And arme th'elect 'gainst serpents poysned stings . These haue indur'd the front of spitefull Rome , And yet sustain'd strong factions push at home . These are the h heraulds of the Lord of hoasts , Which bring his peace , or else denounce his threat : These faint not for the Babilonian boasts , Nor Schismaticks whose braines on trifles beat : Thrise famous was their former constancie , Thrise famous be their new ●ntegritie . Yee Pilots which doe keepe the middle channell , And shunne the shelfes , and shores on euery side ; A saint-like iury doth your iudge impannell , Which in their verdict for your weale prouide . The Chiefe-chiefe-iustice for you hath decreed , That still for you shall stand the royall seed . Let hellish Miners hellish sulphur lay , To ouer-turne their faithfull steddinesse , Let Atheists raue , and blasphemies display , Let others shew their brainsick headines ; The heau'ns bright eye sees all , and will confound , All those which striue to bring them to the ground . Some-times his kingly prophecie shall tell , Some-times the graue Cecilian Sentinell ; And oft his foes shall ring th' alarum bell : And i traiterous tongues shall traiterous plots repell . " For gainst the right all treasons are accurst , " Like poisons they their first inuenters burst . Long liue ( my Iames ) for thy true Churches good ; Long liue the Church thy true right to maintaine , No King no Church , no Church no King had stood ; The one without the other hath a maine : And since your loue with Gods loue is vnited , With mutuall loue this land shall be requited . It neuer greeues me that mine k Henries line Is quite expir'd , since I in thee doe liue : Since greatest families must stoope to thine , Which to it selfe doth dayly luster giue : Thine Eglets shall this little world inioy , Not fearing ought the greater worlds annoy . Yet must I not forget Elisa's name , The quintessence of all the femall sex : Whose vertues did extoll her worthy fame Aboue her proudest foes which did her vex : Who often did attempt her life to spill , Yet had not powre so good a Prince to kil . Like Debora she did the truth maintaine , No Prince atchiu'd more warlike acts then shee , No Prince so many l languages did gaine , Who forreiners interpreter could be . Her dauntlesse spirit made the stoutest feare ; Yet to the poorest shee inclin'd her eare . Her court was royall , yet she did not grieue Her subiect hearts with heauy tax , nor tolls , Distressed states shee alwayes did releeue , Whose Chronicles her great exployts inrouls . Meane while all England thriu'd & prospred well , And now her blisse no earthly tongue can tell . That Phoebe long did this horrizon hould : And as she far'd , so England ebd , and flow'd : At length her crest the highest sphaeres did fould , Whilst Englands subiects in great darknesse row'ld . When from the North another light appea'rd , Which nights black mantle quickly had casseer'd . Once Europes Princes did on scaffolds stand , To feed their eyes with Englands tragedie , But then they saw t was heau'ns all powerfull hand , Which did present a ioyfull Comedie . For now the world a m three-fold cord doth see , Which by no strength , nor force may broken bee . When Rome enui'd n Achaias waxing strength , Which to an vniformitie was growne , The Senate sat in counsell , and at length Decreed , that discord must be quickly sowne . They thought that first their league they must vntwine Or else that state they could not vndermine . To which intent they Commissaries sent , To draw each Cittie to her ancient lawes ; " Who told those Greekes t' was bondage to be pent " Within the compasse of the Lions pawes . " That lofty Eagles tooke no note of Flyes , " Nor great commanders of small families . " That yearely Praetors were the onely Kings , " Which soone returnd their suites , and writts againe : " With these the wrong'd expostulates such things " As awfull feare with others must refraine . " Where euery Burgesse is a Senator ; " And each wise Citizen a Monitor . " Thus stand prouincials of the Romaine state , " A time they Lord-like liue , but at the last " The meanest may their cause with them debate , " Of iniuries which in their time haue pass't : " Then are they faine to plead as priuate men , " And fancie-feeders alwayes faile them then . " For if these petty Kings haue offered wrong , " Within the yeare in which their powers confin'd ; " That time expir'd each Citizen is strong " To right himselfe , and to the lawes them binde ; " Then are they sure to haue a due reward , " As they haue had a right , o● wrong regard . " Those sponges then are forced to repay " The liquor , which from others they did soake : " Protection may not course of Iustice stay , " Nor venale tongues may venale iudgments cloake . " Thus did Romes conquered countries flourish more , " Then vnder Tyrants they did earst before . " And as for Rome the nursse of liberty , " It Consuls had which yearely it did change : " Where worthy men had place themselues to trye , " And had a field where vertue 's life might range . " Yet if within the yeare they did offend , " The Tribunes with them shortly would contend . " Man's chiefe content is freedom to the minde , " The heauiest doome is bondage to the heart , " The one delight in all estates doth finde , " The other griefe , and neuer dying smart . " The sight , smell , touch , the hearing , and the taste . " Are sowre to those which are in bondage plac't . " The Oxen still the heauie yoake do shunne , " The Bird the cage , the Hawke vnman'd the lure ; " Each beast from man with hasty speed doth runne , " Least once intrap't it thraldom should indure . " But men much more , & yee much more then other , " Should quit your selues , & not your freedō smother . With this smooth speech these Romans did assay To breake th' Achaians sacred bond of loue , For neuer did this state it selfe betray , As other Greekes which strangers aid did prooue ▪ " For ciuill broyles , and forrein force or'throw , " As stormes doe Cedars which alone doe grow . Now when th' Achaians heard this sl●e discourse , They sounded soone the ground of their intent : They knew ●ight well coniunction was the nource Of all their weale , which Romans would preuent : Then like to Bees they sallyed out in swarmes , And would haue slaine them but for law of armes , Whilst o springs to streames , & streames to sea did run , Whilst hils made shades , & heau'ns had starrs to shine , Th' Achaians concord should not be vndone ; And all their hearts in one they would combine : If Rome by sword their vallor meant to trie , Together they would liue , together dye . So would all th' English if some were not wrongd By selfe conceit , and charmes of sorreine foes : They would performe what vnto right belong'd , And with their wrack not hazard Britains woes . " Woes will attend on those which woes contriue , " And such as peace out of the world would driue . No other land , nor Church doth Babel dread ; Here is the golden meane twixt two extreames , If any land with veri●y do wed , T is Albion , which display's the brightest beames : As in full orbe the Moone giue● greatest light ; So Britaine now is in her power and might . This is the cause why Rome such paines doth take , Her braine is lymbeck't for some queint deuice ; Her search doth diue into the Stygian lake ; Her broken strength she musters in a trice ; As flyes on sores ; or waters in a breach : So are her troopes , this Ile to ouer-reach . Amōgst those lands which haue disclaim'd her power , This land hath still maintain'd most worthy spirits , Whose valour , wisdom , truth aloft did towre ; And challeng'd fame , and glory for their merits : As farre as Titan sends his lightsome rayes : So farre the world resoundeth Englands praise . How oft haue th' English curb'd the p Spanish pride ? And vanquisht them in their owne seas and lands ? Who still did hope all Europe to diuide By colonies , for Austria's line to stand : But England onely hath them ouer-throwne , And euer since their powre hath backward grown . The Mid-earth sea , the Indies East and West Haue seene , and felt their prowesse , and their force : Their q policie hath made them safely rest , Within their bowres , though Rome did them diuorce . Though Spanish force , and Romish curse agreed ; Yet England hath it selfe from bondage freed . For since the Welsh all former hate did bury , And loyall loue did vow to new made friends , All Englands foes since that haue felt their fury , And Wales like walls the English coast defends : That now the Church and Vniuersities , Do triumph dayly in these firme allies . So now the English haue a new increase Of Northren friends , in vallour like the rest , So that all broyles of bordering warres must cease , And now this I le may more aduance her crest : What power so euer dares her Lions wake , T is in their power a due reuenge to take . Their bloud shall with the English bloud be matcht , New bonds of loue shall cancell former hate : They shall not now by fearfull eye be watcht , All scorne shall dye the fuell of debate : Like r Gerion they shall their force vnite , And loue with loue , and faith with faith requite . Thus from the world , this once s diuided I le , Is now become a famous monarchie : Though long it did it selfe with bloud defile , Now is it crown'd with peacefull amitie : Thus by the Lord of hoasts her stormes are calmed , Thus are her wounds by his owne hand embaulmed . Shal then earths wormes contend with heauens great king ? Shall flitting t vagrants breake a setled peace ? Who for themselues a weake defence do bring ; Who see their Patrons power still to decrease . Shall Rome declining to that height aspire ▪ To set a world within it selfe on fire ? Who cannot quench a flame so u neere begun ; But yeeld to time , and temporize for feare . Shall others to her x wayning power be wonne ? And on their necks this helplesse idoll beare ? Like to the Rocks whereon the waues do beat : So are all those whom Romane curse doth threat . The birds of th' aire , and those caelestiall y legions , Which ouer vertuous Kings do alwayes houer , These heare the speeches of the lower regions ; And to the highest will these wrongs discouer . " All z power 's from heauen & heauen will it defend , " And ill shall be to those that ill intend . CHAP. 2. Inducement to vnitie . WHen vapours moist , and exhalations hotte , Into the ayres mid regiment are hail'd , The fierie fume , cloud smoothered , scornes his lott , And breakes the prison where it was inthral'd , Then ayery Cannons in such sort do thunder , As if the firmament would cleaue a sunder . So different humours on this earthly stage , Send from their fantasies such store of vollies , As if the world in his old wayward age , Should make a rendz-vous of all his follies : Yet their assaults the truth can no way scarre , Nor fruitlesse passions reasons strenght can marre . For Vnitie from heauen her selfe deriues , And there her truest image doth remaine , Who seekes her breach against himselfe doth striue , And on his head his shafts returne againe ; Yet selfe-conceit strange paradoxes houlds , As wandring Goates delight in change of foulds . The first reason from the Trinity . THe onely One b distinct in persons three , In glorious essence neuer is diuided , Three Tapers light in one doe all agree , And by this light th'elect to blisse are guided , " For mans dull thoughts heauens mysteries cannot see , " Except faiths windowes thence tralucent be . Where quintessence of all perfections dwels , How can there any difference arise ? Man blinde and fraile , with sullen enuie swels ; His minde doth varie as his bodies guise . Which is the cause that vnderneath the sunne , There 's nothing soundly , or in order done . The generall Councels of the worlds great Clearkes , Where publick good so fairely is pretended , They are but pageants of some priuate querkes , Where vice is masked , and no fault amended : " The world growes weake , and art must now sustaine , What natures strength , and vigor did maintaine . When motions are on foote though neu'r so good ; And though propounders often merit praise , Yet still by factions they are so with-stood , That truth , and right them-selues can hardly raise . Some witts consent though somewhat they will adde , Some witts triumph to make good causes bad . But with Iehouah , the true square of right , The c eye of truth , the arme of strength and force : Which sees all falshood in the darkest night ; And doth vprightly iudge without remorce : How can their odds by any weaknesse be , As man with man in strife too oft we see ? The second reason from the Heauens . HEre is the perfect view of Vnitie , To which the worthiest creatures do aspire ; The Heauens , and Elements do mooue hereby , Else to their Chaos they would soone retire : If these should not their place and order keepe , Men should not here on earth so soundly sleepe . The d circled motion of the spangled wheeles , Which primum mobile about doth carry , Proou's heau'ns great concord , for ther 's none that reeles Out of his place , or that maine course doth varie : The changing Moone , which earthly things presents , Her course with other starres no whit preuents . As maskers when they heare sweet Musick 's sound , They tread their Measures by so perfect Art , As if their bodies were by trauise bound , Or that they were all guided by one heart : So heau'ns great Orbs together runne their rings , As they are charged by the King of Kings . From th' Empyreall heau'n , which doth imbrace , The other heau'ns , and all the elements , All keepe true e quarter , teaching Adams race , That they so le●rne to order their intents , That lawfull concord they do neuer crosse , Least ciuill discord bring a fatall losse , The third reason from the Elements . IF fire and water should their armies bring , Into earths vallies they would all deuoure ; If ayre should from his triple station fling , No creature could retaine his vitall power : The earth would then her deluge plaints renew , As once the borders , Britaines strife did row . The happiest gouernment they do obserue , Which is the preseruation of the whole ; From this decree they neuer yet did swerue , Since glistering starres carreer'd about the pole : Twixt fire and water , which are deadly foes , The onely-wise , the ayre did interpose . The earth and ayre true correspondence keepe ; The sunne is f arbitrator twixt them both , Some-times he lets the spongie clowds to weepe , On earths drye face , and then as being lothe To offer wrong , from flouds and briny seas , He paies that moisture which the ayre doth please . The fourth reason from Man. BVt if Man list not pierce into the skies , To search the formall motion of the sphaeres , Let Man but set himselfe before his eyes , And hee shall see what gouernment he beares : For great Iehouah gaue him comly feature , And made him lord of euery liuing creature . And as a King , to counterpoise his cares , Hath oft recourse from profit to delight , So with this Monarch of the earth it fares , Some creatures serue his tast , and some his sight : Some carry him into what coast he please , And some are Phisick for his bodies ease . This is the g modell of the greater All , Which like the eye it selfe cannot behold : And though he tread vpon this earthly ball , Yet is he grac't with h beauties manifold : For of a soule , and body he is framed , So that he is the Kingly creature named . The soule of man , a glimpse of heau'nly light , Conueys it selfe to all the bodi 's members ; Yet it affoords a view , and perfect sight , Whereby man vnderstands ; fo●esees , remembers : Whose swift discourse and motions are so strange , That through the world this little world doth range . And as a Captaine of besieged howlds Suruayes the Ports , and weakenesse of the walls , Then his aduice to others he vnfoulds , And to the watch the Corps du gard hee calls : So doth the soule preuent the bodies danger , Least it should be surprised by a stranger . Hereby he is Gods k Viceroy here below , O're whom heau'ns l starry canopie is spread : On whom by day the sunne doth light bestow ; Whom in the night the other starres haue lead : Who holds all of the great Lord Paramont ▪ That he his praises daily may recoun● . None can recount his boundlesse regiment , To whom no part of earth hath beene forbidden , Whose body doth vnite each element , And in the same a soule diuine is hidden : Which so conioynes with th' elementall frame , That Man th' vnited mirrour we may name . If we shall view right reason at the length , Which is a choice perfection of the soule ; m Christianity will shew her powerfull strength , And will obtaine praecedence in this rowle . " For with faiths hand we hould our mediator , " And as a toy neglect the worlds Theater . So that the world is for his creatures made , The creatures for man's body dayly serue , The body is vnto the soule a shade , The soule likewise true reason to preserue ; Right reason doth containe religious bounds , Whose Anchor 's cast far from these earthly mounds . This is the chaine which heau'n to earth doth linke , The golden bracelet of mans greatest blisse , Yet must not man of his weake merits thinke , But of his grace which n all sufficient is . For Man is not thus happy by his o fact , But by Iehouah's onely free compact . Thus is the earthly Church , heau'ns dearest spouse , Not by emissiue , but attractiue beames ; This bounty great should our dull spirits rowse , To make his praises be our onely theames : Whose charge maintaines vs on this earthly globe , And couers vs with his all-righteous robe . O happy creature of so kinde a founder ! Whose power creat's , whose prouidence maintaines : Of thy great glory who shall be the sounder ? Poore man is weake to chaunt such lofty straines : Let Angel's , trumpets of thy glory ring ; Let heau'nly saints thine Aleluias sing . Let earths low vallies her faint ecchoes lend ; And to this heau'nly quier make some report , The harshest voice heau'ns artick will attend , And with his grace mans weaknesse will support . Nay he accepts the p meaning for the deed , And with supplies our drouping faith doth feed . The disuniting practise of Sathan . BVt as the highest doth th'elect vphould From sad dispaire , by th' vnion of his sonne , So Lucifer makes other rebels bould , To run that course that Adam had begun : For still he compasseth both seas , and lands , To ioyne one souldier to his trayterous bands . As Pride was first the pro-scaene of his fall , And of that crew which with him did conspire ; So now he vents his mallice , and his gall , Gainst man , which hath a sparke of heau'nly fire : For since he cannot wrong the strong of strongs , He s●ares no seruant which to him belongs . Yet doth he not professe hostilitie , But on each folly s●ts a q varnisht glosse ; By which poore man with all agilitie , Doth eagerly pursue his greatest losse : Hee takes aduantage of mens seuerall age , That into dangers he may them ingage . In prime of youth , when heat of lust abounds , He blowes the coales of selfe-consuming pleasures ; And afterward with auarice he drownes , The vitall spirits with carke of worldly treasures , Then late repentance , time , and death consent To end that life , which was in folly spent . Yet he suggest's lust but a youthfull trick , And couetosnesse an honest thrifty care ; The Maecchiauillians to be pollitick , And those most valiant which no sex do spare : That to be cleanlinesse , when in great pride , Men robbe all creatures , their true shapes to hide . Hee 's first a slaue , and prentise for some yeares , A perfect humorist for all assayes , At last he tyrant turnes , and ouer-peeres , All humaine comfort , and himselfe displayes : As Vsurers first get the bonds of heyres , And then their lands , and tenements are theirs . But as the Salamander which doth liue , In suites of law , and quarrels with his betters , Is soone discerned , and the Iudge doth giue No place to him but with the fond barretters : So is mans foe by th' highest iudge disclaimed , And he is hurt which would haue others maimed . Thus mans arch-enemy pursues with hate The breach of vnion with his Mediator : Thus hath he euer striu'd to make debate Twixt th' earthly Monarch , and his great Creator : And alwayes where a vertuous concord failes , This busie make-bate by his slights preuailes . The body of Man. BVt now to leaue Mans soule with his first maker , Which by faiths conduct climes heau'ns battlements , Where once inrowl'd it is with him partaker , Farre from the danger of all sad euents : Let Man but thinke of his weake bodies masse , And he shall see true Vnions liuely glasse . For though it be a prison to the soule , A rotten barke such treasure to 〈◊〉 Yet this poore frame the best state doth controule , In prudent care each member to maintaine : The toe scarce feeles the gowte , or any greefe , But euery part doth feele , and seeke reliefe . The senses window's see , and shunne the ill , Which may insue , and ayme at all things good : The heart from beating neuer standeth still , It sends the spirits , where dead palsie stood : The baser parts food to the maw doe bring , Whence vnto them it flowes as from a spring . The stomack , like a Cooke , each messe doth boyle , And from the Port-vaine sends it to the liuer , Then turn'd to bloud , it feeds the bodies soyle , As Aegipts fields are cheer'd by Nilus riuer : For from the hollow veine , small veines are fed , As from a spring are many Conduicts led . The fift reason from the experience of Nations . SLie r Nymrod first did follow Natures lawe , And did comprise a body politick ; Who stragling families to his charge did draw , Which long had beene of ciuill discord sick : Then soone they ioyn'd in loue , and left their bowres , To build , for Nimrod , Babilons high towres . But proud Ambition like a dropsie fares , The more it drinkes , the more it doth desire ; As Nimrod by that ayerie towre declares , For which he had confusion for his hyre : This heape of Ants was by diuision broken , Which of each state the ruine doth betoken . He thought all future deluge to preuent , And on this towre amongst the clowds to walke : He scorn'd in earths low cellars to be pent , And of the highest did prophanely talke : But where he thought his honour to aduance , There was the tragedie of his mischance . When publike shewes at priuate ends do ayme , Those proiects faile , and haue the like euent ; But who with care preuents each publike maime , The publike-weale shall crowne his calme intent : Thus holy writ : thus former times haue taught , Though now the world be with new figmēts fraught . Some factions are in loue with nouelties , And different mindes their different fancies follow ; They shunne the meane , and seeke extremities , They straine at Gnats , and Elephants do swallow : In some mistaking of conceited ill , The s Gordion knot of concord they would spill . But as thy Clergie ( Iames ) thou didst relieue , Esteeming all their wrongs as done to thee ; Whom stormes aloft , and rocks below did grieue , From shipwracks danger thy great care set free : That seas waxe calme , and rocks are now discried , Which shew of zeale so long did closely hide : So shall the rest of Britaine be vnited By the rights champion which vndaunted art , Which smil'st to heare what passions haue indited , 'Gainst reasons force which humors would peruert . " A comprimise each party must offend , " Which to the center of the right doth tend . When t Theseus founded the Athenian state , Which long for Arts , and Vallour wonne the price , He first asswag'd the Atticans debate , And for their concord gaue so sound aduice That if the Greekes had so vnited beene , They had not yet their head long downfall seene . When u Romulus had built his seau'n-hild Rome , Which afterward all countries did subdue , The Sabines first he brought vnto his home , Which did with armes their womens losse pursue : But so the Romaine policie preuail'd , That they conioyn'd , and Romaine sons assail'd . Then Numa , Publicola , and the rest , Which in the Romaine gouernment succeeded , By all faire meanes their borderers did inuest , Within their state , and in all loue proceeded : For still they gaue them equall priuiledge , Which was of faithfull loue , the truest pledge . This was their course th' Italians to bring vnder , Of weale , and woe , they were partakers still ; So that no force this frame could breake a sunder , Till they of conquests did the stories fill . But when from x forraine warres their armes did rest , Ambitious Hydra rais'd her various Crest . The Greekes likewise , when strangers did inuade , They flourish'd most by force of Vnitie ; For then they were one corporation made , And bent their vallour 'gainst their enemie . If they had yearly ●ear'd the Persian warre , To ciuill slaughters it had beene a barre . None but great x Philip and his warlike sonne , Could curbe the Greekes from shedding Greekish bloud ; And then by them great Alexander wone , The worlds great globe , no strēgth his power withstood : As Britains twins conioyn'd on Belgias plaine , Their fronting foes to flight they still constraine . Th' Arabian Agarims of Ismaels race , Which Sarazins by Mahomet were named , They were a people abiect , meane , and base , Till Mahomet to vnion had them framed : Which done in warres and peace they so agreed , That soone themselues from y Romain thral they freed . Then Africk , Aegypt , Syria they subdued , And so conioyn'd disioynted lands did seaze , That dayly they their strength , and power renew'd , And vanquished their borderers at ease : So farre they raung'd that lands farre of did feare , And gaue them fees that armes they would forbeare . The z Turkes likewise which with them did remaine , Which did increase when Sarazins were imploy'd , By their great vnitie such power did gaine , That Europe , Affrick , and Asia they cloy'd : For in the flowre of these three they are plac'd , And haue the glory of them all defac'd . From Buda to the great a Constantines seate , And from the Euxine sea to Savus bankes , The Christians may their losse with griefe repeat , For Turkes thus farre haue led their Moonye rancks : Bulgaria , Seruia , Greece , and Hungarie , And other lands within this tract do lye . In Asia and in Affrick they doe hold , The land from Velez t' Alexanders towne ; b From Bugia to Guergula they 're bold , T' aduance the ensignes of their great renowne : Their warres are but their Ianisaries breathing , And Christian gifts their swords keep frō vnsheathing . But they for Vnitie do take such care , And are so warie discord to preuent , That they their Emperours c brethren will not spare , Nor cease from bloud , till all that line be spent : One warlike sproute they do maintaine aliue , And by that meanes their hearts in one contriue . Meane while they breake both heau'ns & natures lawes , Their Empires power , and greatnesse to maintaine : But nice conceits demurre , and long do pawse The heau'ns , and natures gift to intertaine : " Such is the frailtie of all humaine witte , " That restlesse folly best the turne doth fitte . O giddie thoughts , and groundlesse feares of men , Which do preuent all rest vnto the minde ! Ill guided passion is much like a wenne , Which to the body we disgracefull finde . d Feare , hope , loue , hate , contempt , desire , griefe , ioy , Do cloud the minde , and thrall it with annoy . And as their ciuill discord ouerthrow , All sound content in any priuate bower : So in a state , much more , where humors flow , Each blast doth raise huge billowes euery hower : Such stormes of discord kingdomes ouer-whelme , That warily their Kings must hold the helme . My great Grand-sonne doth hold no other course , Then that which vertuous Kings did still intend : They alwayes held that Concord was the source Of endlesse peace , for this all strife doth end : Though many yeares this land all meanes did trye , Yet heau'ns till now this proffer did denie . Eight hundred yeares two heires did not affoord , Of Britaines kingdoms , which might match together , Yet in Prince Edwards time no sound accord , Could be obtain'd , that Mary might come hither : And when all humaine plots , and proiects fail'd . By IAMES , Iehouahs firme decree preuail'd . Nine hundred yeares likewise the truth was seal'd . And barr'd from sight of this , and other lands ; Vnto some few heau'ns mysteries were reueal'd , Which did discard them-selues from Romish bands : For which they many tortures did indure , To prooue the truth , and their election sure . Of this same truth my Iames is now ordain'd A matchlesse champion in this monarchie , Who with firme constancie and zeale v●fain'd , Doth labour to confirme an Vnitie : As of this I le hee 's now the onely King , So to one Truth he would each subiect bring . And though some few may Barricadoes make , To stop the course of his deuout intent , Yet from the highest courage he shall take , And Hell it selfe shall not his ayme preuent : The least designe shall some incounters haue , The worthiest act some factions will depraue . No earthly good is cleare from all offence , None merits sweet , which will not taste the sowre ; None can with great Iehouahs lawes dispence , For earth would then mans loue , and hope deuoure . Man then would make the earth his biding place , Which is ordain'd but for a breathing race . Things truly good haue alwayes hard ascents , And resolution must vndaunted be ; If any one do sooth his fond intents With idle hopes , his error hee shall see : No Church , no● State , from enuie can be free , Hee 's worse then blind , which nought but ill doth see . Disloyall thoughts their authors chiefly wrong , He hath his losse in chace which hurts his friends : With vnitie a land is chiefly strong ; If concord faile all power to ruine tends . But f Lightnesse doth distaste the present still , And things farre off surprise the wish and will. The Indies gold earths yellow excrement , How dangerously and deadly is it bought ? How long are men in floting prisons pent , Before they can obtaine what they haue sought ? Yet gold from men , or men from gold must part , When death assaults with his not-missing dart . But Vnitie , which maketh thousands blessed , Without the daunger or the losse of one : Where none shall be by Neptun's waues distressed : Where none shall heare the sire , or widdowes mone : Why should it be without great cause neglected ? Why should the publike-good be so reiected ? Cred●litie doth often daungers breede , And slow beleefe doth oft foreslow th' occasion : Once to Columbus we gaue little beede , When he made proffer to the English nation That if we did but furnish him with ships , All Europes glorie we might soone ecclipse . He said he knew there was another world , And to the same he would the g Pilot be : If skill did faile o're boord he would be hurl'd ; So sure he was that th' Indies he should see , Where was of siluer and of gold such store , As in the old world was not seene before . But we esteem'd his speech an idle dreame , And after long delay his suite denied : We wey'd his words at our owne fancies beame : And thus repuls'd , he onely thus replyed : That he would all the Christian Princes trie , And would not rest till all did him denie . When after tedious suites to Europes kings , He found his motions euery where neglected ; At length to Arragon his suite he brings , Where Castiles queene what he desir'd effected . Then was that done which he had long informed , And what he promis'd duly he performed . What since insu'd all lands haue felt and seene , For to a concord Spaine was soone reduced ; And to all lands she hath a terrour beene ; Since from her league she hath not beene seduced : Her Indies gold , and Concord so preuail'd , That England , Fraunce , and Italy sh'assail'd . In Eightie eight her hopes deuour'd this Ile ; And Fraunce since that with warres she hath infested : Great Charles the fifth made Italy stoope awhile , And Belgia alwaies is by her molested ; Which if she get a floting bridge shee 'le make , By which shee 'le hope all Europes lands to take . No other meanes the Spaniards did aduance , But those which wayward Folly here refuseth ; Men at this nicenesse oftentimes do glance , And wonder how such motions it abuseth : For all the world conceiues , and well doth know , That Concord doth an endlesse peace bestow . It is a truth which neuer yet did faile , That home-bred Vnitie makes sure defence ; And if men lift farre countries to assayle , It alwaies makes a firme and strong offence . As many streames which in one channell mee●e , Passe vncontroul'd till Neptune they do greet . This practise made Themistocles renowned , When by a message to the Persian king He kept the Greekes from beeing quite confounded , And to his countrie Victorie did bring : For all the Grecian nauie would haue parted , If he their purpose had not soone diuerted . For when they were at Salamin assembled , And that the Persian fleet did lie in sight , As out of loue to Zerxes he dissembled , And wish't him quickly to begin the fight , For if the Greekes he tooke not in that bay , They soone would be dispers't some other way . The king next morne gaue order for the charge , And in a streit the Greekes made their defence : But their vnited force did them enlarge , Some ships they tooke , and draue the rest from thence : And so their victorie they did pursue , That Persians neuer durst those warres renew . Yet cunningly they ciuill warres maintain'd Betwixt th' Athenians and the Spartans bold ; They knew if Greece true Vnitie attain'd , Great Persia could not long her Empire hold : As Romists now of Britanie do thinke , That now she 's ioyn'd , their hopes must quickly sink . CHAP. 3. The policie , deceit , and spite of the vnderminers of Britaines Vnitie . AL Romes Vsurpers by diuision striue , To breake the forces of each potent king , When others iarre , they keepe the stakes and thriue : Thus into bondage they the world did bring : And though they seeme t'vphold a publike peace , Their traitrous engines daily do increase . Thus in My raigne the Laitie was abused , When Ignorance could not Romes follies checke , When by no sexe their pleasure were refused , Wealth , Honour , Beauty , seru'd the Clergies becke : Yet of their liues to haue a iealousie , T' was sacrilegious , and maine Heresie . This heauie mischiefe euery subiect bare , The more he had the greater was his paine , And kings themselues might not with them compare , Though wrongs were rife they must complaints refrain , Else were their subiects for the Church in armes ; So were men subiect to those hellish charmes . We wondred then how kings their freedome lost , How spotted Leopards had the Lyons mated , Kings budding power they nipt as with a frost , Nor was there hope to haue their pride abated : But when of freedome kings did most despaire , The King of kings their freedome did repaire . The truth likewise by meanes most strange appear'd , And at th' appointed time none could keepe backe That powre diuine which true professers chear'd , And did the world of endlesse folly checke : That we may yeeld all honour to his name , Who by weake meanes such worthy acts doth frame . For now each man may see the truth refin'd , Through many christian Principalities : Now many see which heretofore were blind , That Rome consists of meere Formalities : Like apples faire in shew neare Sodoms lake , Which beeing toucht to dust do quickly shake . For Rome doth now that Puritie abiure , Which to her glorie many yeares she held , To fancies now she doth her selfe inure : The Oracles diuine are now expeld : Else doth shee conster them to her owne pleasure , To raise her pride , or to increase her treasure . As water powr'd into the choicest wine , For many houres when both of them runne ouer , Doth leaue no colour , nor a taste behind , VVhereby his liquour B●cchus may discouer : So Romes inuentions haue the Truth out-borne , That auncient truth is now expos'd to scorne . Her outward reuerence is the onely glasse , To dazle millions of th'vnlearned traine , When silly larkes by these faire shewes do passe , They 'r caught , and neuer may returne againe : For vnto Saints they do their prayers make , And do the God of power and loue forsake . Vnto the blessed Virgin they do build More stately temples , and more altars faire , Then vnto Christ whose churches are not fil'd With equall presents ; few to him repaire : So are they from their high Creator led , And to his creatures they themselues do wed . Pompilius the Romans second king , Forbad all k images of powers diuine : He said their woorth surpast each earthly thing , And that they farre aboue our skill did shine : That colours lost their colour once compar'd With that high court where hosts of Angels ward . The Iewish Church could not , nor can indure T' adore the image of their famous l guide : His interview with God could not procure , That they for him a statue should prouide : And he which of his praise is iealous still , Did m hide his corps such fond intents to spill . Though by Iehouahs high commaund they cast A n brasen serpent curing serpents sting , Yet when the bounds of due regard they past , And adoration vnto it did bring : T' was by Gods herald into peeces o broken , Though t' were of p Christ a certaine signe and token . How fearefull then and charie should men be To frame on earth corriuals of his glorie ? How from idolatrie should men be free , Since worthiest things are pages of his storie ? To greatest Saints which on the earth did breath , He from his store their measure did bequeath . Shall then these drops of good which from him flow , Hold counterpoise with their eternall spring ? Shall man on man that sacred praise bestow , Which doth belong vnto the worlds great King ? Such praise vndue the Saints aboue disclaime , Which at their great Creators praise do ayme . But Rome herein doth represent the Doue , Which beeing siel'd doth striue aloft to flie . So is she sooth'd by flatterie and selfe loue , That she no way her weaknesse can descrie : In her great shewes of Zeale true zeale doth swarue , As Tantalus amidst his foode did starue . As for Romes Lyturgies not vnderstood , Or Sermons where the Legends are so rife , Vnto the soule thei 'r bare and windie food , Whereby Rome doth confound Deuotions life : Thus man with God , and God with man conferres , Thus both the zeale and vnderstanding erres . Who knowes not , cannot feare the highest Iudge , Nor can he feele the riches of his loue , Who scorn'd on earth like to the vilest drudge , For his elect a sacrifice did prooue : Who now q inuites them to his sacred throne , To ease their griefe and to releeue their mone . Conf●ssors now vsurpe that function high , To heare and pardon euery hainous sinne : Adulterie , murder , poyson , blasphemie , Haue easie penance , and a fresh begin : Where pardon may so quickly be obtain'd , Why should prophanest actions be refrain'd ? If villanies may not thus be secur'd , Their actors will vnto some Altars flie , Which from the Pope indulgence haue procur'd , To salue for many world 's each maladie : Here are all winow'd by the Popish fan , None is excluded but the Lutheran . If any one by drowsie Negligence Vnpurged die , and fall to Purgatorie , The Altars Pro defunctis rid him thence , By mumbling Masse hel● charming Oratorie : A golden world it is when earth can vaunt Of new-found engines hel●ish power to daunt . What is more royall then to pardon those , Whose often crimes their Soueraigne haue prouoked ? Herein the Highest doth his grace expose , Which Rome seemes now in such sort to haue broched ▪ That euery Priest by Popes can grace deriue , A world of worlds from ruine to repriue . Whereas the best should their saluation worke , With awfull trembling , and an holy feare , All Romists in securitie may lurke , They need not any enterprise forbeare : For Pardons plenarie from the holy sea , Will be for all a warrantable plea. Besides , the blessed Virgin will commaund Her Christ , that he the Romists may not charge : And all the Saints will make a ioynt demaund , That from their sinnes he may them all enlarge : Then euery Saint will his devoto free , And then a present pardon there shall be . For all those numbers of the blinded crew , Shall boldly stand before the iudgement seate : They 'l plead , they held the Romane faith most true , And from the same they neuer did retreat . As Rome bele'ft , so did they still beleeue , And now her Saints and she must them releeue . These are the vaunts of all the limmes of Rome , Which far beyond their bounds hath them transported , For which she must expect a fearefull doome , Since she the holy Writ hath thus retorted : Not many yeares proud Babylon shall stand , Which gainst the truth so long her selfe did band . As they which are the Pastors of mens soules , Which many stragglers to their Pastor bring ; Which do conduct them to th'eternals r foulds , O're whome he did vouchsafe to stretch his wing : As these shall shine like heau'nly lampes most cleare , VVhose liues and doctrine did so bright appeare ; So Rome which by inticements hath allur'd So many from Iehouahs reuerence , VVhich hath of blisse her champions assur'd , By giuing false and subtill euidence : To darkest Labyrinth she shall be throwne , VVhich to confound the light hath errors sowne . The auncient Rome was happie in her warres , VVhen her spread Eagle did the earth ore-spread , But now the gates of heau'n and hell she barres , Some she sets vp , on others she doth tread : Her fauorites , her Popes do s Vice-gods stile , Man's blest or curst as they do frowne or smile . Is now the worlds Commaunder more remisse , Then he hath beene to punish heinous sinne ? Or hath Rome onely that indulgent blisse , VVhereby she doth such reputation winne ? No Church or State had such a Monopoly , To barter sinnes , and make prophaners holy . The Israelites which were to God most deare , Which for his Church he made peculiar choice ; These were to him aboue all other neare ; Yet when they did neglect his sacred voice , Their sins eclipst his fauourable eye , That he would not releeue their miserie . He punisht them for their idolatrie , And other sins , in Rome scarce sins esteemed : Twixt God and Sinne there 's an Antipathie , And disobedience is as witchcraft deemed : When wretched miscreants call th' infernall power , To wrong Gods glorie , and themselues deuoure . The holy writ , truths surest Testament , Which in Cimerian darknesse , light doth giue ; With precept , and example it is sent , To curbe mans sin , and teach him how to liue , When man is with sinnes heauie burden grieued , By God and Man his sorrows are relieued . From him alone doth all perfection flow , By him we are with righteousnesse inuested , From none besides doth certaine comfort grow , Mans great vnworthinesse must be detested : Mans pardons are but letters form'd in sand , Which not a moment in effect do stand . When man in viewing his deformities , Prostrates himselfe before the worlds dread King , Intending to reforme enormities , So farre as humaine frailty strength may bring : When in these thoughts a liuely faith ariseth , Which to Gods mercy constant trust aduiseth ; When these concurre within a mortall brest , Conducted by th'elects most sacred guide , The Pastor may pronounce that party blest , His pardon 's granted , and he may not slide : There is no law , nor danger vnto those Which are in Christ , and thus their thoughts dispose . But vnto those that welter in their sinnes , Whose liues are fraught with all impiety , Which for the innocent do lay their ginnes , Which scorne reproofe , and all sinceritie : Heau'n scornes such guests , & their all-pard'ning priests As vile blasphemers , and meere Atheists . Then let not Rome of charter warrant boast , To sport her selfe at pleasure with each sinne ; The Maiestie diuine doth raise an host , Whereby he will his ancient glory winne : Then shall the Romists perish like to them Which were confounded in Ierusalem . Meane while let th' heart of all true Christians bleed , Let wandring thoughts retire themselues with shame : Let these abuses detestation breede , To see this age so haughty , yet so lame : When holiest things are set to open sale , Why should it not each worthy minde appale ? Bright Phoebus thou , which t hidst thy face from view , When Christ for man by man death's paines indur'd : Oh hide thy face againe since now in liew , Of humble thankes the world 's to pride inur'd . Such pride as striues to ouerthrow Christs throne , And in that place to re-aduance her owne . For if Rome were content with wronging those ; Which in the circle of her charmes do liue , If shee sought not all kingdomes to inclose Within her power , and lawes to Princes giue : Some hope there were that truth might haue some rest . Where now all countries are by her opprest . As Belzebub th'aires Prince , and King of Flyes , Imploys for mans o'rethrow his damned swarmes : So Papall furies dayly play their prize , Against the truth to put their troupes in armes : From these no state , or kingdome may be free , Except by heau'ns they shall protected be . To th' heauens t is cleare , that this is one maine let , That Vnitie due passage cannot haue , For at this Churches concord they do fret , And seeme as if at th' Albans they did raue , But Englands peace , and weale they would preuent , What ere they faine , this is their slie intent . The great u Testudo fitly they resemble , Which in their batteries the Romans vsd : For vnder them th'assaylers did assemble , That from the walles they were not hurt nor brus'd : So Romists vnder Vnions hate do lurke , And shade them-selues their hellish mines to worke . By armes long time ill fortune they haue tryed , Now pollicie must be their chiefe defence : When they into the Court , and Church haue pried , To sooth all grieuance they make faire pretence : Of iealousie they cherish many sprouts , And from vaine feares they raise a thousand doubts . Against the x Puritans one while they stormed , And termed them the cankers of good order : Now do they y sooth them 'gainst the church conformed And call subscription tyranous disorder : For where all factions they on foote maintaine , They hope the sooner their deseigns to gaine . This proou's the world in his decrepit age , When slights must be the st●lts to stay his fall : Rome vaunts her selfe a scourge for heau'ns great rage , Yet is she sauadge as the Canniball : None did sterne Tamberlain so z cruell see ; In shedding bloud he would more charie bee . The Romaines did hostilitie proclaime , And Florence did her a Martinella ring ; They thought that enterprise was honours maine , When b vndenounced warre their force did bring : Much more they scorned traitors to maintaine , Or giue rewards to those which Kings had slaine . Fabritius did not thus with c Pyrrhus deale , Camillus did not thus Faleria winne : For to their foes they traitors did reueale , But Romists now extoll this deadly sinne : No maruell then if Concord they would spill , Which all the world with mutinies do fill . As Froggs of Aegypt and those heapes of Lice , Which plag'd th' Aegipt●an for his stubbornesse : So are the R●maine Clericks which intice Each Princes subiects to vnfaithfulnesse . These like Camelions wander euery where , Instructing treacheries , and to forsweare , As when the body is with humors full , A little bruse these humors doth attract ; So in a state their Priests do draw each gull , Whose wealths impair'd , or reputation cract . Such swelling vlcers Iesuits do make , Till launcing iustice due reuenge do take . Once famous Rome for iustice in thy warres , Once famous for the Christian truths defence ; Now trecherous cowardise thy glory marres , Thy truth is now become but truths pretence : Thy Ignis fatuus doth to ruine lead , Those , which for thy supremacie do plead . What will they not by thee led on aduenter ? Hoodwink'd by thee what mischiefe will they shunne ? Steepe rocks they 'l clime , and diue to earths low center , To periurie , murder , treason they will runne , As if they should performe some worthy act , Or follow their great Mediators tract . When famous c Godfrey with the Christian powers , Expell'd the Sarazins from the holy land , When Citties , Castles , and the strongest Towers , This valiant generall could not long withstand : The Assassins for their bloud-thirstie King , Did to the Christians often danger bring . This peoples countrie did on Persia bound , And at the foote of Libanus was seated ; Dame nature did with Mountaines garde it round , That all assaults thereof were soone defeated : For through one entry they did onely passe , Which by the fort Tigado garded was . This plaine , great store , and surplussage affoorded , Of vse-full things , which to mans life pertained ; As if the earth her treasures there had hoorded , And that else-where her fauour she refrained : Or that th' Amalthean horne did there abide , And did it selfe from other countries hide . Th'inamel'd medowes were with riuers lac't , And fring'd about with many sorts of bowers , Where busie Art her diuers skill had plac't , To helpe the pleasure of retiring howers : Though Nature ground , and Art bestow'd aduice , Yet was this land the instrument of vice . For Aladine which term'd himselfe Diuine , Which both a King and God would needs be stil'd , His best inuentions daily did refine , That men in pleasures traunce might be beguil'd : For houses of delight he there did build , Which with the fairest curtizans he fil'd . This done , he sent his factors euery where , To bring to him some youngsters for his turne ; For these are void of warinesse and feare , Besides these most with Paphian flames do burne , These with expence will oft their pleasures buie , And soone imbrace fit opportunitie . When any one was to Tigado brought , There did he rest till some Sun-shinie day : Then should he take a Dose which charm'd his thought , And did his senses bind without delay : Then in a swound they richly him array'd , And to the pleasant gardens him conuay'd . There in short space his senses he enioy'd , And all those obiects which his senses pleas'd : His sight and touch by coynesse not annoy'd , The fairest and the loueliest damzels seiz'd : One day he did possesse his pleasures fill , And all disports did sooth thi● straungers will. But when the Sun drew to his westerne goale , And made long shadowes as euen low things do ; In banquetting his wits and robes they stole , Then Aladins castle he was brought vnto ; Where beeing wakened he began to thinke , How he from heau'n was brought to Stigian brinke . Then Aladine began with him to commune , And told him that in Paradise he had beene , Where he all ioyes for his true friends did summon , That yet he had not halfe those pleasures seene : Which if he would by faithfull seruice gaine , This life expir'd he alwaies should obtaine . This promise did so raise this captiues hart , And others which thus fondly were abused , That all did striue which first should act his part , No dangerous action was by them refused : If Aladin would kings or captaines kill , They striu'd who first his pleasure should fulfill . Thus was the Countie of Mountferrat slaine , So was the valiant Duke of Tripoly , These Richard Cordelions tent did staine With blood , whome Aladine had mark't to die : For so vaine hope of happinesse preuail'd , That Kings in their pauilions they assail'd . At length this crew of murtherers were beset By Scythians , which Hayton had procur'd ; Which after many yeares their fort did get , And since the world hath not such wrongs indur'd : Till Rome to bloud her champions did intice , With full assurance of like paradise . For Rome can subiects from allegiance free , And bind them to their kings when she shall please , All must of heau'n or hell partakers be Of endlesse paines , or of eternall ease : As to the sea of Rome they stand affected , And as Romes fauours are on them reflected . To baulk the Laicke Papists still deluded , With the opinion of antiquity ; Which do accompt the Protestants secluded From the true Church by their fond sophistrie : Since Iesuites by name and power are great , T is fittest of their vertues to intreat . These are the Mercuries which are imploy'd , In all commissions for the Romish state ; Their carriage of all offence is voide , These cherish loue , renouncing all debate : These plead for kings , or else they should so do , For both their names and office tend thereto . But from this scantling how their courses stray , The heau'ns do see , and earth too oft doth feele , If Monarchies the highest did not sway , The greatest kingdomes with their stormes would reele ▪ These raise the tempests of all discontent : Which vertuous kings by fauour would preuent . The f Swecians king by slights they haue seduced , Vnto the French they stabbers vile do prooue ; The English they to treason haue induced , And serue as spies the Emperour to moue : Their craft fits Spaine ; their faire speech Italie , And Iesuits onely can that part supply . Thus do the Sec'lar Priests of them report , And those Italians which to them are neare : Which plainely see their iuggling in such sort , That trauellers of them this verdict heare , That of the Romanes , Clergie-men are worst , And of the Clergie , Iesuits most accurst . Yet both their Popes and they , farre off are fear'd , And forraine nouices do them adore , Whose consciences are with hot irons sear'd , VVhose festred soules do still retaine the core : VVhich as a plague will suddenly infect All those which trade with this inchanting sect . Alexander the third that haughtie Pope , VVhome Romans scorn'd and often did expell : How did he Englands second Henry mope , VVith thundring curse , that he to penance fell ? Since when gainst Popes few kings durst once to striue Lest they their bane and mischiefe should contriue . For by Tradition , or fresh policie , Where Popish practise hath a lawlesse range , Such sauage massakers are rais'd hereby , That Turkes and Pagans think the same most strange : As Christ by miracle hath mariage grac'd , So Rome by murders hath the same defac'd . An hundred thousand Protestants were slaine , When Bourbon and Valois were match't together ; A cloude brake then into that bloodie raine , When they were most assur'd of fairest weather : No aged sires , nor infants at the brest , Could be repriu'd from sudden deaths arrest . If bloodie stratagemes should be rehears'd , Which Rome hath plotted in each Christian land ; A Christian heart would with remorce be pierc'd , And with the thought thereof amaz'd would stand : That Popes which do themselues Christs Vicars call , Should Christian lands with Iewish rage inthrall . But if the Powder-plot shall be remembred , By any one but of that damned crew , How King , Prince , Nobles should haue bin dismembred , With many friends which there the Miners knew , When Englands gentrie , and her choicest flower , One hellish vault of sulphur should deuoure . When Englands Church , most neare the Primitiue , Should there haue lost their reuerent Lords of note ; When skilfull Iudges iustice to deriue , Should die by those , which do on errors dote : When many Cur●ii must haue seru'd that lake , Of which the child vnborne complaints should make , If any one should recken halfe those woes , Which did attend on that darke dismall act , A world of miseries he should disclose , More fit for Furies , then for humane fact : As feends with men ioyne hands to work mans ill , So Rome with hell conspires to haue her will. When those , which wield the sword of iustice , faile , A Chaos of confusion soone will follow ; When feare of punishment doth not preuaile , The greatest part will in prophanenesse wallow . " Such is the base ingratitude of man , " That rodds worke more then any fauour can . There might a man haue seene the goodliest shew , That worth , or order could on earth present , All turn'd to horror , and the saddest view , That euer eye could see , or tongue could vent : All had alike beene into peeces torne , Their battered lims had diuerse wayes beene borne . Where then my Iames , where had thine ayerie beene , Ordain'd to be the scourge of haughty Rome ? The royall tree , and all the branches greene , That tempest had o'reblowne in chiefest bloome : No family could so the truth defend , Gainst which so many sects their force did bend . Of many families of high discent , Whose Prince to Rome should haue beene sacrificed : The Protestants their guide would most lament , In preparation of their ayde surprised : " In mighty armies which with furie close , " The Generall lost , makes passage for his foes . How many thousands would haue mourned then , Both for their King and for their chiefest friends : Whilst Hell and Rome would send fourth gracelesse men , Which for this fact would make this ill amends : They would haue said ( their plot not then detected ) That heauen had Englands heresies corrected . Who euer saw a towne well man'd assaulted , When murdering shot was on the breaches bent , When martiall men on euery side exalted Their bloud , and liues for honours ●uerdon spent : When walles and trenches were with men bestrewd , Which with each others bloud themselues imbrew'd . Who after this hath heard their friends bewayling : Some their owne brethren , some their fathers deare , Some shedding teares for sonnes no whit preuailing , Which were to them in bloud and loue most neare : VVho hath this seene but one poore scaene hath seen Of Tragedies , which had in England beene . For siege of townes makes peace within their wals , And cooles the heate of all intestine broyles ; All forraine warre vnto agreement cals That home-bred discord , which all cities spoiles : And though some worthie men do loose their liues In honours field , their glorie daily thriues . But if the Miners had their wish obtain'd , And had the pillars of this state oreturn'd , Great Britanie had of endlesse strife complained , And had within it selfe like Aetna burned : The best deseruer had beene as a groome , Debar'd the honour of his auncients tombe . Then might each wayward thought with ease perceiue , The happinesse of awfull gouernement , And that they do themselues of good bereaue , Which lend their eares to causlesse discontent : " For busie heads like shaking palsies are , " Which alwaies moone , yet all good motions marre . When rich America the Spaniards got , And of the Indians millions they had slaine ; T' was held to be the chiefe Iberian blot , Which all her other actions there did staine : For which they pleaded , that they Pagans were , And that their numbers iustly they did feare . But why gainst Christians , Christians should thus raue , Not differing much in faiths foundations ? Why Romists should themselues like wolues behaue , Like deuils to blow vp this famous nation ? The world can guesse no other cause but pride , VVhich Popes by other colours seeke to hide . Is this the Church whose Prelate Christ resembles , VVhich was the mirror of humilitie ? Yet at our Sauiours voice each creature trembles , But Popes though weake marre all tranquilitie : VVhose artificiall wings heau'ns heat will melt , Then shall they feele what others oft haue felt . VVhat can blood-thirstie Rome pleade for defence ? VVhat brazen maske such horride facts can hide ? VVhat mint of treason may with this dispence , This new-coin'd treason which lies open wide ? VVhat wretch for this dares frame Apologies , VVhich beeing vie'wd yeelds such deformities ? Yet Romists do among themselues auow , This ougly plot their Aladin to aduance : For which they are as Saints exalted now , VVhich cast those rebels into such a trance : The Indians which deuils reuerence , Of deu'lish minds giue not like euidence . But Bellarmine doth flat deniall make , ( For Tortus now is tortur'd out of ioynt ) That Iesuits of this plot did notice take , That they were strangers in this treasons point : That Garnet , Ouldcorn , Tesmund much did loath , An act so vile , which no pretext could cloath . He writes , that Garnet made a long oration , Disclaiming th' act at 's execution : VV'had Englands heresies in detestation ; Extolling Rome with constant resolution : In whose approued faith he brauely died , And so himselfe a worthy Saint he tried . Such maine vntruths are fit for maine supporters , Some Cardinall must countenance such lies : Such will beare downe a thousand true reporters , Transforming falshoods into verities , These are Romes champions to maintaine a breach . VVhich do maintaine that they may ouer-reach . Their seuerall letters to their inward friends , And to their loues without equiuocation , Their owne confession testimonie lends , Their hands approoue their iust examination : And their consulting what was to be done , When they had finish'd what they had begun . All these proceedings doth the Cardinall know , For many Romists did to Rome resort , To shun iust rigor for that aimed blow , And to the Pope to make a true report : Yet for iniustice he would England blame , And seekes to hide Romes neuer-dying shame . And as for Garnet , when his death drew neare , Hee was perplexed with an inward care : His words were few , and by them did appeare , An heauie burden , which his conscience bare : Thrise he crau'd pardon for his guiltinesse , Which he before a thousand did confesse . If Bellarmine , Romes maister of defence , Can finde no better warde for Romes disgrace , Then to disprooue so great an audience ; And that all euidence he will out-face , What shall men thinke of Romes inferiour rabble , Which of vntruths so confidently babble ? When aged Beza dangerously was sick , The Iesuits fain'd he made a recantation ; But when his health , and pen bewray'd this trick , A shamelesse slight must salue their reputation : They said that Beza forg'd of them this lye , To wrong them with reproch , and infamie . VVhen Henry Bourbon Paris did besiege , And that the Citizens could not long hold out , Rome to incourage them against their liege , This strange miraculous accident gaue out , That all his armie papall curse had blasted , All had black faces , and their power was wasted . When first My Iames in England did arriue , T' was nois'd by Iesuits that he did them loue : He knew their worth , and would their weale contriue : And vnto Rome he would a fautor prooue : There soone should be at least a toleration , So soone as he did raigne o're th' English nation . And now of late a rumor they haue spred , That Antichrist in Babylon is borne : VVith this report the credulous are fed , To put away all Antichristian scorne : And thogh such sleights may serue their turns awhile , The wiser sort at such poore shifts do smile . Romes absent fauorites in hand are borne , That onely Popes giue Antidotes gainst sinne , That she is like th'all-purging Vnicorne ; That she alone doth heau'ns conniuence winne : That she hath workes of Supererrogation , As in a treasure for each Christian nation . That Rome is like Noes arke where all is well : Without the same sinnes deluge will destroy : That Rome hath charmes for all the strength of hell ; Her Clerkes are fiend-proofe scorning all annoy . That Masses sung , and Crucifixes worne , The greatest rage of Lucifer do scorne . Her exorcismes made in our Ladies name , Do serue to prooue these maine conclusions , But now the world perceiues this cunning frame , And how poore souls are wrong'd by strange delusions , Her fained miracles are now detected , Her Alcumie is euery where suspected . Her beaded prayers which the priests repeate , A sacrifice of fooles where faith is wanting , Her outward shewes without religious heate , Can hardly keepe th'vnpartiall from recanting . Shrift , penance , whippings , but for maskes do serue , To hide Licentiousnesse , whilst Zeale doth sterue . And a● for Purgatorie 't is a grinne , To fright the ignorant , and make them flie Vnto the Priests , to haue a salue for sinne , And that on Romane helpe they may relye : For they which haue a liberall resolution , From any fault shalt haue an absolution . Such queint deuices help'd Romes clergie well , When her base Caterpillers were neglected ; Then they inuented many a subtill spell , Whereby they might the better be respected . As lately Mylains priests deuis●d for gaine , Our Ladies eyes with bloudy teares to staine . T is strange to thinke what idle fopperies , Do passe for currant where Rome domineeres : Th'vnlearnedst laick may the same descrie , And see new fictions in these latter yeares : Though rust , and rest her former worth confirme , Yet she to scorne all others dares presume . With Protestants the Romists may not pray , Although they pray as Christ himselfe hath taught : Defiance they gainst hereticks must display , Else with some heresie they shall be caught : All other Scismaticks are miserable , But Protestants are held most detestable . None therefore must with Protestants conferre , No bookes of controuersies they must see , Rome feares the sight of these will make them erre , And that a great departure there will bee . Of Iewes , and Greekes , Rome hath no iealousies , But Protestants she markes with Argus eyes . Rome dreads the Protestants great constancie : Their compleat armour to make strong defence : With launce , or Pen , the Romists they will trie ; Their cause flies not the light , nor seekes pretence : They feare no force , nor their intestine foes , Since Truths Protector doth their plots disclose . But for base fugitiues which Rome maintaines , Which like the Turkish Azamoglens are , For whom they 'l not their countries wrack refraine , For whom against their parents they will warre : But for her pardons which she doth ingrosse , She had ere this beene purged from her drosse . Rome doth on these Arch-policies relie ; She knowes that lewdnesse dayly will abound ; That varlets will vnto her Altars flie , Where certaine expiation still is found : And as for those which will dislike bewray , Some renegadoes will their wrack assay . The Cleargie is an huge part of each land ▪ By seuerall staires vnto one end aspiring : And like eau'sdroppers in each place they stand , A dissolution of each state desiring : In troubled waters they desire to fish , That they may serue them-selues with euery dish . These by confession do each humor know , And curb al thoughts which gainst themselues they find , The discontent of Nobles they ore-grow , Else by some fauour haughty spirits they bind : None dare once stirre , what ere they haue conceaued , Least of their pleasures they be soone bereaued . Kings mariages are made legitimate , With neerest kinne against the holy Writ . The lawes of Nature Rome doth violate , And proudly shewes a selfe-aduancing wit : Rome by her greatnesse doth her actions square , And for Gods worship she takes little care . The Catholick Kings feare least their titles faile ; Their mariages the Pope can disanull : The nobles and the gentrie they do quaile , With sundrie threats of which their writs are full : The Friars vndertake the vulgar sort , And vnto them strange stories do report . These much preuaile with persons credulous , And often manage secret businesse : In great attempts they are not timerous , And for employment still in readines : In word they do austeritie maintaine , Yet of their loosenesse doth each state complaine . So Roman Vestals Venus disallow , And with Diana seeme to haue abiding : They seeme most constant in their solemne vow , Yet are they famous for their oft back-sliding , And by their weakenesse more they do allure , Then by their constancie they could procure . What euer serues to minister delight , What euer may this humorous age content , What obiect may giue pleasure to the sight , Or to rebellious passions giue a vent : All to the Romist shall auspicious be , If in the Church no blemish he will see . As for those Kings which stand aloofe from Rome , And will not stoope vnto the Papall lure ; They 'r often blasted in their chiefest bloome ; Some bloodie Assassins Rome will procure : Which will attempt some desperate enterprize , Since for such acts Rome will them canonize . So long she will with Princes scepters play , So long she will both earth and heau'n prouoke ; That brooded Papists will her slights bewray , Then shall she faile and vanish into smoke : For kings which thought by mildnesse to appease , Must then by rigour striue the heau'ns to please . The bloodie Inquisition must awake The Protestants to some more strict accompt ; From sufferance since Romists courage take , This folly they with woe should soone recount : " The stroke farre fetch 't doth make the deeper wound , " For which no cure or salue can ere be found . And Britaine , thou thy selfe must first acquite , Frō those darke clouds which would obscure thy glory : Constantine , Henrie , and my Iames inuite , To dedicate to thee a liuing story . For all these champions on thy soyle were borne , Which euery where with fame will thee adorne . The first was the first Emperour for Christ , Which valiantly the Christians did defend ; The second was first King 'gainst Antichrist , Which vnto Truth his helping hand did lend . The last , not least , this Church , and I le Vnites , And to the Truth al Christian lands incites . Great Constantine the world from idols freed , Yet could he not the Christian iarres appease : And Popish pride mine Henry hence did weed , But scandalous rumours did his honour seaze : Yet vnto these the world must fame affoord , Whilst heau'ns with stars , or earth with men is stor'd . But Iames whose skill , whose wil , and zeale agree , To winne the world vnto one Veritie : In whome his foes no staine of honour see , To wrong himselfe or his posteritie : He stops the mouths of all the Stoike traine , That they of nought but trifles can complaine . In euery kind of knowledge he excels , In Christian vertues euery Christian king , His warie foresight wisedome's strength foretels , Which tel-truth Time one day to light will bring : His wisedome shall appeare by his great deeds , Whereof as yet he hath but sowne the seeds . He first must string and tune his Britanie , Before he can his pleasing musicke make , Hee 'le mend each craze , the strings & stops hee 'le trie , Before he will performance vndertake : Each practiser in this eare-pleasing Art , Will first thus do before hee 'le play his part . The Clergie he alreadie well hath tuned , And with great care the false strings hath remooued ; Which would haue made the consort seeme vntuned , And to the skilfull eare would harsh haue prooued : This makes his wisedome and his zeale appeare , To stop extremities in their carreer . Both Romists and the Scismatickes are bold To countermaund the actions of their kings : All Princes power by these are still control'd , Yet must they raise themselues with Princes wings : One on the Popes supremacie doth stand , The other like Diogenes commaund . Twixt Sylla and Charibdis , Iames hath pass'd , The King of kings his skill and helme hath guided ; Vnto the golden Meane hee 's linked fast ; His Church and He shall neuer be diuided : From these the coole Etesiae shall blow , To swage the fumes which shall from malice grow . For though this little world haue many foes In forraine parts , and in this center here ; Yet with the proudest , constant Truth shall ●loze , And keepe the list when they dare not appeare : My Iames and His haue happily begun , And shall in time Romes champions ouerrunne . Let Spaine her proude imperious Church maintaine , And with that plea excuse inflicted wrongs ; Let Belgia , Fraunce , and Germanie refraine That Vnitie which vnto peace belongs : Let these their many-headed Sects commend , Let Britaine still for Vnitie contend . Let euery voice , which mooues this westerne ayre , Extroll his vertue which thus farre hath gone : The Church of due regard shall not despaire , Whilst He or His this throne shall sit vpon ; Then for my Iames shall warie wisedome plead , Beyond those kings which th'infant Church did lead . Now for his iustice shew'd in former rimes , Amongst a people which were Eagle ey'd , Which soone could see and iudge vnballanc't crimes , If weight or measure euer were deni'd : These free as ayre as yet could neuer say , That spite or fauour did his iudgement sway . His magnanimitie is daily seene , In slight g contempt of what the world admires ; Which prooues a mind which hath not tainted beene , By vaine ambition which high fortunes fires : " Yet honour and all maiestie attends " That mind which least these earthly toyes intends , Who doth both fortunes h equally esteeme , Not rais'd by one nor ought depress'd by th' other ; In him th' affections conquer'd we may deem , Which reasons strength with their great weight would smother No i victorie with this may make compare , This fight is single , none with him may share . Those which by bloodie fights aduance their names , With many wrongs their victories they staine ; If any act or conquest purchase fame , A part thereof each souldier will retaine : For these are instruments to bring to passe , What by their Generall enterprised was . But he which doth all k mutinies keepe vnder , Which both himselfe and others would betray ; Who at the worlds great treasures doth not wonder , Whose wronglesse conquest vertue doth display ; He is true champion in this Christian weale , And he alone true valour doth reueale . In peace this vertue most triumphant is , Her victories no drop of bloud do spill : Here rest the Trophees of another blisse , Which with a lasting good the world doth fill : This vertue cures the wounds which others make , Yet keepes the field which others do forsake . Too much the Christian world hath beene imbru'd , With Christian blood , which Iames doth striue to stint , Their malice they like Tygers haue pursu'de , And Rome hath beene of many broyles the mint , Whilst kings contend , their subiects feele the smart , For euery one of losse doth feele his part . Some States , though weake , reuenge will vndertake , O●t wronging many for the fault of few , Oft to their foes themselues a prey they make , And great expence no way they can eschew : But Iames , whose power might offer Europe wrong , Forbeares all those which vnto Christ belong . So Temperance in such a boundlesse power , Which is so rare on Honors highest stage , And Liberalitie which shines each hower , Which many wrong in this base-crauing age : All these , and other vertues most compleat , In Britains King haue their abiding seat . Since then the Truth such champions doth enioy , As know their strength and Romans force do scorne ; Since Romes delusions all estates do cloy , And of all hopes shee 'le quickly be forlorne : Let Britaine be from her in one vnited , By heau'n , aire , earth , and sea thereto inuited . CHAP. 4. The daunger of Diuision . BVt now to leaue this Iles renowned heyre , Whose blood is grac'd with high discent of kings , Whose auncestors haue kept the kingly chaire Well-neare two thousand yeares : whose mariage brings A fresh alliance from that Nor-east coast , Whose Kings did once of Englands scepter boast . A briefe recapitulation of the former Chapter . TO leaue his vertues matching herauldrie , And all those titles which that skill affoords ; To passe from that high reaching policie , Which with the heauens , and elements accords , To passe the ima●e of the worlds creator , Vnited with so great a mediator . To leaue that Vnion where Iehouahs spirit , Vouchsafeth residence in an earthly masse , Which motion , sense , and reason doth inherit , With zeale , and faith which doth mans reason passe : To passe th'arch-enemie of humaine blisse , Which to good concord still repugnant is . To leaue the Romist his confederate , Which thinkes by Britaines idle iarres to thriue ; Whose malice gainst al. peace inueterate , Doth dangerous plots against this state contriue : These things are plaine , and how great states did rise , Now will we set their falls before our eyes . For heau'ns great glory , and the earths true light , Whose words more sure then Oracles doe prooue , Whose wisdome alwayes clearly sees the right , To Vnitie his deare elect doth mooue ; And this auerrs that kingdoms needs must m faile , Where Ruines nurce Diuision doth preuaile . Who euer did conuerse with times record : Who sacred stories , or prophane hath seene , His obseruation will here-with accord , That Vnion strong , Diuision weake hath beene : " By concord smallest things haue great increase , " By discord greatest things do wane , and cease . For as a ship , which doth on billowes ride , Though Eolus and Neptune both agree , To doe their worst , yet safe it doth abide , Whilst of great leakes , and ruptures it is free ; But when the plankes do once begin to spring , Iust feare , and certaine danger it doth bring . So kingdoms whole , and in themselues intire , May well hold out gainst strength of forreine force ; When they in settled Vnitie conspire , A late repentance will not breed remorce : When postern-gates , and back-doores all are fast , Assaults are with the first incounters pass'd . The ouer-throw of the Iewes . THe twelue Tribes of that once most happy race , Which were the darlings of the heauens great king , How were they fear'd whilst loue they did imbrace , How did they to their neighbours terrour bring ? But when dissention did their kingdom seuer , How were they subiect to all bondage euer ? Th' Assyrians some-times haue them captiue lead , Some-times the Greekes haue spoil'd their Cittie faire , And lastly Romaines with their fruits were fed , So that they did of all reliefe dispaire : Till hope of their Messias did preuaile , Which made them Romaine garrisons assaile . A while they freed themselues from Romaine power , And put those enemies often-times to flight , But home-bred iarres their strength did so deuoure , That finall misery on them did light : For frantick Iuda , Iuda's bloud did spill , Their slaughters did their streets and temples fill . For when the n Romaine Prince , Vespatians sonne , Ierusalem with thousands had besieged , Three factions soone their bloudy broiles begun , Which with one truth , and promise were obliged : They onely ioyn'd when foes assaults were giuen , And then the Romaines back with losse were driuen . But when the Romaine battery did cease , When by delayes they thought the Iewes to starue , Meane while the Iewes would not themselues release , But with their swords the Romaines turne did serue , For on themselues they did inflict more harmes , Then could haue chanc'd by all the Romaine armes . The o hate of brethren doth all hate exceed , Which euer did the brest of man infect , For many iealosies this spite do feed , Diuine nor humaine lawes can this correct : Yet must they know that for their foes they fight , When on themselues they spend their force & might . As in a sluce , where dammes the waters curbe , Till they vnto the top of bankes do swell ; No little let their current doth disturbe , When their great noise their open passe doth tell : So friends , and countrymens great hate delay'd , Workes strong effects , if once it be displai'd . VVhere greatest loue is any where expected , If thence proceed no shew of kinde intent , They , which do faile herein , are soone suspected , And feare seemes wise suggesting some contempt : Then strangenesse growes from th' one vnto the other , And both will shortly secret enuie smoother . For as the glasse , through which the eye doth peere , Makes all things seeme of colour with the same ; So do all actions good or ill appeare , As good or ill conceit the minde doth frame : And this is commonly the vsuall course , " That ill doth waxe , and growe from bad to worse . Some-times a fa●se report is blowne abroad , Of wrong , which doth incense the hearts of men ; And then reuenge is like the hellish goade , Which makes the wronged rouse him from his den : That mischiefe often-times he brings to passe , To quitte a wrong , which neuer offred was , Then wrong with wrong , and bloud with bloud repai'd , Makes euery place the stage of butcherie ; Whole families thus often are decai'd , Oft kingdomes are thus wasted vtterlie : For where one lawe of concord doth not binde , Bellona still will vent for mallice finde , As windes of heate or coolenesse doe partake , With sands , or waters where they lately pass●d , As breath a sauour good or ill doth make , As from the teeths Percullis it is cast : So are our thoughts as our presumptions seeme , O● as our iealousies do them esteeme . When after p seauenty yeares in bondage pass●d , The Iewes had leaue their Citties to repaire ; Some ma●e-contents ●broad false rumors cast , And forg'd strange tales to make them all dispaire , But all deuices could not hinder them , From building of the faire Ierusalem . So England seeing many lets to muster , ( If those be lets which euery fancie venteth ) And seeing from these lets new le ts do cluster , Wher●by the world at Englands good relenteth : The more should all to Vnitie incline , In spite of those which at our weale repine . The different iudgments of the Vnion , And other discontentmens haue so wrought , That Romists are imbould'ned here-vpon , Of Brittaines discord to retaine a thought , And to divulgate on a publike stage , The brainsick vapours of the Romaine rage . So wise a king such Councellers of state , As at this day few kingdomes do maintaine , T●e Romists prize them at so meane a rate , That personall Quaeres they will not refraine : Who with their Popes and Cardinals would be bold , V●to the world strange stories might vnfold , But for the scandall of the Christian weale , Which labours now of her vnworthie guide , Some Christian Satyre would such acts reueale , As modestie hath heretofore denide : Yet if the Romists daily shall prouoke , They must expect a wel-deserued stroke . Thy wrongs my deare Eliza shall inflame , Those hidden sparkes which seeme extinguished ; Since by thy grace the Muses honour came , They cannot heare thy honour blemished : Eu'n they which of these times do most complaine , In thy defence may sing a pleasing straine Thy due no honest Papist shall offend , Some of their q Popes haue rightly thee esteemed ; All they which do vnpartiall censure spend , Of thy most princely vertues well haue deemed : Though Parsons , clamorous and fugitiues , Would staine such princes , and depraue their liues . As for my Iames , which sees his foes despite , And tries the valour of approoued friends , If with respect their seruice he requite , They for their silence will make such amends , That in her strength Rome shall assaulted be , And at her doores al'armaes she shall see . So cast a cause , such bombast furniture , Such proude brauadoes from Romes painted flourish , These iustly may all Christians hate procure , D●●esting falshood which blind zeale did nourish : " Who onely at his owne defence doth lie , " Such ward his owne defence shall not supply . When Hanibal neere Rome his armie brought , He put the Romans vnto more distresse , Then at the siege of Carthage , where he fought , With all his power her thraldome to redresse . So when the Popes V●aligon doth burne , He well may feare t' will shortly be his turne . So many towring wits incouraged , So many souldiers readie for the charge , Might soone throughout all Christendome be spred , And might some Romane prisoners inlarge : Since Rome by pamphlets al the world doth threaten , With true reports shee 's worthie to be beaten . The Romists and the Schismatickes agree , To raile at those , whose cause they cannot wrong : The worthiest Prince from these cannot be free , In subiects loue they will not haue them strong : On th' one side Parsons , Martins on the other , All awfull loue of gouernours would smother . And whilst thrice-famous England doth prepare , To countermine the Romane policie , VVhilst th' English in the front their strength declare , Vpon their flanke the Schismatickes will flie : So that they 'le giue assistance vnto Rome , VVhich once victorious would worke their doome . Then let conceits , and idle groundlesse feares , Be held as mutinies in armies raised ; Or like to haruest showers procuring teares Of those , which would their timely helpe haue praised : By others harmes let Britaines sects be warned , VVhich till their ruine Concord haue not learned . Though Brittaine like to famous Tyre do stand , All moted by a neuer-failing riuer , Though woodden walles her bayes & coasts command , Though Truth feare neither Rome nor Satans quiuer , Yet if some pore-blind factions be not true , Their fond diuision all the rest may rue . What was the cause , that Greece so soone had lost , That great commaund ; which Alexander gained ? What great misfortune could so soone haue crost That power , which throgh the world was not restrained : How did her glorie suddenly decline , Which in the view of all the world did shine ? Her riches and her prowesse did exceede All kingdomes of the world , which then were knowne , Her name did euery where great terrour breed , And who withstood her headlong downe were throwne Yet want of Concord did her frame dissolue , And she againe to weaknesse did reuolue . Her captaines did themselues with broyles consume , Which had conioyn'd themselues in forraine fight ; To th' Empire euery one would needs presume , And euery one made equall claime of right : As ships in whirlewinds quickly strike the saile , So Greece did stoope when hers did her assayle . And as the r first great Emperour of Rome , In greatest conflicts neuer was dismai'd ; But when he sawe that in his chiefest bloome , By his disloyall friends he was betraid : He hid his eyes , and would not make defence , But left the scourge to heau'n for this offence . So Greece when she perceiu'd her home-bred iarres , To waste her cities , and her wealthie store : She then foresawe , that shortly forraine warres , Should make her captiue which was queene before : Then widow-like whose Lord and sonnes were slain , Of Concords breach she onely did complaine . Diuision both a breach and passage made , First for the Roman , after for the Turke ; Now Ottoman all Greece doth ouershade , Where he the Christians ouerthrow doth worke : Whose policie all Europe might aduise , That publike peace doth priuate weale comprise . The Grecians oft the Romans did procure To land their forces on the Grecian plaine : This made the Romane victories most sure , When Greekes did helpe their conquests to obtaine . The Easterne Emperour did this fault commit , When gainst his nobles Turkes his turn● did fit . For thus the Turkes came armed into Greece At his request , which should haue kept them out : Then did they winne from him this golden fleece , Which onely Discord had thus brought about : Thus Isabel the queene of Hungarie , With late repentance Iurkish aide did trie . The decay of the Romane Empire . AS th' Empire of the East was quickly lost By strife to Turkes , which now do all deuoure , So was the westerne Empire alwaies crost By Popes , which did through broyles increase their power : For like the Tribunes they did animate Each rebell , which the Emperour did hate . The Lumbards , Vandals , Sweuians , and the Gothes , This auncient Empire often did annoy : For to the same they were like fretting mothes , But Papal practise did it quite destroy : By them the Empire lost all Italie , Which since hath beene confin'd in Germany . As Romans thriu'd by linking petty States , Till Italie was to their power vnited ; Then shunning ciuill quarels and debates , To forraine conquests they were soone incited ; Till they vnto such force and strength were growne , That all the world by them was ouerthrowne . So in the end their greatnesse did decline , And all their sodered kingdomes fall asunder , For ciuill discord made them soone resigne , And at their vanishing the world did wonder : For now in Italy such sharers are , As all her hope of future greatnesse marre . The Sarazins were to the world awhile Like swelling tides which all did ouerflow : They did themselues the Lords of Africk style , And said , the earth did homage to them owe : But when diuision did their forces sunder , The Turks conioyn'd did quickly bring them vnder . Thus was th● Eg●p●ian Souldan ouerthrowne , Gainst whome his Generall Caythbie was in field , Which iarre was to the bloudie ●elim knowne , And on that discord he his hopes did build : For Mameluckes diuided are defeated , And in great Caire were Ianisaries seated . What will become of wasted Barbarie , Whose miseries Diuision onely wrought ? Those onely may by circumstance deserie , Which haue the Muleis wofull storie sought : Mars so hath ballanced their powers ●s yet , That it is doubtfull who the crowne should get . What in Moscouy Iesuits will effect , What they in Europe closely will attempt , If heau'n do not their purposes detect , And bring their names and practise to contempt : Time will hereafter such euents declare , That Britaine of Diuision shall beware . Meane while ( My Iames ) thy blood and vitall spirits , Haue ioyn'd in one the kingdomes of this I le , Succeeding ages shall extoll thy merits , No muddie censure may this act defile ; Who storme hereat shew but an idle froth , Who are luke-warme shew but a carelesse sloth . True concord in a state should alwayes be , Like to the compasse in a ship at sea : W●thout the same a state cannot be free From danger , this is held a certaine plea : The Mariners by that their course do learne . By this a state her ill , or good doth learne . Diuided Germany to many sects , Yet doth it ioyne against the Turkish power : Their forraine feare their ciuill broyles corrects , Else would diuision all that land deuoure : So Britaine should to Vnitie consent , All forreine foes the better to preuent . When Marriners are in a tempest toss'd , They soone forget all quarrels that haue pass'd , They know discention then their liues will cost , And euery one about his taske doth hast : So in this age when Iesuits stormes do raise , All must conioyne in these disioynted dayes . The Turke abroad , the Iesuit at home , By which the Christian weale is still disturbed , One like an Hauke , the other like a Mome , By concord onely may be safely curbed . For none of these dare euer giue assault , Where factions weakenesse haue not made default . Both these are like the spleene with humors full , Which alwayes make the body leane and bare : From their adherents they all wealth do pull , The Turkes are Lions , Iesuits Foxes are : The one by force , the other by slie shifts , Square all their plots by selfe-aduancing drifts . Now if the Persians , Turkes do vndertake , If wronged Papists , Iesuits do casseere ; The Turkes shall not such sudden conquests make , Nor shall the Spanish faction domineere . Then Christian lands may happily be quiet , Which haue beene fed with selfe deuouring dyet . Then treacheries , which Pagans did detest , And breach of othes which Christians once did hate , These wanting patrons shall with Pluto rest , All such delusions shall be out of date . Then subiects shall to Caesar pay their due , And Christians name shall Christian loue renew . That Hel-borne policie shall then surcease , To foster euery countries male-content ; That viperous brood should not so much increase , Which do their natiue soile for strangers rent . All should their furie spend in Turkish warres , And onely triumph of thence gotten scarres . The gold , which th' Indies yearely do affoord , Should not to rebels yearely pensions giue , Which in the end doth fade like Ionas gourde , And failes them most , when most it should releeue : These haue their pensions at the dearest rate . Which for the same their liues must ante-date . If policie , and treasures were imploy'd , To driue the Turkes out of the Christian land , If in each kingdome , Kings were not annoy'd : If Christians would gainst Mahomet ioyne their bands , As by their strife he got his lawlesse powre , So now their concord should his strength deuoure . But as the Romaine u Emperour was obay'd Of all the world ; yet souldiers were his maisters : So Christian lands are by their Princes swaid , Yet Iesuits in their games will be the casters : For these proud vpstarts dayly tyrannize , And for their ends do shape each enterprize . This watchfull land hath these imposters knowne , They haue not much as yet deceau'd her sight : Vnto their pits themselues they first haue throwne , Before they could preuaile against the right . In many countries they haue gamesters beene , But their base cheating England best hath seene . So Britaine knowes the scourge of ciuil warre , By Brutus fault which did diuide the same : This act did roule the stone which ranne so farre , That it did breake this strong-compacted frame : Thus Romans , Saxons , Danes , and French did spoile , This most vnhappie dis-united soile . For Brutus to his sonnes this Ile had shar'd , To Locrin England , and to Camber Wales : To Albanack he Scotland did award , VVhich is so strong by mountaines , hils , and dales : That Valour ioyned with her situation , Hath kept her people in their natiue station . To passe the broyles twixt Locrin and his Queene , In which the wronged Guend'lin got the field ; To passe the middle iarres which oft were seene ▪ When th' English did to Cunidagis yeeld : Ferrex and Porrex were from Brute the l●st , Which did themselues with ciuill discord wast . When Brutus line sixe hundred yeares had raign'd , Till long Diuision had his line consum'd , Mu mutius the Soueraigntie obtain'd , Which first to weare a crowne of gold presum'd : Whose lawes did bind this long-distracted I le , That sauage customes should not it defile . His sonnes were Bellin , and the warlike Brenne , Which had diuided Britanie in twaine ; But strife began , and they concluded then , That one alone must in this country raigne : One Sunne for one Horrizon did suffise , So should one Ile one Monarchie comprise . Then Brennus left this I le , and of the Galles Was chosen captaine , Romans to subdue , He conquer'd Greece ; but vnder Delphos walles His fortune fail'd him , and himselfe he slue : Meane while great Bellin Denmark did bring vnder , Whilst Britaines subiects did not warre asunder . If all in one they firmely had agreed , When Caesar first this I le did vndertake , They had themselues from Romaine conquest freed , As their owne stories u true report do make , In single fight ▪ or skirmish when they met , The Britaines still the victory did get . But when they were in one Battalia raung'd , Their faint incounter shew'd their factions power ; Diuision had so much their mindes estrang'd , That easily their foes might them deuoure : Thus did the Turkes the Christians ouer-throw , Because due rescue they did still foreslow . As workemen in a frame when they do vary , When in the plot their mindes cannot agree , Ther 's nothing done , or else all doth miscarrie ; So both in peace and warres wee dayly see . Each enterprise is like the Babel-mount , Where seuerall men do seuerall things recoun● . Cassibilan , which Caesar did withstand , Was with the Londoners in some disgrace , If they had liu'd within his due command , They might haue followed Romans in that chace , When many Captaines in the front were slaine , When Romaines could not Britaines charge sustaine . But as the Britaines lost their liberty , For want of Vnion gainst a forraine foe ; So Romans lost their hold in Britanie , And by their discord did this land forgoe . For Romes great Empire lost by strife and iarres , Those forraine lands , which were subdu'd by warres . The Romaines wealth , and souldiers hence did take , Whereby their power , and pompe they might maintain ▪ On th' other side the P●cts did dayly rake , What they by force , and violence could gaine , Then to the Saxons , Britons sent for ayde , By whose arriuall they were most betray'd . They first by policie and subtill slights , The Britaines king vnto their side had wonne : The rest they vanquished in sundrie fights , Then with themselues diuision they begonne : Seau'n kingdomes they within themselues had made , And euery one each other did inuade . As is the restlesse motion of the seas , Which to the south and north doth ebbe and flow , Which euery gust and gale doth still disease , As they which passe those watrie rhegions know : So Britaine to and fro by strife did range , And forraine power her state did often change . Three hundred yeares the Saxons were in armes , Before they could to Wales the Brittons driue , Then gainst themselues they fought in seuerall swarmes Two hundred yeares they did selfe-hurt contriue : Meane while the Danes this fruitfull ile had tasted , Whose strength had beene by her own people wasted The Danes long time had foraged this Ile , And weakened Saxons could not them repell : For Edmund did Canutus long withstand , But they at length to this agreement fell : That they betwixt them should this land diuide , And so they should all present iarres decide . Not long they were ioynt-tenants of this I le , For Ederick had poisoned Edmund soone , Canutus then sole king himselfe did stile , By the suruiver this he said he wonne : Then Edmunds sonnes to Sweathlands king he sent , Where they should spend their liues in banishment . Hardie Canutus was his onely sonne , Which had no issue which might him succeed ; And after him the Saxons soone begunne To claime their due , since heau'n had so decreed : Then Edward the Confessor rightly raign'd , Whose gouernment and zeale no spot had stain'd . Of lawe and loue he did an Vnion make , Which by all meanes My Iames would now effect , The Churches good his care did vndertak● , This Englands king did first of all respect : Both right to Leuites kindly did performe , And to the truth they did themselues conforme . King Edward did the Saxons blood restore , In Iames the Britons , Saxons , Normans liue , All claimes in them did rest which were before , Their right to all did satisfaction giue : Both loued peace , and gaue their subiects rest , Whom sterne Bellona did so long molest . Their vertues equally are match't together , Their studious thoughts for Christian welfare spent , Their constancie in faire and foulest weather , Their zeale alike to great Iehouah bent . One issulesse was Saxons Sunne declining , The other Britains new Aurora shining . Edgar , grand-child to Edmund Ironside , By right , and Edwards will , should next haue raig'nd , But Harold sworne thereto did from it slide , He onely should haue regencie obtain'd : But for himselfe he onely seiz'd the crowne , Vntill the Normands threw him headlong downe . As Harold wronged Englands rightfull heire , So did he William Duke of Normandie : He promis'd mariage of his daughter faire , But he the due performance did denie . Then did appeare a bloudie blazing starre , Which did fore-shew th'vnsatiat sword of warre . First th' English were within themselues distracted , For Tostus , Harolds brother was in armes , A power from Norway he had then contracted , Which was the cause of Englands fatall harmes , Duke William aim'd on th' English coast to land , VVhen these two brothers did in battaile stand . Thus did the Normans get the victory , When Harold was with home incounters tir'de ; Thus th' English were inthralld to miserie ; When they so oft against themselues conspir'd : For what before the Conquest oft befell , The like in Normands reigne the stories tell , As feuers , which disturbe the bodies frame , With thirst , ach , casting , shiuering cold , and heate , They first the bloud do waste , and spirits tame , Then for the dropsie oft they leaue a seat . Some-times the Phtisick , and consumption , Disse●se the soule from her late mansion . So doth Diuision , iealousies maintaine , Some-times a coldnesse to a fo●reine foe , Some-times an heate of ciuill strife , whose paine Doth present rest ; and future weale vndoe : For wasted fields a famine still doth follow , Dearth doth with death conspire , & thousands swallow , The Conquerors reigne was full of ciuill broyles , With Edgar th' English , Scots , and Welsh agreed , Which if they first had done , they 'd mist those toyles , From which since that them-selues they neuer freed : If Malcome Edgars sister had not maried , The English royall bloud had quite miscaried . By Margaret this Scotlands King had Maude , Which mathc'd to Henry Beuclarke , had a daughter , By whom all other claimes were ouer-aw'd , VVhich did preuent much strife , and bloudy slaughter : Mauds daughter Maud , to th' Aniou Duke did beare The second Henry which the crowne did weare . Yet since this Vnion of the rightfull bloud , Much strife , and much Diuision there hath beene , For th' English haue the English oft with-stood , That right with wrong contends 't is often seene : The house of Lancaster gainst Yorke held out , Till either house preseru'd but one poore sprout . Rest , rest in happines most happie soules , Which did ingraft my York and Me in one : Earth counts them fathers , heau'n as heires inroules , Those which preuent so many thousands mone : Let others vaunt of victories in Fraunce , True wisedome will this sacred knot aduance . This mariage vnto England did procure Long peace , good gouernement , riches , and renowne ; Warres , lawes neglect , and losse it did indure , These were the weights which kept pore England down : For all these mischiefes will that land disturbe , Which peacefull lawes of concord do not courbe . Too long I should Iehouah's presence loose , Which in it selfe all happines containes , If long discourse of Discord I should choose , Or speake of halfe her selfe-inflicted paines : Almost three thousand yeares this ●e did waile , Whilst Britaines Peeres did Britaines Peeres assaile . Both Wales and Scotland stood as lookers on , Whilst bloudie Tragedies were on this stage , Sometimes they tooke aduantage hereupon , To shew the furie of a brothers rage : But now their Vnion former hate must banish , And all remembrance of old grudge must vanish . My selfe haue Wales , my Iames hath Scotland brought , To ioyne with England in an endlesse loue : The great Iehouah this for Britaines wrought , That to themselues they should most faithfull prooue : And that they should forbeare the least contempt , Least from this league the heau'ns should them exēpt . This is the act of Prouidence diuine , Which hath decreed that this should be effected , The world vnto such weaknesse doth decline , That all had fail'd if this had beene neglected . Such pride , disdaine , and enuie rules the hart , That now the world must be maintain'd by Art. Art , Nature , Heau'ns , the elements and man , Both home and forraine cares for Concord plead , These all conclude , do Romists what they can , That slights no longer th' English shall mislead : As iuggling trickes are nought when they are known So cunning slights when they abroad are blowne . Let Henry Bourbon , heire of Honours wreath , Who forraine and domesticke iarres supprest , Let him , and th' other Henries death bequeath , A warie caution to each loyall breast : Oh let their blood a detestation breed , Of Canibals , which do on Princes feed ! Beware ( My Iames ) since thy great friend is slaine , Who warn'd thee oft of daungers eminent , Beware of Rome , and others which would traine Thy royall thoughts vnto their priuate bent : The Iui● doth that tree of sappe bereaue , To which by close embracements it doth cleaue . But now me thinkes I heare high trumpets sound , For some great good which t' England shall betide , Her plaints in heau'nly parlament are found , And right in earthly Sessions shall be tride : This said , he vanish'd promising supply , When malecontents against this truth reply . FINIS . Errata . pag. 12. in the Margent for creanto , read creanti . pag. 13. l. 27. for Artick , read Artist . pag. 15. l. 17. for maintaine , read containe . Notes, typically marginal, from the original text Notes for div A01406-e180 Polyd● Virgi● hist. l● 〈◊〉 de q. cap. 1 ●arel in ●ife of 〈◊〉 . 〈◊〉 . de 〈◊〉 . cap 3 Notes for div A01406-e530 a Plutarch in the life of Pompey . b Parsons , and Tortus , wronging the late Queene Elizabeth and King Iames. c Elizabeth the daughter of Edward the 4. d The arms of Yorke , and Lancaster . e Philip Con●●●es hist. lib. 4. cap. 7. f K. Iames. g Isa. cap. 58. ● . h Math. 10.40 . i Witnesse the writings of VVatson , and the letter of Tresham . k Henry the eight . l Bartas in the 2. book , of the 2. day of the 2. weeke . m Ecclesiastes 4.12 . England , Scotland , & Ireland . n Iustin. lib. 34. o In sreta um fluvij ●rrunt●ing . Ac●id . 1. p Mercur● Gollobelgi cus anno . 1588.158 . q Crefwe● Andreas , Philopate● r Iustin. l. 44. s Penitus toto diuisos orbe ●ritannos . Virgil. Eglog . 1. t Iesuits , & Seminaries with their perfidious adherents . u In Venice x Hauing lost the far greatest part of Germany , all the Northeast countries , of Dēmarke ▪ & Swethland . great part of Poland , & Hungary : the Lowe countries & France . y Angels . z Prou. 8.15.16 . Arist meteor . lib. 2. cap 8 b Trinus in numero , vnus in numine . c August . epist. 11● . d Psal. 19.6 . e Psal. 48.6 . f Arist. meteor lib. 2. cap. 4. g Micr●cos●os . h Solomons song , cap. 4. Plena deo , similisque●reanto . Prudentius . k Gen. 1.28 Psal. 4. l Psal. 104.2.19.22.23.24 . m Oculus hominis anima , animae ratio ; rationis relligio . n 2. Cor. ca. 12.9 . o Ex pacto , non ex facto Bernard . p 2. Corint . 8.12 . q Cyprian . epist. 40. r Berosus . s Quintus Curtius , lib. 5. t Plutarch in ●he life of Theseus ▪ u Liui lib. 1 dec . 1. Plutarch in th● life of Romulus . x Tacitus lib 2 hist. cap. 15. x Plutarch . the life of ●lexander ●odor . Sic. ● . 16. y Knowlles●n ●n the gene●all hist. of ●he Turkes . z Thea● . winc . orbis , de Tur● . ●mperio . a Constantinople . b Alexandria . c Knowl● in the lif● of Amur ▪ the first . d Nubi mens es● vinctaque fraenis , vbi reg● Boethi consola philosop lib. 1. m● ●he duke ●mmer●etter to ●oun●●● of 〈…〉 f Praesenti●bus semper insestal●u● tas . Sen. de Tranq . ca. g Hakluit Eng. vo● vol 3. pag 〈◊〉 Mar de nouo 〈◊〉 , pag. 1. Plutarch his life . k Plutarch in his life . l Moses . m Deut. 34.6 . n Num. 21.8.9 . o 2. King. 18 4. p Ioh. 3.14 . q Mat. 11.28 . r Dan. 12.3 s Tortura Torti , pag. 361. t Mat. 27.45 u Lipsius de Romanorum machinis . x VVatson . y Tortus . z Knowlles , in the life of Baiazet the first . a Machiauel Floren. hist. lib. 2. b Cic. offic . lib. 1. c Plutarch in the life of Pyrrhus and Camillus . c Paulus Venetus . Knowls 〈◊〉 . hist. of 〈◊〉 Turkes , 〈◊〉 . 113. ●ellar . de ●m . Pont. ● . 5. cap. 6. f Seductor , Sweco , Ga●lo ficaerius , &c. Carolus Molinaeu● Veritas poris fi●● g Qua eximia plaerisque & prclara videtur , pa●ua ducere , for animi mnique ducdum est , Cie . Of●ic lib. 1. h Boethius de cons. Pl. los. met . 4. i Cic Or● pro Mare k Prou. 1 32. acquid aut repl●tun . Acl●ui , at , Epi. ●nmark . m Mark. 3.24 . n Iosephus de hello Iudaico . lib. 6. cap. 1. o Prouerb . 18.19 . p q Sixtus Quintus . The ruine of Greece after Alexander . r Iulius C●sar in the conspirac● of Brutus and Cassi. Plutarch the life of Iulius Cae● 〈◊〉 in life of man. 〈…〉 hist. Sarazins . Mamel Barbarie Russia . u Imperator seruiebat orbis , imperator militibu● . Erasmi praefat in Sueton. u Taci● vita 〈◊〉 col●● . 〈◊〉 . . ●●nry . ● . ●●ffrey ●●●agenet 
A34793	----	The schismatick stigmatized wherein all make-bates are branded : whether they are eves-dropping-newes-carriers, murmurers, complainers, railers, reproachers, revilers, repining reformers, fault-finders, quarrell-pickers and corner-creepers : with all the rabble of brain-sicks who are enemies to old Englands peace / by Richard Carter. Carter, Richard, 17th/18th cent. This text is an enriched version of the TCP digital transcription A34793 of text R10295 in the English Short Title Catalog (Wing C664). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 43 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34793 Wing C664 ESTC R10295 13112563 ocm 13112563 97697 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34793) Transcribed from: (Early English Books Online ; image set 97697) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E179, no 14) The schismatick stigmatized wherein all make-bates are branded : whether they are eves-dropping-newes-carriers, murmurers, complainers, railers, reproachers, revilers, repining reformers, fault-finders, quarrell-pickers and corner-creepers : with all the rabble of brain-sicks who are enemies to old Englands peace / by Richard Carter. Carter, Richard, 17th/18th cent. [4], 4, 7-20 p. Printed by J. Okes for Francis Coles ..., London : 1641. Partly in verse. Reproduction of original in Thomason Collection, British Library. eng Great Britain -- Religion -- 17th century -- Sources. A34793 R10295 (Wing C664). civilwar no The schismatick stigmatized. Wherein all make-bates are branded; whether they are eves-dropping-newes-carriers, murmurers, complainers, rail Carter, Richard 1641 7269 2 5 0 0 0 1 422 F The rate of 422 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Jason Colman Sampled and proofread 2006-08 Jason Colman Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Schismatick Stigmatized . Wherein all Make-bates are branded ; whether they are Eves-dropping-newes-carriers , Murmurers , Complainers , Railers , Reproachers , Revilers , Repining Reformers , Fault-finders , Quarrell-pickers , and Corner-creepers ; with all the rabble of Brain-sicks , who are enemies to Old Englands Peace . Neminem dum possis offendas , Et Gemmam pacis offendes . Offend no man ; be meek in minde , And thou the Gem of peace shalt finde . Bono probari malo , quam multis malis . By RICHARD CARTER . LONDON , Printed by J. Okes , for Francis Coles , and are to b● sold at his shop in the Old Baily . 1641. To the Reader , Peace , Health , and Happinesse . PEace in all ages : She hath still had enemies , and slanderers ( amongst those who know her not : ) But none so bad as Schismaticks ; For one Thiefe in the house , is worse than many without doores : Our Blessed Lord Iesus saith , A mans enemies shall bee those of his owne house . God himselfe first laid the foundation of his Church in peace ; our blessed Saviour he is the chiefe corner stone , and Prince of peace from age to age , to this present : God hath , and still doth maintain and uphold the same by the Ministrie of Christian Kings , Queens , Princes , and Prelates , who doe succeed our Lord and his holy Apostles . The Devill seeing this , stirreth up all the Rebell of Schismaticks , like Sampsons Foxes , not onely tyed taile to taile , but also tongue to tongue , with balls of wild-fire , or rather hell-fire to disturbe our peace , and set fire on all at once . But I shall still desire of God , that those Foxes may be prevented and taken , and this wild-fire quenched : I know it belongeth to Master-builders to build a house : but being on fire blame me not , bringing my Bucket to helpe quench the flame . We did all promise this when we were Baptized , to fight against the Devill , the World , and the Flesh , under the Banner of Christ ( which is his Crosse ) and to continue Christs faithfull Souldiers and servants to our lives end . If any shall finde their knowledge increased hereby , or their memories rub'd and refreshed in things already knowne , then give me thy best wishes , as thou hast mine . Thy friend ( could I befriend thee , ) R. C. Conscius ipse sibi , de se putat omnia dici . The Contents of this great Volume . FIrst , Schismaticks are Stigmatized ( according to my reading ) with brands in number 20. Secondly , I have conceited a Phantasie Dialogue-wayes between Tom-ass Pragmaticus , the great Petifogger , and Nickall-ass Non-sence , his close companion . Thirdly , and last ; to winde up the bottome , because Schismaticks cannot brooke Church-Musicke calling the same the Devills-Bag-pipes ; and our singing of Psalmes , they prophanely terme Geneva-gigs : in spight of their teeth , their hearts and tongues must sing with me this my home-spunne-plaine-song . Reader , in reading my insuing Lines , ( I pray thee ) be not currish but courteous : in the 17. Stigma I name divers Trades-men : I blame no good Trade , but presumptuous Trades-men who dare to climbe up into Pulpits , and make themselves bold Ambassadors of the great King of Kings , to declare the will of Almighty God to his people . This is horrible wickednesse , and Devillish damnablenesse . Hereby they doe horribly dishonour both God and our King and abuse the people who doe give credit to them . But praised be God for ever , who doth continue our Kings sacred Majesty in his former royall resolution , ( to continue the Gospell of Peace , and the peace of the Gospell ) that hee may still uphold the Doctrine , and Discipline of Old Englands Church . Pray we all for the Lords annoynted , that God would knit his sacred heart with both his Parliaments in England , and Scotland . for the rooting out of all Traytors , Rebells , Heretikes , and Schismaticks , and compose those great differences in Great Britaine : and I know all true hearted Subjects to this will say , Amen . The Schismatick Stigmatized . Stigma 1. SCHISMATICKS in all ages , have been , and still are Pragmaticall , peremptory , presumptuous Pettifoggers : they will not goe to the Devill alone ; but they are ever stirring up others to Rebellion , Schisme , and Faction : this all ages , and all Nations must witnesse . Stigma 2. They are horrible crosse to the proceedings of Kings , Princes , and Parliaments , abusing them with Crosses , and crosse Bills and Petitions . Stigma 3. They raile against our Church-government , and Governours , Slandering , and loading them with a world of contumelies , defamations , and opprobrious detractations ; not once to be named among Christians ; I may fitly compare them to the Schismaticall-Rebells , Korah , Dathan , and Abiram , who murmured against Moses and Aaron . Numb. 16. Stigma 4. They are like the Anabaptists , as Sleidan reporteth : The Devill stirred up giddy-headed , Brain-sick Preachers , who did not onely prate against the Bishop of Rome , but they railed against Luther also . Those Schismaticks here are as like the Anabaptists , as one egge is like another of the same kind : for they raile not onely against Rome , but Old England also . But I know the Pope is in one extreame , and Schismaticks in another : for they crie downe all our Orthodoxe Divines , and set up mechanicks . When a sound Divine hath lived in a parish 30. or 40. yeares : Schismaticks in his charge have preferred a Bill against him ; to bring in a blinde guide . And a wife hath put up a Bill in a publick Congregation against her husband , and her selfe to bee prayed for , because shee loved another man better than her owne husband . I suppose her husband gave her , ( Poculum Charitatis , in the stead of Copula Cannositatis . ) But they doe with our sound and old Divines as the husbandman doth with his old Oxe : when the poore harmlesse creature hath ploughed the ground , and dragged the Harrow , and drawed his Corne into the Barne , then for his reward , hee hath an Axe to beate out his braines , and a knife to cut his throat . Stigma 5. They hang together in private Conventicles , as Mr. Calvin compareth them to the old Hereticks ( the Donatists ) who in their Conventicles gave mutuall oaths each to other : so that they grew to such multitudes in Germany , they could not bee vanquished untill there were a hundred thousand of them slaine by the Princes of Germany . See Sleidan . lib. 7. Stigma 6. And in their Conventicles they pretend nothing but Reformation , humiliation , fasting , and prayer , perswading poore ignorants , that they are all for Reformation , Reformation , and nothing but Reformation , ( forsooth ) hereby they disturbe the peace of our Church wonderfully : as Bullenger saith Lib. 6. cap. 10. Advers. Anabapt. and Gualiher in 1. Cor. Epist. Dedicat. doth most lively set them forth . Stigma 7. They would have a parity , and equality of Ecclesiasticall persons , like the Anabaptists , as Bullenger saith Gastius , and Hemingius reporteth the same , De Erroribus Catabaptist , those Owles , Growes , and Mag-pyes , would have our Church like Polyphemus , without eyes , and without order , like the confused Chaos : so bring the Minister of the Gospell into contempt , forgetting that Solomon was a Preacher as well as a King , and Nicodemus was a Ruler of Iewes , and a Preacher also . But prate they of parity , and brawl their brains out of their brain-sick browes , there is no wise man will give credit to them . September 1. 1641. The orders from the house of Commons concerning Images was good ; but now the disorderly Rout doe pretend this order , but intend nothing but disorder , for they pull downe , and teare up all ancient Monuments of all Benefactors , without any respect to that good order at all . They fling and throw , pull , teare , and hale , deface and demolish what they please , raging and raving like a shee-Beare robbed of her Whelpes , playing the Devill for Gods sake . But wee hope those damnable differences will bee composed , and these fearefull sparkles quenched before long time , or else they will break forth into a devouring flame . They raile against us , because wee will not raile against those things which are enacted by former Parliaments , and also sealed with the hearts-bloud of many Martyrs : and the Papists they call us hereticks . Good Lord now helpe us . Stigma 8. They preach , ( prate I should say ) that all Christian-liberty is lost , if we obey any thing that is imposed on us by man . But Mr. Perkins in his Treatise of Conscience saith well ( wholsome Laws of men concerning things indifferent doe binde the conscience , by vertue of Gods Law , which doth commend , and command the Authority of the Magistrate so he that transgresseth the Lawes of the King , doth transgresse the Law of Almighty God also , ) Rom. 13. Stigma 9. They are peevishly perverse , against the laudable , and Christian orders of our Church . When we stand up reverently , they unmannerly sit on their Bums . When we kneele , they either sit or loll on their elbowes . When we are bare-headed , they have their Bonnets , and Hats on their zealous Noddles . When we fast they will feast . And againe , when we feast they will fast . They will nibble on a red Herring on Christmasse day , but feast liberally on good-Friday , like Zoilus , and Momus , carping at every thing but pleased with nothing , but with Schisme Faction , and Rebellion . These have ever resisted our blessed and happy beginnings , and preceedings in Old-England ever since the beginning of Queene Elizabeths Reigne . Now all the learning , prudence , pietie and policy of this Kingdome , both King and Subjects are joyned in one high and honourable Assembly . I may safely say , there is not onely the whole Body of great Britaine , but the soule also . Yet behold , the long-winded Prickecare doth dare , not onely to divert , but also correct , both soule and body , pricking and prating this shall bee , and this or that shall not be done . They compare Old England to Egypt , and themselves to the onely true Israelites ; and they ( forsooth ) are holden in bondage under cruell Taske-masters . But our eyes are up to the hills , from whence our helpe commeth , ( Oh Lord ) helpe us , and send us prosperity : and pray we all for the Lords annoynted , and with one heart say ( helpe oh King , helpe oh King . ) Stigma 10. And when they are most justly punished for their villanie , oh how they glorie brag and boast , saying that they doe sufter for Righteousnesse-sake ; when indeed it is for railing against Dignites : We all know , it is not the suffering , but the cause that maketh a Martyr : for he that giveth the cause wherefore hee is punished , he doth punish himselfe . Stigma 11. They raile and rave against all our Vniversity-Degrees saying , all those are nothing in the world , but the swelling Titles of Antichrist , and Romish Reliques . At Rome there is Anti-christ , and in England here is Anti-Iesus , and both are enemies to God , and our King . Stigma 12. They cram and stuffe their Schismaticall Pamphlets with a world of quotations , to great purpose ( I warrant you ) see these two allegations for all the rest . When they would prove it unlawfull , to use Interrogations in Baptisme , ( then they quote Galat. 6. 7. And when they would prove that Ministers must not weare Gownes , Caps , Surplesses , Hoods , and such like , then they alledge Matth 26. 48. By these two we may ghesse at all the rest . One of them reproved me once , and his Text was Luke the 29. to whom I replyed , God made 24. Chapters in the holy Gospell of St. Luke , but the Devill and Schismaticks have added five Chapters more of their owne . Stigma 13. They allow not any set formes of Prayer , because set formes doe limit and bind the Spirit ( forsooth ) but these Mag-pies with their chattering and vaine babling , doe horribly limit the devotion of all understanding men , who have that ill hap to heare their vaine babling , as ah Lard , and eh Lard , a hundred times over and over in one prating : for prayer I dare not terme the same . Stigma 14. They approve not of God-fathers , and God-mothers for infants in Baptisme ; but the whole Congregation must witnesse for the Child . Stigma 15. They do not onely bafely reproach out Reverend Clergie in these dayes , but they vilely esteeme all the Classicall and principall Bishops , Doctors , ancient Fathers , Counsells and Synods of the Primitive Church ; who did succeed our blessed Saviour , and his holy Apostles ; who were indeed the very eyes of the Church , and the hammers to all Schismaticks , Hereticks , Rebells , and Traytors . Stigma 16. They cannot brook an Orthodoxe Divine , because hee useth to speake sometimes in his Sermon , Hebrew , Greeke , and Latine ; because these three were accursed on the Crosse : and Latine ( forsooth ) is the language of the whore of Rome : they are like the Fox who despised the Grapes which indeed he could in no wise come at : and like the old Fox , having lost his taile perswadeth all his fellow Foxes to cut off theirs also , thereby to hide the foule deformity , and to bury his owne ignorance in the common confused heap . Stigma 17. And in stead of Orthodoxe Divines , they set up all kinde of Mechanicks , as Shooe-makers , Coblers , Taylers , and Botchers : Glovers , who preach of nothing but Mag-pies , and Crows , Boxe-Makers , and Button-Makers , Coach-men , and Felt-makers , and Bottle-Ale-sellers , these predicant Mechanicks , and lawlesse lads do affect an odde kind of gesture in their Poopits , vapouring and throwing heads , hands , and shoulders this way , and that way , puffing and blowing , grinning , and gerning , shewing their teeth , and snuffling thorow their noses : hereby they astonish and amaze the poor ignorant multitude , perswading them that he is a fellow that looketh into deeper matters , than the common sort : when indeed hee hath lately rub'd over some old moth-eaten Schismaticall Pamphlet : then he stampeth with his feet , and belaboureth the poore Cushion , and maketh the dust thereof flye about both his eares , beating the Pulpit with both his fists , in a passion of blinde zeale , able to drive his unlucky Auditors out of their little wits , or seven sences . Stigma 18. They do imperiously take upon them to teach and direct all men ; harping on no string , but Reformation , Reformation ; they will reforme all abuses with a wet finger , and in a trice . They will not leave the matter to the King , and to the Lords spirituall and temporall , with the House of Commons assembled in the High and Honourable Houses of Parliament . They pretend an extraordinary inspiration , like the Gold-smith , that blinde Prophet in Germany , who proclaimed Iohn of Leidon the Cobler , that he should be Emperour of all the world : and that he should destroy all Princes , Potentates , and Prelates , but should spare all the common rout , who are the onely lovers of sincerity , This was in the yeare 1533. Here was the like braine-sick Schismatick in England , Hacket by name ; he was proclaimed King by other Schismaticall Rebells , in the 33. of Elizabeth , read Conspira . pag. 66. and the Annalls of England , collected by Iohn Stow , pag. 1288. Also in the same 33. yeare of Queen Elizabeth . I read of another Braine-sick Rebell , who with trayterous words reviled her Majesty , and defaced her Armes , and pierced in that part of her picture which did represent her breast and heart : for the which treason , hee was justly put to death , July 26. in the yeare above named : Read the fore-named Iohn Stow his Annals , p. 1289. Almighty God , who hast delivered Queen Elizabeth , and K. Iames from all their enemies , preserve also King Charles his sacred Majesty , from all his , and our mortall phanatick , and Braine-sicke Schismaticall foes . Amen . Stigma 19. They revile Gods Divine Service , prophanely tearming the same Porredge , and the Popes Masse-booke : yea , their blinde zeale will not permit the reading of the Sacred Scriptures in publick , no nor to use our blessed Lords Prayer , neither first nor last , all our Service is no better than Masse ( if you will believe Schismaticks . ) And being grossely scandalous with whoring couzenage , and drunkennesse , and slandering : they put it oft , saying it is the flesh , for they are altogether spirituall ( forsooth . ) Stigma 20. Last of all , they are miserable close-fisted when our Kings Majesty demandeth his due , for his Royall supportation and for the safety and defence of his Kingdomes . I have read , that on a time Constantinople was besieged a long time together : and at last the enemy was minded to give over the siege , and bee gone , but newes came to the enemy , that the souldiers within the City were growne verie weak , and discontented for want of their pay ; the enemy then returned , and in short space took the City ; there they found infinite store of gold , and all manner of treasure ; the hundred part thereof would have payed the Souldiers , and so have kept out the enemy , and preserved all . The enemy himselfe seeing the treasure hid basely , hee lamented their folly : and this is a Proverb to this day among the Turks when one becommeth very rich : You have beene at the siege of Constantinople . I leave this Bone for all hide-bound , close-fisted Schismaticks to gnaw upon . I will adde what King Iames of ever blessed memory saith in his learned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , verbatim his words are these in the 42. page of the said Booke : These are very Pests in Church and Common-weale , whom neither oathes , nor promises can bind , breathing out nothing but sedition and calumnies , aspiring without measure , and rayling without reason : making their owne imaginations ( without any warrant of Gods Word ) the square of their consciences . I protest before the great God , and since it is no time for mee to lye , being now upon my Testament ; ( that yee shall never finde with any hy-land , or border-theeves , greater ingratitude , and more lyes , and vile perjuries than with these Phanatick spirits . Read the rest of this Page , and the 43. of this most excellent Booke . I will adde what I read in the Book of Homilies , Tome 1. p. 36. The world from the beginning till now , was ever prompt and ready to fall from God , and his holy Commandements , in seeking other devices of their owne braines ; and a devotion found out by the Devill and themselves : the which idle dreames and devices , they ever set up above Gods Commandements : What man of learning and sound judgement doth not see , how hypocrisie , schisme , and faction , and heresie doe not daily more and more creep into our Church . The foure Leaven thereof , doth almost foure the unleavened lumpe . I will conclude with that reverend Bishop Iuell , indeed the Juell of our Church : whose Workes are famous in our severall Churches : He saith , O immortall God , have all our Orthodox Divines beene out of the way : and now are a sort of Schismaticks onely in the truth ? God forbid , God forbid : It hath been an old complaint , even from the first time of the Patriarchs and Prophets , confirmed by the writings and testimonies of every age : ( veritatem in terris peregrinam agere , & interagnotos , facile inimicos , & calumniatores invenire . Apologia Eccles. Ang. And God affect all our hearts with a serious and frequent cogitation of sicknesse , death , and the last judgement : that we may all feare God , and honour our King , and live in peace , as good subjects should doe , according to Gods holy Word , and blessed Ordinance : that in whatsoever we do think , or speake , wee may ever minde that terrible voyce , ( Surgite mortui , & venite ad judicium . ) St. Hieron. de Reg. & Monarch . Chap. 30. Saint Hierom oft did well record , The second comming of our Lord : When this huge Globe shall with fire flame , And all the creatures in the same : Therefore all minde that dreadfull doome , Arise you dead , to judgement come . Here followeth my Phantasie , or Conceit , between Tom-asse Pragmaticus , and Nick-all-asse Non-sence . THomas thus began to vapour : Oh brother Nickallas , come , come , give me thy hand , give me thy hand : well met , well met : what newes about religion ? the time is come we looked for : there are rods in ( these popish times ) in pisse , for all those papisticall Protestants , and for this Episcopall Dependant Government , and Governours : what saist thou Nickallas ? Nick . Ha , ha , he : well emet , well emet , brother Tom , ge me thy han , ge me thy vest ( I say : ) I con but laugh , ha , ha , lie . Oh my zide , oh my belly ( I zay : ) what did you hire of the Protestation protested , wherein thuck zweet Teacher ( you know who ) doe say , that this government is popish , as indeed 't is my Creed . Tom. But what saist thou to this R. C. who hath written two Poems besides this ? and in all three he doth extoll this Anti-Christian government to the skies ? Nick . I can him thurty or vorty years better than thuck that maden : and no man knoweth what 's in hem : but I c ham zure , he hath a little Pope in 's belly : vor he is ever pooring in books , and mooping by himzelfe : and this is the unjust cause he giveth thanks vor Zaints departed , and zets up Zaints in the Church ; ha , ha , he , I have hit the naile on the head , c ham zure of that , ha , ha , he , oh my belly , and my side ( I say . ) Tom. I hit that in his teeth , and he said that he did put up one picture of St. Iames , in St. Iames his Church : and because he stood bare-headed at the time of Divine Service ; therefore we have puld it downe : But the next time hee shall bee set up with his hat on his head , sitting on his Bum. I asked him why he gave thanks for Benefactors : and he replyed . The practise of Oxford-Schollers was Christian ; for they rehearse in the Pulpit a large Catalogue of Benefactors , by name ; and giving God thanks for them all , because they loved our nation , and have built us Synagogues : I heard him say also that authority have removed the railes from the Communion-table , but Brairsick Schismaticks have brought all their railings into Pulpits : where they prate of Mag-pyes , Cocks-combs , Rooks , and Wood-cocks , Jack Dawes , Crowes , Ravens , their cousen German : and of Crossing , and lyes , Psal. 59. 12. Nick . Zay him what he woll , who hem doe call praters are zweer Teachers ; they con stond under the originalls ; but not one word of Latine : vor Latine ( God blesse us ) is the language of the whore of Rome . And a zet up a Zinc of Richard and Iohn Dorothing , and a zaith they were Benefactors to their Church : but though o was a Benevactor , th a pulden downe with a vengeance , because a had on a Bishops Cap on 's head ; ha , ha , he . Oh my side , I say , ho , ho . Tom. Brother Nickallas he set up Verses to this purpose . Saint James , and both Derothings , we Record , And for all such we blesse and praise the Lord . And againe : Such , and their workes we high esteeme . What ever Brain-sick fellowes deeme . And againe : This Church repair'd the time I fixe , Sixteen hundred thirtie sixe . And this following : Behold , a blessed sight to see , When men in peace and truth agree : Concord with truth , makes strong all things , This pleaseth God , and Christian Kings . But discord hath great mischiefes wrought , And Kingdomes great hath brought to nought . Therefore good Christians all accord , In peace , and truth still please the Lord : Devills doe joyne , tempt , and conspire , Alwayes to bring all to hell-fire : But men who doe concord reject , Are worse than Devills ( in this respect . ) Nick . Oh brother Tom-asse , he makes us all worse than Devills : ha , ha , he : I con but lafe . Tom. I asked him who he meant by those Brain-sick fellows ? and he said , he did well hope they had beene all at Roter-dam , or Amsterdam . But being my poore harmlesse Verses have done their Errand , and Schisme and Faction hath made application , therefore now downe with them , downe with them , even to the ground : thus we see his ignorance . I asked him where the soule of Lazarus was while his body lay in the ground ? and whether he did inherit his lands againe when he was restored to life ? and he smiled ( as indeed his common manner is ) and said he would not answer a foole in his folly . I demanded of him also , what God was doing before he made the world ? and hee said , for ought he knew , God was preparing hell-fire to torment Brain-sick fooles , ( unlesse they doe repent in time . ) Nick . I harden zay , that which we call porredge and Masse is Gods Divine Service ; what zaist thou ? Tom. I heard him compare the same to Nectar and Ambrosia ; yea sweeter then the honey and the honey-combe . Nick . Zay what he woll , wee zure must have all-turd this zourvice now or never . Tom. Ay true-ly brother Nick , away with this dependant government , both head and taile , root and branch . Downe with all Universities , Colledges , and Schooles , they doe but maintaine Learning , an enemy to us . Downe with Churches , Hospitalls , and Almes-houses , they doe but helpe the widowes , fatherlesse , blinde , sicke and lame , these were most of them founded by Papists . Downe with all these Crosses in generall , especially that Idolatrous Crosse in Cheap-side . Away with all Orthodoxe Divines , as Doctors , Bishops , and such like : these all the swelling Titles of Anti-christ , and have a Pope in their bellies ; being Papists in graine . Up with a Barne , a Cow-house , a Stable , a Hogs-stye , a Dogs-kennell , a private house , or Privy house ; the Woods , fields , in a Ditch , under a hedge , all those places are consecrated , as well as their Popish Churches . Nick . Ha , ha , he ; gramarcy , gramarcy brother Tom-asse ; ge me thy vest ; I zay I zee thy zeale : away too with the zhitten smock of the whore of Rome . Tom. Away with the whore , strip her starke naked , make her a very Adamite , that silly sencelesse sinlesse shamelesse sister of ours . Nick . Brother Tom , I hope zhortly to zee thee vapour up into a Poopit vorzooth , as they are Coblers , Boxe-makers , Felt-makers , Button-makers , Coatch-men , Bottle-Ale-sellers , Taylers and Botchers , and zuch like ; these are all zweet Teachers : and all the happinesse these poopish vellowes have , ( next to the bloud of Christ ) they are beholding to us vor the zame . And I zee the Zaints on Christs , and they zay the Zaints in heaven too are worshipped ; therevore I see no reason but they must all downe . Tom. Brother Nick , I would not part from thee thus , but wee have a private meeting anon : I pray thee meet mee there . Nick . Ha , ha , he ; zaist thou zo ? they zay our Prevemeetings are called Tickles , I connot tell wot . Chivoz never zo joviall zince thouze ebore , ha , he , ha . Oh what zhall I zay ? I can but laugh : O my sides . Tom. Call they our meetings what they please : In a word , Mr. Faction doth teach to day ; and he came lately from Amsterdam , or Rotterdam , or some other new Plantation , in Tom-Turbulents Ferry-Boat , with a huge Spring-Tide , the last great Beare-baiting , and he landed at the Isle of Dogs . And Mr. Tickle he will tickle them in five places . Nick . Cha haden bevore now : there woll be no Masse nor Poredge : Zames , nor Glori Patria , no vurst nor zecond Lezon , no Epistle nor Gozpell , no Pater noster , vor that is a zin and Poperie to zay our Vather : no ten Commandements ; no Collects , no standing up at the Creed ; nor no kneeling downe , but all zitting on our Bummes , and our Hats on , shim as we zate by the vire zide : vor there 's no prayer vor King or Queene nor their Children : no prayer vor vaire weather nor a nont vowle , and no prayer a nont word , vamine or zicknesse : But Mr. Vaction hath abundance of indiscretion , and a negligent care to prevent all good meanes to zee every thing our of order , and nothing as it should be . Oh brother Tomasse who would have thote to zee this zweet deformation : ha , he : I con but laugh ; Oh my belly ( I zay , ) Tom. There will be more than a good many , well knowne to thee and to me : these by name , besides Master Faction and Master Tickle , there will be also Sir Iohn Lack-Latine Nebula Newes-carrier , Marmaduke Murmurer , Cabillus Complainer , Ralph Rayler , Roger Reviler , Randall Repiner , Rodrick Reprocher , Rodulphus Reformer , and Rowland Renegado Clement Corner-creeper , Edgar Etonist , Triston Trakite , Patrick Peevish , Anthony Antinomist , Quintillian Quarrell-picker Pheb . Phanaticus , Sim Separatist , Franck Familist , Bat Brownist , and Hercules Hatefull . Not onely all those subtle Buzzards , but also a rout of our sweet sistren : as Agnes Anabaptist , Kate Catabaptist , Franck Footbaptist , Penelope Punck , Merald Make-bate , Ruth Rake-hell : Tabitha Tattle , Pru Prattle , and that poore silly , simple , sencelesse , sinlesse , shamelesse naked wretch , Alice the Adamite . As bare as ones naile : She shames not her taile . These for brevitics sake : the rest we shall see anon , and enjoy their sweet company . Then I conceited , I heard the fore-named Rout and Rabble whispering , crooking , and hissing , like Toads , Snakes , Adders , and Serpents , bussing , and hussing like whole swarmes of Bees , Waspes , and Hornets , thus croking , hissing , buzzing , and hussing on both sides mine eares , which rouzed me up : and now I know my Dreame is out . For their Preaching , ( or prating rather ) against me is nothing but cursing , and lyes , as I sald above , Psal. 59. 12. But while they curse me , I will pray for them , as our blessed Saviour hath taught us all : ( Father forgive them , they know not what they doe ) and as the Proto-Martyr , St. Stephen prayd for his mortall enemies , ( Lord lay not this sinne to their charge , ) and as our Church in Old-England doth , teach us all to pray ( that it may please thee to forgive our enemies , persecuters , and slanderers , and t turne their hearts : ) We beseech thee to heare us ( good Lord . ) For as much as Schismaticks cannot brooke Church-Musick , calling the same the Devills Bag-pipes : I shall now sing them a plaine-song , and so wind up the Bottome for this time . OLD Homers Mastyx , Zoilus thou art , And carping . Momus , bitter , sharp and tart ; You learned Poets spare my ignorance ; The lesse I am , the more I you advance . Contraria juxta se posita , magis manifestant . All Schismaticks in generall , Against our Church doe vent their Gall , Like Cerberus , the Dog of Hell , At peace , and truth , they yelp and yell . In prayer they say , Lard , Lard , Lard , Lard , Lard , Lard , a hundred times is hard : But our Lords-prayer they despise , Because they are blind and precise . Behold , how they will brag and boast , Blaspheming still the Holy Ghost ; They say the Spirit doth them lead ; Because Gods Word they heare and read . Gods sacred word they ever wrest , And make it speake what faction list : Whereby they hide great villany , With damned deep hy-po-cri-sie . Poore widowes , and poore fatherlesse , They make no bones still to oppresse : And for pretence , long prayers make , Because men should no notice take . The Mote within his brothers eye , The Schismatick will soone espy , But his owne Beame doth cloud his sight , Hypocrisie doth him benight . Like painted Tombes they doe appeare , With rottennesse full fraughted are : Their hearts and tongues doe not agree , To God nor King will bend their knee . Behold , when they doe pray or fast , Their hands and eyes to skies they cast , Sighing foole-lowd , grone glout , and lower , Wringing a crabbed face most sower . But when the poore doe crie for bread , The hide-bound slave doth hide his head : With words Demure , he feeds the poore , False-frothy-food , he gives great store . As Iosephs Mistris cunningly , Chaste Iosephs garment laid her by , To shew before her Husbands face , To hide her whorish lust most base . Thus Schismaticks to Church will flock , But use Religion for a cloak ; Unto Brownes Church they shew great zeale , Despising Church , and Common-weale . Fault-finders they will sing no song , But babble loud , in prayer long : No shew of good in them is found : But Factions Trumpet loud must sound . With vestures , gestures , and such things ; White-Surplesse , Rotchets , Hoods , and Rings , The Schismatick will prating bee , Still Mint & Annis Tieth will he . Mens vertues fooles will seldome name , But blast mens vices to their shame ; Foule flies , such suck foule matter still , Rooting Swine-like , in each Dung-hill . Caesar when he demands his due , Then startleth this braine-sick crew : They prate forthwith some Scripture Text , To spare his money ( being vext . ) Far from Saint Paul , behold he saith ; That man denyed hath the faith , Worse than an Infidell he is . Who doth not all provide for his . The Divell had his Scriptum Est , But sacred Writ he still did wrest . He tempts the Church , and Christ our Lord , As holy Scripture doth Record . By heards into Brownes Church they come , And squot them downe upon their Bum , Gods Service they doe all despise , They are so fond , blinde , and precise . They still pretend a publique good , But for Faction is understood , Our King and State , may sinke , or swim , Peace seemeth nothing unto him . Against disorders fooles will prate , Controlling King , the Church , and State ; Bishops preach wrong , but Coblers right : ( If judge may be the Brain-sick-wight . ) Their trade is all to prate , and heare , Because they are all mouth and eare ; Like hounds , they harke , and barke about ; Our Church is combred with this rout , They keep no calling honestly , But loyter , laze , catch , cheat , and lie , And when honest mens goods they nim , Free-holders still they prove to him . They read no books , but sacred Writ . But yet ( God knowes they have no wit ) A sencelesse sence , themselves will give : None but a dunce will them believe . As holy-water scares a sprite , So learning frights the hy-po-crite : All our fore-fathers they despise , Grave Bishops , Doctors , Godly-wise . These reverend Fathers , fooles reject , Tom-Cobler will himselfe direct : In pulpits , trades-men they extoll ; But King , and Church they all controll . They seeme a Papist to abhorre , For Idolls vaine they doe adore : If one be bad , neither is good ; With two faces under one Hood . A Drunkard , Theefe , or whore-Master , Rogues , Ruffins , Bawds , I far prefer Before false-faining , seeming-good , Having two faces in one Hood . Sectaries still doe Idolize , Vaine factious fansies as their eyes , But none can blind our God of light : No Devill , nor no hy-po-crite . Saint James , why shouldst thou now have blame , Because our Church doth beare thy name ? Moses and Aaron blessed are : No Catharists De-rothing were . Saints and their works we high esteeme , What ever Brain-sick wise-men deeme : Benefactors we all record : And for all such still praise the Lord . Blinde Zelots with blinde zeale are bent , ( Against order of Parliament : Their eares they prick up like an Asse , And quarrells pick in Glasse , and Brasse . He that shall at my Verses stick , Perhaps may prove some Schismatick : Sectaries , Brain-sick heads are sick , All spur-gald Jades will wince and kick . Fables and Factions fooles love best , Fractions , and Factions I detest : What our King Charles doth defend , In that I live ( and hope to end , ) The Catholick undoubted-Creed , I doe believe , and hold indeed : No way to blisse I know but one : That is ( by Iesus Christ alone . ) Lord blesse King Charles his Majesty , His Queen , and royall Progeny : Elizabeth , with her off-spring , Their praises all the Muses sing . The Honourable Counsell grave , Thy Counsell ( Lord ) for them we crave ; And thus we pray with one consent : ( Lord ) helpe our present Parliament . God Almighty send peace among all Christians , and blesse Great Britaine ; But principally increase , and also confirme and continue peace more and more between Old England and Scotland . Soli Deo , Honor & Gloria . Richard Carter . FINIS . Notes, typically marginal, from the original text Notes for div A34793e-320 Behold the guilty man doth dreame , All what I write puts him to shame . Notes for div A34793e-650 Sutor ne ultra ●repidam Notes for div A34793e-4000 Matth. 4. 
A35569	----	The use of daily pvblick prayers in three positions Casaubon, Meric, 1599-1671. This text is an enriched version of the TCP digital transcription A35569 of text R22950 in the English Short Title Catalog (Wing C816). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 47 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35569 Wing C816 ESTC R22950 12746287 ocm 12746287 93253 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35569) Transcribed from: (Early English Books Online ; image set 93253) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E158, no 12) The use of daily pvblick prayers in three positions Casaubon, Meric, 1599-1671. [4], 28 p. Printed for John Maynard, London : 1641. Presents the tradition favorable to liturgical prayers. Attributed to Meric Casaubon. Cf. NUC pre-1956. Reproduction of original in Thomason Collection, British Library. eng Prayer -- Early works to 1800. Great Britain -- Religion -- 17th century. A35569 R22950 (Wing C816). civilwar no The use of daily publick prayers, in three positions. Casaubon, Meric 1641 8467 45 125 0 0 0 0 201 F The rate of 201 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-09 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-08 Taryn Hakala Sampled and proofread 2006-08 Taryn Hakala Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE USE OF DAILY PVBLICK PRAYERS , in three Positions . printer's or publisher's device LONDON , Printed for Iohn Maynard . 1641. ❧ The use of daily publike Prayers , in three Positions . I. That daily publick Prayers have been in use among Christians from the beginning ( so farre as persecutions gave leave ) and were accounted a principall part of Gods worship . II. That those Prayers were at set houres , in a prescript form ; not arbitrarie in either . III. That the peace and prosperity of the publike Weal , in the long life , and happy preservation of pious Princes , and other particulars ; and the good successe of Armies in times of warre ; have been thought by ancient Christians , of purest times , the fruit and effect , in part , of these publike Prayers , and daily Service of the Church . I. IT is most certain , and acknowledged by all , That in the Primitive times , the holy Communion was publikely administred every day . The word Liturgia ▪ is , for the most part , by ancient Writers , appropriated to the Communion , because that was the most solemn service : though somtimes , it is also taken more generally . The form of administration ( which Saint Augustine saith in divers places , was the same in all , or , almost , all Christian Churches in his time I was instituted and prescribed by Saint Paul himselfe , as is directly affirmed by Saint Augustine , in his Epistle to Januarius : Apostolus de hoc sacramento loquens statim subtexuit : Caetera cum venero ordinabo : unde intelligi datur , ( quia multum erat ut in Epistola totum illum Agendi ordinem insinuare● , quem universa per Orbem servat Ecclesia , ) ab ipso ordinatum esse , quod nulla morum variatur diversitate . Besides the Prayers at the Communion , there were publike Morning and Evening Prayers ; and those daily also . Mention of those Prayers is made in the Councill of Laodicea , in the eighteenth Canon , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : that is , That the forme or Liturgie of Prayers , both at the Nones , and at the Vespers , ought always to be the same . Saint Chrysostome , upon the Psalmes , occasionally speaking of divers Psalms and Hymnes , which made part of the publike Prayers , derives the first institution from the Fathers ; by which words it is likely hee understood men Apostolicall , or at least of next antiquity to Apostolicall . By him also it appeares that Christian people in his days were wont so studiously to frequent the publike Prayers of the Church , that they knew by heart divers of the Psalmes that were ordinarily used . What Saint Paul writes , I exhort that first of all supplications , prayers , intercessions , &c. is by St. Augustine understood of the daily solemne Prayers and Supplications at the celebration of the Sacrament ; but by Saint Chrysostome , upon the place , is also expounded of the solemne Morning and Evening Prayers of the Church . His words are these , Every Priest is as it were a common Father of the whole earth , and therefore ought to take care of all men , as God doth , to whom hee is consecrated : Therefore saith the Apostle , I exhort , &c. But what meaneth hee , First of all ▪ that is , in the daily service ; and this , all the faithfull know , how it is daily performed both in the Evening , and in the Morning : How wee make intercession for the whole World , for Kings , and all Magistrates , or Governours , &c. Origen ( whose antiquity , I hope , is sufficiently known by al men ) doth often exhort the people to come to Church , not onely upon Sundays and other Holidays , but upon ordinary days also , to heare the Word of God read , and to be present at the Prayers of the Church : yea , and sharply reproves them that did it not , as carelesse of their spirituall welfare and salvation . See him , for example , in his tenth Homily upon Genesis , throughout the whole Homily , as where he saith : Sine intermissione orandum Apostolus praecipit . Vos qui ad orationes non convenitis , quomodo impletis sine intermissione , quod semper omit titis ? Sed & Dominus praecipit , vigilate & orate ne intretis in tentationem . Quod si illi vigilantes & orantes , & semper verbo Dei adhaerentes , tentationem tamen nequaquam effugerunt ; quid faciunt hi qui diebus tantum solennibus ad Ecclesiam conveniunt ? &c. II. OF set houres , because I doe not finde it much opposed , I will not spend many words in vain . If there be that make any question , I shall refer him to Clemens Romanus , a man of very authentike authority , because Apostolicall , and mentioned in the New Testament : who presseth it very close in that unquestioned , and so much commended Epistle of his to the Corinthians , lately set out and made common by Learned Master Patrick Young , out of the rich Treasures of his Majesties Royall Library . It seemes by him that no small part of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or , good order , required by Saint Paul , ( whose mind he might best know , as one of his Disciples ) 1 Cor. 14.40 doth consist in the due observing of those times and houres , limited and prescribed by authority for our Prayers and Devotions . But I desire his own words may be looked upon , pag. 52.53 As for set forms of Prayers , I should not have thought that I should have needed to have said much of that neither , but that I have lately seen a Book , which came to my hands under the recommendation of a Master-piece , wherein I finde this strange assertion , That liberty in prayer ( it is spoken of publike Church-prayers ) was not taken away , and set and imposed formes introduced , untill the time that the Arrian and Pelagian Heresies did invade the Church , &c. The Authour cals himself Smectymnuus , both name and man , being altogether unknown unto mee . Which if they were not , yet should I be worse than a Heathen , if I should prefer any wordly love or friendship , before the truth of God . In some small things , mistakes may happen without any great harme ; and may be passed over with as little danger . Let us therefore consider whither that be not most true which hee peremptorily denies ; and then examine the validity of his objections . For the first , wee will begin with a great man , both for his piety , and his learning , Saint Basil the Great ; who indeed was some yeers later then Arius , but many yeers before Pelagius : However , that which he speaks of his times , he so speaks it , as that his testimony may stand for times long before . A friend of his that was gone to travell , had written to him , that he would be mindfull of him in his Prayers : to whom his answer is this : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ that is , To forget thee in my prayers is impossible , except I shall first forget our work , to which the Lord hath ordained us . For thou canst not but remember , being by the grace of God one of the faithfull , the solemne Biddings , ( or Praeconizatiōs ) of the Church , how that in the holy Church wee make prayers for all our brethren that travell , for all that are enrolled Souldiers , for all that take liberty for the Name of the Lord , ( or , for all that confesse freely the Name of the Lord ) for all that bring forth spirituall fruits , &c. I think no man will think it probable , that if these solemne set Prayers of the Church had been of late institution , and therefore easily alterable , hee would have spoken of them so peremptorily , That it was impossible , &c. But here I must needs give a reason why I translate the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Bidding , or Praeconization , and not with the Latine Interpreter , concionem : and this the rather , because I see Bellarmine , as great a Clerke as hee was , grosly to mistake in the like , and upon the mistake of the word , to ground a false opinion , that Deacons in ancient times were wont to preach . In ancient times it was the Deacons office , in the time of publike Prayers and Liturgie , by lowd speech and proclamation of the matter , to let the people know what was done , or to be done . Which was to this end , that both they whom it particularly concerned might take the better notice ; and also to quicken and stirre up their intention and attention generally , that they might all remember themselves where they were , and what they were about , and carefully hoc agere . Sometimes their cry was , Hearken to the Word of God : to the Gospel : the Epistle : and then they were said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : or , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Praedicare lectionem , or , Euangeliū , &c. Somtimes they said , O yee Cathecumeni , yee are to pray : O yee believers , let us pray for the Cathecumeni : &c. and then they were said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : praedicare orationem , that is , to bid the prayer . It belonged also to the Deacons to direct the people when they should kneele or stand : as also when and who should draw neere ; when and who should retire or depart : for which part of their office Saint Chrysostome in Heb. c. 9. hom. 17. ( as some read the place , out of what Edition I know not , for my Edition of Saint Chrysostome hath it there , not , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) shews how they may properly be styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . But this is not to our purpose here . I would gladly know , whether , when Saint Cyprian said , Pro arcendis hostibus , & imbribus impetrandis , & vel auferendis vel temperandis adversis rogamus semper & preces fundimus : & pro pace ac salute vestra , &c. or , when Tertullian , Oramus pro Imperatoribus , pro ministris eorum ac Potestatibus , pro statu saeculi , pro rerum quiete , pro morâ finis ; either of them , by any reasonable man , can be understood otherwise , then of solemne set Prayers ? Both these were many yeeres , the latest of them a full hundred or thereabouts , before Arius was talked of . Origen , of as great antiquity , very nigh , as the most ancient of those two , in his sixt book against Celsus , gives this description of a true Christian : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : that is , They that serve the God of all through Christ , and live according to his Gospel , who also frequently and duly , both night and day , use those Prayers that are prescribed . Where if any object , that the words night and day ( which also are in Saint Cyprians passage ) must needs inferre private prayers : I answer , that there would be no absurdity perchance in it , if by night and day , Morning and Evening were understood . But if this please not , I can make it good , that the ancient Christians were wont to use the publike set prayers of the Church in their private houses and families , and there might use them at what time of the day or night they thought good : whereof we shall by and by give an example in Constantine . And yet I professe , I doe not alleage this passage as an infallible proofe , because I know the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may be also otherwise interpreted . The same Origen , in his fourth book against Celsus , quotes three or four severall passages of the Scriptures out of their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Prayers ; by Prayers , meaning that which now the Graecians call their Euchologium , or Prayer-booke . And I hope it will be granted , that if the Prayers gave the denomination to the whole Book or Rituall , it is more then probable , that it contained many forms of set composed Prayers . But if all this will not serve to perswade men , that are not wont easily to believe any thing , that crosseth their fancies , though of it selfe never so probable , or plausible : why yet I hope , if wee can produce some Formulae of those very Prayers then used , that they will at last yield to the truth . This because it is done to my hand by men , whom I thinke they will not suspect to be partiall in this point ▪ I will spare my selfe further labour , and onely here set down what I find in the Centurists of Magdeburgh : Denique & hunc ritum in Orationibus publicis , &c. That is , Moreover , that this rite also was then used in their publike Prayers , Cyprian in his Sermo de Oratione Dominicâ , doth witnesse , to wit , That when they were to begin Prayers , the Priest was wont to stir up , and prepare the minds of his Brethren , to a more fervent calling upon God , by saying , Lift up your hearts : to which all the Congregation together did answer , We lift thē up unto the Lord . Moreover , it is out of all question ( their very words , Formulas denique quasdam precationum sine dubio habuerunt : ) That they had ( in those dayes ) certain Formulae ( that is , set and prescribed formes ) of Prayers . For Origen in his eleventh Homily upon Jeremy , seems to allude to those Prayers , now commonly called Collects , in these words : Vbi frequenter in Oratione dicimus , Da Omnipotens , da nobis partem cum Prophetis , da cum Apostolis Christi tui ; tribue ut inveniamur ad vestigia unigeniti tui , &c. So they . Besides these Centurists , I finde it to be the judgment of famous Du Mornay , who thinks it probable that some Ritualists of the middle age , as Walafridus , and others , who describe the simplicity of the first age in matters of Rites and Ceremonies , might have seen some of those first Ritual-books , or Formularies , as he cals thē . As for Jewish Liturgies , I leave that to the learned Authour of the Remonstrance , as best able to answer for himself , if hee see occasion . Onely this I shall here say by the way , that if this gain-sayer were , at least in late Writers , as well read , as we find he is not in the ancient , he would not have made such a wonder at the matter . Hee might have read● , at least in the same Mornay , ( an Authour much canvased by men that meddle with Controversies ) of a Jewish Liturgie yet extant , containing severall formes of Prayers , composed ( according to the opinion of the learned Jews , not contradicted by the said learned noble man ) by Esdras , and used by the Iews ever since their returne from the Babylonish captivity : yea and of other forms of prayers , long before that , used by the Iews ever since Moses , and them also yet extant . And as for the Prayers that Saint Peter and Saint Iohn used , when they went up together to the Temple at the houre of Prayer , Act. 3.1 . he might have read of set forms of prayers appointed for that hour , and commonly used by the Iews of those days , yea directly by the said Saint Peter , and Saint Iohn , in a late Protestant Writer , of as considerable authority for his learning generally , but especially in those kinde of studies , as any whom he can alleage for the contrary opinion . However I speak not this to interpose mine owne opinion in that point , which I suspend : but onely to shew that a little more reading would have done well in one that had undertaken such a worke , as the refutation of that learned Author . Now wee come to the examination of his objections against ours , and proofs for his own assertion . His words are : [ But that there were not such stinted Liturgies , as this Remonstrant disputes for , appears by Tertullian , in his Apol. cap. 30. where hee saith the Christians of those times did in their publike Assemblies pray sine Monitore , quia depectore , without any Prompter , but their own hearts . And that so it should be the same Authour proves in his Treatise , de Oratione : Sunt quae petantur , &c. There are some things to bee asked according to the occasions of every man : the lawfull and ordinary Prayer ( that is the Lords Prayer ) being layd as a foundation ; it is lawfull to build upon that foundation other Prayers according to every ones occasions . And to the same purpose , Saint Augustine in his 121 Ep. Liberum est , & . ] The passages out of Tertullian de Oratione , and out of Saint Augustine , in his 121 Ep. are nothing at all to the purpose , and make as much for publike set Prayers , as for private : for publike set Prayers also are grounded upon this , That it is lawfull to adde to the Lords Prayer . What any Father ads of any mans particular occasions , may be understood of private Prayers , whether at home , or in the Church . For it is out of all question , and we have store of examples to that purpose , that the Christians of those times did frequently repaire to the Churches in private devotion , and for particular occasions . But now to the passage of Tertullian , out of his Apol. c. 30 where hee makes Tertullian to say , that the Christians of those times did in their publike Assemblies pray sine monitore , quia de pectore : I say , first , that it doth not appeare by Tertullian , that he speaks it of publike Assemblies , and more probable it is that he doth not . Secondly , I would know of this Authour , what it is that he would have , or doth inferre upon this passage of Tertullian . What , that Christians , when they assembled together , did betake themselves every one to his own private devotions , and used such prayers , every man by himselfe , as his owne heart , and particular occasions did suggest unto him ? This if hee say , ( besides that it is very absurd in it selfe , and never practised anywhere , that I know , amongst Orthodox Christians ) will easily be refuted by expresse passages of ancient Fathers , as Ignatius , Saint Cyprian , and others , who teach the necessity of joynt and unanimous common Prayers at such times . But it is apparent , that that which our Authour drives at by his whole Discourse , is , not that the people , but the Minister is to be left to his owne liberty , to use in publike Assemblies what forme of prayer himselfe thinks fit . And are not then Tertullians words ( if understood as hee would have them , of publike Prayers ) as much against this kind of praying with and after the Minister his conceived prayer ; as he cals it : as against prescribed Book-prayers ? Nay , if there be any difference , they may more truly be said to pray cum monitore , who follow the conceptions of a private man , then they that follow a publike , prescribed , usual form , which having often heard , it is likely that in time they learn and can say without book ; so far at least , as to follow it readily , and with a quicke and cleere apprehension of what is said : whereas they that depend of private conceptions , which are not always the same , must needs have their understandings suspended , till the end of the sentence ; and when at the end , have much adoe , sometimes , to make sence of it . I have heard more then once some men , who thought themselves as good at it as the best , make this objection against set or stinted Prayers , as they call them , because by them the spirit is streightned . Which though it be but a frivolous objection , and easily answered ▪ yet , because it is the nature of those men , for the most part , not to be satisfied with any reason that proceeds from men , whom they affect not : I was glad to see it , in a book which lately came to my hands , fully answered by one , whose name ( I intend it not as a reproach to his memory , whom I have heard men of singular worth to speak of , with great respect : ) is great amongst them . It comes very neere to the point that wee are now upon , and therefore I shall not thinke much to set downe here the whole passage . Object . That in stinted Prayer the spirit is straitned , when a man is tied to a forme , then he shall have his spirit as it were bounded and limited , that he cannot goe beyond that which is prescribed ; and therefore , say they , it is reason a man should be left to more liberty , ( as hee is in conceived prayers ) and not tied to a strict form . To this I answer , even those men that are against this and that use this reason , they doe the same thing daily in the congregation for when another prays , that is a set forme to him that heares it ; I say it is a forme to him : for put the case , that hee which is an hearer , and doth attend another praying , suppose that his spirit be more enlarged , it is a straitning to him , he hath no liberty to go out , he is bound to keep his mind intent upon that which the other prayeth : And therefore if that were a sufficient reason , that a man might not use a set form , because the spirit is straitned , a man should not heare another pray though it be a conceived prayer ) because in that case his spirit is limited ; it may be the hearer hath a larger heart ( a great deale ) then he that speaks and prays so that there is a bounding and straitning , and a limiting of the spirit to him . And therefore that reason cannot be good . Again I answer , &c. I have no more to say concerning this passage of Tertullian , but that ( as is well obs●rved by those that comment upon him ) his chiefe aime in these words ( and that which gave occasion unto them ) was , to deride the custome of the Heathens of his time , who truly and really in their , whether private or publike , Temple devotions did use such Monitors or Prompters , to suggest unto them the true titles and manifold appellations of that supposed Deity , what ever it was , which they intended to worship . Now their Gods being very many in number , and every one having severall titles and appellations ; no wonder if their worshippers , most of them ( for some did not , and were accounted very religious for it ) needed these Monitores , or Nomenclatores , at their elbows . The next proofe or objection ( which you wil ) is out of Justin Martyr , in these words : And before this in that famous place of Iust. Mart. Apo. 2. Hee , who instructed the people prayed according to his ability , Nor was this liberty , &c. & in the margin : Iust. Mart. Apol. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . No man can otherwise imagine , but that his intention in this allegation is , to infer out of these words , according to his ability , conceived prayer , in opposition to set or prescribed prayer . I think I shall cleerly enough shew , that Iust. Mart. had no such meaning at all , and consequently that our Authour , to make the best of it , is much mistaken . But I must needs say , though unwilling to make the worst of it , I can not but suspect somthing , when I consider that , neither in his Text , nor in his Margin , hee doth set downe the words of the Father , fully , and faithfully as hee ought . The words are these , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : That is , The Bishop , or President , doth in like manner is before present , or offer unto him prayers and thanks to the utmost of his power ; or as far as his ability doth reach . It is a cōplement of civility , even amongst men , ( ordinary in all languages , I think , but in the Greeke and Latine Languages I am sure , ) when wee thank a man , to qualifie our thanks with this restriction , pro virili , o● , quas possum . As when we say , Ago gratias , non quas debeo , sed quaspossum ; or , quantas possum maximas : what more ordinary in Latine Writers , whether old , or late ? How much more doth it become us , when we say , that we thank God ; and which is more , when that wee doe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? the weight of which word is well observed by learned Graecians , and by the use t●at it hath sometimes in ancient Authours , it doth little lesse import then retaliation , or a return of good offices . We know who said , my goodnesse ( beneficentia mea ) extendeth not unto thee : and Saint Augustine , in a prayer of his somewhere , even of thoughts ( de quo semper cogitare debemus , & de quo dignè cogitare non possumus ) useth this civility of language ; and shall we wonder , if any use it of thanks ? This being so obvious , I should wonder this Authour could not think of it here ; but that I know , some there be in the world , who are never more bold , or lesse heedfull of their speeches , then when they speake to God , by way of Prayer , or prayses , though it be in the publike . And this their boldnesse and impertinency , be it never so great , some there be so blind , as to deeme it zeal . Others excuse , as harmlesse Solaecismes , or ●autologies , what a right and sober judgement , guided by the light of Gods Word , will finde little better then blasphemies . I say therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is no more then , gratias agere quantum humana potest infirmitas ▪ aut vilitas : ●nd this I hope , is as proper and ordinary in prescribed set Pr●yers ; as in conceived and arbitrary . Yet I will not deny that I finde the words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , otherwise understood by some learne men , who render the pass●ge thus ; D●th give God thanks with as lowd voi●● , as he is able ▪ and considering there be other Fathers that testifie the accustomed lowdne●s o● their solemne Pr●yers , I will not say that this interpret●tion is altogether impertinēt ; but this , that our Author doth bring , and his inference upon it , I dare confidently say to be most groundlesse and impertinent . His third and last objection is out of Eusebius concerning Constant . in these words : And blessed Constantine was herein as unhappy as we , who needed not have composed forms of prayer for his Guard , to use upon the Lords day , but might and would have taken out of former Liturgies , if there had been any , &c. I answer , that I do not ( nor perchance any other ) understand what is the strength of this inference : A peculiar certain prayer was made by Constantine ( a most devout and religious Prince ) to be used by his guard ; therefore there was no common Liturgie-book extant in Constantines days , for the use of the publike . I have read three Prayers made ( they are printed under her name , I am sure , as made by her : ) by Queen Elizabeth , of ever blessed and glorious memory , for the successe of her Navy , &c. Would the inference be good upon this , either that there was no Book of common Prayers then extant , and used ; or that the Queene had no Bishops , or Chaplains , at that time , that might have saved her that labour ? This I think , might suffice ; there having been enough said before , concerning formes of publike prayers , extant and used long before the times of Constantine . And indeed , the Truth is all that I ayme at , and not any bodies shame . But why should I spare him , that hath not spared his Mother ; and who doth so lightly esteeme of those things , which I do , ( and ever shall , I hope , as long as I breath , however the times goe ) most honour and reverence ? Let us therefore looke into Eusebius a little more exactly , that it may the better appear , how this man hath dealt with his Reader . First then , whereas hee tels us of Prayers composed by Constantine himselfe , I say it is more then doth appeare by Eusebius . Where the Latine hath it , cap. 18. Preces ab Imperatore descriptas : it is in the originall Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , Such as the Emperour did most affect ; and therefore descriptas here , must be , not , written , or , composed ; but , selected . Again , where the Latine hath it , cap. 19. Formulam vero precandi ipse militibus praescripsit , &c. it is in the Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : that is , he taught it to all his souldiers . And I hope if a man be said or reported to teach children or ignorant people the Pater Noster , or Creed ; he must not therefore of necessity be conceived to be the Authour of either . Secondly , whereas hee saith , it was for his Guard , that Constantine composed these forms of Prayers , to use upon the Lords day ; I say , it was not for his Guard , but for all his Souldiers in generall , and especially for them that were not Christians , that Constantine either made himselfe , or caused to be made , that Prayer which Eusebius speaks of , and setteth downe in his twentieth Chapter : that being the only Prayer , that Constantine can , in any probability , ( so farre as appears by Eusebius ) be conceived , to have composed , if he composed any . For , as for the Guard that lived within his Palace , to them were appointed , saith Eusebius , those Prayers which he cals , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . And as concerning the Souldiers , whereof Eusebius says some were Christians , and some were not ; those that were Christians , hee commanded them ( dispensing with them for their ordinary service , or attendance , upon that day ) to repair to publike Churches , and there to celebrate the day : those that were not , even them hee compelled to meet together in the fields upon that day , and there to prayse God in that form of Prayer which is recited by Eusebius . The Prayer was this : Te solum Deum agnoscimus : te Regem profitemur : te adjutorem invocamus : per te victorias consequuti sumus : per te hostes superavimus : abs te & praesentem foelicitatem consequutos fatemur , & futuram ( future , that is , for the time to come , as is more plainly expressed by the Greek : ) adepturos speramus : tui omnes supplices sumus : abs te petimus , ut Constantinum Imperatorem nostrum , una cumpiis ejus liberis , quam diu●issimè nobis salvum & victorem conserves . Here you see is no mention of Christ at all , nothing but might very well be said by a Heathen of those times , as may appeare by divers of their Prayers yet extant , the first words , Ye solum Deum agnoscimus , excepted , which neverthelesse might bear a very cōmodious interpretation , according to the tenets of divers of their own Philosophers and Wise men . If any shall presse the words , Omnibus militibus praescripsit , to shew that it was common to all , whether Christian or Heathen Souldiers , I shall not stand upon that , it being likely enough , that the same Prayer upon other dayes was to be used by them all , when they were mixed together , and therefore of purpose so composed , that it might be used by any , whether Christians , or Heathens of those times . But in the mean time if it be granted , ( as I doe not see how it can be denied ) that it was principally intended for the use of the Heathen Souldiers ; how can it be conceived , that such a forme should be sound in a Book of common Prayers appointed for the use of Christians ; how much lesse inferred from hence , ( as this man would gladly ) that the Christians of those days had no Book of common Prayers ? But I have not done with him yet . I think it wil easily be granted unto me , by what hath been said hitherto , that it is very probable , that this man in these his allegations out of Eusebius , tooke more notice of the Latine , then of the Greek . Now if you look upon the Latine , in the Chapter just before , ( to wit the 17 ) you shall finde that plainly contradicted , which this man would have inferred out of the eighteenth . The words ( because it is but a short Chapter ) are these , Cap. 17. Sed his quidem multa magnificentiora contemplari potes , si animadvertas quemadmodum in ipsis Regiis Ecclesiae Dei formam instituerit , populo in Ecclesia congregato , ipse studiose exordiens . Sumptis enim in manus libris , vel sacrarum literarum contemplationi diligenter animum adhibebat , vel constitutas cum universo Ecclesiae coetu preces reddebat . What sence can any man in the World make of these words , but that it was Constantine his custome , taking the books themselves into his owne hands , somtimes to turne the Holy Scriptures , & somtimes the Book of common ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is the word in Eusebius ) Prayers , according as the Order of the Liturgy by him there and then used , required ? Now if any man shall aske mee , for his owne satisfaction , how it is in the originall Greeke , I will ingenuously confesse that the Greek doth not so fully and distinctly expresse it , as the Latine doth ; though it be as true , that the Latine saith no more , then what the Greek will very well beare . And now I have done with this Author ; with whom I should not have had to do at all , but that he came so crosse in my way in this point of set forms of Prayers . Whether he , or I , be in the right , I shall willingly submit to the judgement of any that are truly indifferent ; that is , that seek the truth for it selfe , and imbrace it , where ever they find it ; not blindly zealous to maintaine their own side , whether it be in a just cause or not . If it shal appear to others ( as hitherto it doth unto me ) that this man ( as confident a man in his way of writing , as ever I met with ) is much mistaken in this point ; then I shall yet , before I leave him , advise others , whosoever shall happen to read this , to pause awhile & consider with themselves : Much talke there is of a Reformation ; and for my part , how hee can be accounted a true Christian , that would not be heartily glad to see that amended , what ever it be , which , to the prejudice of Gods Glory , is amisse , though perchance not to be amended , without his particular losse and prejudice in worldly respects , I know not . Now then , if that Reformation , so much talked of every where , and by many so much desired , shall go on , how farre such men as he , so confident , and so apt to mistake , may , either to direct or to informe , bee trusted with it , to the glory of that God , which is the God of Truth ; & to the content of men truly zealous , that is , zealous according to knowledge ; this is the thing , ( and God is my witnesse I have no end in it but his glory : ) that I would desire all men seriously to consider of . But this , by the way only ; and so I come to my third Position . III. FIrst of all I would have it here remembred , that what S. Paul writes , 1 Tim. 2.1 , 2. I exhort therefore , that first of all Supplications , Prayers , Intercessions , and Giving of thanks be made for all men : For Kings and all that are in authority , that we may lead a quiet and peaceable life , &c. is by S. Chrysostom & S. Augustine expounded of the daily publike Prayers of the Church : as hath already been declared . Upon which I inferre , that when the ancients speak of the power and effica●ie of prayers and Supplications to the procuring of publike blessings , as peace , plenty , &c. they are ( which I think no reasonable man wil deny ) especially to be understood of daily , publike Church-prayers . So is Origen to be understood in those words of his , in his eighth book , contra Celsum : thus rendred by Sigismundus Gelenius : Postremò hortatur nos Celsus , ut opem feramus Imperatori totis viribus , & geramus ejus ausp●ciis justa piaque bella , neve detrectemus militiam si res ita postulet . Respondemus , ferre nos Imperatori auxilia suo tempore , sed divinâ ( ut ita loquar ) armatura fretos , non humanâ . Idque facimus Apostoli monitis obedientes , cujus haec sunt verba ; Obsecro vos primum ut faciatis deprecationes , &c. Dionysius , Bishop of Alexandria , who lived in S. Cyprians time , that Dionysius so much admired by the Ancients , as that Eusebius makes him the chiefe subject of more then one of his Books of Ecclesiasticall Historie , in a letter of his recorded by the said Eusebius , wrote thus of Gallus , who succeeded Decius , about the yeere of the Lord 250. Quin Gallus neque Decii recogitavit calamitatem , &c. As for Gallus , he neither remembred the calamities of Decius , neither did he so diligently , as he ought , consider with himselfe before hand , what it might be , that had bin the chief occasion of his ruine : but unhappily , to his great misery , stumbled upon the same stone , though apparantly set before his eys . Who in the full sail of prosperity , when he might have boasted of his hearts desire in all things , by cruell Edicts , began to proscribe those Religious men , who ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is in the Greek , whence may easily be gathered what men he speaks of : ) both for the peace of his Kingdome , and for the health and safety of his owne person , were wont to make earnest Prayers , and intercessions unto God : who therefore at the same time , when hee drove them away , drove with them those Prayers also , which for him they were accustomed to powre unto God . This Gallus was a Heathen , not a Christian . And lest any man think it strange , that this holy Bishop should lay it to a professed Heathen Empe 〈…〉 charge , that he made no greater account of the solemne Prayers and Supplications of Christians ; I would not have it unknowne , that even Heathen Emperours ( some of them ) though otherwise very ill affected to Christianity , had neverthelesse such an opinion of these Prayers , as that they thought themselves and their Empire , the more secure for them , as will appeare by an Edict of Maximinus recorded by Eusebius , in the eighth Eccl. Hist. c. 29. where wee find these words : Vnde Christiani hac indulgentia à nobis concessa devincti , debent Deo suo obnixè supplicare pro nostra , pro Reip. pro sua ipsorum salute , ut quovis modo cum publicus rerum status integer & incolumis retineatur , tum ipsi in suis familiis absque cura & solicitudine vitam traducere queant , &c. Thus a Heathen Emperour . Let us now heare Christians : and amongst them , whom before him , who was so highly favoured of God , as to be the first-fruits ( though I know what is written of some before him ) of all Christian Emperours , even Constantine the Great , the glory of all Emperours ? Of him thus Eusebius in his life : Ita igitur universo orbe sub unius gubernatoris prudentia constituto , &c. Imperator cùm existimaret p●orum hominum preces magnum sibi momentum afferre ad salutem , & custodiam universae Reip. eas cum necessario adhibuisset , non solùm ipse se Deo supplicem abjecit : verumetiam ut pro se ab Ecclesiae Praesidibus supplicaretur , mandavit . And thus he himself in an Epistle or rather Sanction of his , by way of Epistle : Quare eos qui in Provincia tuae fidei concredita , in Ecclesia Catholica , cui Cae●ilianus praeest , huic sanctae religioni sedulo inserviunt ( quos Clericos nominare solent ) ab omnibus omnino communibus & civilibus Rerumpub . ministeriis solutos volo : ut nullo modo per errorem , vel per sacrilegam ac profanam prolapsionem , quae in hujusmodi negotiis accidere solent , à cultu divinae Majestati debito abstrahantur ; sed absque ulla molestia propriae legi obsequium praestent . Qui quidem cum sacrum numen summo honore & veneratione prosequantur , incredibile est , quantum Reipub. adjumenti videantur allaturi . What Culius is here especially meant , is more cleerly expressed in the Greeke , by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , words which all know ( the latter especially ) to be commonly used of the daily Service of the Church . Neither was this the Divinity of that godly religious age onely : For Justinian , who swayed the Empire two full hundred of yeares after , spake much after the same manner . As where he saith : Omnem adhibentes providentiam circa sanctissimas Ecclesias in honorem & gloriam sanctae & incorruptae homousiae Trinitatis , per quam & nos & communem Rempub. salvos fore credidimus : insistentes etiam doctrinae sanctorum Apostolorum de creandis irreprehensibilibus sacerdotibus , qui quidem ob id potissimum ordinantur , ut suis precibus benignitatem clementissimi Dei rebus acquirant communibus , ( id est , Reipub. ) praesenti lege sancimus , &c. Where Dionysius Gothofredus ( a man well known amongst Scholars for his learned labours ; whose son , or Kinsman , as I take it , Jacobus Gothof : hee also a very learned man , was lately Consull of Geneva : ) his marginall note is : Nota munus Episcopi ; & ita Petrus Act. 6. ver. 4. Again : the same Justinian elswhere , Certissimè credimus , quia Sacerdotum puritas , & decus , & ad Dominum Deum & Salvatorem nostrum Jesum Christum fervor , & ab ipsis missae perpetuae preces multum favorem nostrae Reipub. & incrementum praebent , per quas datur nobis & Barbaros subjugare , &c. Where again the marginall note is ; Munus Episcopi , precari . Preces Episcopi , Reipub. utiles . And again , Novel . 133. cap. 5. Si enim illi puris manibus , & nudis animabus pro Repub. supplicent Deo , manifestum quod & exercitus habebunt benè , & civitates benè disponentur , Deo quoque placato , &c. Sed & terra nobis feret fructus , & mare quae sua sunt dabit , illorum oratione propitiationem Dei ad omnem Rempub. deducente , &c. And there also the Margin is ; Operae Dei Ministrorum quaenam sint . Thus have I now , through Gods grace , gone over my three Positions , and I hope I am not come short ( though I have endevored to be short ) of my undertaking in any of the three . I have no more to say , but that I desire them that shall read this ( if any shall ) all passion and prejudice laid aside , as becommeth good Christians , to consider , whether the religious use of Cathedrals , where ( as by the end of their institution it ought to be : if through abuse , incidentall to best things , it happen to be otherwise anywhere , authority may look unto that ; ) publike prayers and supplications , for particular persons , as Princes , and Magistrates ; and for all men in generall , of all estates and conditions ; for the peace and prosperity both of the Church , and of the Common-weale , with much reverence and devotion are daily offerd unto God , may not hence , in part , bee inferred . I say in part , because of divers other particulars , that might be alleaged to the same purpose : as for example , Sermons ; another mayne part of Gods worship : which I think are more frequent ( not to say any thing of the Choice ) in Cathedrals , then in any other Churches of the Realme : and God forbid , but it should be so . FINIS . Errata . Pag. 6. line 2. reade , little danger . But this I conceive to be a matter of great consequence . Let us therefore , &c. Notes, typically marginal, from the original text Notes for div A35569e-100 Au●●st . 〈◊〉 . 118. 〈…〉 6. ad Januar . In Psal. 140. & alibi . 1 Tim 2.1 . Answer to the Humble Remonst . p. 7. Ep●st . ●41 . p 1014. De Cler. lib. 1. c. 13. 〈…〉 rian ●pist . 〈◊〉 D 〈…〉 t● . 〈…〉 . 39. Cent. 3. c. 6. p. 135. De M●ssa c. 3. Ed Gallans●l . p. 32. This was written before the late Defence came out . Lud. Capell . Spicileg . p 68.69 . The Saints daily Exe 〈…〉 i 〈…〉 ▪ by J. P. D. D. p. 81. ● Tim. 2 1. Lib. 4 c. 14. 〈…〉 b. Ecc. Hist. l. 10. c. 7. 〈…〉 . lib. 1. tit. 3 l. 42. Ibid. tit. 4. l. 34. 
A35734	----	A most worthy speech of the truly honourable and worthy member of the House of Commons Sir Edward Deering knight and baronet spoken in Parliament concerning the lyturgy of the Church of England and for a nationall synod. Dering, Edward, Sir, 1598-1644. This text is an enriched version of the TCP digital transcription A35734 of text R13328 in the English Short Title Catalog (Wing D1114). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35734 Wing D1114 ESTC R13328 13018895 ocm 13018895 96612 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35734) Transcribed from: (Early English Books Online ; image set 96612) Images scanned from microfilm: (Early English books, 1641-1700 ; 259:E200, no 44) A most worthy speech of the truly honourable and worthy member of the House of Commons Sir Edward Deering knight and baronet spoken in Parliament concerning the lyturgy of the Church of England and for a nationall synod. Dering, Edward, Sir, 1598-1644. [2], 6 p. Printed for Iohn Franke ..., London : 1642. Reproduction of original in Thomason Collection, British Library. eng Church of England -- Liturgy. Great Britain -- Religion -- 17th century -- Sources. A35734 R13328 (Wing D1114). civilwar no A most worthy speech of the truly honourable and worthy member of the House of Commons, Sir Edward Deering knight and baronet. Spoken in Par Dering, Edward, Sir 1642 2151 3 5 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-01 Mona Logarbo Sampled and proofread 2004-01 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A most worthy SPEECH Of the truly Honourable and worthy Member of the House of COMMONS , Sir Edward Deering Knight and Baronet . Spoken in Parliament . Concerning the Lyturgy of the Church of England , and for a Nationall Synod . LONDON , Printed for Iohn Franke , and are to bee sold at his shop under the Kings head at Chancery-lanes end in Fleet-street , 1642. Sir Edward Deering's SPEECH in Parliament , concerning the Liturgy of the Church of England , and a Nationall Synod . Master Speaker , THe Question is , whether this clause concerning some pretended erroneous passages in our Liturgie shall be laid by or not . I am of opinion to decline them here , but not to bury them in perpetuall silence . In this period , you give us ( in generall termes ) a promise of a Nationall Synod : I doe still wish the presence of it ; It being ( to my understanding ) the onely proper cure and remedy for all our Church distractions . The promised Synod is too farre off ; let me have better assurance than a promise , which that I may obtaine , I will be bold to give you reasons to induce that Assembly , and speed it also . M. Speaker , Much hath been said , and something attempted to be done , to regulate the exterior part of Religion : but Sir , we bleed inwardly ; much endeavour hath been to amend the deformed formes , and to new govern the government . Yet Sir , this is but the leaves of good Religion ; fit ( I confesse ) notwithstanding to be taken care of , for beauty and ornament : Nay some leaves are fit and necessary to be preserved for shadowes and for shelter to the blossomes and the fruit . The fruit of all is a good life , which you must never expect to see unlesse the blossomes be pure and good ; that is , unlesse your Doctrine be sound and true . Sir , I speak it with full griefe of heart , whilst we are thus long pruning and composing of the leaves , or rather whilst some would pluck all leaves away , our blossomes are blasted , and whilst wee sit here in cure of Government and Ceremonies , we are poysoned in our Doctrinals : And on whose doore will the guilt and sinne of all this lie . Qui non vetat peccare cum potest , jubet . Senec. It is true that this mischiefe growes not by our consent , and yet I know not by what unhappy fate , there is at present such an all-daring liberty , such a lewd licensiousnesse for venting all mens severall sences ( sencelesse sences ) in Religion , as never was in any age , in any Nation , untill thi● present Parliament was met together . Sir , It belongs to us to take hee● , that our countenancing ( the countenance of this Honourable House ) bee not prostituted to sinister ends by bold offenders : If it be in our power to give a remedy , a timely and a seasonable remedy to these dangerous evils , and if wee ( being also put in minde ) shall neglect to doe it , we pluck their sinnes on our own heads . Alienum qui fert scelus , facit suum . Seneca . Shall I be bold to give you a very few instances ? one for a hundred , wherewith our Pulpits and our Presses doe groane . 1 Mr. Speaker , There is a certain new-borne , unseen , ignorant , dangerous , desperate way of independency : Are we Sir , for this Independency ? Nay Sir , are wee for the elder brother of it , the Presbyteriall forme ? I have not yet heard any one Gentleman within these walls stand up and assert his thoughts here for either of these wayes : And yet Sir , wee are made the Patrons , and Protectors of these so different , so repugnant innovations , witnes the severall dedications to us . Nay , both these wayes , together with the Episcopall , come rushing in upon us , every one pretending a forehead of Divinity . 1 Episcopacy sayes it is by Divine right , and certainly Sir , it comes much neerer to its claime than any other . 2 Presbyterie , that saith it is by Divine right . 3 Nay , this illegittimate thing , this new borne Independency , that dares to say it is by Divine right also . Thus the Church of England ( not long since the glory of the reformed Religion ) is miserably torne and distracted ; whither shall we turne for cure ? 2 Another instance ; If I would deale with a Papist , to reduce him , hee answers , ( I have been answerd so already ) To what Religion would you perswade me ? what is the Religion you professe ? your 39 Articles , they are contested against ; your publique solemne Liturgy that is detested ; and , which is more than both these , the three essentiall , proper , and only marks of a true Church , they are protested against : what Religion would you perswade me to ? where may I finde and know , and see , and read the Religion you professe ? I beseech you Sir , help me an answer to this Papist . Nay Sir , the Papist herein hath assistance even amongst our selves , and doth get the tongues of some men , whose hearts are farre from them : For at one of our Committees I heard it publikely asserted by one of that Committee , that some of our Articles doe containe some things contrary to holy Scripture . 3 Mr. Speaker , Sunday is a Sabbath : Sunday is no Sabbath : both true , both untrue in their severall acceptations , and the knot ( I think ) too hard for our teeth . Shall I give you an easier instance . 4 Some say it is lawfull to kneel at receiving the elements of our holy Communion : others plead it as expedient : some do presse it as necessary : and there wants not others who abhorre it as idolatrous . And Sir , I am confident you cannot so state this easie Question to passe amongst us , but that there will be many Contradicentes . 5 The second Epistle of St Peter is now newly denyed to be the Apostles ; our Creed , the holy Apostles Creed , is now disputed , denyed , inverted , and exploded by some who would be thought the best Christians amongst us : I startled with wonder and with anger , to heare a bold mechanick tell mee that my Creed is not my Creed : he wondred at my wonder , and said , I hope your Worship is too wise to beleeve that which you call your Creed . O Deus bone , in quae tempora reservati nos ! Policarp . Thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. One absurdity leads in a thousand . And when you are downe the hill of errour , there is no bottome but in hell , and that is bottomelesse too . 6 Sir , shall I be bold to give one ( and but one ) instance more ? Much clamor now there is against our publike Lyturgy , though hallowed with the blood of some of the first composers of it . And surely Sir , some parts of it may be very well corrected ; but the clamors now goe very high , Impudence or ignorance is now grown so frontlesse , that it is lowdly expected by many , that you should utterly abrogate all formes of publique worship : extirpation of Episcopacy , that hope is already swallowed ; and now some men are as greedy for the abolishing of the Liturgy ; that so the Church of England in her publique prayers , nay her offerture , may be as a babler at all adventures : A brainlesse , stupid , and an ignorant conceit of some . Mr Speaker , The wisdome of this House will ( I am confident ) never sink so low , never fall into such a delinquency of Iudgement an● piety : when you do , I shall humbly submit my selfe unto the stake and faggot , ( I meane ) for certainly Sir , I shall then be a Parliament Heretick . Thus much for a taste of that whereof there is too much abroad : For the divisions of Reuben , there are great things of that abroad . Sir , Thus are we engaged , enclosed in poynts of Divinity , and with the favour of that Gentleman who did last time discusse it , I must againe propound my doubtfull Quere to bee resolved by the wisedome of this House ; Whether we be Idonei & competentes Judices , in doctrinall resolutions ? In my opinion we are not : Let us maintaine the Doctrine established in the Church of England ; it will be neither safety nor wisedome for us to determine new . Sir , I doe againe repeate and avow my former words , and doe confidently affirme , that it was never seene not knowne in any Age , in any Nation throughout the world , that a set of Lay-men , Gentlemen , Souldiers , Lawyers of both gownes , Physitians , Merchants , Citizens , all Professions admitted , or at least admittable , but the Professors of Religion alone excluded , than we should determine upon Doctrine Divinity . Shall the Clergy hold different Doctrine from us or shall our determination binde them also ? They are a considerable body in the Kingdome . They are herein surely as much concerned as wee , and ought not to bee bound up unheard and unpartied . Further Sir , if Clergy-men amongst us be thought fit for no other than for Spirituall emploiment , how shall we answer it to God and a good conscience , if we shut them out of that which we our selves pretend to be their onely and their proper work . Mr. Speaker , We cannot brag of an unerring Spirit : Infallibility is no more tied to your chaire , than to the Popes . And if I may speake truth , as I love truth with clearnesse , and with plainenesse , I do here ingenuously professe unto you , that I shall not acquiesse , and sit downe upon the Doctrinall resolutions of this House , unlesse it be where my owne genius doth lead and prompt me to the same conclusions . Mr. Speaker , We are here convened by his Majesties writ to treat Super arduis negotiis Regni & Ecclesiae , I beseech you let us not turne Negotia Ecclesiae into Dogmata fidei : There is a great difference in objecto between the Agends and the Credends of a Christian : let us so take care to settle the Government , that we do not unsettle the doctrines . The short close of all with a motion , is but this : We are poisoned in many points of Doctrine , and I know no Antidote , no Recipe for cure but one : A well chosen and a well tempered Nationall Synod , and Gods blessing thereon : This may cure us , and without this ( in my poore opinion ) England is like to turne it selfe into a great Amsterdam , and unlesse this Councell be very speedy , the Disease will be above the Cure . Therefore that wee may have a full fruition of what is here but promisde , I do humbly move that you will command forth the Bill for a Nationall Synod , to bee read the next morning . I saw the Bill above five months since in the hand of a worthy Member of this House ; if that Bill be not to be had , then my humble motion is ( as formerly ) that you would name a Committee to draw up another . This being once resolved , I would then desire that all motions of Religion ( this about the Liturgy especially ) may be transferred thither ; and you will finde it to be the way of peace and unity amongst us here . FINIS . 
A30405	----	Reflections on Mr. Varillas's history of the revolutions that have happned in Europe in matters of religion and more particularly on his ninth book that relates to England / by G. Burnet ... Burnet, Gilbert, 1643-1715. 1686 Approx. 154 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30405 Wing B5852 ESTC R13985 12390080 ocm 12390080 60976 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30405) Transcribed from: (Early English Books Online ; image set 60976) Images scanned from microfilm: (Early English books, 1641-1700 ; 272:1) Reflections on Mr. Varillas's history of the revolutions that have happned in Europe in matters of religion and more particularly on his ninth book that relates to England / by G. Burnet ... Burnet, Gilbert, 1643-1715. 203, [1] p. Printed for P. Savouret ..., Amsterdam : 1686. Pages 168-203 photographed from British Library copy and inserted at the end. Errata: p. [1] at end of Huntington Library copy. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Varillas, -- Monsieur -- (Antoine), 1624-1696. -- Histoire des revolutions arrivées dans l'Europe en matiere de religion. Reformation -- England. Europe -- Church history. Europe -- History -- 1517-1648. Great Britain -- Religion -- 17th century. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2003-11 Mona Logarbo Sampled and proofread 2003-11 Mona Logarbo Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion REFLECTIONS On Mr. VARILLAS's HISTORY Of the Revolutions that have happned in Europe in matters of Religion . And more particularly on his Ninth Book that relates to England . By G. BURNET , D. D. Amsterdam , Printed for P. Savouret in the Warmoes-street near the Dam. 1686. REFLECTIONS On Mr. VARILLAS's HISTORY of the Revolutions that have happned in Europe in matters of Religion , and more particularly on his 9 th Book that relates to England . MR . Varillas has within a few Years given the World so many-Books of History , and these have been so much read and so well received , that it seems he thinks he is now so far possessed of the esteem of the Age , that he may venture to impose upon it the falsest coyn that can be struck , not doubting but that the name Varillas stampt upon it will make it pass current , and this being a time in which some have thought that they might doe whatsoever they pleased against those of the Religion , he it seems thinks he may likewise say whatsoever he pleased against them , that so there may be a due proportion between the injuries that he does them with his pen , and those that others make them feel with severer tools , and perhaps he thought the severities that are now exercised upon them , are so contrary to that tenderness with which the humane Nature , not to say the Christian Religion , is apt to inspire all that are not transported with such violent Passions that they drown the Motions of our bowels towards the miserable , that nothing could divert the World from those merciful inclinations but the dressing up the first beginnings of the Reformation in such odious representations as might possess the Age with so much fury against them , that none of the miseries that they suffer , might create the least Compassion for them . It is true , Princes have their Prerogatives with which they take great liberties as their several passions are excited and dextrously managed , the desire of glory mixing with a heat of blood , at one time can produce a w●r , as terrible in its consequences , as it was injustifiable in its first beginnings , and the same ambition mixing with a superstitious disposition of mind , and working upon colder Blood , can at another time produce a violation of Edicts that have been solemnly sworn to , and often confirmed , and accompany that with a sequel of Severities , that are more easily lamented than expressed ; yet an humble regard to the sublime character of a Crown'd Head lays a restraint on those Groans , which we would rather stifle than give them their full scope , least the language of our Sorrows look like an accusing of those , whom , after all that our brethren have suffered at their hands , we would still force our selves to reverence , and therfore we choose rather to support our grief , than to vent it at their cost . But small Scriblers , who have set a price upon their pens , and sacrifice our reputation , that they may merite a pension at the hands of the chief Instruments of our Brethrens sufferings , are not to look for such respect : he that fights against the Laws of War ought to expect no quarter when he is taken . A Historian that favours his own side , is to be forgiven , thô he puts a little too much life in his colours , when he sets out the best sides of his party , and the worst of those from whom he disfers : and if he but slightly touches the failings of his Friends , and severely aggravates those of the other side , thô in this he departs from the laws of an exact Historian , yet this biass is so natural , that if it lessens the credit of the Writer , yet it does not blacken him , but if he has no regard either to truth or decency , if he gives his imagination a full scope to invent , and his pen all the liberties of foul language , he ought not to think it strange , if others take some pains to expose him to the World. And thô their Conscience and Religion obliges them to take other measures with relation to Truth , and their Breeding engages them to a strict modesty of Stile , yet if the things that are said are as severe as they are true , and as wounding as they may appear soft , it is nothing but what a Zeal for Truth , and an Indignation at so much ill-managed injustice draws from them . It is not to be denied that Mr. Varillas has an art of writing that is entertaining he pretends to discover many Secrets to give pictures of Men to the life , and to interweave the Histories that he relates with a thread of Politiques that is very agreable , only this appears to be overdone , and those who have had much practice in humane Affairs see that the conduct of the World is not so steady and so regular a thing as he loves to represent it , unlookt for Accidents , the caprices of some Tempers , the secrets of Amours and Jealousies , with other particular Passions are the true sources of almost all that is transacted in the World ; even Interest it self does not always govern Mankind , but Humour and Passion have their turns , and oft times the largest share in humane affairs . So that I ever thought that his books had too much of the air of a Romance , and seemed too fine to be true . He does indeed now and then , to maintain his Reputation in his Reader 's mind , vouch some letter or narrative , but he neither tells whither it is in Print , or in Manuscript , or where he had it , and where others may find it : so this way of Citation looked suspitious , yet I could not easily take up such hard thoughts of him as to imagine , that all this was his own Invention : but being in Paris last Summer , I had the good fortune to become acquainted with some men of great probity , and that had particularly applied themselves to examine the History of France with great exactness ; they were of the Church of Rome , and seemed to have no other dislike at Mr. Varillas , but that which was occasioned by the liberty , that he had given himself , to writ his own Imaginations for true Histories they assured me there was no regard to be had to any thing that he writ , that he had gathered together many little stories , which he knit together as he pleased , and that without any good Authority : and they told me that the greatest number of the pieces he cited were to be found now here but in his own fancy . In a word , they spoke of all his books with a sharpness of stile , and a degree of contempt , that I will not repeat , least I seem to come too near his forms of speech , which are the worst Patterns that one can follow . I found he was generally so much decried in Paris , that he has reason to say in his Preface , that when the Archbishop of Paris thought on him , all the World had abandoned him , for I did not find any Man under a more universal Contempt than he was , and the esteem in which his Works were held in Forreign Parts far beyond what was paied them in France , was imputed to his Method of Writing , that wants none of the beauties of History except that of Truth , and to the Ignorance in which Strangers live as to the Particulars of their History . It is true , at last he has found a Patron and a Pension , and now he has given us an Essay of his Merits ; but if this Work is examined severely , he will very probably soon lose his appointments ; since mercenary Pens are seldom paied longer than they can be useful . Here one finds so much occasion for censure , that whereas in other Books one must run up and down to find matter for a Critical Judgment , here it occurs so copiously that a Man must take care not to surfeit his Reader with too much of it ; and therefore must choose out the more remarkable Errours and there are even so many of these , that it is to be feared that the World will not think him not his Writings worth the time and the pains that must be bestowed on them . Mr. Maimbourg has set a Pattern to the World , that thô few wil care to imitate , yet it has taken so much with the present Age , that it is no light indication of its degeneracy , when surch books are so much read and sold , in which the Writer seems to have so broken loose from all the common measures either of honesty or shame , that one would wonder of what composition he were made , if they did not know that he has lived 50 ▪ years the in Iesuite Order : for as he has no regard to truth , or likelyhood in what he writs , so he seems to be proof against the evidentest discoveries of his prevarications that are possible ; and when they are laid open in a manner capable of making any man besides himself to blush , he neither has the conscience to confess his errours , nor the sense of honour to justify himself : but he finds out still new matter to writ on , and a new stock of Champaigne wine , as I have been told , that he has oft said , to make his blood boil till he has spoild an other piece of History ; and he thinks a scornfull period or two in a Preface is enough to carry off all the shame to which his errours ought to condemn him . He has also the Impudence to dedicate his books to the King , and the world is still willing to be cosened by him . This trade has succeeded so well with him , that it seems Mr. Varillas vies with him in it , and as he has the chaster stile , and the more natural way of misleading his Reader , so he has resolved not to be behind him in a bold quality that I love not to set down by its proper Name . But thô Mr. Varillas has the art to refine upon the pattern that Mr. Maimbourg set him , yet Mr. Maimbourg is the Author of the Invention , and therefore he deserves the better Pension . History is a sort of Trade in which false Coyn and false Weights are more criminal than in other Matters ; because the Errour may go further and run longer : thô these Authors colour their copper too slightly to make it keep its credit long . If Men think there are degrees of Lying , then certainly those that are the most loudly told , that wound the deepest , that are told with the best grace , and that are transmitted to Posterity under the deceitful colours of Truth , have the blackest Guilt ; but some Men have arrived at equal degrees in hardning their Consciences and in steeling their Forheads , and are without the reach either of inward Remorses or publick Discoveries ; so that as Augustus fancied there was a charm in the Pillour of a Roman , that died hugely indebted , since without an extraordinary saporiferous composition he could not fancy how such a Man could sleep securely ; so if humane Nature did not often produce some very irregular Individuals , a Man that feels the Authority that Truth and Modesty have ever a pure mind , can not easily imagine by what secret others can quite extinguish those Inclinations which he finds are so prevalent in himself . But I will now by Mr. Varillas's leave take the liberty to set before him some of his most conspicuous errours , and thô I do not expect much sincerity from himself , yet I hope the world will be juster than he has shewed himself to be . Mr. Varillas begins his History with a view of the progress of that which he calls Heresy , in a Prophetick stile , setting , forth what effects it was to produce , as if he were foretelling what was to fall out , and that for 11. pages ( according to the Impression of Amsterdam ) this has so little of the air of a Historian , and is so full of the figures of a Declaimer , that it looks liker the strain of a heated and angry Fryer , than of a grave and serious Writer of History , who ought to be always in cold blood , and ought not to let the heats of a vitious Rhetorick transport him . But this is so like one of the forced raptures of some Missionary , that one would think it was writ either by one of them , or for one of them . It is much a safer thing to prophecy concerning matters that are past , than concerning those that are to come , and one is less in danger of committing errours ; yet when heat enters into matters of History , and meets with so vast a deal of Ignorance as is that of Mr. Varillas , no wonder if it carries him into great errours . If Mr. Varillas had gathered the History of the last Age out of any Books or out of those Letters tha● he so often vouches , he could not have said that Edward th● 6th's Tutor or Governour was the Duke of Northumberland , since there is not any one Book writ concerning that Time , that does not shew the contrary . The Duke of Somerset was his Governour , and for the Duke of Northumberland , thô the last two Years of that Reign , in which that King was past the Age of Tutelage , he bore the chief sway of affairs , yet he had neither the Character of the King's Tutor or Governour , nor any other whatsoever , but only that of a Privy Councellour , that was much considered by him , and he at his Death professed that he had been always a Catholick in his Heart , so that his pretending to be of the Reformed Religion to serve his interests , shews that he belongs no more to our Church , than the now forced Converts belong to that of Rome . In the same page he says that Mary Queen of Scotland did by her Bastard Brother's persuasions marry a single Gentleman , and on the Margent he gives his Name Henry d' Arley ; this is a new proof how little he knows the Books of the last Age. This Henry whom he calls d' Arley was Henry Lord Darly , eldest Son to the Earl of Lenox , which was one of the chief Families of Scotland , and a Branch of the Family of the Stewarts . It is true it came off from it before the Crown came into it by Mariage , yet the Grandfather of this Henry had matched with one that was very near the Crown , and Cosen German to K. Iames the 4th's and Sister to Hamilton Earl ; of , Aran this Lord Darly's Mother was also Uterine Sister to K. Iames the 5. being the Daughter to the Queen Dowager of Scotland that was K. Henry the 8th's Sister , who by her second mariage with the Earl of Angus ( Dowglass ) had Lady Isabel Dowglass , who was bred in the Court of England , and whom K. Henry the 8. maried to the Earl of Lennox , that had by her this Lord Darly , who as he was the Queen of Scotland's Cosin German , was also the next Heir to the Crown of England after her , and might have been a dangerous Competitour to her in that Succession , having been born and bred in England , so that this mariage was so far from making her contemptible to her Subjects , that it was considered as the wisest act of her life : and Mr. Var. could not Imagine any thing more honourable to the Earl of Morny's memory , than to make him the adviser of so wise a choice . It is no wonder to see Mr. Var. make so bold with meaner persons , when he takes so much liberty wiht the Royal Family of England , as to stain their descent , for which if the consideration of the Crowns they wear , did not restrain him , yet the particular regard to the King that now reigns , ought to have taught him so much respect as not to have ventured to blot his Scutcheon so far as to call his Great Grandfather a single Gentleman and if he had payd the respect he owed to the Memory of that unfortunate Princess , he had no● enlarged so much on her Story , but I know what is due to the Memory of a crowned Head , even when it is laid in ashes , and thô he makes an easy weakness to be her prevailing Character , upon which he would discharge all her Misfortunes , this Picture is so different from the Truth that she was certainly one of the wittiest and highest spirited Women that ever lived . But it seems Mr. Varillas has pretended to some Pension from the Crown of England , and in revenge for the disappointment he has resolved to debase the Race all he can . Here he affords our Kings the honour to be descended at least from a Gentleman , thô one of the ordin ariest sort ; but upon another occasion he is not so liberal , for in his History he says that Henry the 8th had reasons to desire the mariage of his Bastard Son the Duke of Richmond with his Daughter Mary , that were too well known , for libels had been spread over all Europe , reproaching him that his Great Grandfather was not a Gentleman , but that by his credit at Court , and by the vast riches that he had acquired , he had obtained leave to marry a Daughter of the Family of the Plantaganets , that was then 16. degrees distant from the Crown , and yet by that means his Grand-child came to reign ; upon which he makes a long speculation concerning the King's Reflections on that matter , and the reasons that restrained him from writing on that subject , as if it were an ordinary thing for Princes to become their own Heralds . He also tells us how he comforted himself by the remembrance of the meanness of Arbaces K. of Persia , that was the Son of a Locksmith , whose Posterity had reigned so long , and with so much glory , and therefore he says he designed to marry his Natural Son and his Daughter together . Here is such a mixture of Impertinencies , that it is not easy to know at what one is to begin , and if there were but this one period , it is enough to let the World see , how incapable Mr. Varillas is of writing History . I shall not in this place shew the falsehood of that Imputation on Henry the 8th , that he designed this incestuous Match , for that will come in more property upon another occasion ; only if his Birth was defective on his Great Grandfathers side , it was an odd method for the correcting of it , to think of adding a new blot , and of bringing a Bastard into the 5th Succession ; so the reason is as foolish as the matter of fact is false , and the Ignorance that Mr. Var. shews here is the more remarkable , because this matter belongs to the most extraordinary transaction that is in the whole French History , in which he pretends to be so conversant . I need not say any more to prove the Tudors to be Gentlemen , but to tell that they are Welshmen , of the Race of the Ancient Britons , who do all pretend to the highest Birth of any in the English Nation , and do run up their Pedigrees to Iulius Cesar's time ; among whom is the Race of the the Ap Theodore's or the Sons of Theodore , that by a corruption of some Ages were called Tudors : but knows Mr. Varillas so little of the French History , as to have forgot that the Daughter of France , that was maried to Henry the 5th of England , in whose right both Henry the 5th , and her son Henry the sixth were crowned Kings of France in Paris , did after King Henry the 5th's death marry Owen Tudor , by whom she had 3. Sons the two eldest were made the Earls of Richmont and Pembroke , being the Kings Uterine Brothers , and the next heirs to that Title , that he claimed to the Crown of France , in the right of his Mother ( which I am far from thinking was a good one . ) This being the case , it was no extraordinary thing for a man of the Earl of Richmont's rank to marry a Lady that was then at such a distance from the Crown , thô it was only in the 6th and not the 16th degree ; but I do not insist on this , because it may be only the fault of the Printer , and I will not descend to a doubtful fault , when I have such material ones in my way . I know there are a sort of men that are much more ashamed when their Ignorance is discovered , than when their other vices are laid open , since degenerate minds are more jealous of the reputation of their understanding , than of their honour . And as Mr. Varillas is very like to be of this temper , so if a simpathy with Mr. Maimbourg has not wrought him up to the like pitch of assurance ▪ such discoveries as these ought to affect him a little ; and here a man is apt to lose his patience , when he finds such a Scribler pretend to defame the Noblest blood in the world . There is nothing else in the first Prophetick Rhapsody that relates to our matters , so I was inclined to go from hence to a more particular enquiry into our English affairs , only the Ignorance that he discovers in the next paragraph is so surprising that I will bestow a short remark on it . He says , that the Switzers were so prevailed on by this pretext , that their separating themselves from the Roman Communion was the best expedient to preserve them from falling under the Dominion of the House of Austria ( thô it is certain they were then in no sort of fear of that ) that the four chief Cantons were seduced in less than a years time ; but that the seven little Cantons continued in the belief of their Fathers , and the two midle sised Cantons tollerated equally both the Religions . One would have thought that a man that had pretended to the name of a Historian , would have at least begun his studies with some small tast of Cosmography , and would have taken some pains to know the Map ; and as the Switzers are in the neighbourhood of France , so they have been so long the Allies of that Crown , that the Ignorance of the Importance of the Cantons is a fault in one that pretends to be such an illuminated Historian , that deserves a worse correction than I think fit to give it . To reckon Basle and Shaff housen among the great Cantons , and Lucern among the small Cantons , Solohern and Fribourg being also so considerable that some reckon them with the great Cantons ; and to put Glaris and Appeuzel in a superiour order to them that are among the smallest of the least is such a Complication of errours that it is not easy to imagine how he had the luck to fetch in so many into one period . But this is not all the Ignorance that is in it ; for whereas he pretends , that the four Cantons , that received the Reformation did it in less than a year , this is so false that Zwinglius having begun to preach the Reformation in the year 1519. the whole matter was examined in a course of several years , and at last Zurich received the Reformation in the year 1525. Bern three years after in the year 1528. and Basle a year after in the year 1529. as for Schaff house I must confess my Ignorance , but there was at least 10 years interval in this matter ; and if Lucern is not so much in his favour , because it is the Residence of the Spanish Ambassadour , yet I cannot imagine what has made him degrade Solohern into the number of the small Cantons , which is the Residence of the French Ambassadour , and is reckoned by many among the greater . But it is likely that he knew nothing of all this matter , except by report , and perhaps he thought the period would run smoother to range the Cantons thus in the great , in the small , and the midle-sised Cantons , and that it would also reflect on the Reformation as a precipitated change to say that 4 Cantons turnd in one year . But thô Impertinence is a fault scarce to be named , when one has so many of a more criminal nature in his way , yet such as are more signal and more advantageously situated for the Reader 's eye deserve to be viewed in our passage , with the scorn that they deserve . Mr. Varillas begins his 3. book which opens the progress of Luther's affairs with a Preamble of 38. pages , in which he sets out the state of Europe at that time , so copiously and with so little judgement , that he bestows 14. pages on the Conquests that Selim the Turk had made , and on his defeat of the Mamelucks . This whole tedious ramble signifies nothing to Luther's matters ; but in short it was a secret to swell the Volume , and to raise the price of the book , as well as it must lessen the price of the Author , who shews , how little he understands where he ought to place his digressions . What notions does that view of every State of Europe give the world , that doe any way prepare the Readers mind ; for what was to come after , unless it be that Mr. Var. being to present a piece of as arrant Poëtry as any that ever possessed the Stage , he thought it necessary to fill it at first with many Actors , and to make a great appearance , thô none of them were to act any part in his Play ? But since he will needs be writing , thô he understands not the common-Elements , I will take the pains for once to instruct him a little how he ought to have made this introduction , since he it seems was resolved to begin with one . He ought then to have open'd the State of Europe with Relation to Religion and Learning ; he to have shewed what scandals the Popes and the Court of Rome had given , what was the State of the secular Clergy , the Ignorance , Irregularity , and vices of the Bishops , and Curates ; what were the ●isorders and dissolutions of the Monastick Orders , both of those that were endowed and of the Mendicants . He ought to have shewed in what sort of Studies they imploied their time , and with what sort of Sermons they entertained the People : and to this he ought to have added somewhat of the State of the Universities of Europe ; and of the beginnings of Learning that were then arising . He ought to have shewed the different Interests , in which the several Nations of Europe were engaged , after the times of the Councils of Constance and Basle ; and to this he might have added the State of the Courts of Europe with Relation to Religion , upon all which he might have found matter for a long , and a much more pertinent Introduction . And to conclude , he ought to have told the Dispositions , in which the Peoples minds were , as to those matters : and if he would needs make a vain shew of his faculty of telling of tales , he might have set out the State of the Eastern Churches , after the Treaty at the Council of Florence , and of its effects ; of the ruine of those Churches ; and of the Ignorance , as well as misery to which they were reduced by the rigour of the Mahometan yoke . It is true this was not a necessary preliminary to the bringing Luther on the Stage , but it had been much less impertinent , than a long recital of Sultan Selim's Conquests . But I am caried too far , and hereafter I will confine my self to that , which does more immediatly belong to me . He begins that part of his Advertisement , that relates to the affairs of England , with a sort of an Apophthegme worthy of him : he says , it is without comparison more difficult to be exactly true in matters of Religion , than in other matters ; since in those others , it is only Interest and Passion that make Men lie ; but in matters of Religion Conscience does so entirely conquer all the powers of the Soul , and reduces them to such a Slavery , that it forces a man to write , that which it dictates , without troubling himself to examine whither it is true or false . Here is such a view of his Notion of Religion , that how false soever this proposition is in it self , yet it gives us a true light of his Ideas of Religion . Good God shall that principle , which does elevate , and illuminate our natures , be considered as a more powerful depravation of them , than that which flows either from Interest or Passion ? shall that which is the Image of the God of Truth , and that reduces the Soul to a chast purity of Spirit , be made the Author of the enslaving of all our powers , and the emancipating us from all scrupulosity concerning truth or falsehood ? this perhaps is the character of Mr. Varillas's Religion , thô those that know him well assure me , that Religion makes very little impression on him ; and if that is true , then his Apophthegme fails in himself , since the Interest of a Pension , and the passion of making himself acceptable in the present time , have as entirely freed him from all regard to Truth , as ever any false Principle of Religion did an enraged Zealot . It is matter of horrour to see Religion , and Conscience set up as the violentest Corrupters of Truth : but we know out of what school this has sprung , and it seems Mr. Varillas has so devoted himself to the Order of the Jesuites , that he is resolved to speak aloud , that which they more prudently think fit to whisper in secret , and indeed if we may judge of him by this character , that he gives of Religion , we must conclude him to be entirely possessed with it , since never Man seem'd to be less solicitous , than he is , concerning the truth , or falsehood of the things , that hoavers . He accuses me of favouring my own side too much , and that if I confess some of King Henry's faults , it is only that I may have an occasion to excuse the wretched Cranmer . This is some Intimation , as if he had read my Book , but I doe not believe he has done it : for thô I have no great opinion either of his Vertue , or of his Understanding ; yet I doe not think , he is so forsaken of common-sense , and of all regard to his reputation , as to have adventured to have advanced so many notorious falsehoods , if he had seen upon what Authentical grounds I had so exposed them , that I doe not think it possible even for Mr. Maimbourg himself after all his 50 years Noviciat , to arrive at a confidence able to maintain them any longer , if he had once read my Book , and what I had writ was at least so important , that he ought to have weakned the credit of my History , by some more evident proofs , than that of saying barely , that I was extreamly partial to my own side . My book was so much read , and so favourably spoken of in France these three Years past , that in common decency he ought to have alledged somewhat , to have justified his Censure ; but this manner of writing was more easy , as well as more imperious . And if a large Volume of History supported with the most Authentick proofs , that has ever yet perhaps accompanied any Book of that sort , is to be thus shaken off , it is a vain thing to write Books for Men of Mr. Varillas's temper . This had been more pertinent , if he had voucht for it a report , which was so spread over Paris , that I had received advices of it from several hands , of a design in which , as was reported , a Clergy-man was engaged that has many excellent qualities , to which Mr. Varillas seems to be a great Stranger , for he has both great application , and much sincerity . He has searcht with great exactness that vast Collection of Mss. that relate to the last Age , which are laid up in the King's Library , and he had found so many things relating to England , that he intended to publish a Volume of Memoires relating to our Affairs : he had also said , that in some things he would enlarge himself more copiously than I had done , and that in other things he must differ from me . Matters generally grow bigger by being oft told , so this was given out as a design to write a Counter-History , which should overthrow all the credit that my Work had got . But upon my coming to Paris , I found some sincere enquirers into truth , and who by consequence are Men that have no value for Mr. Varillas , who intended to bring us together that we might in an amicable manner reason the matter be foresome of our common Friends ▪ and both of us seemed to be so well disposed to sacrifice all to truth , that two Persons of such Eminence , that they can receive no honour by the most advantageous Characters that I can give them , who were Mr. Thevenot and Mr. Auzont , did procure us a meeting in the King's Library , and in their presence . In which the Abbot as he discovered a vast memory , great exactness and much sincerity , so he confessed that he had no exceptions to the main parts of my History ; he mentioned some things of less moment , in all which I gave not only our two learned Arbiters , but even himself full satisfaction , so that I quickly perceived I had to doe with a man of honour . He insisted most on the judgment of the Sorbonne against K. Henry's Mariage , which is not in their Registers . But I was certainly informed by a Dr. of the Sorbonne that their Registers are extreamly defective , and that many of their Books are lost . He alledged a letter to K. Henry that he had seen , telling him , that it was to be feared that he might be displeased with the decision of the Sorbonne , and that it might doe him more hurt than good , which Letter bearing s after the decision that I have printed , does not seem to agree with it . To this I answered , that all the other decisions of Universities being given simply in the King's favours , and that of the Sorbonne bearing only , that the Majority had declared for him , this left ablot upon the matter , since when the opposition is inconsiderable , decisions are given in the Name of the whole Body ; but the mention of the Majority imported , that there was a great opposition made , which , thô it was not supported by a number equal to the other , yet was so considerable , as to lessen very much the credit of the Decision . To this I added , that K. Henry's printing this the Year after it was given , and none ever accusing that piece of Forgery , Card. Pool on the contrary acknowledging that he was in Paris when it was obtained , these were undeniable Evidences of its genuinness , to which he answered by a hearty acknowledgment , that he had seen another Letter , in which the detail of the whole Proceeding of the Sorbonne is set down ; and , as I remember , there were but one or two more than the Majority , that opined on the King's side ; but the rest were in different Classes . Some suspended their opinions : others , thô they condemned the Mariage , yet did not think it could be broken , since it was once made : and some were positively of the Pope's side . In end , after some hours discours , in which all the Company was fully satisfied with the Answers that I gave , he concluded , that as he had seen many more Letters relating to that matter than I had done , so if I thought fit , he would furnish me with a Volume of Authentical proofs for what I had writ , greater than that which I had already printed . And these were the Letters of the French Ambassadours , that were in King Henry the 8th's Court , that are in the King's Library ; but I did not stay long enough in Paris to procure this . Now what those Letters of Cardinal Bellays are , upon which Mr. Varillas pretends to found his Relation , I cannot imagine . For as he came not to act in this matter till the last step of it ; so his Letters cannot carry any long Series of this affair in them , and they must be far from giving those long excursions , into which Mr. Varillas always delights to wonder . And , as I remember , I was in particular told , that those Letters were in the King's Library , and so , since all that was there , agreed with my History , this must pass among those hardy Citations of Authors , that Mr. Varillas is apt to make , to give credit to his Inventions . He flourishes a little to shew some small reading , but he is as unhappy in that , as in other things . He mentions Cambden , as having writ the History of that Revolution with some more moderation , than he is pleased to allow me ; but he says , he does so constantly favour the Calvinists , in prejudice of those that he calls Catholicks , that one needs only read the first page , that turns up to him , in any part of his History , to be convinced of it . This is a very good proof that Mr. Varillas never opened any one page of Cambden ; Since he does not write of that Revolution . For he begins his History with Q. Elisabeth's Reign , and says no more of what went before her time , than what amounts to a very short hint of her Birth and Education , and a general Introduction into her Reign ; and that History is writ with so much judgment and impartiality , that as it acquired the Author the friendship and esteem of that eminent Historian Mr. du Thou ; so he after Cambden's Death published the second Volume , from the Manuscript that the Author had sent him . If the discovery of a great many Rebellions and Conspiracies against the Person of that famous Queen is that , which disgusts Mr. Varillas at that History , it is because his Religion has so enslaved his Conscience , that he is so little concerned in Truth or Falsehood , as not to be able to endure one of the gravest Writers , that this Age has produced , because he could not avoid the Recital of those many Crimes , that some of the Men of Mr. Varillas's principles as to Religion were not afraid to commit . After this he mentions another of our Historians , whom he calls Dr. Morton , and to make his Reader know that he is acquainted with the History of his Life , he tells us he was afterwards a Bishop ; but this is one of the Authors of his invention , for thô we had a Doctor Morton , that was Bishop of Durham , and that died about 30 years ago ; yet he writ no History . By the Character that Mr. Varillas gives this pretended Author , that he was more moderate than Cambden , I fancy he is mistaken in the Name , and that he would say Dr. Heylin , thô this Name and Morton have no affinity ; but Heylin was no Bishop : it is true , Dr. Heylin has writ so moderately , that some have been severe upon him for it ; but I will make no other Reflections on this , unless it be to shew the slightness of Mr. Varillas's way of writing , who it is likely had heard one talk at the same time both concerning Dr. Morton and Dr. Heylin , and he in his assuming way , pretends upon this to give a Character of that History , putting the Name Morton for Heylin ; but he never read a Word of Dr. Heylin , thô in his daring way , he pretends to give his Character ; and repents himself of the praise of Moderation that he had given in preference to Cambden , and sets it out as an artifice , since whereas Cambden blames always the pretended Catholicks without any mitigations , Morton in blaming them counterfeits some pity for them , that is to say , he had some degrees of Mr. Varillas's Character of Religion . But Dr. Heylin's History being writ only in English , and it having never been translated either into Latin or French , Mr. Varillas cannot give a Character of it from his own knowledg . From our side he goes to the Writers of the Roman side , and begins with another essay of his exactness to his principles of Religion . For he says , Sanders writ so violently , that it vvas no vvonder if the Protestants caried their revenge so far , as to force him to die of hunger , in the Mountains of the North of England , to vvhich he had retired . Here are only three capital Errours : for 1. Sanders's Book , concerning the English Schisme , vvas not published till after his Death , so that this could give no occasion for so severe a revenge . 2. Sanders did not die in the North of England , but in Ireland . 3. Sanders vvas sent over by the Pope to raise and conduct a Rebellion in Ireland , for vvhich he had immediate povvers from the Pope . He was so active , that he brought an Army together , which was defeated by the Queen's Forces : and upon that he fled into a Wood , where he was , some days after , found dead . So that having received no Wounds , it was believed he died of Hunger . This being the state of that affair , as it is related of all sides , is not Mr. Varillas a very creditable Author , who has the brow to report it as he does ? For the Character that he gives of Ribadeneira , it is so embroiled , that I do not think it worth the vvhile to examine it . It is enough to say that Ribadeneira is a Jesuite , that is to say , a Man true to Mr. Varillas his Character of Religion , and his History is nothing but Sanders drest up in another Method . I speak of that which is in Latin , for the Spanish , I have never seen it . For Lesley he is generally a grave and wise Writer , but Mr. Varillas names him , because some body had told him , that one of such a name had writ of those matters , otherwise he had never cited him with relation to English Affairs , which he scarce ever mentions , but as they happned to be intermixt with the Scotsh . In conclusion , Mr. Varillas pretends to depend upon Cardinal Bellay's Letters , and so he thinks here is enough to settle , in the spirit of his Reader , a firm beleef of all that he intends to write ; but let him tell the World where they are to be found , since the printed Volume contains nothing of the matters , that he pretends to cite from him . And since I have printed so many of the Original Letters of that Time , and have told the Reader where they are to be found , I will expect the like from him , otherwise let him cite them as long as he will , I will take the liberty to tell him that I do not believe him . And I think , that by this time I have given him sufficient reasons for excusing my Incredulity , in matters that he gives us upon his own word . Here is enough for a preliminary . But I am affraid I grow heavy to my Reader ; and that by this time he is so fully satisfied concerning the principles both of Mr. Varillas's Religion , and his morals , that he begins to lose patience , when he sees how far I am like to carry him in a more copious discovery . But there are a sort of men , that must be severely repressed : and there are some times , in which even a fool is to be answered according to his folly . Yet I will so far manage my Reader , as not to overcharge him too much : therefore as to many of those Political digressions , that Mr. Var. makes upon the Interest of England , France and Spain , I will pass them quite over , as the whipped cream that he sets before his Reader . Some of them are not unpleasant , if they were proposed as considerations , which might perhaps have had their weight : but his averring them confidently is not to be excused , they might pass in a kind of a Book of Politicks as a refining upon the actions of Princes ; but this way of writing is by no means to be allowed in History , since it is without any sort of evidence , and History ought to relate things as we find they really were designed , and transacted ; and not as we imagine they ought or might have been . I am now entring upon a subject , in which it will be much more easy for me to say too much , than too little : for Mr. Varillas commits so many Errours , that thô I am resolved to let lesser matters pass unregarded , yet I find so many in my way , which require a discovery , that I am engaged in a task as ingrateful to my self , as it must be severe upon him . 1. He begins with an assurance , that all the rest of Wiclef's Heresy were so entirely rooted out of England , that the whole Nation , without excepting one single Person , was of the same Religion during the Reign of Henry the 7th . I am not now near the Records of that time , but in my History I have shewed by the Records of K. Henry the 8th's Reign , that in the year 1511. which was but two years after Henry the 7th's Death , there remain yet in the Registers of the See of Canterbury the Processes of 41 Persons , of whom 7 were condemned for Hereticks , and delivered to the Secular Arm , and the rest had the weakness to abjure : and from this hint one must conclude , that Mr. Varillas had no knowledg of our Affairs ; but he thought the Period was rounder , and the air of writing was more assuming , when he asserted that the whole Nation , without excepting one single Person , was of the same Religion . The Opinions , objected to those Persons , shew , that the Reformation found a disposition in the Nation , to receive it by the Doctrines which were entertained by many in it : For the chief of them are , that the Sacrement of the Altar was not Christ's Body , but material Bread : That Images ought not to be worshipped : That Pilgrimages were neither necessary nor profitable : and that we ought not to address our Prayers to Saints , but only to God. But since this may be thought only a flourish of Mr. Varillas's Pen , I go to other matters , in which it cannot be denied that a greater exactness was necessary . 2. He lays down for a foundation to all that was to come after , that P. Arthur was very unhealthy , when he was married . That he was recovering out of a great Disease , of which he died 5 Months after . It is true , he does acknowledg , that three Words in the Bull , that was granted for the subsequent Marriage , seem to import , that this Marriage was consummated : yet he takes the Word of the other Historians , and repeats this of P. Arthur's ill Health so often , that he hoped , it seems , by that means to make his Reader swallow it down easily . Here he had writ a little more artificially , if he had set over against this , on the Margent some citation of a Letter , or Recital , vvhich vvould have cost him nothing , and have been full as true , as his other citations are . Many Witnesses that vvere examined upon Oath , deposed before the Legates , vvhen this matter vvas examined , that P. Arthur vvas of a good Complexion , vigorous and robust , when he vvas married ; that he bedded vvith his Princess every night : and the Decay of vvhich he died , vvas ascribed to his too early Mariage . And of this Mr. Varillas takes some notice , vvithout reflecting on the consequence , that the Reader might naturally draw from it ; for he says , K. Henry the 7th delayed the marrying of his second Son 6 years after he had obtained the Bull , and that the Death of his eldest Son made him apprehend the loss of his second Son ; if he married him so young . And thô he intervveaves a Politick reflection , according to his vvay , that is to say impertinently , and says , if this fear vvas not altogether just ; yet since K. Henry the 7th had no other Son , it vvas not altogether unreasonable . But it is obvious that this is altogether impertinent , if P. Arthur's Mariage vvent no further than a publick Ceremony . But there are other circumstances that overthrovv this , as much as a thing that is of its nature secret , is capable of being disproved . It is said by our Historians , who writ at that time , that the Spanish Ambassadour took proofs of the consummation of the Mariage . And in the Bull of dispensation , for the subsequent Mariage , this was also supposed as a thing that was perhaps done . But thô our Author set on the Margent the precise Words , in which he says that was conceived ; yet either he never read the Bull , and so took this upon trust , or he was in a fit of his Religion , which was so violent , that it made him not only take no care of what he said , whither it was true or false ; but made him advance a deliberate falsehood . For whereas in the Preamble of the Bull of Dispensation for the younger Brother , it is set forth , that P. Arthur and the Princess had been lawfully married , and had perhaps consummated their Mariage , where the matter of fact is set down in a dubious manner , he makes that the Dispensation had allowed their Mariage , even thô the former had been consummated . And as the Words that he cites are not the Words of the Bull , so they give a different notion of the matter ; since as he gives the Words , they seem only to be a clause put in , to make the Bull more unquestionable ; whereas in truth they are a part of the matter of fact represented to the Pope . And thô this doubtful way of representing this matter of fact , that is in the Bull , was all that could be decently said upon this case , yet it seems the Spaniards , who knew the Mariage was consummated , resolved to set the matter past dispute , for they either procured at that time a Breve , of the same date with the Bull , or they forged one afterwards , in which in the Preamble this matter is asserted , without any perhaps , or other limiting Word , it being positively set forth , that the Mariage was consummated . If Mr. Varillas's Religion sets him at liberty from the scrupulosity of writing truth , yet that profound Policy , to which he always pretends , should oblige him to take a little care , that the falsehoods that he advances , may not be easily discovered . 3. He says , Henry the 8th was 12. year old , when his Brother died ; and that his Father had designed him for the Ecclesiastical State. This was taken up by the Writers of the last Age , to make the Parallel between Iulian the Emperour and him seem to agree : that as Iulian had been a Reader in the Church ; so King Henry should be represented as an Abbot with a little band . But as King Henry was not 12 year old , when his Brother died , for he wanted some Months of 11 : and as at that Age young Princes , considering the respect that is payed to them in their Education , have seldome been found far advanced in Learning ; so it does not appear , that he had then any other Education different from what was given his Brother , who understood Latin , and some of the beginnings of Learning . Learning was then in great reputation , and K. Henry the 7th engaged his Children to study , either to raise their Authority the higher by that means , or perhaps to amuse them with Learning , that they might not think of pretending to the Crown during his Life , since the undoubted Title to it resting in the Person of their Mother , it had devolved upon them by her Death , thô they did not think fit to claim their Right . 4. He says , that when K. Henry the 7th intended to marry his younger Son to P. Arthur's Widdow , the Privy Council of England approuved it the more easily , because of the precaution that had been taken to hinder the consummation of the former Mariage : and to confirm this , he cites on the Margent the Petition , that the Parliament of England offered upon this matter to P. Alexander the 6th . But as the Depositions are yet extant of the Duke of Norfolk , that was then a Privy Councellour , and of two others , that there was no precaution used to hinder the consummation ; so Warham , that was at that time Archbishop of Canterbury , opposed the second Mariage , as being neither honourable , nor well-pleasing to God , as he himself did afterwards depose upon Oath . The Parliament took no cognisance of the matter , nor did it make any address to the Pope ; so that this citation is to be considered as an effect of Mr ▪ Varillas his notion of Religion . 5. He runs out , in his manner , into a long speculation concerning the different interests of England and Spain , that made the Spaniards go backwards and forwards , in the agreeing to the Match , that was proposed for P. Henry and the Princess ; whom by an extravagant affectation he calls always Duke of York : and makes the Princesse's Parents represent to K. Henry the 7th , the danger of his Son 's growing weary of the Princess , since he was 4 year younger than she was , and that in order to the procuring of a dissolution of the Mariage from the Court of Rome , he might pretend that his Father had forced him to marry her , whenever he should grow weary of her . All the other Writers of that time put K. Henry the 7th's desiring this second Mariage meerly on his covetousness , which made him equally unwilling to repay the Portion , or to send a great jointure yearly after the Princess : and the Prince of Wales was too great a Match to be so uneasily admitted by the King and Queen of Spain . He whom he calls by the Title of the Duke of York , was indeed only Duke of York , for some Months after his Brother's Death , during which time it was supposed , that the Princess might be with child by his Brother ; which proves beyond exception , that it was believed , that the first Mariage was consummated . But when there was no more reason to apprehend that , then he carried the Title , that belongs to the Heir apparent of our Crown . But it seems the King and Queen of Spain were more easily satisfied in this matter , than Mr. Varillas would make us believe they were : for two years after the Bull was granted , when P. Henry came to be of Age , he instead of entring into any engagement to marry the Princess , made a solemn protestation in the hands of the Bishop of Winchester , by which he recalled the consent that he had given during his Minority , and declared that he would never marry her . But it is very likely Mr. Varillas had never heard of this , thô the instrument of that Protestation was not only mentioned , but printed by many of the Writers of that Age : and it is confessed by Sanders himself , who , after all Mr. Varillas's flourish with his Letters , is his only Author . And for this foresight , that he thinks he may justly ascribe to the King and Queen of Spain , because they are represented by the Writers of that time , to have had an extraordinary Sagacity , the reason that he makes them give , shews it was a contrivance of his own : since a moral force , such as the Authority of a Father , was never so much as pretended to be a just ground to annul a Mariage , after it was made and consummated ; otherwise most of the Mariages that have been made , might have been dissolved . 6. He adds to this another speculation , that is worthy of him , he pretends that the King and Queen of Spain apprehended , that K. Henry the 7th had acquired the Crown of England , and by consequence had a right to dispose of it at his pleasure ; upon which the Crown of Spain was afraid , least he should have disinherited his Son , and given the Crown to the Duke of Suffolk , that was then at Brussels , and was preparing an Invasion of England , from which they did not know , but K. Henry the 7th might save himself , by declaring Suffolk his Successour , and that upon those fears they were unwilling to consent to the Match . Here is such a mixture of Follies , that it is not easy to tell which of them is the most remarkable . This Doctrine of the Crown of England's being alienable at the King's pleasure , might have passed well with those , that some years ago thought to have shut out the next Heir , and yet even these did not pretend that it could have been done by the King alone . But here is a new Theory of Politicks , for which we are sure Mr. Varillas can cite no Authorities from the Laws and Constitutions of England . K. Henry the 7th had indeed acquired the Crown , by defeating that Tyrant and Usurper Richard the 3 d : but as he pretended to be Heir of the Lancastrian Race himself , so by marrying to the Heir of the House of York , that was the right Heir , he by a conjunction of all Titles , made the matter sure . But this gave him no right to alienate the Crown at his pleasure , and to fancy , that a King might be induced to give away his Crown from his own Son , to the Person in the World that he hated most , and whom at his Death he ordered his Son never to forgive ; who , by the way , was not Duke but only Earl of Suffolk , is a Dream better becoming so slight a brain as is that of Mr. Varillas , than the consummated wisdome of the King and Queen of Spain . But thus it falls out when a Library Keeper turns Statesman ; and when from being a teller of tales , he will turn a Writer of Histories , which he composes out of his own Imaginations , he must needs fall into childish errours . When do Kings fall under those weaknesses , as to disinherit an only Son , to cover them from a remote fear : and a very remote one it was ; for the Archduke needed at that time the assistance of England against France too much , to be in a condition to raise a Civil War in England , and to support a competition to the Crown , which could have no other effect , as to him , but to give France an opportunity , during the distractions of England , to come and destroy him . In short , here is a Vision of a poor-spirited Pedant , which is too much considered , when it named and laught at . 7. He pretends to enter into the reasons that were alledged at Rome , both for and against the granting of the Bull ; but at last he concludes , that Pope Alexander the 6th would not consent to it ; that he might not give occasion to accuse him , of having broken the Discipline of the Church . But here is such a false representation of the Court of Rome at that time , and in particular of P. Alexander the 6th , that since Mr. Varillas will needs write Romances , I must put him in mind of one Rule ; that as Painters shew their Judgment and Learning , in that which is in one Word called le Costume , observing the Air , Manners , and Habits of the Ages and Scenes to which their Pieces belong ; so Poets , when they bring unknown Names into their Plays , they may clothe them with what Characters they please ; but if they represent Men , whose Histories are known , they must not confound Characters , nor represent a Nero as a grave Philosopher , or as a good natured Prince ; nor a Marcus Aurelius as a wanton Stage-player , or as a bloody Tyrant . And therefore , thô Mr. Varillas may shew his pretended discoveries , concerning Men that are less known , yet when he brings in an Alexander the 6th on the Stage , it is too bold a violation of Poetry , to lay a strictness of Conscience , or a sense of Honour to his charge : and thô there is one part of this Period true , that there had never been any dispensation of this sort formerly granted , to serve as a Precedent for it : yet that exactness , in which he represents the Enquiry , that the Divines of Rome made concerning this matter , agrees ill with the State of the Court of Rome at that time ; and a Painter may as justly represent the old Romans in Pantalaons , and with Hats in their hands . 8. He says , K. Henry the 7th was preparing all things for the Mariage of his Son , to the Princess , when he died . And a little before that he had said , that her Parents sacrificed the Interest of their Family to the satisfaction of the King of England , by consenting to it . A Match with the Heir of the Crown of England , was no very costly Sacrifice : and for his vision concerning the design of marrying her to the Duke of Calabria , and by that means of restoring the Kingdome of Naples , it does so ill agree with the Character of the King of Arragon , that since there is no proof brought of this , I must look on it as one of those Imaginations , with which Mr. Varillas loves to entertain his Readers . But for K. Henry the 7th , he was so far from making any preparations for the Mariage , that one of the Writers of that Age assures us , that at his Death he charged his Son to break it , apprehending perhaps a return of a new civil War , upon the issue of a doubtful Marriage . 9. He gives us a new tast of his unskilfulness in ordering his Scenes . He had found that when Henry the 8th's Divorce came to be started , there was some discourse of a Match between him and Francis the first 's Sister , afterwards the Queen of Navarre , and therefore he thought a proposition for her , might come in before the Mariage , as a pretty ornament to his Fable . But the silence of all the Papers of that Time , which I have seen , is a much better evidence against it , than his pretended negotiation of Mr. de Piennes is for it , to which no credit is due . It is well known that in the Archives of Venice there are Recitals laid up of all the Negotiations of their Ambassadours , and Mr. Varillas having perhaps heard of this , he fancied it would have a good grace , to cite such Recitals as to French Affairs , thô all that know the State of France , know , that this has not been the practice of that Court. But as there is no proof to shew that there was any such Proposition made at that Time , so the State of K. Lewis the 12th's Court differs extreamly from it , in which the Count of Angoulême , afterwards Francis the first , and his Sister , were not so favourable , as to give us reason to think that pains was taken to raise that Lady to the Throne of England . 10. He tells us , that King Henry the 8th calling a Parliament in the beginning of his Reign , they thought themselves bound in point of Honour , to oblige to execute his Father's Orders , relating to his Mariage ; who had not only made it the chief Article of his Testament , and charged his Son to do it upon his last Blessing ; but had laid the same charge on the Men of the greatest Credit in England , as he spoke his last Words to them : upon which the Parliament being careful to maintain this Authority , to which they pretended , over their Master , did oblige him , by repeated Remonstrances to marry the Princess . Here he goes to show how implacably he is set against the Crown of England : formerly he had debased their Birth , but he thought that was not enough ; now he will degrade them of their Dignity , and give the Parliament a Superiority over them . But it is a fatal thing for an ignorant Man to write History : for if Mr. Varillas could have so much as opened our Book of Statutes , he would have found , that the first Parliament , that K. Henry the 8th held , was assembled the 21. of Ianuary 1510. almost 8. Months after the Mariage , which was celebrated six Weeks after he came to the Crown , in which time , if Mr. Varillas had understood any thing of our Constitutions , he would have known , that it was impossible for a Parliament to have met , since there must be 40. Days between a Summonds and a Meeting of Parliament ; so that if the new King had summoned one , the Day after his Father's Death , it could not have met sooner , than the day before the Mariage . 11. He says , the Queen bore five Children , the first three , Sons , and the other two , Girls ; but the eldest Son lived only 9 Months , the other two Sons , and the eldest Girl , died immediately after they were born , only the youngest , that was born the 8 of February 1515 , was longer lived . Mr. Varillas has a peculiar talent of committing more Errours in one single Period , than any Writer of the Age : and here he has given a good essay of his art ; for the Queen bore only three Children , the first was a Son , born the 1. of Ianuary , that died the 22 of February thereafter , which was not two full Months , much less 9 Months : the second Son died not immediatly , but about a Fourtnight after he was born : and the Daughter , afterwards Q. Mary , was born the 9th of February 1516. So that thô by chance he has hit the Month right , yet he is mistaken , both as to the Year , and the Day of the Month. So unadvised a thing it is for an ignorant Writer , to deliver matters of fact so particularly : for thô this may deceive others , that are as ignorant as himself , by an appearance of exactness ; yet it lays him too open to those , that can find the leisure and the patience , to expose him : and the last is no easy matter . 12. He runs out into a very copious account of K. Henry's Disorders , and dresses up Q. Katherine's Devotions in a very sublime strain . It does not appear , that in all that time he had any other Mistress , but Elisabeth Blunt : and during all that while , he had the highest Panigyriques made him by all the Clergy of Europe , upon his Zeal for Religion and Piety ; possible so , that if we did not live in an Age , in which Flattery has broke loose from all the restraints of Decency , they would appear very extravagant Commendations ; and if the sublimities of Flattery were not rather a just prejudice against a Prince , which give a character of a swelled Ambition , and an imperious Tyranny , that must be courted by such abject methods , so that it is hard , whither we ought to think worse of the Flaterers , or the Flatered , we would be tempted to judge very advantageously of K. Henry the 8th , by the Dedications , and other fawning Addresses that were made him . As for Q. Katherine , it does appear , that she was indeed a vertuous and devout Woman ; but Mr. Varillas being more accustomed to Legends , than to true Histories , could not set out this , without a considerable addition of his own : for the half of it is not mentioned by any Author , that ever I saw , nor by any quoted by himself : but a Poët must adorn his matter , and if he has not judgment , he overdoes it . 13. He says , the King designed to marry his natural Son the Duke of Richmont , to his Daughter Mary ; upon which he makes that long digression , concerning the Names of the Race of Tudors , that was formerly considered . When a Man affirms a thing , that is so notoriously injurious to the Memory of a Prince , he ought at least to give some sort of proof of its truth : for thô in the accesses of Mr. Varillas's Religious Fits , he does not think fit to trouble himself with those inconsiderable matters of Truth and Falsehood ; yet all the World is not of his mind , and some colours of Truth are at least lookt for . It is true , a Negative is not easily proved , so a bold Affirmer fancies , he has some advantages ; but in this case it is quite otherwise , for the whole series of the Original Instructions , Messages and Letters , that passed between Rome and England , in that matter , are still extant , in all which there is not the least tittle , relating to this Proposition . And there are some things of such indecency , that nothing but a temper like Mr. Varillas's can bring them together . For when K. Henry was pretending a scruple of Conscience , at his own marrying his Brother's Wise , it is very improbable , that he would have asked a Dispensation for a Mariage in a much nearer Degree . For Sanders , that is Mr. Varillas's Author , says , that both Propositions were made at the same time . There were many Libels printed against K. Henry , about that time ; but the strongest , and the best writ , was that of Cardinal Pools , in which it is visible , that he spares nothing that he could alledg with any colour of Truth ; yet he says nothing of this matter , thô it had more weight in it to discover the King's Hypocrisy , in pretending to scruples of Conscience , than all the other things he alledges : and I never could find any other Author for this Story , before Sanders , whose Book was printed 60 years after . 14. He gives another essay of his skill in History , and that he is equally ignorant of the Histories of all Kingdomes , when he represents to us the endeavours of the King of Scotland , for the obtaining of a Mariage with the Princes Mary , in favours of his Son , upon whose Person he bestows a kind dash of his Pen , and he enters into a speculation of the danger , that King Henry apprehended from this Proposition ; and that if he had rejected it , the King and Prince of Scotland might have addressed themselves for it to the Parliament , and that the Parliament would have raised a general Rebellion , rather than have suffered King Henry to reject it . The dislike that Mr. Varillas has conceived against the Crown of England , seems deeply rooted in him ; for it returns very often . Here he represents forreign Princes complaining to Parliaments , when the Kings do not accept of Propositions for their Children ; as if our Princes were less at liberty in the disposal of their Children , than the meanest of their Subjects are : but he knows our Constitution as little as he does the History of Scotland , otherwise he could not have represented the King of Scotland , as pretending to the Mariage of the Princess Mary for his Son ; since K. Iames the fourth , that had married King Henry's Sister , was kill'd at the Battel of Floddun the 2 September 1513 , above three years before the Princess was born , he left an infant Son , between whom and the Princess a Treaty of a Mariage was once proposed , but no progress was made in it , for K. Henry neglected it . And he had always his Parliaments so subject to him , to apprehend any of those vain Schemes , with which Mr. Varillas would possess his Reader . There are many that make no great progress in History , but yet know somewhat of the Death of Kings , and that carry some small measure of Chronology in their Head. Yet since Mr. Varillas has not yet got so far , he had best buy some common Chronological Tables , and have them always before him , when he writes ; and this will at least preserve him from such childish Errours . 15. He tells us , that there were many Pretenders to the young Princess ; and to make a full Period , he tells us , that all the Souverains of Europe courted her , both the Emperour , the Kings of France , Spain and Scotland ; and so he gives us a fantastical speculation of King Henry's balancing those Propositions one against another . But since for a round Periods sake he will needs split Charles the 5th in two , and name both the Emperour and the K. of Spain as two Pretenders , he might have as well subdivided him into the King of Arragon and Castile , Sicily and Naples , and the very Titular Kingdome of Ierusalem , might have come in for its share . 16 He tells us that thô the match of Scotland was the most for the Interest of the Nation ; yet King Henry was so angry with his Nephew the King of Scotland , for taking part against him , in his last war with France , that he resolved never to give him his Daughter . Here Mr. Varillas will see again the necessity of purchasing a Chronological Table ; for thô that will cost him some money , which as I am told , goes very near his heart ; yet it will preserve him from some scurvy errours , they may spoil the sale of his books : for any one of those Tables , even the worst and cheepest , would have shewed him , that it was not his Nephew that took part with France against him ; but his Nephew's Father : for King Iames the 4th , that was King Henry's Brother-in-Law , made war on that occasion , and was killed in it , leaving an Infant Son behind him ; but it is pleasant to see the Ignorance of this Scribler , that makes in one place King Iames the 4th to court the Princess for his Son , thô he died several years before she was born , and then makes King Iames the 5th to be making war with his Uncle , during his Father's life , and while himself was an Infant . 17. He says , the Emperour came , and pretended the second to the Princess , and upon that he sets down a large negotiation , that he had with Cardinal Wolsey . But he shews here an ignorance of Charles the 5th's Life , thô he pretends to have made more than ordinary discoveries concerning his Affairs , that proves , that he has studied all History alike ill . He reckons up the series of the Propositions for the Princess quite wrong ; for she was first contracted to the Dolphin the 9 November 1518 , by a Treaty yet extant , then Charles the 5th came into England in Person , and contracted a Mariage with her at Windsor the 22 of Iune 1522 ; after that there was a Proposition made for the King of Scotland , that was soon let fall ; and last of all there was a Treaty set on foot , for the King of France then a Widdower , or for his second Son the Duke of Orleans , it being left to Francis's option to determine that : and so remarkable a passage , as Charles the 5th's coming to England in person , was unhappily unknown to Mr. Varillas ; otherwise he would have dressed up a mighty Scene of Politicks to adorn it . 18 He gives us the character and the History of Card. Wolsey , with his ordinary colours , in which truth comes very seldome in for an ingredient , he tells us how he was Bp. of Tournay , or rather Oeconome of that See , and how many journeys he made between Tournay and London ; and that he being enriched at Tournay , he got the Bishoprick of Lincoln , after that , upon the Bp. of Winchester's death , he had that See , from that he was raised to be Archbishop of York ; then he was made Chancellour of England , then Cardinal and Legat à Latere , and last of all , he was made Chief Minister of State ; and to shew our Author 's deep Judgment , this last Article seemed so doubtful a point to him , that he must needs bestow a proofe on it , and he sends us to P. Leo the 10th's Register , thô the advancements that he had already reckoned up , may well make this pass without a more particular Proof ; nor is P. Leo's Register a place likely to find it in . Here is a great deal to let his Reader see , how entirely he was possessed with the History of that time ; since he could run out so far with the Character and History of that Minister ; but for the strain , in which he sets out his Character , one must see , it is only Mr. Varillas's fancy : for how came he to know Cardinal Wolsey's air and manner of deportment , even in the smallest thing . I that have seen much more of him in his Letters , Dispatches and Instructions than Mr. Varillas can pretend to have done , dare not goe so far , because I have not arrived at Mr. Varillas his pitch of Religion ; but if his character is no truer than the History that he gives of Wolsey , I know what name is due to it . He was made Bishop of Tournay in October , and Bp. or Lincoln in the March thereafter , or rather in February , for the Temporalty was given him the 4th of March , which is always restored after the Consecration , so that here was not time enough to make such journies between Tournay and London , nor to enrich himself with the former : he had not Winchester but 15 years after that ; but he was made Archbishop of York two year after he had Lincoln ; he was also made Cardinal and Legate , before he was made Chancelour ; for Warham Archbishop of Canterbury was Chancelour while he was Legate , and had some disputes with him , touching his legative power ; upon which he obtained that Dignity , for puting an end to all disputes ; and in stead of his being last of all Minister of State , he was first of all Minister of State , while he was only the Lord Almoner , and all his other dignities came upon him , as the natural effects of that Confidence and favour into which the King had received him . 19. He cannot assent to some Historians , that imagine he was the Confident of K. Henry's Pleasures , since he thinks , if that had been true , he could not have been so cheated afterwards , as he was . Here is a Demonstration that he never read my History , into which I have put , besides other Evidences of his being on the secret of Anne Boleyn's matter , two letters , that she writ to him , which are undeniable proofs of it . But as for the long Story into with he runs out , concerning Charles the 5th's Intrigues with him , and his way of writing to him , in the stile of Son and Cousin , for which he cites on the Margent the Emperour's Letters to Wolsey , that lie in his fancy , that is the greatest Library in the World , but the hardest to be come at , all this is so loosely writ , that it is plain Mr. Varillas had no light to direct him in it , since he says not a word of the most important circumstance of it , which was the Emperour's coming in person to England , which was beleeved to have been done chiefly to gain Wolsey entirely , and in which it is certain , that he had all the success that he had wisht for . 20. He says , Wolsey being alienated from the Emperour , engaged the King of France , after he was set at liberty , to treat for a Match between the Dauphin and the Princess of England , upon which they were contracted with great Magnificency ; but that was not enough , for the Cardinal's malice . I have formerly shewed , that the proposition of a Mariage between the Dauphin and the Princess was in the year 1518 , long before Francis the first 's Imprisonment ; but the Treaty set on foot after his Liberty , was either for himself , or his second Son , and this sort of a Treaty being somewhat extraordinary , where the alternative lay between the Father and the Son for the same Lady , Mr. Varillas shews his great ignorance of the Affairs of that Time , since he says nothing of it ; for this would have given him occasion enough to have entertained his Reader with many Visions and Speculations . 21. He says , that Wolsey dealt with Longland the King's Confessour , to possess him with scruples concerning the lawfulness of his Mariage , that Longland refused to do it , but engaged Wolsey to begin , and he promised to fortify the scruples , that the Cardinal should infuse into the King's mind . Upon which the Cardinal did open the matter to the King , and the King being shaken by his proposition , laid the matter before his Confessour , who seconded the Cardinal . In this he has taken the liberty to depart from Sanders , thô he is the Author whom he generally copies ; but it is easy to pretend to tell secrets , but not so easy to prove them . The King himself did afterwards in publick not only deny this , but affirmed that Wolsey had opposed his scruples all he could , and that he himself had opened them in Confession to Longland , and the King himself said to Grineus , that he was disquieted with those scruples ever from the year 1529 , which was three years before the matter was made publick . 22. He says , the King upon that consulted the Divines of England , concerning the validity of the Mariage , and that all those that were Men of probity and disinteressed , answered in the affirmative ; but some that did aspire , or that were corrupted , thought it doubtful , others , who were very few in number , affirmed it was unlawful . This is so false , that all the Bishops of England , Fisher only excepted , declared under their Hands and Seals , that they thought the Mariage unlawful . 23. He gives a Character of Anne Boleyn , in which he takes up the common Reports of her ill shape , her yellow colour , her gag tooth , her Lump under her chin , and her hand with six fingers : but because all this agrees ill to the Mistress of a King , he , to soften that , adds a long Character of her Wit , her Air and Humour , in which he lays her charms , and here he takes all the licences of a Poët , as well as of a Painter . But as several of her Pictures , yet extant , shew the folly of those Stories , concerning her Deformity , so the other particulars of this Picture are for most part fetcht out of that Repository of false History , that lies in Mr. Varillas's Imagination . 24. He says , the English Historians , and some other Catholicks , agree to those things , and for his Vouchers he cites on the Margent , Sanders , Ribadeneira and Remond ; but they add many other particulars , thô they differ concerning them , and thô he will not affirm them to be true ; yet he thinks it worth the while to set them down . They say , that Anne Boleyn's true Father was not known : that she was born in England , while he was Ambassadour in France : that Henry the 8th , being in love with the Mother , had sent away her Husband , that so he might satisfy his Appetites more freely ; but that he soon quited the Mother for her eldest Daughter Mary : that Sr. Thomas Boleyn at his return to England , finding his Wife with Child , begun a Sute against her , but that the King forced him to be reconciled to his Wife , and to own the Child that she bore some time after , who was Anne Boleyn : that this Daughter at the Age of 15 , was dishonoured by two of her Father's Domesticks , upon which she was sent to France , where she was so common a Prostitute , that she went by the Name of the English Hackney : that she was a common subject of Raillery : that she became a Lutheran , thô she made still profession of the other Religion . He says , others make her pass for a Heroïne , that cannot be enough commended , yet he acknowledges there are not Authentical Evidences left , to discover their imposture . Here is a way of writing , that agrees well with Mr. Varillas's other Qualities : he was here in a cold fit , and so his Religion did not operate so strong , as to disengage him quite from all regard to truth , only it produces one start , that is sufficiently extravagant , for he accuses all that is said in favours of Anne Boleyn of imposture , thô at the same time he acknowledges , there are not Authentick Evidences to disprove it ; but how then came he to know , that those Commendations were Impostures ? He answers that in the beginning of this Paragraph , and cites in general the Historians of England and other Catholick Writers : and for the Historians of England he gives us Sanders alone , thô he can hardly make a plural out of him , unless he splits him into three or four subdivisions , as he had done Charles the 5th , when he reckoned up the Emperour and the King of Spain as two of the Pretenders to the Princess Mary . But thô I have in my History demonstrated the falsehood of all this Legend so evidently , that I had perhaps wearied my Reader , by prooving that too copiously , yet since I see that nature can croud so much impudence in Mr. Varillas alone , as might serve even the whole Order of the Jesuites , and that he is resolved to keep up the credit of the blackest falsehoods , as the Church of Rome preserves still in her Breviary a great many Lessons with Prayers and Anthems , relating to them , that are now by the consent of learned Men exploded as Fables , I must again lay open this matter , thô I thought I had so fully confuted those Lies , that even a Pension could not have engaged a Man to support them any more . It may seem enough to an impartial Mind , that Sanders was the first , that ever published those Stories , above 50 years after Anne Boleyn's Death : that thô Card. Pool , and the other Writers of that Time , had left nothing unsaid , that could blacken K. Henry ; yet none of them had brow enough to assert Sanders's Fictions : and that after Anne Boleyn's Tragical Fall , when her Misfortunes had made it a fashionable thing to blacken her , yet these impostures were reserved for Sanders , and for an Age , in which he and many others of his Church were setting on many Rebellions and Conspiracies against Q. Elisabeth , they were so powerfully acted by Mr. Varillas's Spirit of Religion , thô they had not the folly to own it , as he has done , as to give themselves the liberty to say the foulest things against the Mother , without giving themselves the trouble to enquire , whither they were true or false : and the things here advanced are of such a nature , that either they must be evidently true , or they are notoriously false ; for an Embassy into France of such a continuance , a Sute moved upon Sr. Tho. Boleyn's return , were publick matters , and must have lien open to a discovery . The whole Recital is impossible , as it is told ; for if she was born after Sr. Tho. Boleyn return'd from an Embassy , to which King Henry had sent him , that he might enjoy his Wife , and in which he staid two years , as Sanders says ; then since King Henry came to the Crown in the year 1509 , she must be born in the year 1511 , and then the 15th year of her Age will fall in the year 1526 , and it being certain that the King began to court her in the year 1527 , here is not time enough for her Leudness and her long stay in France . But it is certain that she was born in the year 1507 , two years before K. Henry came to the Crown , and when he was but 14 years old , and that at 7 years old she went over to France with K. Henry's Sister , when she was married to Lewis the 12th ; and thô upon that King's Death the Queen Dowager of France came soon after back into England , yet Anne Boleyn staid still in France , and was in the service of Claud Francis's the first 's Queen , and after her Death the King's Sister , the Dutchess of Alençon , took her into her service , and these two Princesses were so celebrated for their Vertue , that this alone is enough to shew , that she was then under no infamy , since she was of their Family . She was also Maid of Honour to our Queen Katherine , who , even by Mr. Varillas's Character , was of too severe a Vertue to admit a common Prostitute to that degree of Honour . So that here is more than enough to discredit all those Calumnies . 25. He says , thô there is not Evidence enough in the former Reports , yet there is a certain proof for K. Henry's disorders with the Elder of the two Sisters , Mary Boleyn , since in the demand , that K. Henry made for a permission to marry Anne , he confessed his disorders with her Sister , and offered to do Pennance for them : and to vouch for this , he cites King Henry's Petition to P. Clement the 7th . Here Mr. Varillas shews , how little he understands the advantages that he has , to maintain his Assertions , since there is an Authority for this last , that has more appearance of truth in it , than all his other Citations put together , thô his ignorance made him incapable of finding it out . For Cardinal Pool , in his Book against K. Henry , objects this to him , and this has a fair appearance : whereas the Petition , that he cites , is a Dream of his own , that was never before heard of . But thô I have said more for the honour of Cardinal Pool , than all the Panegiricks that have been given him , amount to , yet I am very well assured , that in this particular he was abused by Reports , to which he gave too easy a belief : for as all the Original Instructions and Dispatches , that were made upon that Affair , are yet extant , in which there is not one Word relating to this matter ; so it is plain , that the Affair was never so far advanced , as to demand a permission for a second Mariage , since that could never be so much as asked , till the first was dissolved , and that not being gained , there was not room made for it . If the King had given such advantages against himself , as to have put such a Confession in a Petition to the Pope , is it to be imagined , that the Popes would not have discovered this in some Authentical manner , and even have put it in the Thundering Bull , that was afterwards published against him ? for this alone proved his Hypocrisy of pretending scruples of Conscience at his Mariage beyond exception ; and if the King acted in this matter without any regard to Conscience , it is unreasonable to represent him as so strictly Conscientious , and that he would have confessed so scandalous a secret , and so to have put himself in the power of those , of whom he could not be well assured . 26. He gives us a long account of Wolsey's design , to engage the King to marry the Dutchess of Alençon . Of the Bishop of Tarke's being sent over to bring the English Princess into France , upon her being contracted to the Dauphin . And of Wolsey's prevailing with him , to let that Proposition fall , and to set on another , for a Mariage between the King of England and the Dutchess of Alençon . And that the Bp. of Tarke was cheated by Wolsey ; and being in the interests of the Dutchess of Alençon , he demanded a publick Audience of the King , in the presence of the Council , in which he imployed all his Eloquence to persuade him to divorce his Queen , and to marry the most Christian King's Sister . In all this matter Mr. Varillas is only the Copier of Sanders , yet he cannot tell another Man's Lie , without mixing some additions of his own ; for the Bp. of Tarke's being sent over , to demand the Princess , is one of the fruits of his own Religion . But thô a Pedant of a Priest , such as Sanders , had told so improbable a Story ; yet it ill became a Man , that pretends to know Courts , and the Negotiations of Ambassadours , as Mr. Varillas does , to assert such improbabilities , as that an Ambassadour sent express to demand a Princess for his Master's Son , which was the greatest advantage that France could have possibly hoped for , should be so far wrought on by the Minister of the Court , to which he was sent , as not only to let all this fall ; but to make a new Proposition for the illegitimating of the young Princess , and for offering his Master's Sister to King Henry , and all this without any Instructions from his Master , and thereby exposing the Dutchess of Alençon to the scorn of being rejected , after she was so publickly offered to the King of England ; thô every Body knows , that the first offers of Princesses are made in secret . And after all this , that the Bishop of Tarke , who not only exceeded his Instructions , but acted contrary to them in so important a matter , was neither recalled , nor disgraced ; but on the contrary , he was afterwards promoted to be a Cardinal by the recommendation of the Court of France ; and he being a Cardinal , and seeing afterwards how he was abused , if we may believe this Fable , is it to be supposed , that he , either out of his own Zeal for the Court of Rome , or by the Accusations that naturally such a Proposition , begun by him , must have brought on him , would not have told all this secret afterwards ? In short , as this Relation contains many particulars in it , that are not according to the Forms of our Court , such as his demanding an Audience in the presence of the Council ( for it seems , as Mr. Varillas set our Parliaments above our Kings , he will make the Privy Council equal to them ) so the whole is so contrary to all the Methods of Ambassadours , that this would scarce pass , if it related to the transactions of the Courts of China or Iapan ; but it is so gross an imposition on such as know the Methods of the Courts of Europe , that Mr. Varillas presumed too much on the credulity of his Readers , when he thought that this could be believed : and si non è vero , il è ben trovato , is so necessary a Character for a Man to maintain , that would have his Books sell well , which I am told is Mr. Varillas's chief Design , that he had best find out some Judge of his Pieces , that has a true Understanding , since it is plain , that he has not sence enough himself to make a right Judgment in such matters . 27. He says , when Cardinal Wolsey went over into France he caried a Commission to consult the Universities of France , touching the King's Divorce ; but that the change of Affairs in Italy , made the King to recal him ; who was strangely surprised , when he found that the King had no thoughts of marrying the Dutchess of Alençon , and that he was become so much in love with Anne Boleyn , that he was resolved to marry her on any Terms . It is an unfortunate thing for a Man , to have heard too much , and to have read too little of History : for as the one gives him much confidence , so the other exposes him to many Errours . Mr. Varillas had heard , that K. Henry had consulted many Universities ; but not knowing where to place this , he fancied , that it must be the first step in the whole Matter . But he knew not , that this was not thought on , till after a Sute of above two Years continuance , in which the King saw , how he was deluded by the Court of Rome ; and upon that , he took the other Method of consulting the Universities . All his speculations concerning Card. Wolsey , are built on the common Mistake , that supposes him ignorant of the King's intentions for Anne Boleyn , the falsehood of which I have sufficiently demonstrated . 28. He tells us , that Card. Wolsey having once several Bishops to dine with them , the King knowing of it , went to them after Dinner , and made a Writing to be read to them , that set forth the Reasons against his Mariage : the Bishops did not approve it quite ; yet they were so complying , as to say , that if those things were true , his scruples were well grounded . This was too important a thing , not be made appear probable by some of his pretended Vouchers , thô it is most certainly false ; for a Resolution , signed by all the Bishops of England , except Fisher , was produced before the Legates , to shew how well the King's scruples were grounded . 29. He says , the Privy Councel acted more steadily , and intended to give the King an undeniable proof of his Mistresses Lewdness ; for Sr. Thomas Wiat , that had obtained of her the last favours , was willing to let the King know it ; and so being of the Privy Councel , he not only owned the matter to the rest of that Board , but was content to let the King know it ; and when he found that the King would not believe it , he offered to make the King himself an Eye-witness to their Privacies ; but thô the Duke of Suffolk made this bold Proposition to the King , he was so far from hearkning to it , that Wiat was disgraced upon it , and by this means the Mistress was covered from such dangerous Discoveries for the future . Such a Story as this might have passed from a Sanders , that knew the World little ; but in earnest , it seems the fits of Mr. Varillas's Religion are strong even to Extasy , since they make him write as extravagantly of humane Affairs , as if he had passed his whole Life in a Desert . A Man that knows what humane Nature is , cannot think that Wiat would have either so far betraied Mrs. Boleyn , or exposed himself , as to have made such a Discovery ; it being more natural for a Man , that was assured of a young Lady's Favour , to contribute to her Elevation , since that must have raised himself , than to contrive her Ruin. And K. Henry , whose imperious temper gave him a particular Disposition to Jealousy , must have been of different composition from all the rest of Mankind , if he could have rejected a Discovery of this nature . And when the secrets of Jealousies are opened to Princes , it is too gross , even for a Romance , to make the Discoverer to begin with the Councel-board , and to procure a Deputation from them , to acquaint the King with them . But as Wiat does not appear to have been a Privy Councelour , till near the end of K. Henry's Reign ; so it is plain enough , he was never disgraced , but continued to be still imploied by the King in some forreign Embassies , to the end of his Life . 30. He says , Anne Boleyn endeavoured , thô in vain , to engage Sr. Thomas More to negociate her Affair ; but he being proof against all corruption , Gardiner , that was a Canonist , was made Secretary of State , and was sent to Rome with My-Lord Brian , who scandalised all Rome with his lewd behaviour ; and had the impudence to assure the Pope , that the Queen desired to be divorced , that so she might retire into a Monastery . And made other offers of great advantage to the Pope , in case he would allow the Divorce . Mr. Varillas cannot say too much in Sr. Thomas More 's commendation ; but since he was a Man of so much Sincerity , it is certain , that he approved of the Divorce : for in a Letter , that his own Family printed among his other Works , in Q. Mary's Reign , he , writing to Cromwel , owns , that he had approved of the Divorce , and that he had great hopes of the King's success in it , as long as it was prosecuted in the Court of Rome , and founded on the defects that were pretended to be in the Bull ; and after that most of the Universities and of the learned Men of Europe had given their Opinions in favours of the Divorce , four years after it was first moved , he being then Chancellour , went down to the House of Commons and made those Decisions to be read there , and upon that he desired the Members of Parliament to report in their Countries , that which they had heard and seen ; and added these very Words , and then all Men will openly perceive , that the King has not attempted this Matter for his Will and Pleasure , but only for the discharge of his Conscience . Upon Wolsey's Disgrace , he was made Chancellour , and continued in that high trust almost three years ; which is an evident sign that he did not then oppose the Divorce ; nor did he grow disgusted of the Court , till he saw that the King was upon the point of breaking with the See of Rome . So that he would have liked the Divorce , if the Pope could have been prevailed with to allow it ; but he did not approve of the King 's procuring it another way . Mr. Varillas is no happier in the other parts of this Article : for Gardiner was not sent first to Rome , to negotiate this matter . Knight that was Secretary of State , was first imploied ; and Gardiner was not made Secretary of State , till near the end of this Negotiation : nor was he ever sent to Rome with Brian : nor was Brian a Lord , but only a Knight ; and it was a year after this Sute was first begun , before Brian was imploied in it ; so that he could carry no such deluding Message to the Pope , concerning the Queen's desiring the Divorce . And for this pretension of the Queen's desiring to retire to a Monastery , it was never made use of by the English Ambassadours . It was on the contrary a notion of the Pope's , who thought , that if that could be put in her Head , it would be the easiest Method of getting out of this uneasy matter : and therefore he ordered his Legate Card. Campegio , to advise the Queen to it . And for the scandals of Brian's Life , they must have been very great , if they gave offence at Rome at that time : but as I can not answer much for Brian , so I will not trouble my self to vindicate him ; but he could not behave him more indecently at Rome , than Campegio did in England , when he came over Legate , who scandalised even the Court with his lewd behaviour . 31. He says , the Pope was sensible of his obligations to the King , and resolved to do all he could to gratify him , and so ordered Cajetan to examine the matter , who did it in his manner , after the Method of the Schools . And here he gives us an abstract of his Book . He laid this down for a Maxime , that the High-Priest under the N. Testament had no less Authority , than the High-Priest had under the Law of Moses , who had power to allow of such Mariages , to good ends and in good Circumstances ; and that the end of this Mariage was noble : that the Crowns of England and Spain being united , might send their Fleets to block up Constantinople . And that by this Mariage , as Italy was to be set at Peace , so K. Henry was diverted from marrying into Families suspect of Heresy : and that therefore the Pope could not grant a Dispensation for annulling it . And with his usual Confidence , he cites on the Margent Cajetan's Consultation . And this , he says , confirmed the Pope in his Resolution , not to grant the Dispensation for breaking the Mariage upon any Terms whatsoever . I have given such Authentick Demonstrations of the Falsehood of this Particular , that I am sure the strongest Fit of Mr. Varillas's Religion can not resist them . For the Pope , upon the first Proposition , franckly granted the Dispensation , and only consulted with some Cardinals about the Methods of doing it : and afterwards he sent one over to England , and promised , that he would do , not only all that he could grant either in Law or Justice ; but every thing else that he could grant out of that plenitude of Power , with which he was vested in the King's favour . The Pope also proposed a Method , that perhaps would have brought the matter to an easier issue , which was , that if the King was satisfied in his own Conscience concerning the Divorce , in which he did not think that there was a Doctor in the whole World , that could judg so well as himself , then he might put away his Queen , and marry another , and then the Pope would confirm all . For the crafty Pope thought , it would be easier for him to confirm it , when it was once done , than to give Authority to do it : and in short , the Pope made the King still believe , that he would do it , till by that means he brought the Emperour to grant him all he desired . And as for Cajetan's opinion , I am now in a Countrey where I cannot find his Works , so I cannot be so positive in this matter ; but as far as my Memory serves me , Cajetan writ nothing with relation to this matter : but only in the body of his School-Divinity , that he had published long before this Sute began , he had set on foot a new Opinion , touching the Prohibitions of marrying in near Degrees , which the Church by a constant Tradition had in all Times lookt on as Moral Laws ; whereas he asserted , they were only Positive Precepts , that did not bind under the Christian Religion , and by consequence , that there was no Law now against Mariages in those Degrees , but the Law of the Church , with which the Pope might dispense . In all the Books that I have seen , that were writ for the Queen's Cause , Cajetan's Authority is brought , as a thing already abroad in the World , and not as a Consultation writ upon this Occasion : and by what I remember of that Cardinal's Life , it is said , that in his reasonings with Luther he had found himself so defective in the knowledg of the Scripture , that whereas formerly he had given himself wholly to the Study of School-Divinity , he after that gave himself entirely to the Study of the Scripture , in which , making allowances for his Ignorance of the Original Tongues , he succeeded to admiration . But thô I cannot procure a Sight of his Treatise concerning the Degrees of Mariage , the Idea that I retain of his solide way of writing , makes me conclude , that he was not capable of writing in so trifling a manner , as Mr. Varillas represents the Matter . For what Man of sense could say , that the Highpriest under the Jewish Religion could dispense with a Brother's marrying his Brother's Widdow , in some cases : in case that a Brother died without Children , his Brother , or the next of Kin , might have married the Widdow , by the Dispensation that the Law gave , and not by a Dispensation of the Highpriest . And for the Ends that he pretends of those two Princes , going to block up Constantinople with their Fleets , a Man must be ignorant in History to the Degree of Mr. Varillas , to imagine this , since as the Kings of those Times had no Royal Fleets , but were forced to hire Merchant Vessels , when they had occasion for them ; so the blocking up of Constantinople was too bold a project for those Days , and does not seem to have been so much as once thought on . And for the other Ends that he mentions , thô the procuring such a Peace to Italy , as was for the Interest of the Popes , was a thing for which they would have sacrificed any thing ; yet this differs much from P. Iulius the second 's Character , who granted the Dispensation , since his whole Reign was a continued Imbroilment of Italy . Nor does it appear that K. Henry's Mariage could have any influence on the Peace of Italy , unless it were very remote . And as for the other Reason alledged for the Mariage , that it diverted K. Henry from marrying into Families suspect of Heresy , this is too great a violation of the Costume ; for it seems Mr. Varillas had the present State of Europe in his Head , when he writ it : but Cajetan could not write this , for in the year 1503 there were no Families in Europe suspect of Heresy : so that all this reasoning , that is here entitled to Cajetan , is a mass of Mr. Varillas's crude Imaginations , which doe equally discover both his Ignorance , and his want of Judgment . 32. He accuses Mr. Beaucaire , for saying a thing , that was no way probable , when he affirms , that Card. Campegio caried over to England a Bull annulling the Mariage , which he was allowed to shew both to the King and to Card. Wolsey , but that this was only an artifice to procure him the more credit for drawing out the Process into a great length . But when a Writer rejects what he finds affirmed by another , that lived in the Time concerning which he writs , he ought at least to give some reasons to justify his being of another mind ; since it is a little too bold for any Man , of a temper more modest than that of Mr. Varillas , to deny a matter of fact , meerly because he thinks it is no way probable : but it is not only probable , but evidently true , as I have made it appear beyond all possibility of contradiction : for after that Campegio had , according to his Instructions , shewed the Bull , both to the King and to Wolsey , great endeavours were used at Rome to procure an Order for his shewing it to some of the King's Ministers ; but the Pope could not be prevailed on so far : and I have printed an Original Letter of Iohn Castalis , that contains a long conference that he had with the Pope on this head ; by which it appears , that the only consideration that the Pope had before his Eyes in this whole matter , was the Emperour's Greatness , and his Fears of being ruined , if he had made any further steps in that Affair . 33. He says , that the Queen having thrown her self at the King's Feet , and made a very moving Speech , the King was so far melted with it , that he said , he was contented to refer the matter to be judged by the Pope in Person , upon which she went out instantly , that so the King might not have time to recal that , which perhaps he had said a little too suddenly : and that she always claimed this Promise , thô the King had no regard to it . Here is a new Fit of his Religion , for it seems Sanders felt not those vigorous motions , that were necessary to furnish out his Scenes : and therefore , thô Mr. Varillas adds no Discovery as to matters of fact , beyond what Sanders had made , yet he has the more copious Inventions of the two . But he does not place his contrivances judiciously , for it is much safer to dress up the secrets of the Cabinet , than publick Courts of Judicature with such garnishings : and as that was the most solemn Trial , that ever England saw , in which a King and Queen appeared as Delinquents , to be tried for Incest , so the matter is not only particularly related by those that lived in that Time , or soon after it ; but the Journals of the Court are yet in being , and by all these it appears , that as soon as the Queen made that moving Speech , she immediatly rise and went out , without staying for one Word of Answer . And in all that long Sute that followed afterwards , for obliging the King to carry on the Sute at Rome , that depended for three years , this offer of the King 's , if it had any other being but that which Mr. Varillas's Fiction gives it , would have been certainly alledged , for obliging the King to continue the Process at Rome ; but it was never so much as mentioned , so the honour of it belongs to Mr. Varillas . 34. He says , that in the Process , as the King's Advocates produced a Letter , that Card. Hadrian had writ at the time of the granting the Bull for the Mariage , that he had heard P. Iulius the second say , that he could not grant it , the Queen's Advocates produced likewise a Letter of Pope Iulius to the King of England , that assured him , that thô he had not granted the Bull as soon as it was demanded , that was not out of any intention to refuse it ; but that he had only waited for a favourable conjuncture , that so he might doe it the more deliberatly . This is of no consequence ; but some Men get into ill habits , that engage them , even when there is no advantage to tell Lies . The whole Journals of this Sute mention neither the one nor the other of these matters : there is somewhat like the second , of which some , it seems , had in discours given Mr. Varillas a dark Hint , and he resolved to garnish it up the best he could . There was a Breve of P. Iulius's produced , but not writ to the King of England , for it was addressed to the Kings of Spain , and was indeed believed to be forged in Spain . It was conceived in the very Words of the Bull for the Mariage , and was of the same date , and the only difference between it and the Bull was , that whereas the Bull mentioned the Queen's Mariage with P. Arthur , as having been perhaps consuminated , this spoke of the consummation of that Mariage less doubtfully , and without a perhaps : and the inference that was made upon this was , that the Spaniards foreseeing that the consummation of P. Arthur's Mariage would be proved , he forged this Breve , to make it appear , that the Pope was informed of that as of a thing certain , thô it was decent in the publick Bull to mention it doubtfully . But Mr. Varillas shews how dangerous a thing it is to write History upon flying Reports , helped up a little with the dull Invention of an ill Poet. 35. He runs out into a high commendation of the Zeal and Fidelity that some of the English Bishops , who were named to be the Queen's Advocates , shewed in pleading her Cause . But in this he shews , how little he understands the common forms of Law : for since the Queen declined the Court , and appealed to the Pope , there was no more occasion given to her Advocates , to speak to the merits of her Cause . And whereas he pretends , that this was done , not only by Bp. Fisher , but by the Bishops of London , Bath and Ely , that was impossible , since all the Bishops had signed a Writing , which was produced before the Legates , in which they all declared themselves against the Lawfulness of the Mariage . 36. He says , the Pope recalled the Cause , to be heard before himself , on this pretence , that the King had by Word of Mouth consented to it . This is a flight of our Author's , to colour that shameful secret : for when the Emperour had agreed to put Florence into the hands of the Medici , the Pope who had seemed to favour the King's cause till that time , did then admit of the Queen's Appeal : and thô he had signed a formal Promise , never to recal the Cause , yet he being as little a Slave to his Word , as Mr. Varillas is to Truth , broke his faith . But he never so much as once pretended this consent of the King 's . 37. He says , Wolsey being disgraced , was sent to York , where he languished some time , being reduced almost to Beggary . This comes in as a dash of his Pen , to set out K. Henry's Severity : but one of Wolsey's Domesticks , that writ his Life , tells us , in how great State he went to York , with a Train of 160 Horse , and an Equipage of 72 Carts following him with his Houshold-stuf ; for the King restored him not only his Archbishoprick of York , but also his Bishoprick of Winchester , which Mr. Varillas fancies he took from him : and it was impossible for a Man , that had those two great Benefices , to be reduced to any degrees of Want. 38. He says , Anne Boleyn raised Cranmer to the Dignity of chief Minister of State , who was one of the profligatest Men of England , that had nothing of Christianity in him , but the outward appearances , being ambitious , voluptuous , bold , turbulent and capable of all sorts of Intrigues . He had studied long in Germany , where he was infected with Lutheranisme , thô he did not outwardly profess it . He took a Concubine in Germany , whom he afterwards married by the King's permission . He had been Chaplain long in the Family of Boleyn , so when the See of Canterbury fell vacant , Anne Boleyn presented him . The Fit here is extream hot and long , and shews , how entirely Mr. Varillas was subdued by it , since it is hardly possible for a Man to spit out more Venome and Falsehood at once . Cranmer was never in the Affairs of State , much less chief Minister . And any Ignorance less than Mr ▪ Varillas's would have found , that Cromwel succeeded Wolsey in the Ministry . As for Cranmers Ambition , as he had passed the greatest part of his Life in a secret Retirement , so he was in Germany when the See of Canterbury fell vacant , and when he understood that the King intended to raise him to that Dignity , he excused himself all he could , and delaied his Return to England some Months , that so the King might have time given him to change his Mind . He was so far from being turbulent and hardy , and from being a Man of Intrigues , that his plain Simplicity made him to be despised by his Enemies , till they found that there was a wise Conduct under all that Mildness and Slowness . And it was this simplicity , and his keeping himself out of all Intrigues , that preserved him in K. Henry's esteem . He never went to study in Germany , but was sent into Italy and Germany to reason with the learned Men in the Universities concerning the King's Divorce . He married a Wife in Germany , and was so far from obtaining the King's Permission to marry her , that upon a severe Law , that was afterwards made against the Mariage of the Clergy , he sent her into Germany for some time , yet he franckly owned his Mariage to the King , when he questioned him upon it , and there was never the least imputation laid upon his Chastity , except this of his Mariage , which we think none at all . He was never Chaplain in the Boleyn Family , but lived private in Cambridg , when the King came to hear of him , and to imploy him in the Prosecution of the Divorce . And so far was he from being presented by Anne Boleyn , upon the Vacancy of Canterbury , that he was then in Germany . And now it appears what a secret Mr. Varillas has , of making as much Falsehood go into one Period , as would serve another to scatter up and down a whole Book ; but we know the Society that has this secret , and it is certain , that Mr. Varillas has learnt it to perfection . 39. He says , the King accepted Cranmer upon condition , that he would pronounce the Sentence of Divorce between their Majesties of England , in case that the Pope ratified their contested Mariage : and thus by a way so uncanonical he was made Archbishop of Canterbury . There was no occasion of demanding any such Promise of Cranmer , for he had openly declared his opinion , that the Mariage was incestuous and unlawful , so that his Judgment was already known . But Mr. Varillas shews how little he knew our matters , when he says , that Cranmer was made Archbishop in an uncanonical way ; for as he was chosen by the Chapter of Canterbury , so he had his Bull from Rome , and how little soever , this is Canonical according to the Canons of the Ancient Church , yet Mr. Varillas has no reason to except to the Uncanonicalness of it . 40. He says , he was installed by another Artifice , for being required to swear the Oath to the Pope , he had a Notary by him , who attested , that he took this Oath against his Will , and that he would not keep it to the prejudice of the King. He made no Protestation , that he took that Oath against his Will ; but he repeated a Protestation twice at the high Altar , that he intended not by that Oath to the Pope , to oblige himself to any thing , that was contrary to the Law of God , to the King's Prerogative , or to the Laws of the Land , nor to be restrained by it from proposing or consenting to any thing , that might concern the Reformation of the Christian Faith , the Government of the Church of England , or the Prerogatives of the King and Kingdome . This is a different thing from protesting , that he took the Oath against his Will , which as it had been ridiculous in it self , so was very far contrary to that native Singleness of Heart , in which he always acted . 41. He says , there was an ancient Law against the Subjects of England's acknowledging a forreign Jurisdiction , upon which the King raised a Sute against his Clergy , for owning the Pope's Jurisdiction , in that which was a mixt Court , relating both to the Temporal and the Spiritual . And he adds , that the Clergy had an easy Answer to this Charge , since that Law had no regard to the Spiritual Authority . Matters of Law are things of too delicate a nature for so slight a Man as Mr. Varillas to look into them . He represents this as one single Law , that was very old , and that related only to Temporals , whereas if he had known any thing of our Laws , he would have seen , that there was a vast number of Laws made in the Reigns of many of our Kings , such as Edward the first , Edward the third , Richard the second , Henry the 4th , and Henry the 5th , all relating to this matter , and these Laws were made in express Words against all that brought Bulls and Provisions from Rome to Ecclesiastical Benefices . 42. He says , the motions of the Clergy in their own defence , could not but be feeble , since they had two such treacherous Heads , as Cranmer Archbishop of Canterbury , and Lee Archbishop of York , so they made a submission to the King , but he would not receive it , unless they would acknowledg , that he had the same Authority over the Ecclesiastical Body , that he had over his other Subjects : and thus , without thinking on what they did , they furnished the King with a pretence of calling himself , Head of the Church of England . Cranmer was so little concerned in this matter , that it was past two years before he was Archbishop , while Warham was Archbishop of Canterbury ; for the Submission was made in March 1531 , and he was consecrated in March 1533. And Lee of York was so far from consenting to it , that he strugled long against it , after Warham and his Synode had past it . And whereas he pretends , that the King drew his pretence , to be Head of the Church of England , from a general acknowledgment that they had made of the King's Authority over Churchmen , this is so far from true , that the whole Clergy , even his admired Fisher not excepted , did in the Title of the Submission , to which they all set their hands , call the King in so many formal Words , supream Head of the Church and Clergy of England , in so far as was agreable to the Law of Christ : and this was done during More 's Ministry , who continued Chancellour 15 Months after this . 43. He says , that upon More 's laying down his Office , the King gave the Seals to another Churchman , that was no less devoted to him than Granmer , whose name was Andley , on whom he bestows a character , thô he knows nothing concerning him . Andley was no Churchman , but a common Lawyer as More was , that had been Chancellour before him , and the Gentlemen of that Robe being raised upon Merit , and not by their Birth , his low Extraction was no extraordinary matter . 44. He says , the King finding that the Pope was ofraid , that he should contract a secret Mariage with Anne Boleyn , resolved to do it , on design to do the Pope a Spite ; so the Day being set , one Polland a Priest , being appointed to do the Office , demanded the Pope's Bull for the Mariage , which he was made believe that the King had procured ; but the King swore to him , that he had it in his Closet , and that nothing made him not go immediatly to fetch it , but his unwillingness to retard that Action . This is so ill told , that Mr. Varillas ought to have imploied a little of his Religious Zeal , to make it more plausible ; for it was then so well understood , that the Pope was entirely united to the Emperour , that Polland Lee could not imagine there was any Bull granted ; and he was all his Life of too complying a Temper , to need such Artifices to oblige him to do any thing , that might serve to advance him . Mr. Varillas represents the King here too much like a private Gentleman , that keeps his Papers in his own Closet , of several Popes , the Canons of many Synodes and Councils , ●nd by the concurring Testimonies of almost all the Greek and Latin Fathers , both Ancient and Modern , and by the agreeing Doctrines both of Schoolmen , Canonists and Casuists ; and if Tradition was the true Expounder of Scripture , and the sure Conveyance of Doctrine , the Mariage was certainly incestuous ; so that according to the fundamental Doctrine of the Church of Rome , the Mariage was unlawful : and by the same Authorities it was also proved , that the Pope's Dispensation could not make void the Law of God , and that the Clergy of England were the proper Judges of what fell out in England . This being the State of that Matter , and almost all the Universities of Europe , that of Bologna it self not excepted , thô it was the Pope's own Town , having declared in the King's Favours , it was no wonder , if Cranmer , upon such Grounds , proceeded to give Sentence . 47. He dresses up a Speech for Card. Bellay , all out of his own Fancy ; but one thing is remarkable : he makes the Cardinal represent to the King , that if he went to separate himself from the Communion of the Church of Rome , either he would succeed in it , or not ; if he succeeded in it , besides that he put himself in a state of Damnation , there would be no place found that would be safe for his sacred Person , against the attempts of zealous Catholicks , who would endeavour to kill him , that they might preserve their ancient Religion ; and if he succeeded not , he might be assured , that he would lose both his Crown and his Life in a general Revolt . Mr. Varillas is now in a Fit of Religion of another sort , for as there are hot and cold Fits of Agues ▪ so if some of his Fits make him forget the obligations of speaking truth , this makes him speak out a Truth indeed , but of that nature , that if he had been long practised in the Secrets of the Court of Rome , or of the Jesuite Order , he would have known , that thô during the Minority of a King , a Cardinal Perron might speak it boldly , or during the confusions of a Civil War , the whole Sorbonne might declare in Favours of it , yet under such a Reign , and in the present Conjuncture , it was to be denied boldly . And one would not have thought , that at this time a Clement or a Ravilliae would have had no worse character , but that of zealous Catholicks . So we have now an entire notion of a zealous Catholick from Mr. Varillas : he does not trouble himself to examine what he says , whither it is true or false , nor will he stick at any Crime , if it may tend to preserve his Religion . And if a Prince goes about to change his Religion , and to depart from the Communion of the See of Rome , he must at first look for a general Revolt , which must end in his Deprivation and Death , and if that fails , there is a reserve of zealous Catholicks , who will pursue him into every corner , and never give over , till they have sacrificed him to the interest of their Religion . This is the severest thing that the greatest Ennemy to their Church could possibly object to it ▪ and yet Mr. Varillas has so little judgment , as to put it in the Mouth of a Cardinal . But it is but lately that he has got his Pension , and he has not past a long Noviciat , or perhaps he is now too old to learn the refayings , that his Pattern Mr. Maimbourg would have taught him , who in such a Reign as this is in France , must dress up their Religion as a Doctrine , all made up of Obedience and Submission . But perhaps some had told Mr. Varillas , that the late Articles of the Clergy lookt like the beginning of a Separation from the Court of Rome , so that he thought , it was fit to let the King know his Danger , if he went a step further , either in that Matter , or in a Reformation of Religion , of which there has been so much noise made lately in France , thô it is visible that this has been set on foot , meerly to deceive those , that had a mind to cosen themselves by the hopes of some Amendments , to make Shipwrack of their Faith and of a good Conscience . 48. He makes the Hopes , that the Cardinal Bellay had of succeeding in his Negotiation , to be chiefly founded on the King's being weary of Anne Boleyn , and his becoming in love with Iane Seimour ; and that therefore he concluded that time , and a little Patience might infallibly dispose him to return back again to Queen Katherine . He makes here strange Discoveries in the matters of Love , since he fancies , that the King 's falling in love with a new Mistress , might dispose him to return to his old and abandoned Queen . The thing is also so falsely timed , that it was two years and almost a half after this , before there appeared any beginnings , either of the King's Dislike of Anne Boleyn , or of his Love to Iane Seimour . But the made up of Obedience and Submission . But perhaps some had told Mr. Varillas , that the late Articles of the Clergy lookt like the beginning of a Separation from the Court of Rome , so that he thought , it was fit to let the King know his Danger , if he went a step further , either in that Matter , or in a Reformation of Religion , of which there has been so much noise made lately in France , thô it is visible that this has been set on foot , meerly to deceive those , that had a mind to cosen themselves by the hopes of some Amendments , to make Shipwrack of their Faith and of a good Conscience . 48. He makes the Hopes , that the Cardinal Bellay had of succeeding in his Negotiation , to be chiefly founded on the King's being weary of Anne Boleyn , and his becoming in love with Iane Seimour ; and that therefore he concluded that time , and a little Patience might infallibly dispose him to return back again to Queen Katherine . He makes here strange Discoveries in the matters of Love , since he fancies , that the King 's falling in love with a new Mistress , might dispose him to return to his old and abandoned Queen . The thing is also so falsely timed , that it was two years and almost a half after this , before there appeared any beginnings , either of the King's Dislike of Anne Boleyn , or of his Love to Iane Seimour . But the true Account of this last Negotiation of the Cardinal de Bellay is that at Marseilles : the Pope had promised to Francis the first , that if K. Henry would submit the matter to him , and send a Proxy to Rome , he would judg in his favours against the Queen , because he knew that his cause was just and good ; and the Cardinal was sent over to induce the King to make his Submission ; but the King would not upon verbal Promises make so great a step , yet he promised that , if Assurances were sent him , that were formal and binding , he would upon that send a Submission in full form to Rome , and when the Cardinal procured these from the Court of Rome , the King did send over the Submission . So that Mr. Varillas having supprest the true Account of this Negotiation , he thought he must make it up with somewhat of his own Invention : and as all Liquors drawn out of a musty Barrel tast of the Calk ; so there are so many characters that belong to Mr. Varillas's imagination , that it is hard for him to venture on inventing , without discovering , that he has full as little Judgment as he has Sincerity . 49. He lays the blame of the slowness of the Courier , on the care that the Emperour's Ministers had taken , to stop the passages . But this was a ridiculous observation : for there being a Day set for the Courier's Return , he hapned only to come two Days after his time , and it being in the Winter , in which the Sea was to be twice past , there is no need to run to any other speculation for a slowness of two Days in such a Voyage , and at such a Season ; but it is often observed of those , that have contracted ill habits , as lying in particular , that their naughty customes return upon them , even when there is no provocation lying on them , to tempt them to them ; so Mr. Varillas has given himself such a liberty , to interweave his own Fancies with all the Transactions that he relates , that he cannot let the flightest thing pass without bringing in a stroak of his Politicks to adorn it . 50. He says , the Pope having past Sentence against the King , the King did upon that hold a Parliament on the 24 of April , 1534 , in which he made himself to be acknowledged supream Head of the Churches of England and Ireland ; and got his former Mariage to be condemned , and his second to be confirmed , upon which Q. Katherine died of Grief . In such publick things Mr. Varillas should be wiser than to venture on the giving of Dates , for it is at least two to one that he gives them wrong . The Parliament , that past all these Laws , sate down on the 15th of Ianuary , and was prorogued on the 29th of March , and Sentence was given against the King at Rome the 23 of March : for the truth is , the King did not expect sincere dealing from the Court of Rome , and therefore he looking on this last Proposition as a Delusion , to divert him from passing the Acts , that he had projected for this Session , resolved to go on with his Design , knowing that if the Pope would grant him that which he desired , it would not be uneasy for him to get those Acts repealed . Q. Katherine lived two years after this ; so that , thô the Melancholy , which this gave her , did very likely shorten her Days , yet it was too Poetical , to make her just to die at the end of that Parliament . 51. He says , that the King upon the first informations of Anne Boleyn's Disorders , would not believe them ; but at last he found such proofs , as fully convinced him , upon which he waited , till he found a fit opportunity , to let his Jealousy break out . It agrees ill with what he had said before , that K. Henry was become weary of Anne Boleyn , to make him now so uneasy to believe ill of her ; for nothing disposes so much to Jealousy , as a Dislike already conceived , which naturally inclines one to think ill of a Person whom he does not love ; but it is certain K. Henry never pretended , that he saw any thing , that was dishonourable in her : and the ridiculous Tale of the Tilling at Greenwich was a ly too ill contrived , to be again taken up ; for the Queen 's dropping a Handkerchief , was a favour of too publick a nature , and is not at all credible , considering that she found the King's affections were straying from her . And even that was too slight a matter , to have wrought her ruin , thô it had been true . 52. He says , her own Father was one of her Judges , but thô she made a cunning Defence , yet she was condemned together with four of her Adulterers , and after that she went to meet Death , with more of fierceness , than of a true greatness of Soul , and she died as exactly in all the Maximes of the Stoical Philosophy , as if she had studied them . This assertion of her Father's being one of her Judges , has past so current , that I have no reason to charge Mr. Varillas for it , because I my self yeelded to the current of Writers ; yet having procured a sight of the Original Record of her Process , I found it was a falsehood , and in the end of my first Volume I had corrected the Errour in which I had fallen : so I must at least conclude , that Mr. Varillas never read any History . The Queen had a strange Plea , for there was not one Witness brought against her , so that she was condemned meerly upon Testimonies that were brought in writing , which is expresly contrary to our Law. As for her Behaviour at her Death , it was far from being Stoïcal , for it was rather too cheerful ; and the Lieutenant of the Tower , who knew her Behaviour better than any Person whatsoever , gives a very different representation of it , for in his Letter to Court he tells of her great Devotion , of her cheerfulness and of the protestations that she made of her innocence the Morning before she died , when she received the Sacrement , adding , that her Almoner was still with her , and had been with her ever since two a clock after Midnight . And he also says , that she had much Joy and Pleasure in her Death . And as all this is very far from the Maximes of the Stoical Philosophy , so it seems Mr. Varillas understands very little what they were , otherwise , if he had remembred what a picture he had made of Anne Boleyn , he must have known , that the amourous disposition that he had fastned on her , agreed very ill with a Stoical Unconcernedness and equality of Temper . But this he thought was a pretty conclusion of one of the Scenes of his Piece . And now being as weary of this ungrateful Imployment , as any Reader , or as even Mr. Varillas himself must needs be , I find my self at great ease , being no more obliged to turn over so very ill a Book . And since in the Survey of one of the shortest of the ten Books , of which that Work consists , I have found so many capital Errours , in most of which there is a complication of divers Mistakes in the same Period ; to how much publick shame must Mr. Varillas be exposed , if those , who are concerned , examine the other Books , as I have done this . I expect no other Justice from himself , but that he will reckon all this scorn , that such a Discovery must bring upon him , as a meritorious Suffering at the hands of Hereticks , and that he will use it as an Argument to raise his Pension . But it will be a great happiness if others can learn , thô at his cost , to write with more Truth and greater Caution . The design of all revealed Religion is , to heighten in us those Seeds of Probity , Vertue and Gentleness , that are in our Nature , and I will not stick to say , that it were better for Mankind , that there were no revealed Religion at all in being , and that humane Nature should be left to it self , than that there were such a sort of a revealed Religion received , that overthrows all the Principles of Morality , and that instead of making Men sincere , teaches them to be false , and instead of inspiring them with Love and Mercy , enflames them with Rage and Cruelty , and it is likely , that M. Varillas will easily find out , what that Society is , of which I mean. For he deserves well to be at least one of the Lay-brothers of the Order , if not to fill up Mr. Maimbourg's room , and then the Order will not lose by the change much of a quality , that has been believed to be almost an essential ingredient in its Constitution , which gave occasion to a very pleasant Passage , that , as I was told , fell out at Amiens within these 20 years . All the Companies of Tradesmen in the Church of Rome choose a Saint for their Patron , and the many new invented Trades have put some Bishops to hard shifts to give proper Saints , which has produced some very ridiculous Patronages , for the Cooks have the Assumption for their Feast , because the two first Sillables assum signifies roasted ; and when the Needle-makers at Paris asked of the Cardinal Gondy a Patron , he could not easily find out a Saint that had any relation to their Trade , but he advised them to take All-Saints , for it could not be thought , but that some one or other of the Saints had made Needles ; but the Bishop of Amiens gave Ignatius Loyola to be the Patron of the Packers , now the Word emballeur , as it signifies a Packer , it passes also for a Trepan ; so the Packers being satisfied with the Bishop's nomination , had Ignatius up on his Day in a Procession , upon which the Jesuites were offended , to see their Patron pretended to by such a Company of Mechanicks , and sued the Packers upon it , they defended themselves upon the account of their Bishop's naming him to them , and when the Bishop was asked why he had given him for their Patron , he alluding to the other signification of the Word emballeur said , that he had observed that all the emballeurs of Europe were under that Saint's Patronage . But it is not necessary to infer from hence , that Mr. Varillas has a just claim to his protection , for thô he seems to have very good inclinations , yet he wants the address that is necessary to recommend him to so refined a Society , and to a perfection in it , that cost Mr. Maimbourg a whole Jubily for a Novitiat ; for thô seven years is enough to learn an ordinary Trade , yet 50 is necessary to furnish a Man with a sufficient stock of Impudence for so hardy an Imployment . ADVERTISEMENT . I Have at last found Card. Cajetan's Works , and am now confirmed in that , which was only a conjecture , when I writ upon the 31st Article , pag. 141 ; for it is hard even to guess wrong , when it is in contradiction to Mr. Varillas : and as the Reasons that he put in Cajetan's Mouth , had such manifest Characters of his own ignorance and hardiness , that I could not so much as doubt of the Imposture , yet I was not positive , till I had taken some pains to find out Cajetan's Works , and there I saw my conjectures were well grounded . That Volume in which he delivers his opinion in the matter of the obligation of the Levitical Law concerning the degrees of Mariage , was writ long before this Dispute of K. Henry's was started ; for it is dedicated to Pope Leo the tenth . And instead of all those impertinencies , with which Mr. Varillas calumniates him , and of which none less ignorant than himself , is capable , all that Cajetan says is that , whereas Thomas Aquinas was of opinion , that those degrees were moral , and of eternal obligation , he in his Commentary declares himself of another Mind , but takes a very backward Method to prove it , yet such as was sutable enough to the blindness of the time in which he writ ; for he proves that they are not Moral , only because the Pope dispenced with them , who could not dispence with the Moral Law , and he gives for instance the Mariage of the King of Portugal , to which he adds these Words , The present Queen of England had likewise consummated her former Mariage with the late Brother of the King of England her Husband . So that Cajetan was only driven to this opinion , that he might justify the practises of the Court of Rome . And it appears by what he says concerning it , that it was considered at Rome as an undoubted Truth , that the Queen's first Mariage with Prince Arthur was consummated : and so it is sufficiently apparent , how impudent Mr. Varillas is in the abstract , that he charges on Cardinal Cajetan's Memory , it was far from his way of reasoning , to talk of Fleets blocking up Constantinople ; but Mr. Varillas , who knows little of the past Time , and fancies that matters went formerly as they go now , had perhaps the low Estate in which the Otthoman Empire is at present , or the Bombarding of Genoa in his Eye , when he thought of the sending Fleets against Constantinople above 180 year ago ; but this speculation was as much out of Cajetan's way , as it is sutable to Mr. Varillas . Page 250 he says , King Henry the eighth had opposed the Mariage of his Sister to the King of Scotland with so much violence , that it brought on him several Fits of an Ague . But that Mariage being made in August 1502 , the young Prince was not then 11 years old , and this is too early even for a Poët to make matters of State to have gone so deep into his thoughts , as that they endangered his Health . But as the Legends of Saints represent them in Extasies , before they have past their Childhood , so Mr. Varillas thought it sutable to the rest of his Poëm , to represent K. Henry even in his Infancy as transported with the violence of impetuous passions . But I am afraid I lay too much to his charge , since I do not believe that he had examined the History of his Life so Critically , as to know even his Age ; but it is a sad thing for an ignorant Man , not to have a Chronological Table always before him . FINIS . Notes, typically marginal, from the original text Notes for div A30405-e110 pag. 5. Lib. 9. Pag. 249. Pag. 6. p. 226. 228. ● 240. p. 239. Illudqu● carnali ●●●pula for● consummavi Etiamsi Matrim●nium f●rit per ●●●●nalem ●●●pulam ●●●●summa●● p. 232. Ibid. p. 235. p. 2●6 . p. 237 ▪ p. 240 , 24● ●orison . p. 244. p. 245. Ibid. p. 246. p. 248. P. 250. p. 2●1 . P. 252. Ibid. Ibid. Ibid. p. 257. p. 258. p. 259. P. 260. Ibid. P. 261. p. 263 , &c ▪ P. 266. p. 278. Ibid. ● . 269 , & ●70 . p. 272. p. 274. p. 277. Ibid. ● . 278. Ibid. p. 2●1 . Ibid. Ibid. P. 2●2 . Ibid. P ▪ 283. Ibid. p. 286. p. 287. p. 287. Ibid. P. 288. p. 289. p. 250. Notes for div A30405-e10930 2da 2dae quaest . 15 Art. 9. Moderna quoque Regina Angliae consummaverat prius matrimoniu● cum olim fratre istius Regis Angli sui marit 
A36495	----	A sermon preached to the renowned company of the artillery, 1 September, 1640 designed to compose the present troubles by discovering the enemies of the peace of the church and state / by Calybute Downing... Downing, Calybute, 1606-1644. This text is an enriched version of the TCP digital transcription A36495 of text R22856 in the English Short Title Catalog (Wing D2105). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 42 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36495 Wing D2105 ESTC R22856 12744661 ocm 12744661 93213 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36495) Transcribed from: (Early English Books Online ; image set 93213) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E157, no 4) A sermon preached to the renowned company of the artillery, 1 September, 1640 designed to compose the present troubles by discovering the enemies of the peace of the church and state / by Calybute Downing... Downing, Calybute, 1606-1644. [6], 29 [i.e. 39] p. Printed by E.G. for Iohn Rothwell..., London : 1641. Reproduction of original in Thomason Collection, British Library. eng Bible. -- O.T. -- Deuteronomy XXV, 17 -- Sermons. Great Britain -- History -- Charles I, 1625-1649 -- Sermons. Great Britain -- Religion -- 17th century. A36495 R22856 (Wing D2105). civilwar no A sermon preached to the renowned company of the artillery, I September, 1640. Designed to compose the present troubles, by discovering the Downing, Calybute 1641 7328 9 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-10 TCP Assigned for keying and markup 2006-10 Aptara Keyed and coded from ProQuest page images 2007-05 Robyn Anspach Sampled and proofread 2007-05 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON preached to the RENOWNED Company of the ARTILLERY , 1 September , 1640. Designed To Compose the present Troubles , by Discovering the Enemies of the Peace of the Church and State . Published by the honourable house of Commons . By Calybute Downing LL. D. Pastor of HACKNEY . LONDON Printed by E. G. for Iohn Rothwell , and are to be sold at his shop at the signe of the Sunne in Pauls Church-yard , 1641. TO THE IVDICIOVS READER . THe strange representations & false charges that haue beene laid upon this service , presse me to give way to the publishing , for though I conceive it no ill manners in an evill time to decline the bringing in of private papers to serve in suggestion , for an inquisition , yet I concluded myselfe bound in due season to give satisfaction to pious and prudent men , so that were it not suspition of a work of darkenesse impends over this sermon , I should never let these lines passe as worthy the light , but being universally required to it both by friends and enemies , I beseech the wiser well minded world to iudge by the intent , the action & the event , whether I meant mischiefe , or my adversaries were mistaken , which I confesse they could hardly avoyd considering their principles and the present coniuncture of affaires : so that to what any shall affirme , I say no ; to what some have lately informed , I say nothing , as willing to distinguish betwixt doing me a personall displeasure , & the state a service ; I could say no lesse , nor will say no more , but only desire such men to remember that they forget not honesty nor humanity when they accuse others for dealing falsly in divinity , and then I believe we shall have more peace and fewer pamphlets . DEVT. 25. 17. Remember what Amaleck did unto thee by the way when you were come out of Egypt . IT is no mans wisedome , nor businesse , to provoke a quiet enemie ; but it is every wise mans worke ( especially if trusted in any publique way ) to consider , discover , and represent their foes as they finde them affected , which is most assured by their actions . So that , though the ordinary motions of prudent Christians are moderate , even , and equall , and required to be so ( as these Israelites were not to first offend or invade the children of Esau ) yet when wee have to deale with men , whose counsels and practises are like their ends , dareing and driving in destructive waies , and can conclude no better upon us , if they keep close to their owne fundamentall principles ; we have reason , and it is religon , safe , and therefore seasonable , to change our temper and constitutions of our counsels , and that before dangers and difficulties grow too great , and the worke prove an impossible pull . For if when the face of affaires is so altered , we keepe our sober , solemne , passive pace , and in a suffering modestie , or confident security , invite an ambitious incroaching adversary , to advance and make imbracements upon us , we may thanke our owne folly and weakenesse , that would not prevent pregnant feares while they were future , but onely hope to play an after-game , when they are turned into pressing , great , and growing grievances , of a disabling destructive nature , when there is no way left of reliefe , but by their mercie , or mistaking , both which it should much trouble any judicious rationall man to trust , as if it were not a most irrecoverable error , to cast our selves into our old sworne enemies armes , to be embraced , or crusht as they see occasion . These words therefore that I now read unto you , are laid in by meeke Moses , a man of no cruell counsels , whose naturall temper carried him to peace and pardon , yet you see here hee crosses and condemnes his nature , commends and commands those counsels that presse and put on to armes and action , and with such full force and freedome , that in coole blood , as a businesse not to be forgotten , hee goes out of his way , with an inconsequence , to bring it in , for you shall finde no dependance of these words , nor any suitablenesse in their subject , but very dissonant , being the former passages of the chapter tending to ending of controversies by arbitration and relaxation by common equity mitigation of corporall punishments , that no brother should have above forty stripes , but here t is commanded to be laid on without limits . So that if you will survey and consider this Scripture , you will finde it of great occasionall concernment , and uttered to the chiefe Commanders of the Campe and Common-wealth of Israel : and being of an historicall nature , and not the originall , but the repetition of a record ▪ entered as an act of State , upon a Counsell of warre , to revive , and rivet it home hot unto the heart ( as you may finde the rite and reason of it , Exod. 17. with an expresse command for the rehearsing of it in the eares of Ioshua and the victors some few daies after the discomfiture of Amalecke . Now for the discoursing upon this historicall relation , that was laid in , as a law to be executed by succeeding generations , we cōceive it convenient being point of fact , to open the termes , to consider the fundamentall right , in the reasons of it , and so put it home in a particular practicke parallel , as wee have the like occasion for reflexive worke . First , consider who these men were , what nation , what partie , that are thus to be remembred in way of distance and defiance . Now Amalecke was a people that descended of Esaus line , by his first wife of the three , which he took to vex his father Isaack , borne of a concubine to Eliphaz , Esaus eldest sonne who was begotten in the height of his hatred to his brother Iacob , and so all proceeded , as revenge from an old hatred , and yet of the seed of Abraham ( you see ) by extraction , and upon that ground , Israel inhibited to invade them . What is meant here by remembring , It is to be be interpreted by action and occasion ; The event did best lead the use of the intent . It is not onely said , remember with joy and pity , what you did , and they suffered in the day of battell till the going downe of the sunne , but what they did to you , or attempted , and intended to have done . Remember that with all the grieving , galling aggravations of it , Clemencie will come in time enough , when you are safe setled in Canaan , and they past doing of mischiefe . Remember them Cum effectu , so soone as you have peace abroad , remember to warre with them . Let them not rest , nor roost among you ; but disquiet , distresse , and vex the Amalekites , recompence tribulation to them that thus troubled you , as farre as the sword can reach , cut them off that trouble you . The rest of the meaning we shall worke in occasionally . The nature of this Scripture fals into two considerations , A judicial law of that Nation , Remember A.maleck , and the ground of it in a particular grievance , what he did to you when you came out of Egypt : winde them up together , and they amount to this conclusion , That this penall Proviso , this Law of diffidation or defiance concerning Amaleck , was most reasonably made . The Jesuites , that are the Novell Colledge of Austrian Augurs , but too perfidious to be Feciales , and yet have given to themselves a faculty to determine all cases in ordine ad spiritualia ; never measuring truths or titles by the line of equity , but the last of ambition ; these creatures that have more of the diviners in them than of the divine , will be content to hold Amaleck a type of Antichrist , and so this proceeding plausible , if we will but hold the great Turke , or the Puritans to be the Antichrist , but they must excuse us , and Arminius shall judge for mee ( in his publique determinations ) before he went to Rome who is cleare and conclusive , that the Pope is that man of sinne , that servant of servants that began to beate his fellow servants : But whether these men and their politike party conceive it reason or not , none but an Amalekite would require the disusage or repealing of it , or charge it as a bloody Law . Moses did conceive it justifiable , who was no cruell Law-giver , and yet hee sets it home by all meanes to preserve the memory ( as see the originall relation at large , Exod. 17. ) which he drew up not by private or onely ordinary discretion or assistance ; but by the cleare immediate word and warrant of the Lord of hoasts , as the expresse was to write it in a Booke , not to trust tradition in the case , but it was a Bookt record past in terminis to posterity ; and further he built an Altar upon the place of victory , with the Lords name and power exercised in the cause that it might be a remembrancer , and the times to come admonished by this monument of Gods mercy , and the Amalekites cruelty , and here laies it fully and close home in a most pat particular precept , as a manifest of the Lords mind for the future in this businesse . First , consider it must needs be without peradventure right , because the Judge of all the World hath so declared it , and that in most expresse words , leaving no roome for any mitigation , restriction , limitation or interpretation favourable , gave no ground for quarter : that the Lord of grace , mercy , peace , should thus bind up this businesse of a perpetuall warre , you must needs conceive , and conclude there was great reason for it , and that will appeare , if you doe but consider the grievance that gave ground for it . There is in their injurious usage all the justifiable causes of a legall warre . I doe not say that it was just or reasonable for a private Israelite upon home bred hatred to prosecute a private Amalekite to the death , or to reserve revenge upon personall injuries , but to use particular men as David did the single cashiered servant of an Amalekite , fed him well to discover his master . No the Lord is not like Molech that loves to have blood in the unsavory sacrifices of cruell private duels ; let them singly subsist as civill men according to the lawes of nature , and humanity , Non obstante the Nationall quarrell . This I propose not either as justifiable , or plausible to bee practised , but this is the point that wee shall speake to , That states that move not neither upon anger nor haupon hatred but upon judgement and interest , necessity , publique utility , universall safety may move for ever to those points , and cannot be mistaken in those affaires : Consider to what the wisest statists , politicks and Civillians , reduce the reasons of a justifiable war , and you will finde them all in this cause . A war in it selfe is an appeale to heaven , by asword , when otherwaies of justice upon earth , either by witnesses , oaths or leagus are made void and invalid , that being forelaid we wil reduce these grounds to 3. heads . The first ground of a lawfull war is in a way of just defence , which may lawfully in the progresse and processe of the worke be driven into an offensive , yea so farre that so they may satisfie and quiet future feares of being offended , and have active enemies bound to good behaviour , and give sufficient caution that they will not inju●e ; and where this is not to be had or is not truely tendered , but all truces , treaties , and pacifications , have treachery under them , force is the safest way to assure it ; but these Israelites had this reason : For they did purposely passe by without any shew of hostility , and exprest a command for their resolution . Therefore their first war was a defensive , driven the next day into an offensive , when they were not to let their just anger set with the sun , without they meant to give place to these divellish men , for they would have fallen in with any side to molest them ( as after they did in the lives of the Judges ) so that it was not wisdome to forget them , that were resolved to make the name of Israel no more in remembrance . If they were aware of such deepe designes fixt as foundations of their ruine , they had reason by way of prevention , to anticipate future ruine by present revenge , for feare of a great neighbour , a just ground of war , if it be a legal feare , wch may fall in constantem Societatem & senatum , raised not onely from present preparations , but also from pregnant intentions and pretentions , as well assured as a morall matter may be , of a profest protested enemy , whose minde and will is to injure for ever , and has begun to doe it , and not from a floating resolution that may be conjectured to be better towards us , but from malignant malice : but this was the case of the Israelites having to doe with these enemies , therefore they had reason to provide for future security wch could not be had so long as these men subsisted in any strength to hurt . The second ground of a lawful war is , for reparation of losse and dammage either in person or goods , & that with relation to damnum emergens , in prosecution , or lucrum Cessans , if they had not bin molested . But these Amalekites cut off those persons , that the Lord valued at a great rate and ransome , and they could not recompence the Lord his dammage by one daies victory . And it may be they being the hindmost whō they smote in the reare , were laden with the riches of Egypt . So that the succeeding generation of Amalekites were to make satisfaction : especially cōsidering that their posterity would inherit their bloody hearts , and thirst to destroy & vex Israel upon old grounds and grudges , as see an instance in the last of that cursed , devoted stocke , hauty Haman the Agagite ; his anger upon a fancie , soone rankled into a nationall hatred , and broke out into an universall practise of his resolution of revenge , the reserving of Agags race had like to have cost deere ; and therefore Mordecai did wisely to follow the blow , to ruine and root out all the faction that were his dependants , distributed into all Provinces , & to trouble Israel , had got all trust into their owne hands , for the execution of his cruell conspiracy against the Jewish Nation , and his wife well foretold him when hee began to fall , that he should fall flat , being Mordecai was a Jew , and the quarrell admitted no medium worke : Mordecai did well to heave him high , and lay him low , because all must downe , because not bowe , and be so base as to fall flat in a Persian prostituting prostration , with his hands behind him to execution . He would not so far forget himselfe , who was of the Jewish seed ●ovall , whose place was to stand , not to fall in the Kings gate , to bow before the base remaines of a conquered people and a perfidious Traitor to the Persians Monarchy . The third reason of a just warre , allowed by the laws of Nature , Nations , Armes & leagues is in a way of just revenge , that they may be proportionably punisht to their prodigious perfidious injustice , yea it was such an intollerable , illegall irregularity to persecute the poore and needy man , that they might even slay the broken in heart , that if Israel had not beene able and resolved to revenge and make this people passive in a penall way , their neighbour Nations ( specially had it been in these or the times of the Grecian or Roman Monarchs ) had been ingaged , though not cald for by the tacit , common consent of Nations , concurring for the good of mankind , as a sociable creature , they had been bound I say , to come in and assist to their uttermost . For it is in the power and is the worke of supreame States and Princes , not onely to defend and revenge injuries done to their owne subjects , but even to resist those that violate the Laws of Nature , or Nations , & that not as they are over others , but as they are under none , and it seemes , and sounds better , to vindicate others injuries then their own . Now they did come upon them against the Laws of Nations , being they fell upon such as were weake , sick , strangers , unarmed , unable , men that were newly delivered out of cruell bondage , almost famished before Manna came , and if it had not beene miraculously sutable , it may be accidentally weakned with a new kind of diet , paid for all as they past , and professed they meant it . These and such like , as deal injuriously , against the law , and light of Nature , and the common good of Nations , are out-lawed , and de jure proscribed , by these Laws , especially these men that were the Banditi of the God of Heaven , that had banished his feare , and so they were to be punished for a manifest Nationall contempt of God , as those that teach treachery , perfidiously practised perjury , permit piracy to the destroying of Civill society , and such like Enemies of Mankinde , a processe punitive is to bee executed upon them . Bellum cum belluis bonum est . Yea , when the Lord himselfe commanded Saul upon this service , 1 Sam. 15. Hee does not barely say , Do you remember what Amalek did , but I remember what Amaleck did ; therefore doe you execute to the uttermost and destroy and spare not : and the revenge of this wrong may most rightly be proportioned , not only to what they did , but what they would , intended , and were prepared to doe , and drive upon designe , that is to be considered , future , possible , probable mischiefe , to prevent a pernicious unpleasing president . For if these men , had bin flesht with successe , that first invaded Israel , or had procured , past , and paid , for their peace at an easie rate , it would have invited others to invasive violence , yet what they did made such an impression of fear , that the Spies used the name of Amaleck , as an argument that they dwelt in the South , when they aimed to disparage the Land of Promise , and discourage them from entring . And therefore the Lord by Moses had reason to raise their spirits , by hopes of their ruine , who had shaken their confidence , by feare of being ruined by them . See what it cost the Israelites in hard measure , whensoever they faild in the execution of this command ; God was reveng'd upon them , when ever they faild to take his vengeance . See what Saul lost by saving some of Amaleck , upon pious , peaceable , pretentions , as if hee so long after as a King had power to give pardon and relaxation from that penall Law ; hee that would not cut off their posterity from the Earth , deprived his own of succession , though he was not put out of personall possession ; that forgetting , neglecting , cast him out , and cut him off , and an Amalekite had a hand in his death , or hee braggingly belyed himselfe : yea , if he had done it fully , he had saved the burning of Ziglag , avoided much mischief and misery , spared Davids pains in the Case , and what hee faild in is recorded as a good worke , of the sons of Simeon , that they kild the rest of the Amalekites , and dwelt in their rooms , and fat pastures , did not leave a good land to them , and seek subsistence in the Wildernesse , but beat them out as intrenching , incroching intruders . Well , the Prophet Samuel from God , and the Witch of Endor from the Devil , did both tell Saul that this was his ruine . The advice and Counsell that I would give to you upon this practick Conclusion is , that being you ex professo are the guard of good Laws , have the permission and approbation of the State , for a school of war , are the Chief Legionaries of this royall City , have or ought to have all privileges and accommodations , for exercise of arms , as the old ruling Romans , when they were in statu pacato , their Empire at the highest pitch , and had done with enlargment of Dominion , they gave more privileges to the armed schools , then to the schools of Peace : Let me desire you to make these inquiries . First , see if you have not such condition'd Enemies . Secondly , Whether there be not such Records , and Acts of State entred against them . Thirdly , if there be not reason to petition the execution of them . Fourthly , whether you be not to be blamed for forgetting Amaleck . Deal clearly , and lay these considerations close , it will be your wisdom and your safety . First consider if you , and all that are Israelites , in whom is no guile , have not such blood-thirsty , and deceitfull Enemies , that should not live out halfe their dayes ; Let us speake out , they are the Iesuites , and the Iesuited faction , with their adherents , for they are of our kindred in Religion , by extraction a Bastard brood , that when wee came out of Egypt mysticall , they smote the hindmost , yea they have tryed all wayes to ruine Church and State , by Treasons , Rebellions , Invasions , Divisions , Civill wars at this time , are a fruit of their faction , fomēted from cunning and mysticall hatred , they have been the Abettors and plotters , the great Sticklers in all the Disturbances of the Westerne World . Ever since the Spanish sword-man Loiola left the Leaguer , clapt himselfe up in a Cloyster , lapt in a gowne , all the destructive designes that have cast Christendome into confusion , have bin hatcht under the covert and cunning of a Canonick weed ; These men love alwayes to fish in troubled waters , and have blotted out Beati pacifici out of their Latine Liturgie : where they set their foote , and settle their society , Commonly they shake the peace , the Liberty and the Religion of the Countrey ; honest men come thin , all their actions publike merit to be writ in Rubrick , not as of Saints , but as of sanguinary men who worke any way , by a Sicilian Vespers , or Parisian Matins , and in the name of Iesus doe the worke of Iudas ; so that a man cannot tell whether their Trentish tyranny , and treachery , taste more of the new Roman Catholike or the old Roman Politick , sure they conclude of us , that the surest and shortest way to make us of their new Religion is first to make us of none , and so pitch downe principles of Atheisme , as men mad with reason , in stead of being Masters of it , and as they are Enemies of Grace , so they are Haters of peace , and worke against conscience as the Enemies of mankind . Secondly consider if we have not Ordinances of State and Penall Proviso's , against this factious fraternity , which were good and wholsome , and a work of necessity , which were not made against them for their meere Religion , as it rests in opinion , but as their doctrine doth ingage them to Antichristian , Rebellious practises , that ruine by undermining Church and State if they keepe close to the practicke Principles of their moderne Monkery : as to instance , was it not a necessary Law and full of reason , to deny those men the freedome of their countrey , that plead exemption from the Lawes , and condemne them , that they may serve a forrein false friend , and live in these Dominions , and yet his subjects . Yea it wel deserved to be Capitall punishment , if they offered to enter against this Proscription , and indeed , they have met with this measure , in all well tempered states in times when they were well awake , and aware ; as consider in France , the Ordinances , Arrests , Requests , Decrees , Remonstrances , Advertisements , Defences , and Resolutions of the Councell of State , the Parliaments , Vniversities , and the whole Clergy . See the Protests , and State-Edicts of Polonia , the Restrictions , Deliberations , Proscriptions , and Clauses Conservative of the state of Venice , and Vniversity of Padua ; Now if this Society was upon judgment discarded in these States , of their own religion , ( when they were not ruled by their Papaline faction ) as common Enemies of humane society , sure our Laws have much more reason to be laid on with more load to assure our safety being in greater danger . Thirdly , passe and consider , whether there be not the same , and much more reason to continue , and petition the execution of them , tot vigiliis concessa & promulgata , we should be tender of disparaging , or disusage . If they be not to be executed , then wee are not the same Christian men , or they are not the same Instruments , and Enemies : But wee professe our selves Protestants , and they Protest us for Hereticks , and therefore we are no further safe , then they are cut short in power , or follow and fall in with their admonitions : which are to tolerate them so far to advance , as that they will not at last suffer us to subsist . See Bellarmines advise to King Iames of peaceable memory . Si securus vitae suae velit regnare smat Catholicos frui religione . If this be their counsell , the doing otherwise is dangerous : and therefore all that conceive mitigation , or connivence , safe or seasonable , are very much , miserably , and mischievously mistaken . Let us keep our selves as far as we can from Popery ; for they are resolved , upon reasons of state , never to come near us : they have always the same Ends , but go severall ways to work . Complying is of a Confounding nature with these men whose Counsels admit no medium , nor moderation ; they are resolved to make good a defection by a faction , expect not their favour , trust not their Faith , if they can but change their Fortune ; yet they will be so wise , not to offend , till they can confound . Let us take a transitory view what they and their adherents work at this time , and you will say , not only old Laws , but even new ones , need be made , and executed upon them . Look not about you in these Cases , but above you ; It is a better bargain to be eaten by a Lion , then by Vermin . Enquire who they be , that breed ill bloud betwixt the King and his people , that have puld so hard , to draw a Civill sword to the breaking of the happy Vnion of these Kingdomes , which hitherto have beene able to bid the World doe , as they would be done to . Believe it they go Antichristian ways by the Emperours favour to ruine the Empire ; And King IAMES wishes woe to them that durst divide the weale of the King , from the weale of the Kingdome . Where they cannot move sedition among the people , against their Prince , to make Conquests easie , there they will work any way , to provoke the Prince against the people , they will joyne with any party , to ruine the whole ; set Kingdomes together , and beat them single , when they are poore , and passive ; they deal with us , yea , with the best in the State , as Haman the Amalekite did with Mordecay , suppresse all their good service , tho it be upon record ; they will be the only good subjects and seeke to cast all into an ill case , that they may make themselves necessary by engaging the publike power , to serve their ends and interests ; Call other men Traitors , when they themselves are the rankest Rebels ; render religious Christians as ill affected civill subjects : and revile the wisdome , conscience , and representation of a State in Parliament , as a Faction , a Combination , a pack of Puritans ; but wee hope before long , the word Puritan shall prove a good name , when some of theirs may degenerate . This party are they that have taught the Princes of Christendome Principles of tyranny and then accuse Religion for breeding seeds of Rebellion . Fourthly , Consider , whether we be not to be blamed , for forgetting Amaleck . Take these severall subordinate wayes , to consider whether you remember them or not : and let no man say , I might have shewed more moderation & discretion to come off at large , fair , and afar off ; active circumspection is to be praid for in the Case ; but for this omissive , dimme , dissembling Neuter , negative good manners , I understand it not , but as the fault , and folly of the times : and yet I shall keep within my bounds ; though these Iesuits statizing would call us out of our station , to studie Politicks , if it be but to countermine them , who are so devoted to Court , with such secular solicitude ; as if they were able to prove , there were no other Heaven ; and I shall plead for peace , if it be but because some of the Clergy are charged , as the Authors of the War . First , Consider if you have remembred to pray against Amaleck , and so hold up the Magistrates hands that they may fall under a Civill sword ; these men would surely hold you off from comming to God , that urge it so odiously , as an intolerable insolency , to petition the King against those grievances , that arise from their false suggestions : whereby the wisest of Princes may be misinformed , though they cannot be mistaken ; ( as I heard his Majesty say in the Case ) who graciously invites to petition . T is a most prodigious course , to deny that to the best , which was never denied to the worst of men , in the worst times , which is leave to petition . That wee should undergo the worst of government , under the best of Princes , is the depth of misery , and therefore pray that God would remember their iniquities that have thus reacht to Heaven . Secondly , Consider if you doe not contradict , and crosse your own prayers , by presuming to save , some of the fattest for a sacrifice , to comply withall ; Mercy to these upon affection , is cruelty to your selves upon judgment . David gave a command , upon private , paternall affection , to spare Absolom ; and grieved beyond measure , upon the same grounds , when he was cut off ; and therefore Ioab did well and wisely ( and David had reason to take it well in coole blood ) as to take off an evill instrument , so also respectively to remember the King , that he was mistaken in his passion , when the State had lost so great an Enemy . Samuel was no cruell man , and yet he was resolved , to hew Agag in pieces : If wee shew pity because they come with halters about their necks , they will soon shift them , and strangle us . Thirdly , Consider what you positively performe against them , to second , and give successe to your prayers : I speake not that meere private men , should upon meer personall malice , prosecute the particular persons of any Romish Recusants , that are otherwise Civill subjects , and disturbe not the State : or that a Prince should publikely , and solemnly invade , only to settle Religion , or extirpate Heresie , without the mixture of Civill Titles ; that is the Iesuits Divinity , and I wish them enough of it : but this is it I would have you doe , Take care that Apostates be severely punished , & those that seduce them , or lay grounds for it : for if these Amalekites , that were external Enemies , far from home , were to be remembred , and ruined , how are ours to be regarded , that are in the Common-wealth , but not of it , but fully and fouly against it , knotted into a great party , tied in dependance to the greatest forrein Enemy . These men strike at Church and State at a blow , being the anchor of the State is Religion , which if shaken , the State will float ; and for fundamentall Laws they pull them up , that they may pull us down ; and that against the originall of all Civill government . For when by common consent , men fell upon a Regiment , and at first permitted all , to the wisdome and discretion of Governours , chosen by themselves , and after by experience found , the remedy in this Course , worse then the disease ; they saw , I say , to live by one mans will , was the ground of all mens misery : then they were constrained to Come to Laws , ( not only admit a Councell for assistance : ) and whosoever infringes such Laws , is an absolute , insolent Enemy of the Common good . But you will still demand of me what you must doe ? I can better tell you what you must not suffer , them to do . And let no insolent , obnoxious Disturber , or Innovatour in Church or State , say that these Discourses must not be brookt . I must tell them , t is true , that in peaceable times , when all passe calmely along , the Locrians Law was of force : but in statu perturbato , & quasi in maligno posito , in a Common and Calling Calamity ( as Religion is a Calling Cause ) advice is welcome from any hand , being there is a tacit consent of States , in extraordinary times , to allow extraordinary undertakings ; witness on the wrong side , their Quotidian , double-tertian , distemperd projects , which depend , like sickmens Dreams : they that like not this , I wish they mean no worse ; for that State that can bear a Civill War , may very well away with Civill Memento's , to prevent it . Take therefore these Considerations , which I desire to lay down , with Cautions restrictive , and directive , to keep within the compasse of obedience , and the peace of Church and State , which I leave to wise and active men to accommodate . First , consider , that in an Exigent , and unexpected turn of State , perniciously procured by these British malekites : there are Certain ways to come to the King for relief and redress , which at other times are not allowable , see it in Hesters Case , Though it be not according to Law ( says shee ) yet if you will fast and pray , I will go to the King , whatever come of it . Indicious Bishop Bilson speaks close in the Case , and I dare not condemne him , neither need I , being allowed by the State , when this Monarchie was in a most Majestick height . Secondly , consider that when a party by power breaks the Laws of the Land , that they may break the Laws of God , and thereby force you to goe along as their friends , or put you to make a stand , and so conclude you the States Enemies , where the Laws of the Land are thus by them made too short for your security , the Laws of Nations come in for reliefe , till it can be otherwise provided : for t was never intended by Law-makers , to lay them on , with so rigid a will , but that still , salus populi should be sola , & suprema lex ; and no State did ever intend , to cast it selfe into a desperate Case , by good Laws ; so that as for the good of the person of a Prince , there are not only allowed , jura dominationis , but also arcana dominationis : so for the safety of the body of the State , there are arcana , Latitudes allowed for security ; especially when the Enemies ( who are not true Instruments but Tools of State , Dominationum Provisores , Purveyers of usurpation , that worke through Alps , or Conscience ) have concluded , they lose not reputation , nor abuse Religion , if they get their Ends : In such a Case Rationall Grotius is cleer , that in gravissimo & certissimo discrimine , lex de non resistendo , non obligat ; but I hope he meant it tenderly . Thirdly , consider that the States of a Kingdome , either actually assembled in a representative body , or virtually concurring in a common resolution , for the common good , and only hindred from assembling by the common Enemy ; it is affirmed , by the greatest Assertors of Regall Royalty , that they may goe very far , before they can be counted Rebels , or be mistaken . 'T was foolish , churlish Nabals judgment , that cald David , & his Company Runnagates , when wise Abigail , tho shee submitted to Saul , as her King , yet acknowledged David to fight the Lords battails . Fourthly , Consider , and make a reall difference betwixt the Christians suffering with prayers and tears in the Primitive Church , under Heathenish Emperours , when their Religion was not so much as tolerated , but condemned by the Laws of the Empire , and the sufferings of State , where the Religion is Lex terrae , setled and protected by the Civil Laws and power , and all caution , that can be given to assure it , and affronted by a schismatical faction , not so much tolerated , but protested , and condemned , Idolatrous and Antichristian , and cannot consist , with the standing of the state . The thus appearing not for a popular but a politick liberty , must be interpreted by clemencie , ( a vertue of as much policie as piety in a Prince ) as serious Seneca , Clementia hostes dimittit salvos , aliquando laudatos , si honestis causis , pro fide , pro foedere vel pro libertate : Be wise , be resolute for you have Amalekites amongst you . At a Committee of the Honourable the Commons House of Parliament , It is ordered that this Sermon be published in print . Sir Edward Dering Knight and Baronet . Notes, typically marginal, from the original text Notes for div A36495e-170 Exod. 17. Gen. 36. Gen. 28. Ezeck. 25. Thess. 22. Exod. 17. 1 Sam. 30. Psal. 83. Hest. 3. 2 Chro. 20. See how they reward us for sparing of them . Briston . de Regn. Persico● . 1 Psal. 109. Amos 16. 1 Sam. 15. Numb 13. 29. 1 Sam. 1 8. 1 Sam 30. 1 Chron. 4. Counsell . Pani●ral . de 〈◊〉 Occid. nalis Imp●● c. 20. 〈◊〉 1610 〈◊〉 p. 11. His Speech in Parliament 16●9 . Hest. 3. Rev. 18. Hooker l. 1. Numb. 10. This was delivered the day after the Lords Petition . 〈…〉 belli & 〈…〉 40. Consiliarii nati ratione nobilitatis licet non ratione officii Ordinari . 1 Sam. 25. Bishop of Durham Sermon before the King 1639. Senec de Clement . l. 2. c. 7. 
A36912	----	The copy of a letter sent from the Cardinall du Perron embassadour for the French king at Rome concerning the divisions of the papists of England their difference in government whether by bishops or Jesuites with the care of His Holinesse in the agreement, and his judgement in placing of bishops in England for making priests to increase the Catholic number : whereunto is added a certaine conjecture of the use both prelates and papists have made of the cardinals counsell to augment and establish their greatnesse. Ambassades et negotiations. English. Selections Du Perron, Jacques Davy, 1556-1618. This text is an enriched version of the TCP digital transcription A36912 of text R5607 in the English Short Title Catalog (Wing D2637). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 18 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36912 Wing D2637 ESTC R5607 12798030 ocm 12798030 93995 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36912) Transcribed from: (Early English Books Online ; image set 93995) Images scanned from microfilm: (Early English books, 1641-1700 ; 254:E163, no 10) The copy of a letter sent from the Cardinall du Perron embassadour for the French king at Rome concerning the divisions of the papists of England their difference in government whether by bishops or Jesuites with the care of His Holinesse in the agreement, and his judgement in placing of bishops in England for making priests to increase the Catholic number : whereunto is added a certaine conjecture of the use both prelates and papists have made of the cardinals counsell to augment and establish their greatnesse. Ambassades et negotiations. English. Selections Du Perron, Jacques Davy, 1556-1618. [2], 6 p. s.n.], [London? : 1641. Translation of part of a letter of 7 September 1605, extracted from the author's Ambassades et negotiations. Reproduction of original in Thomason Collection, British Library. eng Catholic Church -- England -- 17th century. Great Britain -- Religion -- 17th century. A36912 R5607 (Wing D2637). civilwar no The copy of a letter sent from the Cardinall du Perron embassadour for the French king at Rome, concerning the divisions of the papists of E Du Perron, Jacques Davy 1641 3053 3 5 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-10 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Emma (Leeson) Huber Sampled and proofread 2006-11 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE COPY OF A LETTER SENT FROM THE Cardinall du Perron Embassadour for the French King at Rome , CONCERNING THE Divisions of the Papists of England , their difference in Government , whether by Bishops or Jesuites , with the Care of his Holinesse in the agreement , and his Judgement in placing of Bishops in England , for making Priests to increase the Catholike Number . Whereunto is added a certaine Conjecture of the use both Prelates and Papists have made of the Cardinals Counsell to augment and establish their Greatnesse . Printed in the yeere , 1641. IT is not long since accidentally I did fall upon a Book written in French of the Negotiations and Embassages of the famous and learned Cardinall du Perron . Where amongst many notable passages which happened in his Embassage at Rome , and wherewith hee acquainted the French King Henrie the fourth his master , he has one in one letter to the King his master concerning the divisions of the Papists in England , and the meanes to be used for their reconciliation . With his judgement of the Bishops of England . Which after I had read and considered , I was induced thereby not without reason to believe that it had served for a Counsell to both the Bishops and Papists to ground their greatnesse upon and to advance both the one and the other to that height they were in before the Parliament began . Now imagining that it might serve to informe the judgements of many , and help them to rip up the arcana principia , and hid Maximes the Prelates and Papists have used these many yeeres to increase their owne greatnesse , oppresse all those that should dare to oppose them . I have set down the true Coppy ( not varying from the originall ) so truly as I could , to which I have added my conjecture in few words of the advantages Prelates and Papists have taken from it , as also of their complying together to uphold one another . The Coppy of a Letter sent from ROME by the Cardinall Du Perron to HENRY the fourth King of France , his Master ; extant in the second volumn of his negotiations and Embassages , being this Argument . He communicated to the Pope , that which it had pleased his Majesty to write to him , of the estate of affairs in England , and of the dispute betwixt the Fathers Jacobines and Jesuites there : that which his Holinesse spake to him , and desired him to do : a dissension amongst the English Papists : the means proposed to appease them : contrary difficulties and remedies to be used . TO HENRY the Great . Sir , I Shall supply in this Letter , my shortnesse in the last I sent to your Maiesty by the Ordinarie . On Tuesday the 23. of the last Moneth , I had audience of the Pope , and did communicate to his Holinesse , that which it pleased your Maiesty to impart to me of your opinion concerning the affairs in England , and the dispute betwixt the Fathers , Jacobines and Jesuites : he was much satisfied with both the one and the other advise , and often thanked your Maiestie for the good duties your Maiesty had done him , in blotting out of the King of Englands imagination the sinistrous impression divers had moved him to conceive of his intentions . Concerning the dispute , he seemed highly to approve of your Maiesties opinion , which was to endeavour by all means to end that difference by one agreement ; to which purpose , he gave me charge that at the first Congregation of the Cardinals , which should be holden for that effect , I should propose somethings to try if possibly that expedient might be used . I did communicate also to his Holinesse , concerning the affairs of England two Letters sent to me from Venice , the one from Mounsieur De Beaumont to Mounsieur De Fresnes ; the other from Mounsieur De Fresnes to mee , accompanied with a third sent from a certain Doctor of England , ( by their means ) to his Holinesse . The end of all those Letters was , that the divisions amongst the English Papists might be taken away , some of them obeying one Arch-priest governed by the Iesuites : others appealing from the unlawfully administred authority of the arch-priest . Their common opinion for removing that difference was , to establish a good number of Bishops , to whom neither the appealers nor the Iesuits could lawfully refuse obedience . I read those Letters gladly to his Holinesse , as being written with great wisdome and discretion , evidencing also the care your Maiesties servants had for the advancement of Religion in that Kingdome , and especially because the Letters of the English Priest heretofore well known to his Holinesse , was filled with the praises of your Maiesties prudent carriage in the matter of the Catholike Religion there , and much blaming that of the Spaniards : as also because myself had proposed the same things to the Pope at his first Inauguration , esteeming it profitable , not onely for the good of the Church , but also for your Maiesties service : because the faction of the Iesuites in that Kingdome dependeth on Personius , and other instruments of the Spanish faction . His Holinesse made me answer , that Pope Clement had continually made scruple to hearken to that expedient , fearing least it should stirre up a greater persecution in England against the Catholikes , I answered him that on the ▪ contrary , it would rather diminish then augment it , because that in generall the Heretiques did not carry so much hatred against the Bishops , as against the Iesuites , who ( as they beleeve ) do meddle themselves much more with the estates and lives of Princes , nor any other of the Ecclesiasticall orders . Morever that the name of Bishops was yet in great reverence amongst them , and where as they do reiect and abhor the title of Priest , because they beleeve there is no sacrifice in the Christian Religion : they do honour and respect the name of Bishops , and by this means they should moderate and diminish their persecutions against Bishops , much more against the simple Priests or Iesuites . To which I added , that there being no Bishops in England , there could be no Priests consecrated there , and that it behooved those who desired to be promoted to the order of Priesthood , should come take their orders here beyond the Seas : whence did arise two notable inconveniences . First , that it did hinder the multiplication of Ecclesiastique persons in England , inregard of the expence , perils , and incommodities it behooved them to undergoe in passing and repassing the Seas . The other , that this communication and acquaintance they came to make here with strangers , made them afterwards suspected to their Countrey men , as having been corrupted and suborned of them , by whose means they had obtained those orders ; so that I did foresee great utilities in the proposed advice , and did onely find one incommodity , which was that the Protestant Bishops of England ( wherof many do secretly favour the Romish Religion , allured possibly in hope to be confirmed by the Catholikes in their dignities ) should fall from all such hopes , when they should perceive his Holinesse had consecrated others in their place . But the remedy that might be used , was to consecrate onely some Bishops in place of those who were married , and already out of hopes they should keep their wives and Bishopricks together in the Catholike Religion . His Holinesse took time to think upon it : after which according to the commandment I shall receive from your Maiestie , I shall continue , or leave off to present the businesse further ; and thus much from that Letter . NOw I hope ye see clearly from the Cardinalls Letter , what his judgement was of our Bishops , wherein if he was deceived or not , I will not judge , onely this I may say confidently , if he spoke falsly of Bishops of his time , he hath been an oracle of truth concerning the Bishops of our time , as may easily appear to those , who will informe themselves but slenderly of their doctrines and practices so well known to most sorts of men , that it is wonder they should find so much as one , to speak but one word in their defence , for have they not used all violent courses to suppresse the truth of the Gospell by pilloring , scourging , imprisoning , fining , banishing , and confining numbers of the most zealous professours of the truth , for no other known offence , but because they would not submit themselves to the superstitions , tyrannies , and oppressions of those bloodthirsty persecutors ? Did ever any of that cruell society hitherto , publikely disapprove either by word or writing the barbarous rage of their Tygerlike fellows , the misery of those injustly persecuted men , the deplorable c●lamities of their distressed Mother the Church , oppressed by the too too prevalent factions of Papists and Arminians to this day ? But for all this , some will not spare to averre that divers of the Bishops had never any hand in those businesses , but on the contrary cherished piety , abhorred cruelty , resisted superstition to the utmost of their power , and endeavoured ( as they were able ) to conserve the peace of the Church , and State . My onely desire is , that those men would consider , that neither love , affection towards the one party , nor hatred towards the other doth so much move me as the love to the truth , which ought to be freely spoken at all times , but especially when men seem as it were to doate on those Bishops who seem innocent to divers , and it may be they neither did contrive nor desire those abominations ; which charitie would make me beleeve , if I should find reason to perswade me , that they did either disapprove or reject them being once urged by their fellow companions ; nay on the contrary , divers reasons induce me to believe that they did approve all , without any the least opposition ; as first , suffering all things to be imposed upon them without any repining . Secondly , urging the practice upon all men punishing severely the refractory . Thirdly , their unanimous consent to the late diabolicall Canons ( whence I Imagine all things to have been done in the same manner ) Lastly , their prodigious silence which is one infallible signe that even to this day they allow of them , for qui tacet , consentire videtur . But the end of introducing those superstitions , and setting those persecutions on foot , is most probable , as I can conjecture to curry favour of the Papists , and seek by their means and assistance to raise their monstrous greatnesse , and boundlesse ambition to such an height as they might easily crush and ruine all those who should attempt to oppose their superstitious , cruell , bloudy , and hellish designes . As for the Papists , humane policie could never have invented one surer foundation ( then the Cardinals councels ) for them to have builded their greatnesse in this Kingdome , all things wisely considered ; for hath not the pacifying of discords amongst the Papists here , and the sending over of Bishops , been the chief instruments , and in a manner the sole causes of the excessive increase of the Romanists in these Kingdomes ? Let Papists themselves speak , who tell us plainly , that the dexterity of the Romish Bishops ( who are no fewer then the Protestant Bishops in number ) hath been such , that in complying the one with the other , they have equally shared in the divisions : for if we may believe some of their catalogues , there be above 6000. Priests in England , which number being compared with that of the preaching Ministers , shall not come farre short , if not equall them , as I suppose . And truly this councell of the Cardinall hath been received by his part with as great policie and good successe , as it was given with solidity and wisdome . Now if the number be so excessive in England , what shall we expect of Ireland , where the most part of the Natives hath known no other Religion from their infancie ; truly the prodigious multitude of that whores sonnes ( who in blind zeal to that Idolatrous strumpet and blasphemous beast ) can , finding opportunitie , devote themselves to murder Kings and Princes , blow up Parliaments , betray their Countrey , and bring all to confusion without fear of God , or reverence to man , as wofull experience , the master of fools , hath too too often taught by lamentable examples , to the infinite dammage of the Christian world . The sympathy and affinitie of those men with our Bishops , is such as I conceive , would not require much labour to make in most things a notable parallel , which I leave to some other , contenting my self onely to shew that their correspondency hath been such these many years , that the Bishops have taken all things done against Papists as done against themselves , and the Papists all things done against Bishops , as done against their head the Pope and them ; but this hath been so cunningly performed , as few could heretofore perceive it , whilst at last the Papists seeing both themselves and the Miter of Bishops wronged ( as they thought ) by the factious covenanters of Scotland , could contain themselves no more , but burst out in rage against those Hereticks , and openly undertook to defend , that our Bishops were Iure Divino tales , more I am sure then ever they would have said for their infallible head the Pope , whom they defend onely to be Iure Ecclesiastice Pope : but this they did , perceiving that if ours should not be proved to be Iure Divino tales , no Ecclesiastick or humane constitution could hinder their Miters to be fallable , although themselves beleeve all that the Church the Pope beleeveth , who will never beleeve any thing to his own disadvantage . And least our Bishops should seem to be behind with the Papists in mutuall courtesies , I assure you , they have rendred them tenfold the league being offensive and defensive ; for they will have us beleeve that the Pope is not Antichrist , but the true successour of Peter ; that the Romish Church as it is presently , is the true Church ; that in it they defend no materiall or substantiall errours ; that our Religion differeth from the popish in matters of small or no consequence ; that invocation on Saints , prayer for the dead , worshipping of Images , crucifixes , and other reliques , with more then seven mountains of other abominations of that blasphemous beast , and her whorish Locusts , are not onely lawfull , but expedient and profitable to be used . I may further averre that Papists have been the men of greatest esteem with our Bishops , and that they went free being convicted by the Laws of the land , when Godly and laborious Ministers , zealous professours , and sound Christians were most barbarously martyred , and that for obeying the Laws of God , and the King ; all this undoubtedly to please that man of sinne , who under promise of assistance caused them to sin . But I can tell them that he hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} written on the triple crown , which covereth his blasphemous head : and though this seem a mystery to most men , yet they may perswade themselves it is true , that the Pope would redeem their dignities with millions , & furnish them all with competent maintenance , onely to cover under their wings , the nest of his newly cleked vipers , not without reason , suspecting that their fall shall be his ruine in this land . And although divers will affirm , that Segnior Conne and Rosseti brought bags full of Apostolicall benedictions , to all those who would spend their lives & estates , where the Miter was so much concerned , yet their infallibility ●ea●ed them , all those things not being capable to save from censure C. C. and some others , who received a yeerly pension of Angelicall and Pistolicall benedictions from the P. his H. and the K. of S. to advance their affairs in England . And now diverse Merchants assure mee that Gregorie is to have the bill of exchange to pay them the last wages for their service , who ( as I am informed ) will be so ready upon the first receipt thereof to shew them the same courtesie he useth to others , that they shall have no just occasion to complain of his sound dealing , more then others have done before ; for my part , I am so confident , he will doe them right , even behind their backs , that I could heartily wish all such as their Lordships to addresse themselves to him who can certainly end their desires . FINIS . 
A38592	----	A briefe note of the benefits that grow to this realm by the observation of fish-dayes with a reason and cause wherefore the law in that behalfe made, is ordained : very necessary to bee kept in the houses of all men, especially common victuallers : together with an estimate of what beefes might be spared in a yeare in the citie of London by one dayes abstinence in a weeke : collected out of severall statutes in the reigne of Queen Elizabeth / published by John Erswicke... Erswicke, John. This text is an enriched version of the TCP digital transcription A38592 of text R8867 in the English Short Title Catalog (Wing E3250). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 12 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A38592 Wing E3250 ESTC R8867 12589731 ocm 12589731 63857 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38592) Transcribed from: (Early English Books Online ; image set 63857) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E137, no 6) A briefe note of the benefits that grow to this realm by the observation of fish-dayes with a reason and cause wherefore the law in that behalfe made, is ordained : very necessary to bee kept in the houses of all men, especially common victuallers : together with an estimate of what beefes might be spared in a yeare in the citie of London by one dayes abstinence in a weeke : collected out of severall statutes in the reigne of Queen Elizabeth / published by John Erswicke... Erswicke, John. 8 p. Printed for Tho. Bankes, London : 1642. Reproduction of original in Thomason Collection, British Library. eng Great Britain -- Religion -- 17th century. A38592 R8867 (Wing E3250). civilwar no A briefe note of the benefits that grovv to this realm by the observation of fish-dayes. With a reason and cause wherefore the law in that b Erswicke, John 1642 2102 3 0 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2007-01 Celeste Ng Sampled and proofread 2007-01 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A BRIEFE NOTE OF The Benefits that grow to this Realm by the observation of Fish-Dayes . With a reason and cause wherefore the Law in that behalfe made , is ordained : Very necessary to bee kept in the houses of all men ; especially common Victuallers . Together with an estimate of what Beefes might be spared in a yeare , in the Citie of London , by one dayes abstinence in a weeke . Collected out of severall Statutes in the Reigne of Queene ELIZABETH . Published by Iohn Erswicke Gentleman . London printed for Tho : Bankes . 1642. A briefe note of the benefits that grow to this Realme by the observation of Fish-dayes . WHere heretofore by the Queenes most excellent Majestie , of her clemency and care conceived , for divers private benefits that might grow to her loving Subjects , especially for the Navy of this Land , hath with the assent of the whole State of her Realme , caused to be made and published sundry Statutes , Lawes , and Proclamations for the expence of fish , and observation of fish-dayes , with great penalties to be laid on the offendors ; that by the certaine observation thereof , fisher-men ( the chiefest Nurse for Marriners ) might be increased and maintained . The common sort of people contemning this observation , to avoid the ceremony in times past therein used , and not certainly knowing the benefits thereby growing to this Realme ; nor remembring the penalties by the same Lawes appointed , doe not onely fall into the danger of the said Lawes , but by the same hath caused a great decay to fishing , whereby groweth many other great detriments to the Common-wealth of this Realme : For the better instruction therefore of such persons , as for the benefit of their Country will be perswaded : In this briefe Table is set downe the punishment appointed for the offendors , the discommodities that happen to the Realme by the said contempt , and the great benefit that might grow to the people by the observation hereof , with the opinion that ought to be conceived in the eating of fish at the dayes and times prescribed , being briefly set downe as hereafter followeth . The breaches of the Statutes . In the fift yeare of her Majesties most gracious raigne , it was ordained that it should not be lawfull for any person within this Realme , to eate any flesh upon any dayes then usually observed as fish-dayes , upon paine to forfeit three pounds for every time he offended ; or suffer three moneths of imprisonment , without baile or maine prize . And every person within whose house any such offence shall be done , being privy , and knowing thereof , and not effectually punishing or disclosing the same to some publique officer , having authority to punish the same , to forfeit for every such offence forty shillings : The said penalty being great , and many of poore estate favoured by reason thereof , but the offence thought necessary not to be left unpunished : The Queenes Majestie of Her great clemencie in the Parliament holden in the 34. yeare of Her most gracious raigne , hath caused the forfeiture for the eater to bee but twenty shillings ; and for him in whose house it is eaten ▪ but 13s . 4d which being executed , will prove very damageable to the offenders . In the 17. ye●re of Her Highnesse raigne it is further ordained , and remaineth still in force ; That no Inholder , Vintner , Ale-house-keeper , common Victualler , common Cooke , or common Tablekeeper , shall utter or put to sale , upon any Friday , Saterday , or other dayes appointed to be fish dayes , or any day in time of Lent , any kinde of flesh victuall , upon paine of the forfeiture of five pounds , and shall suffer ten dayes imprisonment , without baile , mainprize , or remove , for every time so offending . The cause and reason . First , forasmuch as our Country is ( for the most part ) compassed with the Seas , & the greatest force for defence under God , is the Kings Majesties Navy of Ships , for maintenance and increase of the said Navy , this Law for abstinence hath been most carefully ordained , that by the certaine expence of fish , fishing and fisher-men might be the more increased and the better maintained , for that the said Trade is the chiefest Nurse , not onely for the bringing up of youth for Shipping , but great numbers of Shippes therein are used , furnished with sufficient Marriners , men at all times in readinesse for his Majesties service in those affaires . The second cause , for that many Townes and Villages upon the Sea coasts grow of late wonderfully decayed , and some wonderfully depopulated , which in times past were replenished ; not only with fisher men and great store of shipping , but sundry other Artificers , as Shipwrights , Smiths , Rope-makers , Nett-makers , Saile-makers , Weavers , Dressers , Carriers , and Utterers of Fish , maintained chiefly by fishing , that they hereby againe might be renewed , the want thereof is , and hath beene cause of great numbers of idle persons , with whom this Realme at this time is greatly damaged : and this happeneth by reason of the uncertainty of the sale of fish , and the contempt which in eating of fish is conceived . Furthermore it is considered , that the Trade for grasing of cattell , through the excessive expence of flesh , is so much increased , that many Farme-houses and Villages , wherein were maintained great numbers of people , and by them the Markets plentifully served with corne and other victuals , is now utterly decayed , and put downe for the feeding and grasing of Beefes and Muttons onely , by means whereof the people which in such places were maintained , are not only made vagrant , but also Calves , Hogs , Pigs , Geefe , Hens , Chickens , Capons , Egges , Butter , Cheese , and the like things , doe become exceeding scarce and deare , by want of their increase in those places , so that the Markets are not , nor cannot be served , as in times past it hath beene . Many other things for confirmation hereof might be spoken , as the great number of Ships decayed , which hath been maintained by fishing ; the wealth and commodity that fishing bringeth to this Realm ; the cause that certaine dayes and times for expence of fish , must of necessity be observed , grown by reason the provision of flesh for the peoples diet must be certainely provided , whereof the gentle Reader shall bee more at large instructed in a little booke , published to that effect ; with sundry other arguments , which for brevitie is omitted , in hope the consideration hereof will be sufficient to perswade such persons as esteeme more the benefit of the Countrey then their owne lust or appetite ; setting before their eyes the feare of God , in obedience to the Kings Commandement , especially in such things as concerne the benefit of a Commonwealth ; considering S. Paul sayth , There is no Power but of God : The Powers ( sayth he ) that be , are ordained of God ; and those that resist these Powers , resist the Ordinance of God . It is further to be considered , that there is no conscience to be made in the kind or nature of the meat being Flesh or Fish , as in times past a famed Ceremonie therein was used , neyther is the meat concerning it selfe unlawfull to be eaten at any time , but the use thereof unlawfull , being forbidden to eate by the Prince , having power and authoritie from God , and done by the consent of the Parliament : For a Common-wealth , wherein obedience ought to be shewed , not for feare of punishment onely , as S. Paul sayth , but for conscience sake ; not esteeming the meat , nor the day , but obedience to the Law , and benefit to our Countrey and poore Brethren ; remembring , that the Magistrate beareth not the Sword for nought , but to take vengeance upon them that doe evill : For S. Paul sayth further , Hee that will live without feare of punishment , must doe well , and so shall he have prayse for the same . And although feare of punishment will not reforme such persons as by affection continued hath beene addicted from the expence of Fish , and the observation of Fish-dayes ; yet the foresaid things considered , let obedience to their Prince , and benefit to their Countrey , perswade them to bridle their affectioned lust for a small time , so shall they both see and feele the great benefits thereby growing , and escape the punishment for the offence appointed . And for that the commodities may in some part more plainely appeare , hereafter followeth an Estimate of the Beeves that were killed and uttered in the Citie of London and Suburbs for a yeare , and what number of them might be spared in the said yeare by one dayes abstinence in a weeke ; by which also may be conjectured , what may be spared in this whole Realme . An Estimate what Beeves might be spared in a yeare , in the Citie of London , by one dayes abstinence in a weeke ; Collected out of severall Statutes in the Reigne of Queene Elizabeth . FIrst , in the yeare are 52 weekes , for every weeke seven dayes , in all 365. The Lent , with Friday and Saterday in every weeke , and the other accustomed Fish-dayes , being collected together , extends to 153. So , in the yeare is 153 Fish-dayes , and 212 Flesh-dayes , that is , 59 Flesh-dayes more then Fish . So the yeare being 52 weekes , abate seven for the time of Lent , wherein no Beeves ought to be killed , and there remaineth but 45 weekes . Then let us say , there be 60 Butchers that be Free-men within the Citie , and every Butcher to kill weekely the one with the other five Beeves a peece ; that same amounteth to 13500 Beeves . The Forrainers in the Suburbs , and such as come out of the Countrey to serve the Markets in the Citie , as it is credibly affirmed , kill and utter in the Citie weekely four times so many as the Free-men ▪ which amounteth to 54000. So joyning the Beeves uttered by the Free-men and Farriners together , they extend to 67500. If wee will now know , what number of Beefes might be spared in a yeare , by one dayes abstinence in a weeke ; let us say , in the weeke are five dayes accustomably served with Flesh , ( for that Friday and Saterday by the Law are dayes of abstinence ) whereof one being taken away , the rest but foure ; in like case , divide the said 67500 into five parts , and the fifth part spared by the fifth dayes abstinence , is 13500. By this is not meant , that any more Fish-dayes should be ordained then already are , but that Friday and Saterday might be in better sort observed , for that Flesh Victuals on those dayes , in most places , are as commonly spent as on Flesh-dayes , and therfore may well be accounted for the expence of one Flesh-day ; the due observation whereof would spare the number of Beeves aforesaid , or more , besides those things sold by the Poulterers , and other small Cattell , as Calves , Sheepe , and Lambs innumerable killed by the Butchers . Seene and allowed by the most Honorable Privie Councell in Anno 1642. the 22 of February . FINIS . 
A39222	----	Sir Iohn Eliot his grave and learned speech spoken in the high court of Parliament desiring an orderlie proceeding in matters of religion and that it may not be onely disputed of but firmely established as it ought to be : expressing the misprision and errour whereby Grave and learned speech spoken in the High Court of Parliament desiring an orderlie proceeding in matters of religion Eliot, John, Sir, 1592-1632. This text is an enriched version of the TCP digital transcription A39222 of text R8658 in the English Short Title Catalog (Wing E501). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A39222 Wing E501 ESTC R8658 12993884 ocm 12993884 96372 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39222) Transcribed from: (Early English Books Online ; image set 96372) Images scanned from microfilm: (Early English books, 1641-1700 ; 259:E198, no 19) Sir Iohn Eliot his grave and learned speech spoken in the high court of Parliament desiring an orderlie proceeding in matters of religion and that it may not be onely disputed of but firmely established as it ought to be : expressing the misprision and errour whereby Grave and learned speech spoken in the High Court of Parliament desiring an orderlie proceeding in matters of religion Eliot, John, Sir, 1592-1632. [8] p. Printed for V.V., London : 1641. Reproduction of original in Thomason Collection, British Library. eng Great Britain -- Religion -- 17th century. A39222 R8658 (Wing E501). civilwar no Sir Iohn Eliot his grave and learned speech spoken in the High Court of Parliament. Desiring an orderlie proceeding in matters of religion, Eliot, John, Sir 1641 1797 4 0 0 0 0 0 22 C The rate of 22 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2003-08 Judith Siefring Sampled and proofread 2003-08 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion SIR IOHN ELIOT HIS GRAVE AND LEARNED SPEECH Spoken in the High Court of PARLIAMENT . Desiring an orderlie Proceeding in Matters of Religion , and that it may not be onely disputed of , but firmely established , as it ought to be . Expressing the Misprision and Errour , whereby his Majesty is traduced by evill Members about him . And the great danger of over-whelming that we were in , by the Bishops Articles , and their Proceedings . Exhorting to maintaine our King , Country and Religion , even with the sword against all Opposers . With a Motion propounded , for laying downe of the Grounds , wherein the Arminians and wee differ . SIR JOHN ELIOT HIS Grave and Learned Speech in Parliament . I Have alwayes observed in the proceedings of this House , that our best advantage is in order , and I was very glad , when that noble Gentleman , my Country-man , gave occasion to stay our proceedings ; for I feare , it would have carryed us into a sea of confusion , and disorder , J having now occasion to present to you in this great & weighty matter of Religion : I shall be bold to give you a short expression of mine owne affection , and in that order , that I hope will conduce to the effecting of our worke , and direct our labour to an end . To enter into a particular discussion of the writing of the opinion of the Divines , I feare , it will involve us into a Labyrinth , wee shall hardly get out , and perchance , hinder the way , and darken the path , in which we must tread . Before we know what other men have declared , it is necessary wee should presently lay down what is the truth . And , as I presume , we come not hither now to dispute of religion , farre be it from the thoughts of this church , that have thus long continued , and confessed now to dispute . Shall posterity think , that we have enjoyed our Religion fourescore yeares almost , and are now doubtfull of the sense ? God forbid . It may be , Sir , out of something lately delivered , I have not unnecessarily collected , that there is a jealosie conceived , as if wee went to deale in matters of Faith ; it is our profession : this is not to be disputed ; neither will that truth be receded from this long time held , nor is that truth decaied . It is confirmed by Parliament , because it was truth . And in this , before J shall come to deliver my self more particularly , give me leave , that have not yet spoken in this great cause , to give some apprehensions that J have of few ; for it is not in the Parliament to make a new religion , nor J hope shall it be in any to alter the body of that truth we now professe . I must confesse , Sir , among all the feares we have contracte● , there ariseth to me not one of the least dangers in the Declaration , which is made & published in his Majesties name . And yet notwithstanding this Conclusion exclusively , let me say , that I may not be mistaken , that either in that , or other things shall appeare to carry mention of his Majesty . We have not the least jealousie in him , we have that comfort in his piety and goodnes , as if there be any misprision or 〈…〉 is by those Ministers about him , wch not onely 〈◊〉 but all Princes are subject unto . And to cleere that Princes are subject to misinformation , and many actions may bee intituled to their owne names , when there is no suspition of it to be done by themselves : but give mee leave to looke back to presidents of other times , and what I find in other storyes , may be usefull in these . Antiochus of Asia sent Letters unto his Provinces , if they received any dispatches in his name , not agreeable to Justice , Ignoto se literus esse scriptas , ideoque non parerent , I find by Plutarch of the great King Antiochus of Asia , who saith , that Princes are obnoxious to abuses of Ministers , and it could not at all times be prevented : therefore he sent Messengers , that Letters , or Dispatches sent in his name , that were not warrantable by Law , and agreeable to Justice , should not be conceived to bee done by him , and therefore they should not give way unto it . Sir , I find another booke , and I beseech you , let it be apprehended ; for I hope I shall cleere some misprisions . Gratian did not onely note and confesse the same , but added the reason also , which the Masters of the Civill Law can also testifie , from their bookes wherein it is thus expressed , Quod inveretundia potentium in instigation● , principes saepe restringuntur ut non concedenda concedant ; because that oftentimes with importunity of Ministers , & those about them , Princes are drawne to grant things not fit to be granted . As it was in that , so it may be in this , I speake it to this end , to draw this conclusion ; that if there bee any thing that carryes the title of his Majesty , it may bee the fault of his Ministers : far be it from me to have any suspition of him . And now to that particular , in the Declaration , wherein I confesse , it is an apprehension of more feare , then I have in all the rest ; for in the rest of the particulars , we heard what was said of popery and Arminianisme . It is true , our faith and religion is in danger , but it is by degrees . Here , Sir like an inundation doth breake in at once , that we are in danger to be ruined & overwhelmed . For I beseech you , mark the ground of our religion , it is contained in the body of these Articles . If there be any difference of opinion concerning the sense and interpretation , the Bithops & Clergy in the Convocation , have power admitted them to do any thing that shall concerne the continuance , & maintainance of the truth professed , which truth being contained in these Articles , and these being different in the sense : so as if there be any dispute about it , it is in them to order which way they please : and for ought I know , to Popery , or Arminianisme , may be a sense introduced by them , and then it must be received . Js this a sleight thing , that the power of religion must be drawn to the persons of these men ? J honour their profession , and honour the persons ; but give me leave to say the truth , what wee professe , is not mens but Gods : And God forbid , man should be judg of that truth . Look upon the conclusion they have made , and from thence J draw their Arguments . J remember a Character I have seene in a Dyary of Edw. the 6. that young Prince of famous memory , wherein he doth expresse the condition of the Bishops and Clergy of his time , and saith under his owne hand-writing ; that some for sloath , some for age , some for ignorance , some for luxury , and some for Popery , were unfit for Discipline and Government . Sir , I would it were not so with us , nay give me leave to vindicate the honour of those men , that openly shew their hearts to the truth . There have bin Bishops , such who were fit to be made examples to all ages , who have shone in vertue like those two faithfull witnesses in heaven , of whom we may use that Elegy , which Seneca did of Cami●s that to their memory and merits , Ne hoc quidem obstet , quod nostris temporibus nati sunt . To whose glory , I may use the saying , others faults are no prejudice to their vertue , who are so industrious in their works . But that ours now , are not such , so free , sound , & Orthodox in religion , as they should be : Witnesse the man nominated lately . I apprehend such fear , that should it be in their power , we may be in danger to have our religion overthrown : but I give this for testimony . And thus far to expresse my religion , against all the power or opposition of these men , or whatsoever opposition shall be , we shall still maintaine that religion we professe , for that we have bin born and bred in , nay if cause be , in that to dye . Some of these , Sir , are Masters of Ceremonies , and they labour to introduce new Ceremonies into the Church , I hope wee should draw our swords , to defend our Prince , Country , and religion , against all Opposers . This I speake out of the care I have to preserve the honour of our King against them , who by these Innovations , I feare , have fought to undermine it . But to come to the manner and method of our proceeding , having made this expression : wherein if I have transgressed the rule propounded , I crave your pardon . I desire to avoid confusion , and distraction , and that wee may goe presently to the ground of our Religion , and lay downe that rule , wherein all others rest ; and when that is done , it will be time to take into consideration the Breakers and Offenders against this rule in the next place ; for before wee have laid downe that , our worke will be in vaine . Therefore lay downe the profession wherein we differ from Arminianisme , and in that I shall be ready to deliver my opinion . And this is my humble Motion . FINIS . 
A39302	----	A discourse concerning riots occasioned by some of the people called Quakers, being imprisoned and indicted for a riot, for only being at a peaceable meeting to worship God / written by one of that people, Thomas Ellwood. Ellwood, Thomas, 1639-1713. 1683 Approx. 53 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A39302 Wing E618 ESTC R39419 18403508 ocm 18403508 107496 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39302) Transcribed from: (Early English Books Online ; image set 107496) Images scanned from microfilm: (Early English books, 1641-1700 ; 1632:2) A discourse concerning riots occasioned by some of the people called Quakers, being imprisoned and indicted for a riot, for only being at a peaceable meeting to worship God / written by one of that people, Thomas Ellwood. Ellwood, Thomas, 1639-1713. 16 p. Printed for Thomas Hoskins ..., London : MDCLXXXIII [1683] Imperfect: cropped and slightly faded. Advertisement: p. 16. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Society of Friends -- England -- Apologetic works. Riots -- England. Persecution -- England. Great Britain -- Religion -- 17th century. 2003-02 TCP Assigned for keying and markup 2003-03 SPi Global Keyed and coded from ProQuest page images 2003-05 Judith Siefring Sampled and proofread 2003-05 Judith Siefring Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A DISCOURSE CONCERNING RIOTS . Occasioned by some of the People called QVAKERS , being Imprisoned and Indicted for a RIOT , for only being at a peaceable Meeting to Worship GOD. Written by one of that People , THOMAS ELLWOOD . Thou shalt not Wrest Iudgment , Deut. 16.19 . If thou seest the Oppression of the Poor , and violent Perverting of Iudgment and Iustice in a Province , marvel not at the matter : for he that is higher than the highest , regardeth , and there be higher than they , Eccl : 5.8 . LONDON , Printed for Thomas Howkins , in George-Yard in Lombard-Street , MDCLXXXIII . The Occasion of this Discourse . THE Proceedings of late , in City and Country , against some of the People called Quakers , for Riots , for only Meeting peaceably together to serve and worship God , first put me upon inquiring into the Nature of Riots . What upon that Inquiring I have found I here present to publick view , for common benefit , that none through ignorance may be occasion of bringing an unjust suffering upon an innocent People , and thereby Guilt upon themselves . I do not pretend much skill in Law ( a Study and Profession I was never bred to ) But having spent some hours on this Occasion , in searching what the Law-Books say in this Case , I hope I may ( without incurring the Censure of Presumption ) communicate my Gleanings to such of my well-meaning Country-men , as have not leisure or opportunity to inform themselves otherwise . I solemnly declare I have no other end or aim in this Work , than to do Good and prevent Evil : Which Consideration , with men of Candour and Ingenuity , will be , I hope , a sufficient Apology for any seeming boldness in this Vndertaking . A Discourse concerning Riots , &c. THat the Nature of a Riot may be the better understood , I intend to observe this Method . 1. To set down the strict and proper Signification of the word . 2. To Inquire what the Statute Law says concerning it . 3. To observe what the common Acceptation of the word [ Riot ] is in Common Law. 4. To shew the contrarieties between Riots and peaceable religious Meetings . 1. Then , to begin with the Signification of the word . Cowell , a Doctor of the Civil Law , and the King's Professor thereof in the University of Cambridge , says , The word Riot ( in Latin , Riotum ) cometh of the French , Rioter , that is , Rixari ( which signifies to Chide , Scold , Brawl , Strive , or Quarrel . ) Cowell 's Interpreter , verbo Riot . Lambard says , Riot I think to be derived from the French word Rioter , signifying to Scold ( or Brawl ) because such manner of Acts be commonly accompanied with words of Brawl . Eirenarcha l. 2. cap. 5. Blunt says , Riot ( in French Riote ) is a brawling scolding Contention . Glossograph . verbo Riot . Judge Coke says , Riotum ( a Riot ) cometh of the French word Riotter , that is , Rixari ; which ( as I noted before ) signifies to scold , brawl , quarrel , &c. Inst. 3. part cap. 79. Tit. Riots . Keeble says , Riot is of the French Riotter , to scold or brawl , because such manner of Acts be commonly accompanied with words of brawl . Assistance to Justices of the Peace . p. 645. This is enough to shew how unapplicable the word Riot , in its proper and true signification , is to a peaceable , quiet , religious Meeting , which admits not of any scolding , brawling , quarrelling , or the like . 2. As to Statute-Law , although divers Statutes were antienly made for the suppressing of Riots , Routs and unlawful Assemblies , as 13 H. 4.7 . — 2 H. 5.8 . and 19 H. 7.13 . Yet none of them define or describe what a Riot is . So that I find nothing in the Statute-Law will add Light to this Inquiry ; and therefore we must have recourse to the Common-Law , and observe , 3. What the Common Acceptation of the word [ Riot ] is in the Common Law. Cowell says , It signifies in our Common Law , the forcible doing of an unlawful act by three or more Persons assembled together for that purpose . Cowell's Interpreter , verbo Riot . The same says Lambard in his Eirenarcha l. 2. c. 5. The same says West , Part 2. Symbol . Tit. Indictments . The same says R. Blunt in his Glossograph . verbo Riot . The same says Tho. Blunt in his Law-Dictionary , verbo Riot , The same ( in effect ) says the Book called Les Termes de le Ley , Tit. Riot , p. 244. And to the same purpose speaks Keeble , in his Assistance to Justices of the Peace . p. 645. Thus in short the define a Riot : but in the further opening of it , there are seven things I observe the Law-Books make essential to a Riot ; which I will set down severally . 1. The first is the Number of Persons engaged in it ; which may be any Number above Two. 2. The second is , that there be some fact actually done . For if three Persons or more should assemble together , and with intent to do such an act as would amount to a Riot : yet if they do it not , but depart again without doing any thing , their so assembling is no Riot . A Riot , says Lambard , is thought to be , where three or more persons be disorderly assembled to commit with force any such unlawful act , And do accordingly execute the same . Eirenar●ha l. 2. c. 5. Judge Coke says , Riot in the Common Law signifieth when three or more do any unlawful act , as to beat a Man , &c. Instit. 3. Part. c. 79. Tit. Riots . A Riot , says Pulion , is where three persons or above do assemble themselves together to beat or maim a Man , &c. And they do it . Pult. de Pace Regis , fol. 25. Dalton says , Where three persons or more shall come or assemble themselves together , to the intent to do any unlawful act , with force or violence , against the Peace , or to the manifest terror of the People , — If they do execute any such thing indeed , then it is a Riot . Country Iustice , c. 85. Tit. Riots . The same says Meriton in his Guide for Constables p. 93. A Riot , says Keeble , is thought to be , where three or more porsons be disorderly assembled to commit with force any unlawful act , And do accordingly execute the same . Assist. to Just. p. 645. She herd having shewed what number of Persons , and what kind of unlawful Act can make a Riot , says , a Riot is , where they do not only begin , and go on , but finish their work , or with unlawful Weapons do such an unlawful act , Grand Abridgment Part 3. p. 259. From all which it is evident , that for any number of Persons barely to assemble themselves together ( thougb it were with a Riotous intention ) is no Riot , unless the same persons being so assembled , do commit some such unlawful act as in construction of Law will amount to a Riot ( and of what kind that must be , shall be our next Inquiry . ) So that , if in a peaceable manner to preach or pray could legally be interpreted a Riotous Act : yet those Meetings which are wholly silent , wherein there is nothing said , nothing done ; or wherein ( which is much alike ) no proof can be made of anything said or done ( and such , it seems was that Meeting , which gave occasion to this discourse ) such Meetings to be sure cannot be Riots , 3. A third thing is , that the act or deed done must be not only unlawful , but injurious to another . This appears by the Examples given by the most Eminent Lawyers that have written of this Subject . Judge Coke says , " A Riot in the Common Law signifieth , when three or more do any unlawful act : then to explain what he means here by an unlawful act , he immediately adds , As to beat any man , or to hunt in his Park , Chase or Warren , or to enter or take possession of another Man's Land , or to cut or destroy his Corn ; Grass or other profit . Instit. 3. p. c. 79. Tit. Riots . Shepherd , having shewed what number of Persons must be present to make a Riot , adds , A second thing that must be in the Case to make up any degree in these Offences , must be , that the Assembly they go with , or their intent and design must be evil , to do some hurt to Men or that which is theirs : then instances thus , As breach of Inclosures , or Bancks , or Conducts , Parks , Pounds , Houses , Barns , the burning of stacks of Corn , or the like ; or to enter into Lands , to beat others , or to carry away their Wives , or the like . Grand Abridg. 3. part p. 259. Tit. Riots . Fitz-herbert explains the unlawful act which makes a Riot , by these Examples , viz. To beat or to maim another , Fitz-h . Office of Just. of Peace , p. 53. Lambard uses these Examples viz. To beat a Man , or to enter upon a Possession forcibly . Eirnarcha , lib. 2. c. 5. The same are in the Book called Les Terms de la ley . Tit. Riot . p. 244. Pulton says , A Riot is where three Persons or more do assemble themselves together to the intent to beat or maim a Man , to pull down a house , wall , pale , hedge , or ditch ; wrongfully to claim or take Common or way in a ground , to destroy any Park , Warren , Dove-house , Pond , Pool , Barn , Mill , or stack of Corn ; or to do any other unlawful act , with force and violence , and against the Peace , and they do it . Pult. de Pace Regis , fol. 25. Meriton says , Where three Persons or more shall come and assemble themselves together , to the intent to do any unlawful act , with force or violence , against the Person of another , his Possessions or Goods ( then he instances particulars ) As to kill , beat , or otherwise to hurt , or to imprison a Man ; to pull down a House , Wall , Pale , Hedge , or Ditch ; wrongfully to enter upon or into another Man's Possession , House or Lands , &c. Or to cut , or take away Corn , Grass , Wood , or other Goods wrongfully ; or to hunt unlawfully in any Park or Warren , or to do any other unlawful act ( with force or violence ) against the peace , or to the manifest terror of the People , — if they do any such thing in deed , then it is a Riot . Guide for Constables , p. 92.93 . For this he cites divers Authors , particularly Dalton , who gives the self-same Examples of an unlawful Riotous act , and out of whom he seems to have transcribed this verbatim . So that I need not repeat what Dalton there says ; but shall only observe out of him , that one of the Reasons he gives , why , If divers do assemble and gather together to play at certain unlawful Games and Sports ( which he mentions ) it is no Riot , is , because These Meetings ( says he ) usally are not with any intent to offer or do violence or hurt to the Person , Possessions or Goods of any other . Dalt . Country Just. c. 85. Tit. Riots . By all these Instances it is evident , that those unlawful Acts which the Common Law takes notice of as Riots , are such as are some way or other injurious and hurtful to the Persons or Possessions of others ; But quiet and peaceable Meetings , for the Worship of God only , are no ways injurious or hurtful to the Persons or Possessions of any . So that it is not every unlawful Meeting , or Assembly of People forbidden by the Law , that will amount unto a Riot . 'T is true indeed , every Riot is an unlawful Assembly ; but ( the Terms are not convertible ) every unlawful Assembly is not a Riot . Dalton says , The manner of doing an unlawful Act by an Assembly of People , may be such ( and so handled ) as that it shall not be punished as a Riot . Country Just. c. 86. p. 221. And both Lambard and Keeble , from Marrow , assure us , that an unlawful thing maybe so done , as that it cannot be made a Riot . Eirenarcha , l. 2. c. 5. Assistannce to Just. p. 645. And so says Shepherd also , Grand Abridgment 3. part . p. 260. And to manifest yet further , that by an unlawful Act in a riotous sense , the Law Books intend such an Act as is injurious or hurtful to the Person or Possessions of another they tell us that unlawful Act which makes a Riot , must be Malum in se Evil in it self and of its own nature . This Dalt . implies , when he says that to play at Foot-ball , Bucklers , Bear-baitings , Dancings , Bowls , Cards or Dice , or such like Games or Desports ( which he confesses are unlawful ) is no Riot , because they are not Evil in themselves . Country Just. c. 85. But in the last Edition of Dalton ; ( printed last year , with many considerable Additions by another hand ) it is said expresly , An unlawful Assembly , Riot or Rout , is where three or more shall gather together , come or meet in one place , to do some unlawful Act with violence , and that unlawful act must be Malum in se , that is , evil in it self ) and not Malum prohibitum ( not evil forbidden , only . ) See the new Edition of Dalton's Country Justice , c. 136. Now if ( according to these ) that unlawful act which makes a Riot must be evil in it self ; or injurious , then surely it cannot possibly be a Riot for people to assemble peaceably and quietly together to worship God : for certainly no man can harbour a thought , that it is evil in it self for Men and Women to worship God , or to assemble together , in a peaceable manner , for that end . And it is manifest that the statute of the 22. Car. 2. ( commonly called the Conventicle Act ) which prohibits those Meetings to greater Numbers , doth not take those Meetings to be evil in themselves , because it permits them to lesser Numbers . 4. A fourth thing essential to a Riot is force or violence . So all agree . Cowell says , It signifies in our Common Law , the forcible doing of an unlawful Act , &c. Cowell's Interpreter , verbo Riot . West says , A Riot is the forcible doing of an unlawful act , &c. Symbol . 2 par Tit. Indictments . R. Blunt says , Riot signifies in our Common Law , the forcible doing of an unlawful act , &c. Glossograph . verbo Riot . Tho. Blunt says , Riot signifies the forcible doing an unlawful act , &c. Law-Dictionary , verbo Riot . Keeble says , a Riot is thought to be where three or more persons be disorderly assembled to commit with force any such unlawful Act , &c. Assist. to Just. p. 645. Lambard not only defines a Riot to be , where three or more persons be disorderly assembled to commit with force , any such unlawful act ; but at his entrance upon the Discourse of Riots , having premised that many Contentions may be without any apparent shew of Assembly against the Peace ; I will leave them , says he , and resort to those other that the Commission saith to be done vi armata ; and thereupon he proceeds to describe Riots , Routs , &c. So that it is plain he lookt upon that act which could make a Riot , to be an act done vi armata , with armed force , or , as the Phrase is , with force and Arms. And therefore , treating of what one Justice may do in the Case of a Riot , he says , He alone ( or with his Servant ) may go to the place , and such as he findeth riotously assembled and Armed , he may arrest — and may take their Weapons from them . Eirenarcha , l. 2. c. 5. Tit. Riots . Which implies that they must be Armed , they must have Weapons , that commit a Riot . But Shepherd speaks full and plain : For describing an unlawful Assemby , Rout and Riot , he says , Rout is , where being thus met they move , being weaponed , from the place of their Meeting towards the place where they prepose to do this act , in a turbulent way to effect it , &c. But a Rior , he says , is where they not only begin and go on , but with Vnlawful Weapons finish or do such an unlawful Act. Grand Abridgment 3. part . p. 259 : Dalton says expresly , It seemeth it can be no Riot , except there be an intent precedent to do some unlawful Act , and with violence or force , Count , Just. ch . 85. Thus all concur , that that Act which makes , or can be made a Riot , must be a forcible Act , or an Act done with force . So that No Force , No Riot . And therefore , seeing our peaceable , quiet , religious Meetings are wholly free from force and violence , it follows that they are also free from Riot . Now that none may err through misapprehension that the words [ vi armata , or with force and Arms ] are words of Form only , and not material and essential to a Riot ; let me add what Lambard saith thereupon . Even as the Civilians do handle two sorts of Force : of which they call the one vim , and vim simplicem , privatam ; five quotidianam ; and the other vim armatam , atrocem & publicam , because the first is void of any fearful outrage , and the latter seemeth to kindle the Coals of Sedition it self : So likewise says he , our Law taketh knowledge of two manner of Force , whereof the one is rather intellectual than actual , and may therfore be termed , A Force in the Consideration of Law , which accounteh all that to be vis , which is contrary to Ius . But the other is apparent by the Act it self , which alwaies carrieth some fearful Shew , and matter of Terror ( or trouble ) with it . Eirenar . l. 2. c. 4. p. 140. And therefore ( l. 2. c. 5. p. 174. ) he explains [ vis armata ] to be that , which doth bring manifest Terror unto the Subject . And as he makes that which he calls an intellectual force , or a force in the consideration of Law , to relate to Suits and Actions at Law for Trespasses , &c. So ( in his first Book , c. 2. p. 7. ) he declares , It is no part of the Justices Office to forbid lawful Suits and Controversies , but to suppress injurious force and violence moved against the Person , his Goods or Possessions And in p. 10. he saies , I conclude that this furious Gesture and beastly force of body or hands ( and not every Contention , Suit and disagreement of minds ) is the proper subject and matter about which the Office of the Iustices of the Peace is to be exercised . Now since a Riot is the proper Subject and matter about which the Office of Justices of the Peace is to be exercised , it follows that that vis armata , that force and Arms , which is of necessity to the making of a Riot , must needs be this furious Gesture this beastly force of body and hands ( as Lambard calls it ) which brings terror to the People , and which our Meetings are free from ▪ Dalton also , undertaking to shew what the Law accounteth to be force , and what weapons be offensive in these and the like cases , saies , To have Harness , Guns , Bows and Arrows , Cross-bows , Halberts , Javelins , Bills , Clubs , Pikes , Pitchforks , or Swords not usually born by the Parties , shall be said to be vis armata . And so to use casting of Stones , hot Coals , scalding Water or Lead , or , be said to be vis armata ; Country Iust. c. 77. p. 203. 5 A Fifth thing is the previous Intent of the Persons assembled . Both Lambard and Keeble tell us , The intention and purpose of those that be assembled is worthy the weighing . And they instance some Cases of persons that being met at an Ale-house , a Christmas-Dinner , or a Church-Ale , fell together by the Ears and fought , yet this was no Riot ( but a sudden Affray only ) because they did not come thither with intention to fight ; Eiren. l. 2. c. 5. Assist. to Just. Tit. Riots . Shepherd says , If many come together unarmed , they know not why themselves ; this is no offence punishable , unless it can be known , that they came to some Evil Intent , or that they do miscarry themselves in some Evil Act. Now , since we come together unarmed , not to any Evil Intent , but to a very good Intent , namely , to serve and worship the true God , in a peaceable manner , and do not miscarry our selves in any Evil Act in our Meeting : Surely ( if Shepherd might be Judge ) Our Meetings are not Riots . Dalton speaks home ; It seemeth , says he , it can be no Riot , except there be an intent precedent to do some unlawful Act , and with violence and force ; Count. Just. ch . 85. Now the intent of our Meetings being only to serve and worship God , and that not with violence or force , but in peace and quietness , it seemeth such Meetings cannot be Riots . 6. A Sixth thing essential to a Riot is , Breach of the Peace . The Peace must be broken , or it is no Riot . In this all agree . And least any doubt should arise what is intended by , or what will amount to a Breach of the Peace in this Case , the Law-Books will explain it . Lambard saies , Two special things there are , that be common and must concur , both in the unlawful Assembly , Rout and Riot ; the one that three persons ( at the least ) be gathered together : — the other , that they being together , do breed some apparent disturbance of the Peace , either by signification of Speech , Shew of Armour , turbulent Gesture , or actual and express violence ; so that either the peaceable sort of men be unquieted and feared by the fact , or the lighter sort and busie-bodies be imboldened by the Example ; Eiren. l. 2. ch . 5. Cowell , following him saies , Two things are common both to Riot , Rout and unlawful Assembly ; the one , that three persons at the least be gathered together : the other that they being together do breed disturbance of the Peace ; ( How ? ) either by signification of Speech , shew of Armour , Turbulent Gesture , or actual and express Violence ; Cowel's Interp. verbo Riot . Shepherd saies , These two things are common both to the Riot , and the Rout , and unlawful Assembly . There must be three persons at the least gathered together in it : the other , that being together , they do breed disturbance of the Peace , either by signification of Speech , shew of Armour , Turbulent Gesture , or actual and express Violence , &c. Grand Abridgment , p. 3. p. 259. Dalton saies , As there must necessarily be three persons at the least , assembled together , to make a Riot , &c. So there being together , and their demeanour must be such , as shall or may breed some apparent disturbance of the Peace ; either by threatning Speeches , Turbulent Gesture , shew of Armour , or actual force or violence ( to the terrour and fearing of the peaceable sort of People , or to the emboldening and stirring up of such as are busy-headed , and of evil disposition , by such fact ) or else it can be no Riot , &c. Country Iust. c. 87. Tho. Blunt saies , Two things are common both to Rout , Riot and unlawful Assembly ; The one , that three persons at least be gathered together : The other , that they being together do disturb the Peace , either by words , shew of Arms , Turbulent Gesture , or actual violence ; Law-Diction . verbo Rout. Keeble saies , Two special things there are that be common , and must concur both in the unlawful Assembly , Rout and Riot . 1. That three persons at the least be gathered together ; — 2. That there being together , do breed some apparent disturbance of the Peace , either by signification of Speech , shew of Armour , Turbulent Gesture , or actual and express violence . So that either the peaceable sort of men be unquieted and feared by the Fact , or the lighter sort and busie-bodies be imboldened by the Example ; Assist. to Iust. p. 645 . And saies he , p. 646. ( And so saies Lambard also , Eiren. l. 2. c. 5. ) if many do meet to play at Bowls , Tables , or Cards ( which yet are unlawful Games forbidden by the Statute of 33 H. 8.9 . ) and do use no misbehaviour against the Peace , they are not punishable in this degree . How much less then are they punishable in this degree , ( viz. of Riot ) who meet together for a good and godly end only , to worship God , and use no misbehaviour against the Peace ! By all these Testimonies it appears , both that to the making of a Riot there must of necessity be a breach of the Peace ; and also wherein that Breach of the Peace consists , namely , in threatning Speeches , shew of Armour , turbulent Gesture , or actual violence . And that this is indeed the true and proper meaning of the words [ Breach of the Peace ] might be further confirmed by other evidences out of Lambard's Eiren. l. 1. c. 2. and l. 2. c. 3. But most plainly out of Dalton , who having defined Peace ( in a legal sense ) to be An Abstinence from actual and injurious force and offer of violence , saies , The breach of this Peace seemeth to be any injurious force or violence moved against the person of another , his Goods , Lands , or other possessions , whether it be by threatning words , or by furious Gesture , or force of the body , or any other force used in terrorem ; Count. Iust. c. 3. But well known it is to all , that know our Meetings , that no injurious force or violence is moved by us in our Meetings against the Person , Goods , Lands , or Possessions of any : So that the Peace is not broken by us in our Meetings , and consequently our Meetings are not Riots . 7. The Seventh and last thing essential to a Riot is , Terrour to the People ; that is , That the thing done be either of it self , and in its own nature so dreadful , or performed in such a formidable and affrighting manner , that the People are thereby struck with terrour . Lambard , proceeding to speak particularly of Riots , Routs , &c. saies , I will leave those contentions which may be without any apparent shew of Assembly against the Peace , and resort to those other that the Commission saith to be done vi armata , and that do bring manifest Terrour unto the Subject . And a little after , he mentious the use of Har●●ss on Midsummer-night in London , or on May-day in the Country , ` Which ( being for sport only ) is , saies he , no such offence ( that is , no Riot ) seeing no Terrour followeth of it : And , saies he , the words In terrorem populi seem to be material in an Indictment of this kind ; Eiren. l. 2. c. 5. Dalton saies , An Assembly of an hundred persons or more ( yea though they be in Armour ) yet if it be not in terrorem populi , and were assembled without any intent to break the Peace , it is not prohibited by any of these Statues ( viz. which were made against Riots , &c. ) nor unlawful . And he gives the same instance Lambard gave of the Assembly of People , and their use of Harness upon Midsummer-night in London , Which ( saies he ) being only for disport , is lawful ; and though it be with a great Assembly of People , and in Armour , yet it being neither in terrorem populi , nor to do any Act with force and violence against the Peace , it is lawful , saith Dalton , Coun. Just. c. 85. And he shews further ( ch . 87. ) That if divers in a Company shall go , on a lawful occasion , armed and in harness , to the terrour of the people , though they have no intent to fight , or to commit a Riot , yet this is a Rout by the manner of their going . But on the other hand , if they had gone in privy Coats of Plate , Shirts of Mail , or the like , to the intent to defend themselves from some Adversary , This ( saies he ) seems not punishable within these Statutes ; and the Reason he gives is , For that there is nothing openly done in terrorem populi , to the terrour of the People Keeble ( treating of Riots , and reciting the words of Lambard though he cites Crompton for the Author ) saies , to use Horns on Midsummer-night in London , or on May-day in the Country , for sport only , is no such offence ( that is , is no Riot ) seeing no terrour followeth it ; and the words [ in terrorem populi ] seem , saies he to be material in an Indictment of this kind . Assist. to Just. p. 646. With Keeble's Judgment I chuse to close this point , both as he is the last ( so far as I know ) that hath written on this Subject , and for that his Book hath the Approbation of all the twelve Judges Many other Authors I could have quoted on this Subject , & some too of great Name , as Marrow , Kitchin , Brook , Crompton , &c. whom I find cited by others to this purpose ; but not having read these Authors my self , I forbear using them , that I might not rely on any authority taken up at second hand . Thus having gone through the several parts of a Riot , according to the Distribution premised , I take a Riot , in short to be this . When three persons , or more , are assembled together in Arms , with a fore-intent and purpose to do such an unlawful act , as is both evil in it self , and hurtful to another , either in person , or estate ; and do it in a forcible manner , to the apparent Breach or disturbance of the Peace , either by threatning words , shew of Armour , turbulent Gesture , or open violence , and to the manifest terrour of the People . 4. Now because ( according to the Rule , Contra●ia juxta se posita magis elucescunt , i e. ) when Contraries are set one by another , their Contrarieties do the more manifestly appear , I will briefly set forth the Contrarieties between Riots and peaceable Religious Meetings , by opposing our Meetings to Riots , through the several particulars before mentioned . And first as to number of Persons . In a Riot ( if the fact be such as the Law accounts Riotous ) any number of Persons above two is sufficient to commit a Riot . But in those Meetings for the exercise of Religion which are forbidden by the Conventicle-act , it is not unlawful even by that Act for four persons besides the Family ( how numerous so ever that be ) to assemble together . So that even in point of numbers there is a material difference between Riots and Religious Meetings : which shews , the Parliament that gave liberty to four persons besides the family to meet , did not understand those Meetings to be Riots . Th-Conventicle-act doth not permit Riots : But the Conventicle-act doth permie Religious Meetings to such Numbers as ( as if those Meetings were of a Riotous nature ) are sufficient to mak a Riot ; Therefore such Meetings are not Riots . 2. In a Riot there must of necessity be some overt act , some deed done , some fact committed by the persons assembled ( which may come under the Cognizance of outward evidence ) more than their bare assembling together , else it cannot be a Riot . But ( as in none of our Meetings there is any Riotous act , ( so ) in such of our Meetings as are wholly silent , there is no overt act at all , no deed done , no fact committed by any of the persons assembled ( which may come under the Cognizance of outward evidence ) more than their bare assembling : therefore such Meetings cannot be Riots . 3. In Riots , the fact done must be not only unlawful , but injurious or hurtful to another , either in person or estate . But our Meetings ( if at all unlawful ) are no way injurious or hurtful to any , either in person or estate : therefore our Meetings are no Riots . 4. That Act which makes a Riot must be done vi armata , with force and arms , or in a forcible manner . But our Meetings are not held , nor is there any thing done by us in them , vi armata , with force and arms , or in a forcible manner : therefore our Meetings are not Riots . 5. To make a Riot , there must be a previous intent in the persons assembled , to do some such unlawful act as is evil in it self and hurtful to others , and that with force . But in our Meetings , we have no previous intent to do any such unlawful act , as is evil in it self and hurtful to others ; nor have we any other intent at all , than sincerely and really to serve and worship God , and that without force or violence : therefore our Meetings are not Riots . 6. It is not a Riot , unless the Peace be broken or disturbed by the persons assembled , either by threatning speeches , shew of Armour , Turbulent Gesture , or open violence . But in our Meetings , the Peace is never broken nor disturbed by us , we give no threatning speeches ; we shew no armour ( nor have any to shew ) we use no Turbulent Gestures ; nor do we offer violence to any : therefore our Meetings are not Riots . 7. It is not a Riot , except it be done with Terrour to the People . But our Meetings are not held with Terrour to the People : therefore our Meetings are not Riots . How truly I have stated the Case , on the one hand , with respect to Riots , the many Quotations in the fore-going Discourse will shew . How true an account , on the other hand , I have given of our Meetings , the whole Nation ( and all Nations wherein we have Meetings ) may judg . Upon the whole , my request is , that all , both Justices and Jurors , who are or shall be concerned in this or the like Case , will seriously weigh the matter , and not strain the Law beyond its due Extent . To oppress any by colour of Law , is the greatest abuse of Law. I intreat Grand-Juries therefore to regard Iustice , to regard their Oath . They are sworn expresly to examine diligently , and true presentment mabe , &c. They are sworn expresly , to present the Truth , the whole Truth , and nothing but the Truth , to the best of their knowledge . Now that they may not break their Oath , but that they may true Presentment make , that they may present nothing but the Truth , that they may not present a Falshood for Truth , I intreat them again and again to examine diligently both what Riots are , and what our Meetings are . And if upon such diligent Examination they find any of those material and essential Differences between our Meetings and Riots ( which I have before observed ) that then they will , like just Men and Christians , keep themselves clear from making false Presentments instead of True , from writing Billa vera ( a true Bill ) upon that Bill ( and delivering it in as such upon their Oaths ) which perhaps in three parts of four is utterly and apparently false : The like request I make to petit Juries in the like Case , who are sworn well and truly to try , and true deliverance make , &c. according to their Evidence . Which Evidence ought to be of good fame : for it 's a Maxim , Iustitia non potest cum Scelerato Commercium habere ; Justice can have no Commerce with a wicked graceless person : And Turpes a tribunalibus arcentur . Vile persons ought to be rejected by Courts of Judicature . And therefore witnesses are required to be not only Legales , Lawful men , but Probi , virtuous and good men , men of approved honesty , from such Witnesses the Jury may expect ( and ought to have before they find any man guilty ) a plain , full and clear evidence of every material part of the charge laid against him ; and let me add , of all such Circumstances also , as may any way aggravate the Offence : for nothing that may endamage the accused party should be taken upon Presumption or supposition , nor without plain and clear proof . The witnesses deposition is therefore called evidence , because it makes the Truth and falsehood of the charge evident and plain : and saies Coke , Probationes debent esse evidentes & perspicuae , proofs ought to be evident and clear . O that all men concerned in these and such like Cases , would so conscienciously and considerately discharge the duty of their Offices , that with comfort they might give account thereof to the Great Judge at the last day ! For why should any draw upon their own heads the guilt of Perjury , and the vindictive cry of oppressed Innocents ; But if there be any that are eager and desirous in their minds to have our Meetings punished as Riots ; Let me intreat them also to consider , How dishonourable a Reflection it would be both to the Government , and to the Religion established thereby , If peaceable , quiet , Religious Meetings , conscienciously holden , only and alone for the Worship and Service of God ( wherein no Evil is either acted or intended , no violence or force used , no breach of the peace made , no terrour given : but an innocent , meek , passive , and truly Christian behaviour and deportment shewn ) should be judicially declared Riots , and punished as such : when at the same time our Law-Books assures us , that not only playing at Bowls , Dice , Cards , &c. But even the Numerous Assemblies that frequent those more Clamorous , Rude , Impetuous and Boisterous sports of Dancings , Foot-ball-playing , Bear-baitings , Bucklers or Fencings , and such like , are not Riots , Routs , nor unlawful Assemblies , shall such vain and Russianly sports wherein so much Rudeness , disorder and Prophaneness is committed ( and which seem to be so near of Complexion to Riots ) be declared to be no Riots : and shall peaceable and Religious Meetings , wherein only God is worshipped ( and which have no shew nor appearance of Riots in them ) be condemned for Riots ! God forbid . If any should think our Meetings may be Riots , because we sometimes meet in the open Streets or in the High-way ; Let such consider , that we do not meet in the Streets or High-waies by Choice , but by Constraint . We come not with intent to meet in the Streets or High-waies , but in our Meeting-houses . But where we are shut out and kept out of our Meeting-Houses , we are necessitated to meet abroad . And yet there also we demean out selves peaceably and quietly , not offering violence or injury to any , nor coming with any Intent so to do . And if any should apprehend , that our not departing immediately upon a Constable's making Proclamation , doth make our Meetings Riots , it may not be amiss for such to enquire , whether there be any Statute in force , that doth impower Constables , and other inferiour Officers , to make such Proclamation , and requires the persons assembled forthwith to depart thereupon . The Act made in the first year of Q. Mary , c. 12 ( which appointed the making of Proclamation in some Cases of another nature , though not by a Constable , so far as I observe ) being but a temporary Act continued by Q. Eliz. ( in the first year of her Reign , c. 16. ) to the end of the next Parliament after her death is long since expired , or discontinued , as Pulton , Dalton and Keeble declares . However if it were in force , it would not reach us or our Meetings , which are not guilty of any of those Offences , against which that Act was made . Lastly , I desire the Reader to observe , that the difference between a Riot , Rout and unlawful Assembly , is only in the execution or Non-Execution of that Act , which , being done , makes a Riot . In all things else they are alike , there must be the same number of Persons to make an unlawful Assembly , as to make a Riot . There must be the same previous intent in the one as in the other ; the fact intended to be done in an unlawful Assembly , must be of the same nature with that which is done in a Riot , that is , it must be evil in it self and injurious to another , as well in the one as in the other . There must be vis armata , force and arms to the making of an unlawful Assembly , as well as to the making of a Riot . There must be breach of the peace to make an unlawful Assembly , as well as to make a Riot . There must be Terrour to the people to make an unlawful Assembly , as well as to make a Riot . All the odds is , that if the Persons so assembled , in such forcible manner , to the Breach of the Peace and terrour of the People , do not actually perform that unlawful act , which is evil in it self and injurious to the person , or Possessions of another , but depart again without proceeding to do it , then it is only an unlawful Assembly ; whereas if they indeed do it , then it is a Riot . And a Rout is a degree between both , when after the Persons are so assembled , there is some Progress made , they ride , go , or move forward , towards the Execution of such unlawful and injurious Act , and yet do not actually execute it . POSTSCRIPT . SInce I have undertaken to discourse of the Nature of Riots , and there is some mention in Holy Scripture of Rioting , &c. it will not be amiss to shew what Rioting is in Scripture-sence also . The Prodigal Son ( in the Parable , Luke 15.13 , ) is said to have wasted his substance with Riotous living [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] living Profusely and dissolutely , as Pasor explains it . The same word ( in the substantive ) is used , Ephes. 5.18 . and rendred , Excess ; which Baeza expounds to be , Omnis Profusio , eaque summa cum Turpitudine conjuncta ; All manner of Profuseness , and that joyned with the greatest Filthiness . It is used again , Tit. 1.6 . where it is required that the Children of such as were to be ordained Elders , should be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not accused of Riot , that is , of leading a dissolute and profuse life . The same word is used again , 1 Pet. 4.4 . and very well explained by the verse foregoing . For the Apostle having said ( verse 3. ) The time past of our lives may suffice us to have wrought the will of the Gentiles , when we walked in Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings and abominable Idolatries ; adds verse 4. ) Wherein they ( the Gentiles , who yet walked in such things ) think it strange , that you ran not with them to the same Excess of Riot , viz. to walk in Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings , &c. So that it is clear , that by Riot here ( ver . 4. ) he means the Lasciviousness , Lusts , Excess of Wine , Revellings , Banquetings and abominable Idolatries ( which he had newly mentioned Verse 3. ) and which the Christians , it seems , before Conversion , having walked with the Gentiles in , were now after their Conversion to Christianity , thought strangely of , and blasphemed but the Gentiles , for not running on still in the same . These are of the Places ( so far as I observe ) wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Read in the New Testament ; It signifies , saies Leigh , Two Things : 1. Excess in Expences , opposite to Frugality . 2. Excess in Delights ( whether it be in Meats or Drinks , or the like ) opposite unto Temperance : and it signifieth these Vices in an Extremity . Or ( as he gives it from another ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , Prodigality , is taken in a twofold sence : either properly , and then it signifies that Vice , whereby any one keeps not his Estate , Wealth , or Money ; bu● squanders it away lightly and uprofitably upon any thing , without any apparent advantage to himself or others . Or Improperly , and then it signifies Luxury , by which we lavishly waste our Estates upon our Pleasures and Lusts , upon Playes . Feasts , Excess of Apparel , &c. Carmel . a Lapide saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , 1. Surfeiting by too much Eating and Drinking , Excess , Lasciviousness . 2. Luxury and Lust. Zanchy saies , It signifies Riotous Excess and Profuseness joyn'd with the greatest Villany . This , and more of this kind , see in Leigh's Crit. Sacra . which sufficiently shews what kind of thing Riot was in the Apostles daies . Mention also we have of Rioting , in Rom. 13.13 . Let us ( saies the Apostle ) walk honestly ( or decently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as in the day ; not in Rioting and Drunkenness , not in Chambering and 〈◊〉 , not in strife and envying . Rioting here may well be understood by its Companions it is associated with , viz. Drunkenness , Chambering , Wantonness , Strife . The word here used for Rioting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in Gal. 5 , 21. And 1 Pet. 4.3 . is rendred Revelling . Nor is it elsewhere used in the New Testament , that I remember . In Latin it is turned Commessatio , which ( saies Leigh ) signifies Excess of Belly-chear in Riotous Feasting . And , he saies , St. Ambrose expounds it , Luxurious Feasting and Banqueting , wherein ( saies he ) men take liberty to all Lascivious and Riotous 〈◊〉 ; Crit. sacra . There is one place more in the New Testament , where we read the word Riot , and that is in 2 Pet. 2.13 . where the Apostle speaks of some , who counted it pleasure to Riot in the day time . The Greek word there used is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which signifies Excess of Pleasures and effeminating Delicacies . It is used in the same sense , Luke 7.25 . and Iames 5.5 . in which last place it is joyned with a word that signifies to live wantonly . ( Ye have lived in Pleasure on the Earth , and been wanton [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ye have nourished your hearts , as in a day of slaughter ; ye have condemned and killed the Iust , saith the Apostle Iames ) a word not elsewhere used in the New Testament , save in 1 Tim. 5.6 . where we read , She that liveth in Pleasure [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is dead while she liveth . These are the Pleasures the Apostle Peter called Riot . And this is all I remember to have read of Riot and Rioting in the New Testament . In the Old Testament , I meet with it but twice , Prov. 23.20 . Be not among Wine-bibbers ; amongst Riotous Eaters of Flesh. Chap. 28.7 . He that is a Companion of Riotous persons , shameth his Father . In the Margin , He that feedeth Gluttons , &c. There is also a Marginal Reference to Chap. 29.3 . where it is said , He that keepeth Company with Harlots spendeth his substance . In Latin these Texts are turned by Hierom , Pagnine , Montanus , Tremellius and Iunius , by the words Commessatio , Commessator , and Comedo ( an old obsolete word ) all signifying Gluttonous Gourmandizing , or inordinate Eating and Drinking , whereby men do Riotously waste and consume their Estates . Let this suffice , without particular Application , to shew what Rioting and Rioters are in Scripture-sense . THE END . 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A45380	----	Englnads [sic] alarum-bell to be rung in the eares of all true Christians, to awaken them out of dead sleep of sin and securitie, that they may arme themselves by prayer and repentance, and seek the Lord while he may be found, before the evill day commeth / written by Charles Hammond. Hammond, Charles, 17th cent. This text is an enriched version of the TCP digital transcription A45380 of text R39229 in the English Short Title Catalog (Wing H492). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 20 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45380 Wing H492 ESTC R39229 18283142 ocm 18283142 107301 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45380) Transcribed from: (Early English Books Online ; image set 107301) Images scanned from microfilm: (Early English books, 1641-1700 ; 1635:9) Englnads [sic] alarum-bell to be rung in the eares of all true Christians, to awaken them out of dead sleep of sin and securitie, that they may arme themselves by prayer and repentance, and seek the Lord while he may be found, before the evill day commeth / written by Charles Hammond. Hammond, Charles, 17th cent. [16] p. Printed for Richard Burton ..., London : 1652. Reproduction of original in the British Library. eng Apocalyptic literature. Repentance. Great Britain -- Religion -- 17th century. A45380 R39229 (Wing H492). civilwar no Englnads [sic] alarum-bell. To be rung in the eares of all true Christians, to awaken them out of dead sleep of sin and securitie; that they Hammond, Charles 1652 3957 3 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-04 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2009-01 Emma (Leeson) Huber Sampled and proofread 2009-01 Emma (Leeson) Huber Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion ENGLNADS ALARUM-BELL . To be rung in the eares of all true Christians , to awaken them out of dead sleep of Sin and Securitie ; that they may arme themselves by Prayer and Repentance , and seek the Lord while he may be found , before the evill day commeth . Written by Charles Hammond . Joel 2.1 . Blow the Trumpet in Sion , and sound an Alarum in my holy Mountaines ; let all the Inhabitants of the Land tremble , for the day of the Lord commeth , for it is nigh at hand . LONDON , Printed for Richard Burton , at the signe of the Horse-shooe in Smithfield . 1652. ENGLANDS Alarum-Bell . THis Alarum-Bell , I have sent to be rung in the ears of all true Christians , whereby it may arowse them from the dead sleep of sin & security : & to beware of Gods Iudgments , which he threatens against all obstinate , presumptuous , & stiff-necked people : behold friends , I would not have you thinke , that I will take upon me to Prophesie or Prognosticate any thing in this Booke , but what is warranted me by the Scriptures . That little Talent that the Lord hath lent me , I would not hide it , but willingly so lay it out , that ye use may redound to the glory of God , & the good of all those that fear him : my desire is , that this my small Book , cald Englands Alarum-Bell , may be as powerfull in your eares , & work so much for your souls , to stop Gods wrath by Prayer and Repentance , as the Preaching of Jonah to the Ninivites , as the Lord commanded him ; who at the hearing of Jonah , when he said , Yet forty dayes & Niniveh shall be overthrown : they fasted and mayed with such earnestnes & sincerity to ye Lord , that God repented him of ye evill that he said he would doe , & did it not : as you may read in the 3 of Jonah ; You have heard lately , & do hear by the Iudgemēts & Prognostications of many mē now lately , of many sad things that are like to befall , not onely this Nation , but all Christendome besides ; whether they will prove true or false , none but ye Lord knows : the stars & planets I must confes are ye Messengers of God , & are sent as fore runners of many things , which they do dive much into , yet faile in their judgements many times : & many times I am perswaded that the Lord doth call back ye terrour of those signes and tokens that he sends , to make them know , that they are but men . There is many I am perswaded , ye did look to sée the 29 of March last , to be a terrible day , as all writers did prognosticate . I must confes the Eclipse was true , both of the Moon the 15 day , & the Sun the 29 , according as they had written ; the Moon indéed a very sad one , & great winds rose upon her eclipse , according as M. Culpepper writ in his Almanack ; For the Sun , 't was eclipsed so much , as ye appearance of it was like a new Moon ; 9 parts of 12 of her were darkned , or more , but ye splendor of that that did appear of it , was so bright and glorious , & so clear the aire was , that the day was not so terrible to behold : But the power of the Lord was admirable in this Eclipse : I would desire all you yt have séen this Eclipse , to consider this thing ye power of God over man was this , ( that I may with Reverence say ) He caused light out of darknesse : for the splendor of ye part of the Sun that was not eclipsed was so glorious , that it gave a luster on earth frō the dark heavens ; which if the Lord had suffered the clouds to have covered ye part of the Sun that was not eclipsed , wt such clouds & darknesse that was in the morning before she was eclipsed , it would have bin then ( I think ) a dismall day to look on indéed ; & then perhaps more glory would have bin given to some men on earth , then to God above , and afterwards would have bin so extolled for their prognostications by so many silly people in these times , yt they would have took their Almanacks for Scripture , & have looked more in them , thē in ye Bible . They writ very largely of the effects that will follow ; what the effects will be the Lord knows : & if they do know by ye stars & planets , that the Lord doth intend those things that they writ on ; yet let this my Alarum-Bell sound so much cōfort in ye ears of all true Christians , that if we wil but truly & with a sincere heart repent us of our sins , & leave them , ye Lord will repent him of the evill that hée pretended , & leave punishing : you shall find in the 13 of Hosea the 9 & 10 ver. the comfortable words of ye Lord which he spare to his people after he had aflicted thē ; saith he , O Israel , thou hast destroyed thy selfe , but in me is thy help ; I will be thy King , where is any other that may save thee in all thy Cities ? by this you may sée the Lord hath no delight to the destruction of a nation or people . I desire you likewise , yt the brightnes of the Lords mercy in this eclipse of the Sun , may not be a means to harden your hearts , as I am afraid it doth too many in this Land , that makes a laughing at it , & thinks , because it was not so dismal a day as it was spoke of by ye Astrologers , yt God sent those signs & tokens in vain : I desire you to be carefull what you do , & scoffe not at the wonders of the Lord , for though he lightened the glory of the Sun , in the eclipse ; without repentance , he will darken the glory of this Nation , & we may féele ye effects . Remēber what the Lord saith by the mouth of his Prophet , Isaiah , cap. 5.12 They regard not the workes of the Lord , neither consider the oppression of his hands ; therfore my people are gone to Captivity , because they have no knowledge . I look upon this eclipse in my opinion in two several ways , that it is a fore-runner both of Mercy & Iudgement . First , I take it as the Lords mercy , that he shews these signs in heavē to forewarn us on earth of his judgments to come , & that all his people may prepare to méet him by repentance , before the day of his wrath comes upon us . Next , I looke upon it as his judgments , which he threatens by it ; for the Lord may say by us as he did by ye Children of Israel , Amos 3.2 . You onely have I knowne , of all the families of the earth , therefore I will punish you for your iniquities " : For truly I think , no Nation under the Sun hath the Lord done more thē for us , & yet no nation hath provoked him as we have done . Look again in the 4. of Amos , 9 , 10 , 11. verses I have sent amongst you the Pestilence , after the māner of Egypt ; your young men have I slaine with the Sword , and have taken away your Horses ; and I have made the stink of your Corps to come up in your nostrills ; ye : have you not returned unto me , saith the Lord . I have overthrowne some of you , as I overthrew Sodome and Gomorrah , & you were as fire-brands pluckt out of the burning , yet have you 〈◊〉 returned unto me , saith the Lord : therefore thus will I doe with thee , O Israel ; and because I will do this unto thee , prepare to meet thy God , O Israel . I thinke if we rightly understand these words , the Lord may say as much to England as he did to Israel , & we may apply it to our selves : therefore I conclude this matter concerning the Eclipses ; & desire you to take notice of this , that when God shews wonders in the heavens above , and signs in ye earth below , 't is high time to look about us , & not to be as they were in the time of Noah , for , They were eating & drinking , & marrying , & giving in marriage , til the flood came upō thē all . But if you wil take my advice , look upon thē as they are men ; & though God hath endued them with more knowledge then other men ; Yet all the wisdome of this world is but foolishnes , in regard of the knowledge & wisdome of God above . Now give me leave to ring this my Alarum-Bell once more to this sinfull Nation , & to shew you in this Booke , by the help of God & the Scriptures , the reason & cause yt the Lord hath to enter into a controversie with us ; & truly I think there is none that hears or reads this Book , that hath ye fear of God before their eyes , but will acknowledg this Alarum-Bell hath iust cause to be rung lou● in the ears of all this Nation , to tel England of her sins , yt by prayer we may stand in the gap , to kéepe out the Iudgements of God which is like to bée poured out upon this Land . I refer the consideration of this Book to any Christian , that hath any féeling of the grace of God in them . Was sin ever at a greater height then it is now at this time in our Land ? and the more God strives to humble us by his judgments & afflictions , ye more do we presume in sin : what sins is there in ye Scriptures to be pronounc'd against , but we are guilty of ? what Nation under ye sun doth more abound in iniquity thē we do , & especially now of late times ? and briefly , these foure sins which I shall name , are like four Load-stones , to draw down ye heavy wrath of God upon us ; that is , Pride , Coveteousnes , Blasphemy , and Drūkēnes ; & indéed Pride & Coveteousnes are ring-leaders of most sins under ye sun : Pride was one of the chief sins of Sodom . Look in Ezek. 16.49 . what ye Lord saith to Samaria . Behold , this was the iniquity of thy sister Sodom ; Pride , fulnes of Bread , & abundance of idlenesse was in her , & in her daughters , neither did she strengthen the hand of the poor and needy . And at vers. 50. And they were haughty , & cōmitted abomination before me ; therefore I took thē away as I saw good . May not the Lord say so to our Nation ? did you ever sée or hear , that pride was ever grown to ye height in Town & City , as 't is now ? nay , there are some that are so pust up with the pride of heart , that they will pine the'r Carkasse inwardly . What fashiō● is there invented every day , to fulfil ye pride of this nation ? & we do as 't were almost tell God to his face , that ye more he séeks to humble us by his judgmēts which he hath sent amongst us , the more we presūptuously séek to exalt our selves , by our pride & ambition : but remember what the Lord saith , He wil pull down the proud and lofty , and exalt the humble and meeke . Covetousnesse is a sin that is linkt with Pride , for neither of them both hath any Charity in them : ye poore may lie & starve in ye stréets , rather thē pride or covetousnes wil either cloth their nakednes , or fill their bellies : no , no , they will rather eat up the poore ( as ye Lord saith ) rather thē féed them . But look to it , thou that hast corn , & wine , & riches ; you are but stewards for ye poor , & where ye Lord gives much , much he requires , either tēporal or spiritula : thou must give an account one day , how yu hast spent that talent that God hath lent thée ; without you use it the beteer , he will say , Depart , I know you not ; I was a hungry , and you gave me no meat ; I was thirstie , and you gave me no drinke ; I was a stranger , and you took me not in ; naked , & you cloathed me not ; sick , and in Prison , and you visited me not : Mat. 25.42 , 43. I think you understand , he meant his poore Members on earth ; how many poore souls in these times are ready to starve , & where is the pity or charity yt is shew'd unto them ? Did not Job say , The Lord giveth , and the Lord taketh , blessed be his Name . And knowst thou , O man , what ere thou be , how soone the Lord may take thy wealth from thée , or thée from it ? doe not be fed with ye fancies of these times ; that it is a relique of Popery to give alms or be charitable ; no , if thou hast faith & no good works , it is a dead faith : all thy gold & riches cannot buy thée one dram of Repentance , nor procure one blast of breath , more then ye Lord ( out of his mercy ) doth bestow upon thée : thou mayst covet riches here on earth , but thou canst not covet life ; thou mayst covet , but it is in vaine . The Scriptures are fulfilled in these our times , & indéed looke in Mat. 24. & read it , & you shall find all things fulfilled , only ye calling of the Jews , & we know not how soon that may be . Our Saviour saith , And because iniquity shall abound , the love of many shall grow cold : & indéed so it doth now , for there is little Love or Charity to be found amongst us ; look what ye Lord saith by the mouth of his Prophet Hosea , Chap. 4.1 , 2. Hear ye the word of the Lord , ye Children of Israel ; for the Lord hath a Controverfie with the Inhabitants of the Land , because there is no truth , nor mercy , nor knowledge of God in the Land . By swearing , & lying , killing , & stealing , & committing adultery , they break out , & blood toucheth blood : there fore shal the Land mourn , & every one that dwelleth therein shall languish . We may apply this to our selves , if we consider Prophesie : if ye Lord will not hold him guiltle ; that taketh his Name in vaine ; How will he hold him guiltlesse , yt takes a glory in swearing , as many do in these times , who boast in their oaths , & scarce ever think of God but whē they swear by his name , whether it be false or true ? look in Zechariah 5.3 , 4. you shall sée what the Lord sent against yt Théefe & the Swearer , for the Lord joyn & them both together ; for the Swearer robs God of his honour : & he sent out a Curse to destroy them , & it shall remaine in the midst of their house , till it had destroyed both them & it . I desire you yt are addicted to that sin beware , for it is such a sin that you can make no excuse for it ; it brings you neither pleasure nor profit , unlesse it be the wrath of God , which he threatens against presūptuous sins : it is such a sin in this Nation ( the Lord be mercifull to us ) that you shall scarce walk the stréets but you shal hear little Children , ye scarce knows the right hand from the left , yet they can learn to swear , & their parents scarce correct them for it . The Lord may well visit the sins of the father upon ye Children , when you suffer your Children to take his most sacred Name in vaine . The last sin which I have to name : for indéed 't is not for me to number , nor to reckon all the severall sins of this Nation , for I think we exceed Sodom & Gomorrah in our wickednes ; only I have toucht these four sins , as namely , Pride , Covetousnes , Blasphemy , & Drunkennes , which is the foure crying sins of this Nation : my Alarum-Bell rings loud in the ears of all those that loves ye sin of Drunkennesse : sée what ye Lord saith by the mouth of his Prophet Joel , 1.5 . Awake ye Drunkards , and weep , & howle all ye drinkers of wine , because of the new wine ; for it is out off from your mouth . Read ye Chapter , & you shall find what the Lord did doe for abusing those creatures ; for in time of plenty , they made a wast : therefore ye Lord brought a Famine & scarcity , because of their Drunkennes & Gluttony . Again , look in Habakkuk 2.15 , 16. Woe unto him that giveth his neighbour drink , that puttest thy bottle to him , & makest him drunk also , that thou maist look on his nakednesse . The cup of the Lord ; right hand shal be turned unto thee , & shamefull spung shal be on thy glory . Let us take héed : we have , the Lord be thanked , plenty ; but by our riotousnes , & drunkennes , it is just with God to bring a scarcity . How many poor souls , in this natiō , would be glad of a draught of Béer to quench their thrist ; when many thousands take so much , they are fain to disgorge it up again , & worst then beasts , most shamefully abuse those creatures that God hath sent for the nourishment of man ? I desire you to beware of that sin , for a man is not himself when he is in drink , he is subject to all kind of wickednes . How many dangerous & desperate sins hath many men fallen into when they have bin in ye case , and such great ones too , that hath indangered both soule and body . Now , I have given you warning by my Alarum-Bell , that you may prepare your salves by flying from sin , and flying to the Lord by repētance ; which if we undoubtly do , we néed not fear what man prognosticates ; for the Lord hath promised , At what time soever a sinner doth repent him of his sins from the bottome of his heart , he will blot out all his iniquities . But we must not delay our repētance ; & take our own time , for we know not how soone the Lord will come ; but let us be like wise Virgins , to be ready at all times to méet him , that we may enter into glory with him : for thus much assure your selves , there is like to be great troubles throughout all Christendome : for all nations are preparing for the destruction of one another . Iust as ye Lord speaketh shal be in the latter dayes : There shall be great Tribulations , such as was not since the beginning of the world , Mat. 24.21 . For Nation shall rise against Nation , and Kingdome against Kingdome , and there shall be Earth-quakes in divers places , and there shall be Famines , and great troubles : these are the beginnings of sorrow , Mark 13.8 . And now to conclude , desiring you to look in Amos 5.14 , 16. Seeke good , and not evill , that you may live ; and so the Lord , the God of Hosts , shall be with you , as he hath spoken . Hate the evill , and love the go●d , and establish Judgements in the gate ; It may be the Lord of God of Hosts wil be gracious to ye remnant of Joseph : For the Lord hath promised he will hide his people in the day of his wrath . Then let us séek the Lord while he may be found , before the evill day cōmeth ; for if we get under the protection of his Wings , we néed not feer the day of Doome , nor the day of Death : neither Sword , Pestilence , nor Famine shal hurt us , for the Lord will bring his people out of all their troubles . So the last sound of this my Alarum-Bell , concludes with the swéet harmony of Saint Paul , in his Epistle to the Romans , Chap. 8. vers. 38 , 39. Which I would desire all Christians in these sad times , to arme thēselves with the same resolution , and then assure your selves you shall bée more then Conquerors . For , I am perswaded , saith S. Paul , That neither death , nor life , nor Angells , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other Creature , shall be able to separate us from the love of God , which is in Christ Jesus our Lord . FINIS . 
A45648	----	The Pvritanes impvritie, or, The anatomie of a Puritane of Separatist by name and profession wherein is declared the differences betwixt a true Protestant and a Pvritane, made manifest by the sincerity of the one and hypocrisie of the other : likewise the comelinesse and necessity of reverence used in the performing of the service of God, especially at the receiving of the sacrament / by John Harris Gent. Harris, John, Gent. This text is an enriched version of the TCP digital transcription A45648 of text R10876 in the English Short Title Catalog (Wing H860). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45648 Wing H860 ESTC R10876 12827829 ocm 12827829 94302 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45648) Transcribed from: (Early English Books Online ; image set 94302) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E173, no 8) The Pvritanes impvritie, or, The anatomie of a Puritane of Separatist by name and profession wherein is declared the differences betwixt a true Protestant and a Pvritane, made manifest by the sincerity of the one and hypocrisie of the other : likewise the comelinesse and necessity of reverence used in the performing of the service of God, especially at the receiving of the sacrament / by John Harris Gent. Harris, John, Gent. [2], 6 p. Printed by T. Favvcet, London : 1641. Reproduction of original in Thomason Collection, British Library. eng Puritans -- History -- 17th century. Great Britain -- Religion -- 17th century. A45648 R10876 (Wing H860). civilwar no The Puritanes impuritie: or The anatomie of a Puritane or Separatist, by name and profession. Wherein is declared the differences betwixt a Harris, John, Gent 1641 3144 1 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Mona Logarbo Sampled and proofread 2005-05 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PVRITANES IMPVRITIE : OR THE ANATOMIE Of a PURITANE or SEPERATIST , by Name and Profession , Wherein is declared the differences betwixt a true PROTESTANT and a PVRITANE , made manifest by the Sinceritv of the one and hypocrisie of the other . Likewise the comelinesse and necessity of Reverence used in the performing of the Service of GOD , especially at the receiving of the SACRAMENT . By JOHN HARRIS Gent. 1 Corinth . 11. vers. 27. For whosoever shall eate this Bread and drinke this Cup of the Lord unworthily , shall be guilty of the body and blood of the Lord . LONDON . Printed by T. FAVVCET . MDCXLI . The PURITANE's Impuritie . IN these preposterous times many vices are predominant but amongst all the whole brood of vices , there is none so great , there is none grown to that height , ther 's none so seprous as this of Puritanisme , the errours of which Sect by the grace of God , I will plainly Anatomize and lay open to the view of all men , but first it is requisite that wee should examine who is pure . Secondly , what creatures they are that count themselves pure . Thirdly , the effects of their purity , Fourthly , their opinions and Hypocriticall lives . Fiftly , whether the fruit of purity be Hypocrisie . Sixtly and lastly , the difference betwixt a true Protestant and a dissembling Puritan , all which points in their order by Gods assistance I shall lay open & plainly decipher , with as much brevity as possible I can , desiring all judicious and true Protestants , to reade it with as much care , and as free from envie , as I shall expresse in the writing , for God witnesse with me , although I hate their opinions , I love the men , and it shall be mine ( and ought to be the prayer of every true Christian ) to God that he would be pleased to illuminate their darkned judgements , to open their eyes and guide their wandring feet into the way of peace , as touching the first point or question who is pure , I hope it is needlesse to tell any beleever , yet I will give you one testimony which shall serve as a prop , unto that man , if there be such a one which shall stagger in his beliefe , and doubt of Gods purity , you may read in the 19. Psalme the 82. ver. These words , The Statutes of the Lord are right and rejoyce the heart , the Commandement of the Lord is pure , and giveth light vnto the eyes , Likewise Psal. 25. at the 7. ver. Gratious and Righteous is the Lord , for he will teach sinners in the way . So in the 33. Psal. at the 34 verse , Sing unto the Lord a song , sing prayses unto him with a good courage , for the word of the Lord is true , and all his workes are faithfull , thus much shall serve as touching this point , which I trust is apparently manifest in every one of our hearts , namely that God is pure , neverthelesse it will aske some labour , to make it apparent , that there is none pure but God , for in these latter times since , ha's got so great a predomination in some mens hearts , and so faire a pretence withall , that they presume to cover all their vicious opinions with the pure mantle of Religion , now to prove that there is none pure but God , I might quote many places in Scripture , but it were a needlesse labour bestow'd on so worthlesse a subject , onely these 3. shall serve , the first of which , you shall find in the 7. of Eccles. at the 20. ver. There is not a just man upon Earth that doth good and sinneth not , the second proofe you shall find in the 14. Psal. 2. ver. there is none that doth good , no not one . Likewise Rom. 30. 23. all have sinned and come short of the glory of God . As touching the third point what sort of Creatures they are that count themselves pure , namely sinfull men , sons and daughters of Adam , we are all heires of Originall sinne from our first Father , now if we be borne in sinne , if we be spotted with leprosie , we cannot be pure , but per-adventure they will plead that the power of originall sinne and the strēgth of the law was abolisht by Christs death , to this I answer , that to all beleevers it was , for Christs obedience made full satisfaction for our first Parents disobedience , but then how can they cleare themselves from their actuall transgressions , their sins of omission , their sins of Commission , their wilfull sins , their sins of ignorance , are those men pure , that produce naught but the effects of impurity , are those men worshippers of God , which worship their owne erroneous opinions , are they lovers of Christ which they never saw , yet hate their brothers whom they see daily , are these men pleasers of God , which preferre their own wils before Gods pleasure , non est optima quae placet , sed quae decet , that is not best which pleases , but that which becomes thee , now whether it is most becomming to please God or thy selfe , I leave it to thy consideration ; God commands thee to love thy brother , wilt thou hate him , then surely thou preferst thy own pleasure before Gods command , but of this anone , moreover Christ while he was conversant on Earth laboured to convert sinners , I came not to call the Righteous but sinners to Repentance , sayes that Physitian of our Soules Christ Jesus , he spent his time in curing the diseas'd , in feeding the poore , in performing good and pious works , now if these men be Imitators of Christ , we shall suddenly discerne , by their actions , a good tree bringeth not forth corrupt fruit , Luke 6. 43. Now let us examine the actions of these Seperatists alias Puritanes , the fruit of a true Christian must be faith in Christ Jesus , Secondly , the fruit of that faith must be springing , it must not be a dead faith , now the greatest expression of a lively faith is good works , as you may read in the 2. of St. James , at the 26. ver. As the body without the spirit is dead , so faith without good workes is dead , Is it so then that charitable workes are the lively fruits of faith , is it so then that faith without good workes is dead , what just cause have we then to feare that those men which terme themselves Seperatists , what cause have we J say to feare that their faith is a dead faith , for they are so farre from good workes themselves , that they will perswade others from the exercise of that pious duty , Thirdly , the badge of a lively faith is humility , & a reverend zeale in the performing Gods service , as we may read a perfect example in Christ Jesus , who when he pray'd humbled himselfe before his Father , as you may see in the 22. chap. Luke , ver. 21. And when he was withdrawne from them about a stones cast he kneeled downe and prayed . Likewise you may read how Humility and reverence was accepted in the Publican , when boasting Arrogancy was rejected in the proud Pharisee , Luke the 18. ver. 13. Now that these sort of men are proud , may easily be exprest , for they are so farre from humility , that at the receiving of the Sacrament which is the greatest and surest meanes of our Salvation , they will not vouchsafe to kneele but sit on their Cushions or places of ease , they are so lazie , or as we may terme them so extream proud , that they will not vouchsafe to goe to meet Christ , but he must come to thē , the people of Hierusalem when they heard Christ was comming to ye City , they ran to meet him , they strew'd the way , they met him with a Song of prayse and thankesgiving , Hosana , Hosana in the highest , blessed is the King of Israel which commeth in the name of the Lord , Joh. 12. ver. 13. Beloved , did these people so extoll the Lord ? Did they reverence him , did they run to meet him , because they had received temporall Blessings of him , because he had cured their lame and given sight unto the blind , and shall not we reverence him , shall not we earnestly run to meet him that heald our leprous soules , that gave eyes of understanding to our blind judgements , that dyed to redeeme us from eternall death , surely beloved if we shall neglect this gratefull duty , these Jewes , these people of Hierusalem shall rise up in judgement against us , but to my former discourse , our Precisians thinke it to much labour , it savors of superstition to come up to the Communion Table , therefore if the bread and wine which is ye signe of our substantiall Savior be not brought to them , they will rather choose to disturbe the whole Congregation to make a mutenie in the presence of God then be perswaded from their diabolicall opinions , the next point we are to examine is what sort of men they be that are of this opinion , to wit Mechanick persons , for the most part unlectured grooms , Coachmen , Feltmakers , Coblers , Weavers , Glovers , hauking Ironmongers walking after the imaginations of their owne hearts , whose consciences are in a consumption , and wits as rusty as a peece of old Iron which has been broken and throwne on the dunghill , these rusty companions are knowne well enough , in every street their abominations breake forth , and like to spreading Vlcers infect poore innocent soules , this beguiler sells his pils very cheape , you may buy one for a peny , but take heed , taste it not for if you doe , it will spoyle your Common prayer ; but to proceed , that they are ignorant soules , may appeare in this , that they preferre the Discipline of ignorant men of their owne Society , before the Discipline of learned men , they prefer the drosse before the treasure , they prefer a dunce that will flatter and wrest his text according to the fancies of his Auditors , before a learned Divine , that teaches Orthodox Doctrine , that will open with the Key of knowledge , the Cabinet of the Scriptures , alas , Orthodox Doctrine is to cold of disgestion for their queazy stomacks , it is to deepe for them , oh no , it is the language of the beast , and they will not heare it , they will rather forsake the Church , and get under a hedge then endure to be told of their iniquities , so much concerning what sorts of people , they are that think themselves pure , next I come to the effects of their purity , they are proud , they are envious , they are enemies to the Church , they are enemies to learning , they are selfe-wild , selfe-conceited , they are hearers but not doers , they are covetous , they are lyers , they are persecutors of the poore , oppressors of the needy . In fine , J may say with David , ther 's not one good , no not one , now if this bee the fruit of Purity , let all true Christians judge , next for their opinions , namely , that it is lawfull to seperate themselves from the wicked , but what availes it to seperate themselves from the performers or actors of iniquity , when they retaine and keep the same iniquity in their hearts , what is it for a man to leave the Society of a publique whore , and keepe a private one , what is it to hate swearing and love lying , what is it for me to hate a vice in another , and love it in my selfe , could they separate themselves from their sinnes , as easily as they seperate themselves from the Society of the wicked ( as they terme us ) I would be one of their conventicle , but so long as J see so much deceipt , so much Poyson in a golden pill , so much basenesse covered under a Religions mantle , I le rather choose to be a dore-keeper in the house of the Lord , then a bauling Pastor in their Synagogue , Fiftly , for their lives and conversations , they are men which respect their profits above their consciences , for let a man be of what condition soever , if they thinke they can profit by him , then they will expresse a great deale of formality , a great deale of love and kindnesse , but make tryall of their love , and then in verity you shall find them inwardly Jewes , though outwardly Saints , they are all for profit , nothing for loue , their Zeale ha's forgot what St. Paul sayes in the 2 chap. 1 Epistle of St. John about the 9 , 10 , and 11. verses . He that saith he is in the light and hateth his brother is in darknesse , Likewise chap. 3. ver. 15 , whosoever hateth his brother is a Murderer , and you know that no Murderer hath eternall life abiding in him , but they will say that they doe not hate their brethren but the wicked , to this I answer , so long as they continue in sinne they are brothers unto the most wicked man , and in hating him they hate their brother , for we are all Sons of one Father , or will you say that all they that are not of your opinion are ye wicked , it does appeare so , for you have seperated your selves from us , and what greater symptome of hate can there be then seperation , but yet take heed , judge not lost you be judged , againe , ha's the wickednesse of the people made the Church wicked , why should you hate that , is a Surplice , a bug-beare , or is the Common Prayer of force to blister your precise eares , if you should vouchsafe to heare it , you may read in Matth. chap. 24. ver. 28. these words , Wheresoever the carkasse is , there will the Eagles be gathered together , this carkasse may be termed the word of God , and the Eagles all true Christians , now if the word of God be taught in the Church , let all true Christians resort thither , as for them that thinke to goe to Heaven blind-fold , let them goe on , let them spend their dayes according to the imaginations of their owne hearts ; let them live securely , yet let them remember that secura vita est mare mortuum , a secure life is a dead Sea , let them seperate , let them rayle , let them raigne in vice ; yet let them at last remember , that for all these things they must come to judgement , Lastly , the differences betwixt a true Protestant and a Puritane , are declared in these foure things , a Protestant will deale uprightly , a Puritan will cozen his Father , a true Protestant will love his enemy , a Puritane will hate every man , a true Protestant will serve God devoutly ▪ and expresse it in his life and conversation , a Puritane will make a zealous shew of serving God , but expresse the contrary in his life and conversation , a Protestant will relieve the poore and fatherlesse , a Puritane will oppresse the fatherlesse and Widdow , as it is apparent in too many of your zealous Professors , but let them take heed that Christ pronounce not that judgement against them , which is mentioned in the 25. chap. Matth. 45. ver. Verily I say unto you , forasmuch as you have not relieved the poorest of my Brethren , you did it not to me , therefore these shall goe into eternall torments but the Righteous into life eternall , is it so then that the poorest Creature is Christs brother , is it so that those that have neglected to feed the poore , shall receive that heavy sentence , How much more then are they liable to this bitter doome that have opprest the Fatherlesse and widdow , that have sufferd their poore brethren to starve for want of food , that have fed on dilicious , carres themselves , yet not afforded the crums to their brother Lazarus , God knowes this duty of charity is cold in all men , especially in this Sect , who instead of relieving a poore creature will send him going with , God helpe thee , or it may be they will bestow the title of lazy knave , or counterfeit rascall , but not a farthing , although beg'd for Christs sake , I beseech God of his aboundant mercy open their hearts , send downe the heavenly dew of thy mercy upon us and them . that we may no longer be dead in sinne , but spring and flourish and bring forth fruits worthy amendment of life , o shall we love one another , so shall we glorifie thee our God , on Earth , and when we dye be pertakens of thy glory in Heaven . VVe beseech thee to heare us good Lord . FINIS . 
A46453	----	King James his letter and directions to the Lord Archbishop of Canterbury concerning preaching and preachers with the Bishop of Canterburies letter to the Bishop of Lincolne, Lord Keeper, desiring him to put in practise the Kings desires that none should preach but in a religious forme : and not that every young man should take to himselfe an exorbitant liberty to preach what he listeth to the offence of His Majesty and the disturbance and disquiet of the church and common-wealth. England and Wales. Sovereign (1603-1625 : James I) This text is an enriched version of the TCP digital transcription A46453 of text R16287 in the English Short Title Catalog (Wing J139). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A46453 Wing J139 ESTC R16287 12655049 ocm 12655049 65330 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46453) Transcribed from: (Early English Books Online ; image set 65330) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E147, no 16) King James his letter and directions to the Lord Archbishop of Canterbury concerning preaching and preachers with the Bishop of Canterburies letter to the Bishop of Lincolne, Lord Keeper, desiring him to put in practise the Kings desires that none should preach but in a religious forme : and not that every young man should take to himselfe an exorbitant liberty to preach what he listeth to the offence of His Majesty and the disturbance and disquiet of the church and common-wealth. England and Wales. Sovereign (1603-1625 : James I) Abbot, George, 1562-1633. [2], 9 p. Thomas Walkeley, [London] : 1642. "The Arch-bishop of Canterburies [George Abbot's] letter, to the Archbishop of Yorke [Tobias Matthew]": p. 5-8. "The Lord Arch-bishops letter to the Lord Keeper [John Williams].": p. 8-9. Reproduction of original in Thomason Collection, British Library. eng James -- I, -- King of England, 1566-1625. Abbot, George, 1562-1633. Church of England -- Customs and practices -- 17th century. Preaching -- England -- Early works to 1800. Great Britain -- Religion -- 17th century. A46453 R16287 (Wing J139). civilwar no King James his letter and directions to the lord archbishop of Canterbury; concerning preaching and preachers; with the Bishop of Canterburi England and Wales. Sovereign 1642 2656 2 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-05 Mona Logarbo Sampled and proofread 2003-05 Mona Logarbo Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion KING JAMES HIS LETTER AND DIRECTIONS TO THE LORD ARCHBISHOP OF CANTERBURY ; Concerning Preaching and Preachers ; With the Bishop of Canterburies Letter to the Bishop of Lincolne , Lord Keeper , desiring him to put in practise the Kings desires , that none should preach but in a Religious forme . And not that every young man should take to himselfe an exorbitant Liberty , to preach what he listeth , to the offence of his Majesty , and the disturbance and disquiet of the Church and Common-wealth . Printed for Thomas Walkeley , 1642. KING IAMES HIS LETTER And Directions to the Lord Arch-Bishop of Canterbury , concerning Preaching and Preachers . MOst reverend Father in God , right trusty , and right entirely beloved Councellour , wee greet you well ; for as much , as the abuses and extravagancies of Preachers in the Pulpit , have beene at all times redressed in this Realme by some act of Councell , or State , with the advise , and resolution of Grave and learned Prelates , insomuch , as the very licensing of Preachers had a beginning by an order of Starchamber , the 8. day of Iuly , in the 19 yeare of the Raigne of King Henry the eight our Noble Predecessour . And whereas at this present divers young Students , by reading of late Writers and ungrounded Divines , doe broach many times unprofitable , unsound , seditious and dangerous Doctrines to the scandall of this Church , and disquieting of the State , and present Government . Wee upon the humble representation unto us of these inconveniences , by sundry Grave , and reverend , Prelates of this Church , as also of our Princely care and zeale for the extirpation of Schisme , and discension , growing from these Seeds , and for the setling of a Religious and peaceable Government , both of the Church and State ; doe by these our speciall Letters streightly charge and command you to use all possible care and diligence , that these limitations and cautions herewith sent unto you , concerning Preachers , bee duely and strictly from henceforth observed , and put in practise by the severall Bishops , of their severall Diocesses within your Iurisdiction . And to this end our pleasure is , that you send them forth Coppies of these directions ; to bee by them speedily sent and communicated to every Parson , Vicar , Curate , and Lecturer in every Cathedrall and Parish Church , within their severall Diocesses , and that you earnestly require them to employ their uttermost endeavours in the performance of this so important a businesse , letting them know , that wee have a speciall eye to their proceedings , and expect a strict accompt both of you , and every of them . And these our Letters shall bee your sufficient warrant in this behalfe . Given under our Signet at our Castle of Windsor the 4. day of August , in the 20. yeare of our Raigne , of England , France , and Ireland , and of Scotland , the six and fiftieth , 1622. His Majesties Orders and Directions , concerning Preaching and Preachers . 1 THat no Preacher under the degree and calling of a Bishop , or Deane of a Cathedrall or Collegiate Church , ( and they upon the Kings dayes onely , and set Festivals , ) doe take occasion by the expounding of any Text of Scripture whatsoever , to fall into any set course or Common place , otherwise then by opening the coherence and division of his Text , which shall not bee comprehended and warranted in essence , substance , effect , or naturall inference , within some one of the Articles of Religion set forth , 1562. Or in some , one of the Homilies set forth by authority in the Church of England , not onely for a helpe of none preaching , but withall for a Paterne , as it were , for the preaching Ministers , and for their further instruction for the performance thereof : that they forthwith read over and peruse diligently the said Booke of Articles , and the two Bookes of Homilies . 2 THat no Person , Vicar , Curate , or Lecturer shall preach any Sermon or collation hereafter upon Sun-dayes and Holy-dayes in the after noones in any Cathedrall or Parish Church throughout the Kingdome . But upon some part of the Catechisme , or some Text taken out of the Creed and Commandements , or the Lords prayer , ( Funerall Sermons onely excepted , ) and that those Preachers bee most incouraged , and approved off , who spend their afternones exercise in the examination of Children in their Catechismes , and in the expounding of the severall points and heads of the Catechisme , which is the most ancient and laudable custome of teaching in the Church of England . 3 THat no Preacher of what title soever , under the Degree of a Bishop or Deane , at the least , doe from hence forth presume to preach in any popular auditory , the deepe points of Predestination , Election , Reprobation , or of the universality , efficacity , restibility or irrestibility of Gods grace , but rather leave those theames to bee handled by learned men , and that modestly and moderately by use and application , rather then by way of positive Doctrine , as being fitter for Schooles and Vniversities then for simple auditories . 4 THat no Preacher , of what title or denomination soever shall presume from henceforth in any auditory within this Kingdome to declare limit or bound out by way of positive Doctrine in any Lecture or Sermon , the Power , Prerogative , Iurisdiction , Authority , or Duty of Soveraigne Princes , or therein meddle with these matters of State and the reference betweene Princes and the People ; then as they are instructed in the Homily of obedience , and in the rest of the Homilies and articles of Religion set forth , as before is mentioned by publique authority ; but rather confine themselves wholly to these two heads of faith and good life , which are all the Subject of the ancient Sermons and Homilies . 5 THat no Preacher , of what title or denomination soever shall causelesly , and without any invitation from the Text , fall into any bitter invective and undecent rayling speeches against the Papists or Puritans , but wisely and gravely , when they are occasioned thereunto by the Text of Scripture , free both the Doctrine and Discipline of the Church of England from the aspersions of either adversary , especially , where the auditory is suspected to bee tainted with the one or the other infection . 6 LAstly , that the Archbishop and Bishops of the Kingdome , ( whom his Majesty hath good cause to blame for their former remisnesse ) bee more wary , and chose in licensing of Preachers ; and revoke all grants , made to any Chancellour , Officiall , or Commissary , to passe licences in this kind : and that all the Lectures throughout the Kingdome ; ( a new body severed from the ancient Clergy of England , as being neither Parson , Vicar , nor Curate , ) bee licensed hence forward in the Court of Faculties , onely upon recommendation of the party from the Bishop of the Diocesse under his Hand and Seale , with a fiat from the Lord Archbishop of Canterbury , and a Confirmation under the great Seale of England , and that such , as transgresse any one of these directions bee suspended by the Bishop of the Diocesse , or in his default by the Lord Archbishop of the Province , Ab officio & beneficio , for a yeare and a day , untill his Majesty by the advise of the next convocation prescribe some further punishment . The Arch-Bishop of Canterburies Letter , to the Arch-bishop of Yorke . MY very good Lord , I doubt not , but before this time , you have received from mee the Directions of his most excellent Majesty , concerning Preaching and Preachers , which are so graciously set downe , that no godly or discreet man can otherwise then acknowledge , that they doe much tend to edification , if hee doe not take them up upon report , but doe punctually consider the tenure of the words as they lye , and doe not give an ill construction to that , which may receive a faire interpretation . Notwithstanding , because some few Churchmen , and many of the people , have sinisterly conceived as wee here find , that those instructions doe tend to the restraint of the exercise of preaching , and doe in some sort abate the number of Sermons and so consequently , by degrees doe make a breach to ignorance and superstition ; His Majesty in his Princely wisedome , hath thought fit , that I should advertise your Lordship of the grave and weighty reasons , which induced his Highnesse to prescribe that which is done . You are therefore to know , that his Majesty being much troubled and grieved at the heart , to heare every day of so many defections from our Religion , both to Popery and Anabaptisme , or other points of Seperation in some parts of this Kingdome ; and considering with much admiration ; what might bee the cause thereof , especially in the Raigne of such a King , who doth so constantly professe himselfe an open Adversary to the Superstition of the one , and madnesse of the other ; his Princely wisedome could fall upon no one greater probability , then the lightnesse , affectednesse , and unprofitablenesse of that kind of preaching , which hath beene of late yeares too much taken up in Court , Vniversity , City , and Countrey . The usuall scope of very many Preachers , is noted to bee soringe up in points of Divinty , too deepe for the cap●city of the people , or a mustring up of much reading , or a displaying of their owne wit , or an ignorant medling with civill matters , as well in the private of severall Parishes and Corporations , as in the publike of the Kingdome ; or a venting of their owne distast , or a smoothing up of those idle fancies , which in this blessed time of so long a peace , doe boile in the braines of an unadvised people , or lastly , a rude or undecent rayling not against the Doctrines ( which when the Text shall occasion the same , is not onely improved , but much commended by his Royall Majesty ; ) but against the Persons of Papists and Puritans . Now the people bred up with this kind of teaching , and never instructed in the Catechisme and fundamentall grounds of Religion , are for all this Ayry nourishment , no better then ( abrajae tabulae ; ) new table bookes ready to bee filled up , either with the Manuals and Catechismes of the Popish Priests , or the Papers and Pamphlets of Anabaptists , Brownists , and Puritans . His Majesty therefore calling to mind the saying of Tertullian , ( Id verum quod primum ; ) and remembring , with what Doctrine the Church of England in her first and most happy Reformation , did drive out the one , and keepe out the other from poisoning and infecting the people of this Kingdome : doth find that the whole scope of this Doctrine , is contained in the articles of Religion , the two bookes of Homilies , the lesser and the greater Catechisme , which his Majesty doth recommend againe in these Directions as the Theames and proper Subjects of all sound and edifying preaching . And so farre are these Directions from abating , that his Majesty doth expect at our hands , that it should increase the number of Sermons by renuing upon every Sunday in the afternone in all Parish Churches throughout the Kingdome , that Primitive , and most profitable exposition of the Catechisme , where with the people , ( yea ) very Children may bee timely seasoned and instructed in all the heads of Christian Religion , the which kind of teaching ( to our amendment bee it spoken , ) is more diligently observed in all the reformed Churches of Europe , then of late it hath beene here in England . I find his Majesty much moved with this neglect , and resolved ; ( if wee that are his Bishops , doe not see a Reformation hereof , which I trust wee shall ) to recommend it to care of the Civill Magistrate . So farre is his Highnesse from giving the least discouragement to sollide preaching , or discreet , or religious Preachers . To all this , I am to adde , that it is his Majesties Princely pleasure , that both the former Directions , and those reasons of the same , bee fairely written in every Registers office ; to the end , that every Preacher of what denomination soever , may if hee bee so pleased take out Coppies of either of them with his owne hand ( gratis ; ) paying nothing in the name of fee and expedition . But if hee doe use the paines of the Register , or his Clarkes , then to pay some moderate fee , to bee pronounced in open Court by the Chancellours and Commissaries of the place , taking the direction and approbation of my Lords , the Bishops . Lastly , that from hence forward a course may bee taken , that every Parson , Vicar , Curate , or Lecturer , doe make exhibite of these his Majesties Directions , and the reasons for the same at the ensuing visitation of the Bishops and Arch-Deacons , paying to the Register by way of fee , but two pence at the time of the exhibite ; and so wishing , but withall , in his Majesties name , requiring your Lordship to have a speciall and extraordinary care of the premisses . I leave you to the Almighty . From Croyden , Sept. 4. 1622. Your Lordships very loving Brother , G. CANT. The Lord Arch-Bishops Letter , to the Lord Keeper . BY this you see , his Majesties Princely care , That none should preach CHRIST crucified , obedience to the Higher Powers , and Honest , and Christian conversation of life , but in a Religious forme ; and not , that every young man shall take unto himselfe an exorbitant liberty to teach what he listeth , to the offence of his Majesty , and the disturbance and disquiet of the Church and Common-wealth . I can give your Lordship no better directions for the pursuance hereof , then are prescribed to you in his Majesties Letter , and the Schedule herewith sent unto you , whereof I pray your Lordship to bee very carefull , since it is the Princely pleasure of his Highnesse to require an accompt both of you and mee for the same . And so not doubting , but by your Register , or otherwise , you will cause these instructions to bee communicated to your Clergy . I leave you to the Almighty and remaine . Your loving Brother , G. CANT. FINI● . 
A49056	----	By the major for as much as the gathering together of persons old and young ... on the Lord's Day ... when they should be exercised publicly or privately in the duties of religion ... City of London (England). This text is an enriched version of the TCP digital transcription A49056 of text R39654 in the English Short Title Catalog (Wing L2883B). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A49056 Wing L2883B ESTC R39654 18460929 ocm 18460929 107738 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49056) Transcribed from: (Early English Books Online ; image set 107738) Images scanned from microfilm: (Early English books, 1641-1700 ; 1638:11) By the major for as much as the gathering together of persons old and young ... on the Lord's Day ... when they should be exercised publicly or privately in the duties of religion ... City of London (England). 1 broadside. Printed by Richard Cotes ..., [London] : 1649. Second part of title taken from first eight lines of text. "Dated at London, the 14th Aprill, 1649." Order for better observance of Lord's Day. Place of publication suggested by Wing. Reproduction of original in the Guildhall, London. eng Sabbath legislation -- England. Great Britain -- Religion -- 17th century. London (England) -- History -- 17th century. A49056 R39654 (Wing L2883B). civilwar no By the major for as much as the gathering together of persons old and young ... on the Lord's Day ... when they should be exercised publicly Corporation of London 1649 328 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-12 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion By the Major . FOR as much as the gathering together of persons old and young , upon the Exchange , and into the fields for sports and recreations , into Victualling-houses , and Taverns upon the Lords-day , and Fast-days ; mispending their time there , when they should be exercised publickly or privately in the duties of Religion . And for as much as the setting open of shops , and selling of VVine , Beer , Ale , Flesh , Fish , Fruit , and other victual upon those days , and receiving and entertaining of persons upon those days to drink and tiple , tend very much to the dishonor of God , the encrease and spreading of prophanenesse , the scandall of godly and religious men , and the government of this City . The Right Honorable the Lord Maior therefore doth require all persons of what Nation or quality soever , to forbear to walk or gather together upon the Exchange , or into the fields , for sports and recreations ; or into Victualling-houses , or Taverns , or to set open any shop , or house , for vending or putting to sale any VVine , Ale , Beer , or other victuall or commodity whatsoever , upon the said days , except in case of necessity : And all Parents and Masters of families , to command their children and servants to forbear accordingly : and all Constables and other Officers to search for , and apprehend such persons as transgresse in any of the aforesaid particulars , and to bring them before His Lordship , or some other Iustices of the Peace , to the intent that they may be proceeded against ; according to the laws in those cases provided . Dated at London , the 14th . Aprill , 1649 . Printed by Richard Cotes , Printer to the Honorable City of London , 1649. 
A47616	----	The Scots scovts discoveries by their London intelligencer, and presented to the Lords of the covenant of Scotland, 1639. D. L. This text is an enriched version of the TCP digital transcription A47616 of text R16797 in the English Short Title Catalog (Wing L10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 78 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A47616 Wing L10 ESTC R16797 12655733 ocm 12655733 65352 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47616) Transcribed from: (Early English Books Online ; image set 65352) Images scanned from microfilm: (Early English books, 1641-1700 ; 252:E153, no 22) The Scots scovts discoveries by their London intelligencer, and presented to the Lords of the covenant of Scotland, 1639. D. L. [4], 48 p. Printed for William Shears, London : 1642. Epistle dedicatory signed: D. L. Reproduction of original in Thomason Collection, British Library. eng Great Britain -- History -- Charles I, 1625-1649. Great Britain -- Religion -- 17th century. A47616 R16797 (Wing L10). civilwar no The Scots scouts discoveries: by their London intelligencer. And presented to the Lords of the covenant of Scotland. Anno Domini. 1639 D. L 1642 13492 3 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-09 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-11 Celeste Ng Sampled and proofread 2006-11 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE SCOTS SCOVTS DISCOVERIES : BY THEIR LONDON INTELLIGENCER . And presented to the Lords of the Covenant of Scotland . Anno Domini . 1639 LONDON , Printed for William Sheares , 1642. TO THE RIGHT HONOVRABLE , MOST WORTHY and Noble Lords , the Noble-men , and others of the Covenant of Scotland . May it please your Lordships , ACcording to your honours directions , the Scouts ( which were sent into England , to discover the estate of things there ) came unto me their Intelligencer at London , who have collected together all such observations , as they in their severall travels have found , or my selfe observed , either in my owne aboad now two yeares at London , or in my returning home : But by reason of all passages now shut up at sea , and all Land wayes belayd , I was forced to put my selfe in Arminian Attire , and so came home through England , and so remayned some certaine time in the Campe Royall , where my Collections may manifest my love to my Countrey , and care of the trust by your Lordships imposed upon me . But if my observations be not answerable to your Lordships expectations , I am heartily sorry : Yet , yee may see , I have not bin altogether idle , nor will be more carelesse hereafter ( as occasion is offered ) then formerly I have beene , and shall in my Northern newes ( which is also now in collecting ) make good what is omitted , and in confidence of your favourable acceptance hereof , I rest , Your Honours most humble servant , D. L. THE FIRST SCOVTS DISCOVERY . I Came to Dover in a Flemish Botom , where ( after a dayes rest ) I went to see the Castle , but I was forced to faine my self one of Madam Nurses kindred , & spoke nothing but french , or else I had not been admitted . This Castle is called the Key of the Land , but it s growne rusty for want of exercise , for most of the Ordnance are dismounted , their carriages standing one halfe in the ground , and the other out ; here lay one wheele , and there lay another : In the Easterne out-worke lay one Peece all over-grown with grasse , and hard by that lay another along by the wall on two Logs of Tymber ; I wondred to see such a confusion in so eminent a place ; but I was told that the last great wind was the cause thereof ; and if the Lieutenant were once able to walke round the wals to see it , all would bee made good and mended ; but till then it must stand as it doth : Their Lord is at London to be cured of the Gout , the Deputy Lieutenant was at Downs seeing the Kings ships , and most of the men were at bowles on the greene Beach : I came downe to the Towne , and left the Castle with a Memento to look to it selfe , lest the French doe it for them ; this I observed , that if the French had beene as provident as the Dutch , to have seated themselves in Dover , then the most Christian King might have had this Castle at his Command , and so might have beene Master of the narrow Seas , and have had Calice and Dover for two Bul-workes , and Block-houses , and so kept the Dunkirke from domineering on the seas . All the newes I could learne here , was that sixe of the Kings ships lay ready for a Convoy of sixtie Vessels with provision for Dunkirke . The next day I came to Canterbury , where I went to view the glasse windowes , and see Sir Thomas a Beckets Tombe , to which the people had prayed so often , as they had made two holes in the stones with their knees : the next day being sunday I went to heare a Sermon where ( they said ) the Archbishop of St. Andrewes was to preach , I was in amaze to see him there ; but the noyse of the Organs soone put mee out of my dumps . Now ( thought I ) hee is in his Kingdome , for hee hath danced a long time after this musicke : when service was done ; I thought to have heard him tell the people some newes out of Scotland , but the old Carle spake not one word thereof . The next morning I tooke a Charcoale , and drew on the white wal in the Church Porch these three words , ( Archi : Cant : Auli ) and so departed out of the town , lest I should have beene apprehended for the Author of it : All the newes that I could learne in the Towne , was that the Archbishops Grace was too great to dwell amongst them , that hee loved Croyden , better then Christ-Church . That hee had some Engineers to see if they could remove Christ-church to Croydon by land , or to Lambeth by water , for hee meant it should stoope to him , and not hee to it : But lest it should fall to bee forfeited ; for non Residency he hath put the other Archbishop there for his Deputy . As I came through Kent , I saw much mustering , and preparing of men and Armes to send into Scotland : This had almost made a mutinie amongst them ; some said it was done purposely to weaken the Country , others said it was an il example for other ages : And an old 88. Captaine said they might well retaine the name of Kentish Long-tayles , but to be called any more men of Kent , they could not clayme it . As I came a long , I saw the Kings Store-house at Chatham , and some of the Kings ships which are of such bignesse , as a small ship may be built , ere they can be rigged , and brought to the sea to doe any service . When I came to Gravesend , I saw the great Fleet ryding in the Hope , ready to carry the Marquesse and his men for Scotland : But there fell out a foule fray betweene the Parson of the Parish , and the Pursers , for demanding double duties , for burying such souldiers as dyed on shipboard . On the way towards London , I saw Stone-church which was burnt downe with thunder last winter : And Erith , Micham , and many other Churches ( for all their high Altars ) did not scape scot free . The next Sunday I went to Lambeth to heare a Sermon , and see what forme of worship was used there ; when I came , I was in hope to have seen the little good man of Lambeth there , but I saw no such man in all the Kirke ; for I could have kend him by his white sleeves from all the men there : but I well wot , there hee was not . I speerd for him , and some said , he was either at White-hall or Somerset house , others said that he was at home choosing of a new Church-warden , because the old one had presented him for not comming to Kirk these 7. yeares . After preaching was past , I went up the River side to see Guy Faux his Mannor house , the fatallest house , that ever was built ; for there was the plot laid , and powder provided for blowing up the Prince and Peers of the Realme , in the Parliament house by the Papists conspiracie . There was the Leather Ordnance invented , there was the white soape and blew starch first made , there was the most part of the projects and Monopolies hatched , which have so much troubled the whole Kingdome . There was a new rare invention , lately set on foot for blowing up of Castles and Forts , but for a conclusion it was first blowne up it selfe : And now an Engineere hath begged it of the King , and hath new built it , for which hee hath promised to blow up all the Ilands in the Frith in Scotland , that the Kings ships may have sea-roome to besiege Leeth : from thence I came crosse the River , where a Dutchesse like a Dive-dapper was a swimming , but the water was so cold , as it made all her body shiver , and put her in sick a fit of a feaver , as no Physician could cure her , but a German . On the Sunday before Easter I went to St. Margarets anent the Abbey , where the Minister mistooke himselfe , and instead of a Prayer read a Preface , forbidding all people to begge at White-hall , for the King was gone to Yorke Welaway ( thought I ) now , I have mist a mandy , which I thought to have had , to have carried me againe home into Scotland . Well , I could hardly eate my dinner for griefe thereof : But a country man of mine would needs have me in the after-noone be Goffer to a Girle , where when I came the women fel to quarrel for the name ; one would have it Maudlin , & another would have it Mary , now out upon 't sayes another , we have too too many of that name already ; pray let us have old Elizabeth again : by my soule says another , if this were spoken in Scotland , it would be counted reason wh●n I heard that , I stole away , and left them to look another Goffer : upon good Friday as I came through White-hall , a country man had me in to give me a dish of drink , and to shew me the dancing Barn , & then afterwards carried me to the Kings Quire to hear a me●s of matins , when I came there the people were al groveling on the ground as though they had bin picking pearles out of the pavement : Well , downe I was driven on my maribones amongst the rest , and about halfe an houre after they al stood up againe , turning their arses to the East , and their snouts to the West to heare an Anthem , which being done a tall slim Carle in a long Gowne made the people turne their faces to the East , where I spied a curious wrought Crucifix hanging over the high Altar , with two women kneeling to it , to teach the rest of the people their duties : Upon Easter day I went thither againe , and then the Crucifix was taken downe , and the Resurrection set up in the same place , the Musicke went so loud , and the old droaning dunces , and young fry of Quiristers made such a noyse as I could not heare , nor understand one word was spoken , and so came away for feare of deaffing : About a week after my Countrey-man would needs have mee goe thither againe , and then I saw in the same place over the Altar a fine old man riding on a bonny Nagge , hunting a wild Beast , many a long legge , and low courtesie was made to the man on horse-backe : I askt what hee was , and my Countrey-man told me , it was St. George , and they were all praying to him to make haste , for they had need of him in the North , when I saw him so ready on horse-back with his speare in his hand , and his spurs on his heels : Well St. George , thought , I , ride as fast as you can , I will be in Scotland before you , and so I departed , and left him to end his quarrell with the Beast hee had before him : When I was gone out of the Court , my Countrey-man told mee , I had some reason to be afraid . For St. George having formerly broke his Speare with the Spaniard , and rebated his sword at a foyle with the French ; therefore hee had now his hands bound by the one , and his tongue by the other : And having taken a truce with them both , hee had vowed to be revenged on St. Andrew , whom hee threatens to turne into a Wind-will , where his Crosse shall serve for the sweapes : Alas , and woes me ( quoth I ) poore St. Andrew is so weary with carrying his Crosse on his back , and a Bishops Bonnet on his head , as hee will never be able to encounter this man , who being so bravely mounted , will run over him before he come at him . This made me so afraid , as I went home to supper for feare of fainting ; the next morning I got up betimes , and went to the Exchange to meet our Intelligencer ; when I came the newes was at an end : For their Packets were opened , and their Letters taken away , which made a mighty muttering amongst them , in so much as one of them in a mad humour said that they were quite disgrac't , and thereupon made these verses following . London's disgrac't , Lincoln's displac't , Yorke now hath the golden bagge , The Clergies guift , the Papists thrift Maintaines the English Flag : The Clergies curse , Rex minat mors , Ere Bishops be put downe : The gaine is great , though farre unmeet , A Myter for a Crowne . THE SECOND SCOVTS Discovery . I Went out in a Dunbarre Boat , and sayled all along the Northern coasts , where wee met two ships laden with Ammunition for Barwicke , and fixe Colliers with provision for Newcastle . When I came to Hull , I went on shoare to see the mighty Magazin there , from thence wee were driven to the Downes , where the Kings Fleet lay at Anchor : in which the Mermaid Marquesse , ( being changed from true blew to all the colours in the Raine-bow ) was there cabbined up with a Cable for feare of the French , where like a Kite in a windy day with seventeene smaller birds at her tayle , hee was hovering up and downe the seas to surprise all such shipping as should passe for Scotland . When we came neere unto Dover , a Dunkirke set upon us with two French , and a Fleming releeved us , or else ( for all the ship money paid in , for guarding of the seas ) wee had beene carried to Dunkirke instead of Dunbar : But having scapt that scouring , wee landed in Sussex neare old Arundell , where wee went to see the Castle , the strongest defence whereof , is the number and greatnesse of the owners titles ; It 's kept by foure Priests , two Porters , and a Ratcatcher , but it hath above a hundred Watchers and Warders belonging to it ; who ( before ever we came neare it ) came flying over our heads crying , Ka , Ka , Ka , Ka , which made us so afraid of being clapt up in the Castle , that we returned and left them to looke to their charge . The people of the Towne were all crying , every teare as big as a Mill-stone , lest their Lord should love the North Countrey better then theirs : And because hee is gone to conquer an other Countrey , and left his owne to the mercy of his enemy , I quickly left this place of mourning , and sayled by the I le of Wight , where they were very hot at their Musters , in so much as the smoake thereof made such a mist on the sea , as we mistooke our course , and landed at Portsmouth , instead of New-castle , where wee heard , those Ilanders are as hot in their Barrels , as the French in the Breech : so as if they come there , it will prove a hot peece of service , ere they can enter : Portsmouth is but meanely provided with Ammunition , and therefore they were all in amaze , for feare the French should come in a Fog . Southampton was the next place of 〈◊〉 I came at , and there the Aldermen were busie begging a benevolence for the warres : But because I had none for them , I thought it better to shew them my backside , then to bee called Rebell for refusing : From thence I came to Winchester , where I was afraid of a Goose . This Towne I left and came to Bagshot , and so to Basing-stoke , where a lordly Lowne sware me out of ten shillings with his merry conceits of his questions and answers , amongst which these were a part . What hunting is most in use ? The Foxe in the Forrest , and the Conie in the Court . What profession is most in practise ? Buffe Coats in the Campe , and black Coats in the Church-Campe . What is that which few men love , and most men hate . The curse of a Cuckold , and the pride of a Prelate . What are the two worst evils in the Commonwealth . Covetousnesse of the Clergy , and contention of the Commonalty . I left this place , and tooke my way to wards Gilford , in hope to have seene Arundels Earle , but hee was gone to Court ; yet I did not loose my labour , for there I saw the finest and best govern'd Almes-house in the Kingdome , built by old George of Canterbury , for a President for his successors , to doe like . The next day I came to Croydon , thinking to have seene the little man , that makes so mickle matter , but he was at Lambeth ; whereupon I came along towards London with a Colliers Cart of Croydon , where after some whistling and merry tales , I heard these mysticall Novelties . That of late some are so much for Church Ceremonies , as they doe nothing in true sincerity : And that others are altogether for pride and prodigality , and nothing for love and charity ; That the Owle counterfeits the Eagle , the Buzzard the Blackbird , the Cuckow the Nightingale , and the Wren would fly with the Faulcon , but for feare his wings should fayle him . That the Fox would faine lap himselfe in the Lions skin , the better to terrifie the other Beasts . Thus the Wolfe would faine bee chiefe Shepherd , that he might the better feed his flock , and the Asse must have the Harts skin on his backe , to keepe him from the Northerne storme . When they had made an end of their Parables , they fell to singing : And askt mee if I could helpe them to sing a three mans song : I told them I would doe my best , then they began , and the bearing of the song was this , with which I end my Relation . O'good King Charles blame not my pen , Spare your purse , and save your men , Give Laud to the Scots , and hang up Wren , The Eccho answered still , Amen . THE THIRD SCOVTS Discovery . I Came in Kirke Patricks Boat , all about the Irish seas , where we saw some souldiers sent from thence , to the Lord Clifford at Carlile . Wee landed three of our men in Wales ( being Papists ) but they were quickly snapt up for Covenanters , and called Rebels , for refusing the oath of Supremacie , and shortly after were learned Traytors by open Proclamation . Wee viewed all the English Ilands as wee past along , as Man , Garnsey , Silly , and the like : The Inhabitants had need be honest , for they are entrusted with keeping of the three greatest Enemies of the Clergie , viz. Divinity , Law , and Physicke : In all our voyage wee saw but only two of the Kings ships , which were sent to scoure the seas , wee did vaile our Bonnets unto them , and bid them good day , and so departed undiscovered . Wee put in at Portsmoth , where there is a good Harbour , and good Forts , but sorrily kept ; their Governour ( that Baggage Bag ) having taken a surfeit of a Star-chamber suite , and being a little overshadowed with the Moone , gave them the bagge and dyed , whose Successor will never fill the bags hee hath left empty behind him . As I came through Somerset-shire , I saw great mustering : They are notable windy fellowes , and strong breath'd , with eating of Beane-bread , they meane to shew you a Taunton trick , and fart in your faces : you may ken them from all the Campe , by the Beanes ratling in their bellies , a mile before they come at you . In all the Countrey as I came along , there was a great complaint of the decay of Trading : The Farmers and Sheep-masters blame the Clothiers , the Clothiers the Merchants and Drapers , and they lay the fault on the troubles in Scotland , which hinders their traffick , but some of them say , they could find it out nearer home , if they durst discover it . I came downe by Reading , where little Laud was borne , his Father was a Clothier , his Mother a Spinster ( hee being the worst thred that ever shee spunne in her life : ) Hee was from his Cradle ordained to be a Punisher of poore people : For hee was borne between the stocks , and the cage , which a Courtier one day chanced to speake of ; whereupon his Grace thought himselfe so disgrac't , as he removed them thence , and pull downe his Fathers thatcht house , and built up a faire one in the same place , because none should say hereafter , that he was discended of so meane a house . The next day I came to Windsor , which is the worst place that ever I came in . For the Knights are poore , and the Priests rich , the Prebends proud , and the Deane deafe , for a poore man hath called a long time to be released , and cannot be heard . Away I came towards London , and landed at Hampton Court , in hope to have seene the Prince and Duke Iemmy , but the Dupper Doctor had carried them to St. Iames to see the Queene Mother , where hee left them , untill hee himselfe went to Lambeth for Canterburies blessing to a better Bishoprick , in which if hee behave himselfe well , and please his Patron , in bringing up his pupill , he shall be promoted to a better Bishoprick . When I came to Westminster , a countrey man of mine had mee to see the Tombes , where ( amongst many other Kings and Queenes ) I saw King Iames , and Queene Elizabeth conferring about the troubles in Scotland , which they said was plotted in Spaine , ratified at Rome , and agitated by the Iesuits in England , to be acted in a tragicall procession in Scotland , but it was not so in their dayes , and they hoped it would not long continue as now it is . The next morning I got up betimes to goe to our Intelligencer ; but ere I came at White-hall , I was prest for the Kings service : whereupon I presently fell lame of my left legge , and with a pittifull look I said , Messe Constable I am a poore lame Passenger , I pray you let me passe , but if I must have your money , then change me one shilling for an other ; with that I blest my selfe with a good Angell , and then gave it him for his shilling , which he perceiving put it up , and so out of pure love let me passe . When I came to the Exchange , our Intelligencer , and two or three more of my countrey men went to dinner , where I was relating my Reading Journey and newes , whereupon one of them puld a paper out of his pocket , saying , now by your Relation , I understand the meaning of my verses , which were bestowed on me : And before now I did not well know what they meant : A Copie whereof hee gave me to end my Discovery withall , which are as followeth . The King wants coyne , the Bishops blood , The Church is chang'd , none dares doe good , The three chiefe Arts in all the Land , In Pillory at once did stand : The Welsh may run , the English ride , To kill the Scots for Prelates pride ; VVhich makes men cry , and curse that Age , Hatcht little Laud , twixt Stocks and Cage . THE INTELLIGENCERS owne Discovery . AT my first comming to London , I heard little newes of any Scots grievances , but within a little while after , when I saw Burton , Bastwick , and Pryn promoted to the Pillory , for speaking against the power of the Prelates , then I began to smell a fox . They rejoyced as much in their sufferings , as their Adversaries did in their sentences ; but because they should not prate , nor talke to one another , as they did when they stood in the Pillory . Therefore they were sent first into three severall Castles in three remoted counties , and afterwards removed to three severall Ilands , every one of them at their departure from the Pillory to their Prisons , made two verses . Tryumphing I returne , my face discryes Lauds scorching scars , Gods gratefull sacrifice . A painefull Pastor I have beene , my flock I truly fed , And now in honour of Christs cause , my blood I freely shed . Physician 's for soule and body , and Lawyer for the State , All here now have lost their blood , to please a proud Prelate . The next Terme after this , the Bishop of Lincolne came to his sentence in the Star-chamber , where hee received a sharpe sensure , but hee may thank himself for it , in keeping two prime places in his hands , when others want preferment . But hee stood too much upon his trumps , thinking that King James his Patents had beene now as good , as when hee had them : Alas good man , though hee be a great Scholler ( not a better in the Kingdome ) yet hee had forgot the little Mans Motto ( Sic volo , sic Iubeo ) The originall cause of this was never heard ; but this I learned , that two flesh flyes having fed at his Table for a long time together , had purposely laid a traine to intrap him , and then they combined with one Kilvert ( A Caniball ) who having devoured his owne Master ( Sir Iohn Bennet ) undertooke to doe the like with him , and hath hunted him so hard , that the Tower is become his Tabernacle , where he is like to remain , unlesse hee will pull off his Miter , and give it for his Ransome . Long hee had not laine there , ere he was roused up againe for a second course , pretending that hee had given a false exposition on the great Leviathan , ( false Mediator ) and the like : whereupon ( through the meanes of a false Steward , a faithlesse Secretary , and a foolish Scribe ) he was ( Acteon-like ) puld down with his own hounds , which he had fed at his trencher in his prosperity , but had now fallen upon himselfe in his adversity , yet his owne patience , and the peoples prayers may one day be a comfort to him . That when the newes came first of the troubles in Scotland , Archie the Kings Foole was questioned for something against the Prelates , whom hee thought was the cause of it . For which hee had beene had up in the Star-chamber , but that the Fool told them hee would plead the priviledge of his Coat . For ( quoth hee ) if neither Foole nor wife man must scape this Court , I will be neither . But for all this Archie could not scape scot free , for hee was led to the Porters lodge , where ( albeit hee found favour in his lash ) yet he lost both his Coat and his place by it . That about a weeke after I met Archie at the Abby all in black : Alas poore foole ( thought I ) hee mournes for his countrey ; I askt him about his Coat , O quoth he , my Lord of Canterbury hath taken it from mee , because either he , or some of the Scots Bishops may have use for it themselves : But hee hath given me a black coat for it , to colour my knavery with , and now I may speake what I please ( so it be not against the Prelates ) for this Coat hath a farre greater Priviledge then the other had : when I heard him say so , albeit ( thought I ) a Fooles bolt is soone shot , yet perhaps hee may hit the marke : whereupon I went and bought me a canonicall Coat , and put my selfe into an Arminian habit , which hath kept mee freer from danger , then if I had beene all clad in buffe . That about Christmas last , all the passages of your Assembly were presented to the King , and all the names of the Lords and others that had subscribed the Covenant , or consenting to the putting downe of the Prelates were given in : wherupon a Convocation of the Clergy of England , was once resolved to be called , and to have the matter disputed , but the Bishops were busie , and could not attend it , and advised that ( ipso facto ) you should be proclaymed Rebels , and all your Lands should be confiscate to the King , which made some of the Courtiers mouthes so water ( in hopes of a Lordship ) that they lookt as if they had beene troubled with the scurvie . That about Candlemas the newes was nothing but warre , and that the King would goe in person into Scotland , and had promised to gratifie those that adventured with them , for cutting off the Covenanters : And therefore to make them the more contemptible to the English , Proclamation 〈◊〉 made in all market Townes , and read in all Churches : That you were base fawning fellowes , and people of broken fortunes , and would faine repair your ruined estates , by the spoyles of the good subjects of England ; which Proclamation ( notwithstanding the faire and true declaration of your intentions ) so animated many of them ( as like Hogs in the wind ) they ran on ( but knew not whither ) ro fight , ( but knew not for what ) hoping to be rewarded ( but knew not when ) and they may returne , but know not how . That of late every man at London hath beene in his humours . The Courtiers were learning how to tosse tennis bals , instead of Bullets . The Captaines were preparing to see the tragedy of traytors , the Clergy were studying a Masque for a Myter ; the Ministry were drawing the map of misery , the Iesuits were at wilie baguilie , and the Scots Bishops were at Boe peepe with the Kirke . That one day I went to see the Tower , which is newly rapaired , there are forty new beds and lodgings provided for entertainment of the Scots traytors : well , let me advise yee to looke to your selves ; for if ever you bee lodged there , the next newes after will bee your comming out to Tower-Hill , where either your heads must lop , or your Crags crack . I came home by the custome House , where there was such an out-cry with Merchants , concerning their new Impositions : As it made the old Farmers 〈◊〉 for a court Lord , and a citie Captaine to assist them , who came ruffling into their offices with such violence , as ( for feare of Goring ) it made al the Virginian Merchants to run away , and leave their Plantations . For Tobacco was growne so cheape , as the Kings customes came to more then the Merchants had for it . For it was taken by a worse name , and sold by the measure of Iacobs staffe , whereupon , when the old Pinder saw such shavers , come to share in his office , he gave over , and left the Dawes , to shift among the Rooks , which the common people seeing , they prayed that their Court Customer might dye drunke in his new Impositions of Wines , and the Crispe Citie Captaine might break as fast as doth his glasse beads . Whilst I stayed at Custome-house , I heard a muttering of a red Deere Pye , full of gold going to the Nuns of Nancy , from the holy sisters in England , under colour of a peece of Venison sent to the Prince of Peymont from Catholico Mariano : But they said , a wilie Wayter had put his finger further into the Pye then was fitting , and after it was discovered it was husht up , no man can tell how . Likewise , I heard that the Cardinall of Cordel● being cast away in crossing of a River , his hat came floating up to the custome House , where it was taken up for a miraculous monument , and carried to the Lord Treasurer for a wreck , who hath order to keepe it , untill some fitting person bee found to weare it . This accident makes good the old Proverbe , Quot homines , tot sententia , for some sayes our countrey man Con : ( the Popes Legate ) must have it ; others say , Sir Tobit Mathewes doth better deserve it , some say , that as soone as the King hath established Bishops againe in Scotland , St. Andrew shall have it instead of a blew Bonnet , and others say Canterbury must be served before him . But some say , it s kept untill St. Paul have a new coat , and then hee must have it for his hat , or else when Pauls is quite built , it must be carried round about it procession , and then left on the high altar for a religious Relique . That all Lent long His Majesties Chaplaines , instead of Fasting preached fighting ; and instead of Peace preached punishing of Rebels , amongst whom wilie Warner of Rochester having got a Bishopricke for making one Sermon , hee gave the King an other gratis , wherein he so rayled at the Rebels , as his Patron hath promised a better Bishopricke , when it fals . That such time-serving Clergie men , as have not the gift of Preaching , seeke preferment by rayling ; as one Harison , who lookes for a Deanery at least , for calling Judge Hutton Traytor , when hee sate on the seat of Iustice , for speaking his conscience for the subject against Prerogative . That the case of ship-monie was fully argued , first by foure Councellors , and afterwards by the twelve Iudges , whereof the Gold-finch , Vernon , and five punies past for the King , and five Seniors , ( whereof two were capitall ) stood for the countrey , but what can withstand fortune ; for most voices mis-carried it : Neverthelesse , the Lord Say would faine have had another assay at the matter , but could not be heard . That about Mid-lent , the names of all strangers , as well French and Dutch , as Scots , were collected in and about London , and sent to the King , viz. 60000. French , 40000. Dutch , and 900. Scots , but if Priests , Friers , Iesuits , and the rest of the Romish Rabbies , had beene also collected , they would have exceeded the number of the Scots , and if the Papists and Protestants of the French and Dutch had beene likewise collected , the number of the Protestants had stood but for a cipher to the other . The voice went that all the Protestant strangers should have beene sent into New England ( if the King could have spared shipping ) and the others should have made a catholicke Army , to have gone against the Scots : But now the Scots taking their new oath to fight against their consciences and countrey , and the rest paying in their money without grumbling , they may all stay in Old England if they please . That albeit , with the pilling and polling of the Commonalty , England is fallen into a very dangerous disease , which growes every day worse and and worse , in so much , as one Sunday at one Master Shutes Parish Church , a Bill was delivered , that Iohn Common-wealth of England being sick of the Scots disease , desires the prayers of the Congregation , for calling a Parliament , the great Physician of the Kingdome , to cure their infinit infirmities . That all men must contribute to this holy , and zealous expedition ; whereupon the Citie of London having made a collection of , at least 6000. l. presented it to the King , who thankt them for their loves , but would not receive it , because some say , it was too little , others say , that he will come home by them , and then they must present him with a golden Calfe , and a greater gift for a peace offring : But in the meane time its said , that Yorke must bee made the Royall Citie of the Kingdome ; but when no man knowes , yet the Merchants care not if both Court and Towne bee carried thither , so long as they cannot carry Thames with them also : For if their wives loved Courtiers no better then they doe , their roomes were farre better then their company . That the King being resolved upon his Iourney , wrote his Letters to all Noble-men in the Kingdome , to attend his Royall Standard at Yorke . The first day of Aprill with fitting men and furniture , according to their birth and qualities , degree and honour , where by the Papists report his Majesty will be with 100000. English . 20000. Welsh 20000. Irish 20000. chosen Catholikes , all in compleate armour , and that the King of Spaine would send him 20000. of his old souldiers ( if he had no use for them himselfe : ) The King of Denmarke would send him 20000. of his Drunkards , if he could spare them : The King of Morocco would send him twenty tun of Barbary Gold , if Argier and Tunnis stood not in his way , and the Pope would send his Benediction , if he thought it would doe him any good . That the King was by the Prelates so exasperated , and made so eager on the busines , as he tooke his Iourney on his Coronation day , which some think unfortunate : But the Papists Proverbe prevailed , The better day the better deed . At this departure hee had Canterburies blessing , and a book of Remembrances what is fit to be done to such a rebellious people . That all things are much altered , since the Kings departure from London , White-hall is become an Amazonian Castle , St. Iames an Hospitall for strangers , Somerset-House a Catholicke Colledge , Westminster a receptacle for Seminary Priests and Iesutis , London is like a private friend in close mourning , Coaches and Carts are halfe idle for want of imployment , and great Horses , Sedans , and wherries fight for their imployment , Porters are taken up for Gentlemen Vshers , & Clergy men ( by reason of their pastorall protection ) clap in with all the good matches about London . That my countrey man Con : the Popes Legate , is fallen lame of late , and is writing an invective against Abernathy , for discovering his comming into England : hee saith , that if these troubles had not beene , hee had got as much money in seven yeares , as ( with the helpe of a Letter or two , from the Court to the Conclave of Cardinals ) would have made him Pope ; and then if you had not yeelded to the King on any conditions , he would have curst you with Bell , Book , and Candle . That the seven Champions of Christendome are now ( this criticall yeare ) all up in Armes , St. Anthony is inchanted by the Pope in S. Angelo , S. Iames , and S. Dennis are this summer to try their strengths in a simple combat : And S. George , S. David , and S. Patrick , are all ryding into Scotland , against S. Andrew , but the quarrell against him is unknowne ; some say because he will not wait upon S. George his Ceremonies , but others say , it s because hee dare maintaine that there was neither Pope , nor Prelate in the Primitive Church . That one Baker , the Bishop of Londons Chaplaine , being one morning desired to present a Petition from a Minister to his Lord for a Prebends place , carried the matter so craftily , that he had it for himselfe , together with the Ministers curse , for cozening of him ; but to prevent that , the Bishop gave him his blessing ; yet it did him no good , for ere night he was so puft up with pride , and grown so great , that the weight of his body broke his legge , and so laid him and his honour in the dust , yet theer be some that attribute this accident to another thing , for they say , that this Baker was so over-joyed with the death of some good Divines , and the going away with others , that he made verses of them , and the same day hee made them hee broke his legge , and his verses were answered the next day following . Dike is dead , Davis is fled , And Symmons is run away , Carter is flying , Stanton is dying , And Good wyn is left to pray . Carter is at hand , Baker cannot stand , VVith a fall he hath broke his legge , Our Bishops are flying , their cause is a dying , And the Scots will make them begge . That when the King lay at New castle , Fleetwoods newes came fleeting to London , with as many lyes , as lines in it , but that 's no matter , Colonels may lye by commission : It tels us of your Iron Flailes , Harrowes , Knives , and the like , taken going to you from Sheffeild , and threatens to beate you with your owne weapons : Now as for your men he never mentions them , because he meanes not to meddle with them : But when hee comes to relate the valour of your women , he cryes out , the Lord bee mercifull unto us , for wee shall have a bloody busines of it , yet hee declares his resolution , is to fly in their faces , and concludes with a Protestation , that his father may tell it for truth . That albeit you were offended with that Proclamation , which termes you people of broken fortunes . They have made another against you , its just like Ianus in the head ; and in the body like a Scorpion with a sting in his tayle . For first you are pardoned if you subscribe Jgnoramus , but if you doe not , you are condemned before you are convicted , and your trayterous obstinacies are to be cured with the sharpe sword of Iustice , which being put into the hands of Papists , they sweare by Peters Keyes , Pauls sword shall be put in practise . The body of the Proclamation breeds a Scorpion in your bosome to devoure you . First your debtors must pay your money to His Majesty , who ( because hee can give no lawfull discharge ) will give them a good share back againe . Next all your lands are given away to such as will fight for them . Lastly , your tenants must pay you no more rents , for His Majesty will turne Land-lord , and let them their lands for a third part abatement of their old rent , and promises to put them in possession before Pentecost next , unlesse you prevent it . That there was some whispering newes about the towne of a dissention , betweene the spirituall Lords : whereupon a great Politician had drawne His Majesty to command all the temporall Lords attendance ( purposely to be revenged on the Nobility ) whilst others lye lurking at home laughing in their sleeves , to see how they made their enemies take up Armes to defend their quarrell : In which if any of the Nobility , and Gentry be slain , their sonnes may prove Wards , and so bring in much money to maintaine the wars . That if the Prelates project succeed well , t is thought Wren and VVarner should have the keeping of the great and little seales , and London now ( like John hold my staffe ) being Treasurer , the Clergy will have a golden time of it , but let them remember this Admonition . That spirituall pride brings temporall war , And temporall warre brings peace , That Lords and Lawyers end the jar , And Prelates pride must cease . That there is a new counsell Table erected at London , where the Catholick Lords , Knights , and Superiours of the Roman Clergy , meet to consult upon fitting meanes for raysing of money towards maintenance of this holy warre , which they hope will either procure a dissolution of your Religion , or a tolleration of their owne . At this meeting divers motives , and advises were drawne up for certaine Priests to move the Catholikes to contribute in a large manner towards the maintenance of those warres , to the 8. 9. 10. part at least of their Annuall meanes , according to the true and just value ; for which , besides the benefit , which may redound to them by their Religion : the King hath called in his Commission against Recusants : The Queene hath undertaken to secure all those as shall be Contributors herein , and the Pope hath promised , that no man which dies in this quarrell shall ever come in Purgatory . That these advises and motives being discovered , the Pope hath written to his Nuncio , not to be too forward , untill they see time , for feare of discovery , nor to let the Laity know too much of the Provincials minds , lest they fall off , nor that the Catholikes bestow so much on the society of Iesuits , as other the Orders can have no part . That there is a Feast of fancies at London free for any man , that hath a mind to it . The first dish is a Redshanks sermon , instead of a sallad , the second a pickl'd Projector , the next a piping hot pigge , and next a handsome hogge , there was a red Deere Pye , but that 's past , instead of that , they meane to have a Bishops head and bacon , which will serve for a grand dish : and albeit it bee somewhat out of fashion , yet it is like to be in season . Their bread is Bishops Bisket , and Burtons bayte . Their drinke is Britain's teares , their dyning Roome the Castle of care . Their attendants Tom Tell-troth , and Bastwicks younger brother . Their Musick hath for Tenour Vox Regis . For their Base , Vox Clerici , for their Discords , Vox consilij , for their Treble , Vox populi ; for their Counter , Uox pauperis : for their Meane , Vox pueri : for their Consort , Vox Cali : for their comfort , Vox Dei . The voice of this Musicke hath beene heard throughout all England , and is like to grow lowder , unlesse some course be taken to stop it . That , there are a kind of Beadles runs up and downe about the towne , yelping out your destruction , crying , Oh the valour of the Welsh-men ! which are gone to kill the Scots : well , looke you have Leeks , and causbobby , and give them good words , and call them bold Britains ; and then you may doe with them what you will . That Halter , and Ballad-makers are two principall trades of late : Ballads being sold by whole hundreds in the Citie , and Halters sent by whole barrels full to Barwicke to hang up the Rebels with , as soone as they can catch them . That old Iohnson the Poet being dead , great moane is made for one of that quality , to write the Bishops wars : yet two have petitioned for the place , and each of them have something for tryall , which because you may see their straine , I thought fit to insert , as followeth . 1. POET . The Doughty Dane , the force of Spaine , Morocco rude and rout , The Irish wild , the English mild , And Welsh men bold and stout , Are taking Armes , and vowes great harmes , To Scotland they will bring , For Bishops right they meane to fight , To please their Royall King . 2. POET . The English-men both bold and strong , The Irish stout and hardy , The valiant Welsh-men will be first , To take the Scots men tardy , Our ships by sea , our men by land , Will pull their courage downe ; And make men know , King Charles will keepe , The Myter next the Crowne . The tryall of these verses were put to two Iohns poetically affected , who allowed of the Latter , for two reasons . First because the former makes them fight for Nations to one , which is too much odds , where the other mentions onely three , being somewhat unequall too . Secondly , because the former forgets the Kings ships : whereupon depends the hopes of the successe , and honour of the Kingdome , which the latter observing he shall therefore write the history , but hee must not begin untill hee heare the successe of the first Battell , which if it proves unfortunate , then it spoyles a Poet . That the newes at London is so uncertaine , that no man believes it , sometimes we heare of Peace , and then the Papists storme and fret , saying , the King is too mercifull . For my Lord Howard ( not the chiefe of the Howards ) hath three sonnes , all Colonels newly come over from the Cardinals Campe , who threaten , if the King will give them leave , they will pluck the Scots out of their trenches by the eares ; but when newes come they must fight , and that wee shall have blowes for blowes , then they tell us , that the Kings forces are two weak for the Covenanters , but as soone as the Irish will come over Dunluce , and his Dimilances will drive them all into the Mountaines . That such newes as this comes out by owlelight in little Bookes or Ballads to be sold in the streets . And I feare it s held a prime peece of policy of state , For otherwise , how could so many false Ballads , and Bookes be tollerated : yet the next morning Sunne exhales all their vaine Evening vapours : As that newes of taking Lesley Prisoner , killing of Colonell Crayford , and imprysoning most of the Nobility , but I never beleeved it , because if it had beene true Ballads , would have beene sung by day light , Bookes printed , Bonefires made , and a solemne Procession with a Te Deum , at least , had not beene wanting at Lambeth . That I went one day to the Star-chamber to see what Lords where left at home , where I heard Colonell Crosby and others fined , for reporting that the Lord Deputy of Ireland going to Knight a poore man , Sir Knave , with a Cane , hee hit him so hard as hee kill'd him , when in truth , hee died not untill three dayes following . At which sentence , little Laud made a Sermon of an houre long , telling them how the Deputy had cozened the Scots in Ireland of all their armes , and was providing men to weare them into Scotland against their owne Countrey-men ; And that it was a fortune that followeth all men in high places and authority to bee evill spoken off . But it was not so of old , for then the man whom the King did honour should ride in his Chariot , bee apparelled with the Kings Roabes , and esteemed the second person in the Kingdome ; but now , if the people might have their wils ( quoth hee ) those whom the King honoureth , should have Hamans reward : with this hee concluded , keeping the application to himselfe ; whereupon , I went out and wrote these Verses following , and left them in the window : Now wicked Will doth raigne as King , And Finch sing sweet by Windybanks , The Priests placebo still doe sing , But the Scots if crost , will play mad prancks . The next day , I tooke my journey homewards , and left one to take notice of passages in my absence ; And a first night I lay at Ware where my host shewed mee the great bed and told mee that 24. Captaines lay altogether in it , and named it the bed of honour ; If ( said I ) honour could bee goe with lying in fether-beds few would bee without it . But sure ( said I ) they will lye both worse and further asunder before they returne home againe . When I came at Yorke , I heard the King was bravely entertained there , and that the Recorder had so tickled his eares with flattery and fables that both hee and the Major were knighted , well thought I this makes good the old Proverbe ; Some may better steale a goose , then others stick downe a feather ; For if the Scots had done so , they had beene called fawning fellowes by open Proclamation . When I came to Durham , all the Drummers were drunke , for the Bishop had bestowed good store of wine upon them to forbeare beating , because the noise of the Drummes should not drowne the sound of the Organs . I needed no guide to Newcastle for whole troopes of souldiers lay lame by the way ; This Towne is now called little London albeit it hardly deserve the name of Coale-Castle . I went round their Towne to see the workes , and thought to have seene a Castle in it , but mine host told mee that the Scots had long agoe laid the Castle levell with the ground , and least they should doe the like with the Towne , the King had sent a garison to defend it . When I came first to the Campe , I was examined what I was , I told them , I was Chaplaine to the Lord High Crown'd Howard , and was come on a message to his chiefe . Upon this , I had a faire pasport , but never came neere him . The first newes I heard there was , that the Marquesse was sent to find out the floting Islands , and that hee had beene round about England , and most part of Scotland , but could not find them , and in the Interim , most of his men falling Sea sick ; A pinke was dispatcht to Apolloes Oracle , to know their destinies . Answere was made , that they were all unsanctified people , and not fit to bee imployed in so holy a warre , untill they had done penance , and made their confessions in some fitting Land . This made them more amazed then before , untill a subtile Sphincks expounded the riddle and told them it was meant by the holy Island , unto which hee would prove their Pylot and bring them thither , where if their men died as fast on Land as they did at Sea , then they might save a labour of digging of Graves , and bury them in conyborowes ; unto this they all agreed and weighed anchour , hoised up sailes , and in short time arrived in the harbour where they landed their men . And the Marquesse himselfe after hee had made his Orizons at Saint Cutberts shrine , hee posted to Apollo for further direction . That when I came to the Campe , I saw diverse troopes of voluntaries , who ( like so many prodigals ) having got their patrimonies , are come thither to spend them in hope to returne richer . They have taken with them three horses a peece , one to carry the Asse himselfe , an other to carry a Prisoner if hee can take any ; and the third , to carry his provision . But it s commonly seene in all Lotteries ( this being the like ) that there are above ten Blancks to one prize . I met with a great many Gamsters there , and with some Players and Poets , but all out of imployment , yet a Poet told mee , that because hee would keepe his hand in ure , hee made every day a few lines in Verse ; a parcell whereof hee gave mee as followeth : No enemies face yet have wee seene Nor foote set on your ground , But here wee lie in open feild With raine like to bee drown'd . The Earths my Bed , when I am laid A Turfe it is my Pillow , Our Canopy is the skie above , My Lawrell turn'd to willow , Then mighty Mars withhold thy hand And Jove thy fury cease , That so wee may , as all doe pray , Returne againe in peace . About the end of May , either a Foole , or an unskilfull Physitian , told the King , that the Scots Campe had such stinking breaths , as the English durst not come within tenne miles of them for feare of infecting , whereupon a Proclamation was made , that the King did respect the safety of his subjects of England . So as the Scots Campe under paine of displeasure , should not come within tenne miles of the English borders , or Campe , wheresoever it lay ; but if they did , then the Generalissimo was to kill all they could catch , wherein they should doe his Majesty good service and honour . Shortly after this ; a vaine man perswaded the King , that all the Scots were retired above 14. miles from Barwick , and that 5000. would bee able to take them all in their trenches . This being granted , upon Ascension day , the English army went out of Barwick very early to put this designe in execution , but ere they had marched two miles , newes came , that Generall Lesley was comming towards them , whereupon , they returned , saying , they went out but onely to goe in procession round about the bounds belonging to the Towne of Barwick . About two dayes after , there happened a great mistie morning , in which the Cowes comming down the Hill towards Barwick seemed like so many men , and the white horses like so many colours , which put the Towne in such a fright that the Scots were comming , that they barrocaded their Gates , ranne up their Rampires , mounted their Ordinance , and made ready for a defence : But when the day grew cleere , and that they heard Cowes low for their Calves , they opened their Gates , and let them in to Suckling . That I observed in the Campe , that both the French and Spanish factions ( like to Caiphas and Pilate ) are now agreed to your overthrow in this expedition , who were alwayes , opposite enemies one to another , even in their very apparrell , which I will decipher unto you , because if you see them , you may know them . The French-men bee knowne by their Curld Perriwiggs , Franciscan Cap , short wasted Dublet , long arsed hose , and curtall Cloake , with boots as though they meant to bee buried in them . And the other may bee knowne by his Spanish hat , Armenian band , long bellied Dublet without a belt , trunke hose , start up stockings , buskin bootes , and large cloakes , which is the generall fashion now in the Army . That when I was in the Campe , Proclamation was made , that every man upon paine of death should observe these Lawes and Ordinances of warre , which all the Campe were sworne to as sacred and good , out of which tenne of the most materiall were collected , and set up to bee observed as truly , as they doe the tenne Commandements . 1. VVHosoever shall speake any thing in favour of the enemy , or say that this army in unlawfull or unnecessary , shall suffer as a Rebell . 2. All such as have intelligence with the enemy or shall releive them , or give them any thing ( saving blowes , ) shall die without redemption . 3. That all such as disparage or speake against the actions of any chiefe Commander , or refuse to doe what they desire , shall suffer death . 4. That all such as forsakes their Collonels , leave their Captaines , or draw of sword against any , but the Scots , shall suffer death without mercy . 5. That no man lift his hand , wag his tongue , or stirre a foote against his Commander when hee shall correct him , upon paine of death . 6. That whosoever shall see a Commander in danger , shall venture his owne life to save the others , upon paine of death . 7. That when the enemy is driven out of the field , no souldier leave his ranck to fall to pillage , untill license bee given them , upon paine of perpetuall imprisonment . 8. That all such spoiles as shall bee taken above the rate of tenne shillings shall bee brought undiminished to the Lord Generall to bee rewarded for a memoriall of victory , and after it is proclaimed with sound of Drumme and Trumpet it is to bee sold , and the money to bee kept to build an Hospitall for old Casheer'd Captaines , and such Souldiers as shall bee lam'd or spoil'd in this expedition . 9. That he which can take any of the Lords , or principal Covenanters Prisoners , shall bring them to the Lord Generall , where hee shall have an honourable reward for his paines . 10. That whatsoever any man can spare unspent of his pay , hee is at his returne to London to offer it up at the high Altar , at Pauls , towards the repayring therof , wher his name shall be inrolled , as a valiant Warrior against the Scots , & a brave Benefactor too . Per Generalissimo . Some of the Captaines , and souldiers being displeased with these orders , the next night puld them downe , and put up these other ten in their places . 1. That no man bee too forward to fight , untill hee know the quarrell , and that such correspondency be kept with the Covenanters , as they doe with us , upon paine of the next Parliaments displeasure . 2. That such souldiers as use any unlawfull gaming , or cousening , shall suffer imprisonment , and such Captaines and Commanders , as by the cog of a Dye could set forth whole troops of horses ( but lost their luck since they came from London ) shall likewise loose their credit in the campe , and their colours in the field , if they doe not maintaine their troops in the same manner they set them out . 3. Item if any souldier learne , or use more terms of Art in his exercise , then his Captaine can teach him , shall have three blowes with a Bastinado for his presumption . 4. Item , If any Captaine cannot understadd his colonels command , hee shall forfeit a Goose for his slender judgement . 5. Item , That no Sutler trust the souldiers with too much meate , for feare of surfeiting , upon paine of non-payment thereof . 6. Item , if any Trooper bee kept short of his pay , then it shall be lawfull for him to sell his great cart Horse , and furniture , and to fight on foot , untill by his valour he can get a Galloway Nag to ride upon . 7 Item , that no souldier set foot further in Scotland , then their Generall , Colonell , or Captaines dare leade the way , lest when they come to imployment they be left in the lurch . 8. Item , that whatsoever any souldier can bring away out of Scotland , without molestation , he shal keepe it to himselfe , without any account rendring . 9. Item , that after the Campe is broke up , that every man that hath not money to beare his charges home , shall have license to beg into his countrey ; and if the peoples charity will not supply him , then it shall be lawfull for him to take what he can by way of borrowing , with promise of repayment the next Northerne Iourney . 10. That if any sluggish souldier get nothing by his Iourney in this expedition , hee shall at his returne lye three nights in the Savoy , in a straw bed , and at his departure have three lice for his labour , if he bring none with him . By Authority under his Excellency . Hereby you may perceive there is no great Vnity in the Campe , but there is far lesse edge in the Kingdome towards this action , for take this for a generall observation throughout England , that many of the best Nobility , and prime Gentry , a Commonalty are well Wishers to the cause ; albeit they be not openly seene in it . So as I may truly tell you , that though nature have provided two hands to one heart ; yet God hath prepared two hearts to pray for you , for one hand that is to fight against you . That the most of the common souldiers in the campe , are such as care not who loose , so they get , being meere Atheists , and barbarous in their resolutions . And indeed they are the very scum of the Kingdome , such as their friends have sent out to be rid of , who care not if both Kingdomes were on fire , so they might share the spoyle . Vpon this I thought good , to try if I could take off the edge of their fury , by making a Quere of the quarrell , and a Declaration of your intentions , by the verses following , which I put up under the Orders : What will you fight for a Booke of Common Prayer ? VVhat will you fight for a Court of high Commission ? What will you fight for , a Myter guilded faire ? Or to maintaine the Prelates proud Ambition ? What will you get , you must not weare the Myter ? What will you get , you know wee are not rich ? What will you get , your yoake will be no lighter ? For when wee 'r slaine , this rod comes on your breech . Wee fight to have our true Religion stand : Wee fight to keepe our Lawes unvilified , Wee fight to preserve our lives and land , Our only ayme's to beate downe Prelates pride : Our King is wise , and so wee hope hee le heare us , Our cause is good , wee 'll seale it with our blood , Our conscience that doth perfect witnesse beare us , That what we doe , is for the generall good , Then learne in time to ease your heavy state , Lest one day you repent , when t is too late . The next morning these verses were taken down , and carried to the Generall , who gave order for apprehending the Author , but Mumbudget for me : And about noone , a Comptroller came and put up an Answer to them , as followeth : Thou Rebell Scot , wee feare thee not , Our quarrell is to fight : Lashley wee 'l lash , deare Sandy slash , And Douglas put to flight . By Kings command , we have your land , As soone as you are slaine , Then with all speed wee 'll doe the deed , Else call the bragger Vane . By Authority . By this you may perceive they thinke it a won game , yet I see no miracles they have done , since they went out ; only I observed a wonder , that is , to see their pride and patience have agreed so long together , expecting an end of this action . That I saw the Regiment of Gyants sent out of Yorke-shire , under the command of Don Quicksot , who threatens , that after they have carbonadoed the Scots like so many capons , then Sanco Panco his Page shall cut off their heads , and carry them to the Prelates for a present ; but the Enterprise will prove worse , then the Wind-mills was , that the third day after , all the forces were drawne into Battalia , where the Welsh-men had the Vauntguard the Irish the Reere , and the English the maine Battell , and the Papists were purposely backwardly placed , to see that none forsooke their colours , and the Bishops could willingly have desired to beare the Banner ; but that they feared their white sleeves were such faire markes , and the Scots such good Marksmen , as they could not misse them . That when the Muster roll was cast up ( of their 100000. English . 20000. Spaniards . 20000. Irish . 20000. Welsh . 20000. Danes , and 20000. choice Cotholikes ) it was found in toto not above 1600. If I be mistaken in the numbers , London newes misled me : Now if all these , with the helpe of three bordering counties , after three dayes Battery with the great Ordinance , and three moneths labour of the Engineers cannot make a breech big enough for the Generals greatnesse to enter Edenburgh , and cut off all the Covenanters , then they meane to take an other course with you , viz. First they meane cunningly , under the colour of a parley to catch you in a purse-net , and if that fayle , then they meane to yeeld to a Parliament ; and in the Interim possesse themselves of all the strong Castles , and then on the suddaine to catch you all napping , as Mosse caught his Mare : But if your wisdomes do prevent that , then they meane to starve you by land , and by sea ; for which purpose the Marquesse hath surrounded the seas , & hath entred the Frith ; where like Swallowes after Flyes hee wil so fight with the Fisher-boats , as you shall not have a Whiting , a Haddock , nor a Herring to relieve you : And all the frontier Townes between Carlile , and Barwick shall be laid full of souldiers to keepe you from catching any thing out of England : But here 's your comfort , winter will come , and then our rough rocks , and shelvy seas will force the ships to retire homewards , and our cold clymate will quickly coole their courages , if they continue their intended courses . That upon the first of June , newes was brought to the English Campe , that all the Scots Army was blowne as farre as Edinburgh , with the wind of the last Proclamation : whereupon order was given for an Inroade into Scotland , within two dayes after thinking to have taken in the two market Townes of Kelsey and Duns , but they proved dunces in their designs , for they went fiercely on the munday morning , as some of their Commanders had put on Perriwigs instead of Helmets , and the rest had no time to take their leaves of their friends , but hastily marched with such a fury , that they raysed such a dust with their fifteen hundred horse , and 3000. foot , that they were almost choakt with it : But when they came towards Kelsey , there appeared 400. Horse on the top of a Hill ; whereupon the English Commanders gave order for a charge , which the other perceiving retyred downe the hill on the other side , and then wheeling about with a foot Army , they encompassed the English Army round about ere they knew of it . And after some small pawse on the busines , a Trumpetter was sent to the Scots to submit , who returned answer , that if they meant to fight , they should see their submission , and demanded of the English the cause of their comming to invade them in such hostile manner , who replied , that they came out to see how the Scots Markets were furnished with flesh , for the English souldiers were almost surfeited with eating of fresh Salmon , to which a Scots Captaine replied : Most Gentle Generall , our Markets are well stored with provision , and if you will but take the paines to march into our market with your Army , you may see almost 5000. English Calves , which our friends have sent us for a Prey this morning , but wee never meane to hurt them , but intend to send them safe back againe for a present to his Majesty , as a token of our Loyalty to him , and our loves towards you . When the English had considered how the case stood with them , they fell to a parley and parted loving friends , and so sounded a retreat , and returned homewards againe ; every man carrying in his hand , instead of a ( Rosemary , branch the Embleme of Death . ) An Olive branch the Embleme of Peace , all of them singing : Fight who will , wee will not draw our swords , Gainst those that for bad deeds , returne good words , Wee found their love , and know they meane no ill , Then le ts shake hands , be friends , and brethren still . When the English Army saw their fellowes returne in this manner , it caused a great confusion amongst them , but when they truly understood the matter , Let us have Peace , Let us have Peace , the most cried with the newes ; I was so farre overjoyed , that I came poasting to your Lordships to tell you the same , whose wisedomes can well tell how to take the oportunity offred for the peace and prosperity of this Kirke and Kingdome , the welfare whereof is the harty desire of him , who hath adventured himselfe to bring your Lordships these few Intelligences . FINIS . Notes, typically marginal, from the original text Notes for div A47616e-2170 Pryn. Burton . Bastmick . Baker . Carter . English . Scots . Nota. 
A50340	----	Remarks from the country, upon the two letters relating to the convocation and alterations in the liturgy Maurice, Henry, 1648-1691. 1690 Approx. 43 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A50340 Wing M1369 ESTC R10680 13567986 ocm 13567986 100336 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50340) Transcribed from: (Early English Books Online ; image set 100336) Images scanned from microfilm: (Early English books, 1641-1700 ; 466:23) Remarks from the country, upon the two letters relating to the convocation and alterations in the liturgy Maurice, Henry, 1648-1691. Basset, Joshua, 1641?-1720. [2], 18 p. Printed and are to be sold by most booksellers, London : 1690. Attributed to Henry Maurice. Cf. BM. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Basset, Joshua, 1641?-1720. Great Britain -- Religion -- 17th century. 2006-04 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2006-09 Judith Siefring Sampled and proofread 2006-09 Judith Siefring Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion REMARKS FROM THE COUNTRY ; Upon the Two LETTERS Relating to the CONVOCATION AND Alterations in the LITURGY . LONDON , Printed , and are to be Sold by most Booksellers . 1689 / 90. REMARKS FROM THE COUNTRY . I Am sorry to find the Abilities of our English Convocation so much distrusted by some of their Brethren , that it should be thought necessary to send publick Letters of advice , by way of charitable assistance to direct them what to do ; had they been left to themselves , they might possibly have erred dangerously concerning those Fundamental Points of the Kalendar , the old Translation of the Psalms , the Surplice , &c. and have retained a too favourable opinion of the Service and Constitution of England , which is now become the only intolerable and unpardonable Heresy . That Reverend Assembly will I hope pardon me , if at present I wave all vindication of the capacity they may be presumed to have , for the setling of these profound Points ; for it would reflect too much upon the wisdom of those Directors , if the Convocation should appear to stand in no need of their charity , and their Letters look like a too forward and solemn impertinence . It is a Thousand Pities so instructive and so Eloquent Papers should ever fall under such an imputation , and be ranked among the Scriblings of Elenor James , with this only advantage of having better Language ; whereas the Woman Counsellor is judged to have the better meaning . But supposing the Convocation so weak indeed as this way of Proceeding does suggest , and that the matters to be brought before them , like Childrens Meat , must be chewed before-hand , and put into their Mouths ; yet the charity had born a better grace , if it had been conveyed more privately , and had concealed those defects of our Church Representative which it pretended to supply . If these Gentlemen intended only to be Prompters to the Convocation , they mistook their part , and spoke much too loud , and instead of Assisting , served only to Disgrace the Actors . Therefore when these instructing Papers were publictly exposed among the Toys of Westminster-Hall , and Proclaimed by Hawkers , together with Scotch News , and Observators , it is no wonder if the Company at Harry the Seventh's Chappel resented the affront , and cryed out a Libel , and carryed their Complaints as far as Jerusalem-Chamber there to be decently buried in Oblivion . It is doubtless out of pure condescention , that one of these Directors is pleased to stile himself a Minister in the Countrey ; the undertaking does not agree very well with his Character , and it is seldom that Persons of that Rank take upon them to direct and Chatechise Synods . Country Ministers , Poor Men , are at too great a distance from the Spring of Business to be so early acquainted with these Mysteries , hid from the Country , till these Letters Revealed them . But the Knowledge of affairs , and the assuming that commonly attends too much Knowledge , speaks this Author rather of the Commission than of the Country . But if the Title be serious , it is a great Pity that the obscure Dull Country , that knows not how to value such a Treasure , should possess him any longer so much to his own disadvantage , as well as to the regret of the Court and City . The Author of the Letter to a Friend is pleased to give some intimations of his being a Member of the Convocation , which some Persons who wish well to the design of the Letter , will by no means allow ; and indeed it seems something odd and preposterous , that a Person of so impetuous and irresistible Eloquence , should in the First place enter his publick Protestation , and make his final Appeal to the People , before he had tryed the force of one of his Reasons within-doors . But some of our Friends from this rough way of Proceeding , guessed him to be an Undertaker , who was to prepare Men as well as Matter for this Convocation ; and not finding the success of his Private application to answer the expectations he had conceived , or the assurances he had given , grew wroth with the disappointment , and fearing to have lost his design , lost his Patience and Discretion to that degree , as to cry out of Obstinacy and Rigor , and in a sort to post the Convocation for Stiff and Inflexible People , before any thing had been in due form laid before them . You may imagine from this beginning , that I shall differ from the sense of these Letters in every Point proposed ; but to prevent such a Mistake , I will let you see at setting out how easily we are agreed ; for I joyn heartily with the Country Minister in the First thing he lays down , p. 3 , 4. as the Foundation of what he afterwards should propose , that there are such things in the Church of England that are in their own nature alterable , and the other Letter notes it as a great mistake in us to hold any thing of this nature not prescribed in Scripture to be unalterable . I have some exception against the words in us , because I do not know the Companions of his Mistake ; and I dare be bound to free all Church of England men from the imputation . For how addicted soever they may be thought to their constitution and their forms , I never could meet with any of them so unreasonably stiff , as not readily to allow every thing of Humane Institution and use , to be in it's nature changeable . And because I would not have a Point so evidently true as I take this to be , brought under evil suspicion by a False Argument , I desire the Convocation-Man pretended , to Pray in the Aid of somebody who understands the Language , and to look over the Titles of those Twenty Volumes of Greek Liturgies , that he calls to witness p. 13. 4. how much the Greek Church has altered Forms , for fear all these Volumes should happen to be not so many different Forms of their Liturgies , often altered and brought to a Review , but parts of one and the same Service ; because I do not remember many Volumes of Greek Liturgies Printed , besides those which as several Offices make up the present Service of the Greek Church . There are indeed Three old ones Printed by Morellius , but all of them not half so big as our Common-Prayer . There is one thing more which I would desire him to consider for the sake of this first Point in which we are agreed , and that is what he affirms in the same place , p. 14 , that the Act of King Edward the 6th , was the First Law for an Vniform Liturgy in any Church , that was ever Enacted from the beginning of Christianity to that time . Such a man as our Author who speaks of M. SS . in the lump , cannot be ignorant that the Canons of Provincial Synods , for Uniform Liturgies , had the effect of Laws , and especially in these Western parts , where Kings were commonly present in Synods , and ratified what was there concluded . This Men of ordinary Reading may be allowed to know , because it is in Print ; but besides many very ordinary Men without affecting to pry into the Secrets of Learning , have heard of such Men as King Pippin and his Son Charles the Great , and that they laid aside the French Service , and established the Roman in its place , and that by such Laws as passed in those times : And Charles in his constitution , de Emendatione Librorum Ecclesiasticorum , expresly ratifies the Service Book so corrected by a Law , nostra eadem volumina authoritate constabilimus , vestraque Religioni in Christi Ecclestis tradimus ad legendum . It was likewise by Law , that the Roman Office was Established in Spain under Alphonsus the 6th , much against the grain of the Church , which could not part with its old Office without Tears . Therefore to conclude this Point , that there are things in their nature alterable , I would desire this Gentleman to alter these Passages , if he thinks fit in the next Edition of his Letter . Now that you may not think , that we shake hands here at setting out , in order to part presently ; I do willingly agree with the same Author , P. 1. ● . That nothing is more dangerous to Religion , than frequently to make alterations in things pertaining thereto : Nay , though it were in outward Circumstantials only that the Church of England may be justified in her proceedings hitherto , that she has not been forward on every demand of the Dissenters , to unhinge those of her Communion from her long received Establishments , but has to the utmost resisted all alterations from them , hoping by less dangerous methods to cure , &c. When I met with so many passages in these Letters , reflecting with great sharpness upon our Service and present Constitution , I began to be affraid , that we might have been in the wrong , ever since Edward the 6th . Days : But I took courage when I found that hitherto all had been well , and provided we yield our selves tractable upon this occasion , all our past proceedings and stifness against Dissenters may be justified . It is well for the Church that she needs not apprehend any retrospect into her behaviour ; since as Times go with Churchmanship , it must be acknowledged to be no common favour . But good Sir , how can this Liberality consist with those Reflections you make upon the past Conduct of the Church , how can it consist with your Censure of that unreasonable Rigor , whereby we have hitherto maintained them . P. 5. or with this kind Expostulation , have we not already lost our Reputation with the People of the Land , by insisting too rigorously on those things ? How can it agree with the frightful Representation you are pleased to give of the faults of the Liturgy . P. 15. for if me are forced to read such ridiculous things to our People instead of the Word of God ; if by reading the old Translation of the Psalms we impose that on our People for true Scripture , which in so great a Number of places quite differs from it ; and if there be many Grievances , and Defects of this Nature which he could tell us of , to which we are bound : If all this be in earnest , I must needs confess , that I cannot see how we may be justified for the Time past ; for were these ridiculous things less ridiculous , or these reading Psalms less differing from true Scripture a hundred years ago ? Was it allowable to retain most Religious and Gracious King in the last Reigns , and is it now grown a Flattery not to be warranted ? Those things that are now such Grievances and Defects , were they of another Nature in the Days of Queen Elizabeth ? In short , the Liturgy and Constitution of the Church of England , are they grown worse and more intolerable now than when these Gentlemen thought fit to declare their Assent and Consent to them ? Yet both give the Church and Liturgy very good words ; a Church , says one , which I am certain of in respect of its Doctrin , Worship and Order is inferior to none upon upon the Face of the Earth . P. 1. As to the Liturgy of our Church , says the other , I freely acknowledge , and I think no Man can contradict me herein , that it is the best which was ever yet used in any Christian Church , P. 12. Now if this Liturgy , so faulty , so ridiculous , so wicked as to impose false Scripture upon the People be yet the best of any , and if this Church with all the Faults here represented , so unwary as to turn the Sign of the Cross into a Sacrament , be inferior to none ; God help the rest I say ! I am afraid , that I should be tempted to have a very sorry opinion of Churches and Liturgies , if I had not some hopes that our Authors might be mistaken in many of those things they expose for the Defects of the Church of England : But I must confess , that I cannot see how 't is possible to reconcile the Complement with the Reproach . Weigelius indeed pretends , that in the School of Grace Contradictories may be reconciled and united by the mind ; but the matter being passed my Skill , all the Service I can do him is to refer him to that Mystical Divine . I once thought , these alterations so much talked of , were intended by way of condescention and favour ; but when I find these Advocates for the project , lick up the Venome of the Dissenters , and spit it in the face of their own Church ; when they try to give new strength to old weak Objections , and affect new Quarrels and Cavils against the Liturgy ; there is too great reason to be jealous , that they do not intend to mediate an Accommodation , but to procure a Conquest for the Dissenters . Many therefore that seemed not averse to make some Concessions , provided it might have been to any good effect , were extreamly discouraged by the method which these undertakers took to perswade them . For if this new pretended Reformation , cannot be introduced but upon the Disparagement and Condemnation of the old , if it must reflect blemish and infamy upon the Memory of the preceeding Generations of our Church , if it must through Contempt and Ignominy upon so many excellent Persons , who have not only consented to this Constitution , but defended and justified it against the frivolous Exceptions of Dissenters ; if this be the Case , you must pardon me , if I have not now that inclination to alterations which I own my self to have had heretofore . Neither would I be thought so punctilious , as to prefer a Point of Honour to a Case of Necessity . If it be so necessary to make these Changes ; if it will unite all Protestants , and create an universal Concord ; I am content to discharge all these Circumstantials , and bid them stand out of the way of such mighty Blessings . That so it is , a certain Person positively affirms to a Friend , P. 2. I think now to make such alterations as are proposed , so absolutely necessary as ought no longer to be deferred , and then P. 8. That these things administer only to Schism and Division in the Church , and to Distraction in the State ; and again , P. 9. They become mischievous too in the Evils that they bring upon the Church and State. Nay further , P. 10. I here plainly aver , that the Church of England cannot be guiltless in this matter , if ●he do not alter some of these things . And to conclude , The present Posture of Affairs require it : For the greatest hopes of the French for our Destruction is from our Divisions — and what remedy have we left to prevent this terrible Ruine , but to come to as firm a Vnion among our selves as we are able ? and the hopes of preserving Church and State from the great dangers under which they are both involved , do in a great measure depend upon what we shall do . P. 5. Who could have imagined , that these little things should be of so great Consequence either for good or hurt ? If these Trifles had but sense enough to understand the Charge layed against them , they could not but wonder with the Fly upon the Coach-wheel at the mighty Dust they made ; and could they but speak for themselves , they might plead with the Officers of the Children of Israel , Exod. 5. 16. Behold thy Servants are beaten , but the fault is in thine own People . However since they are so positively accused of having raised the Tempest , and there is no way to calm it , but by throwing these unhappy occasions overboard : Let us consent , and by way of supposition lay all these things aside . Now Sirs , it is all done as you have ordered : Call the Dissenters in , that the Church may be full : Go to the Quakers , for they are a numerous and very compact Party ; and let them know , that there is now neither Apocrypha , nor obsolete Translations , nothing but Scripture in the Lessons ; that there are now Collects more spiritual than the old , and in short , a Liturgy , and a Church better than the best . What Answer think ye , the Foreman of a Quaker Assembly would probably return to such an Invitation ? You may reasonably expect something to this purpose . Friend , go to thy Steeple-house and thy dead Letter again , thou mightest have kept thy old Lessons , and thy Prayers for us , and forbear tempting and troubling our Spirit any further . But pray Sirs , be not so far discouraged by the obstinacy of one unmannerly Sect , as not to proceed to a Trial of the rest . Carry then your reformed Liturgy to the Anabaptists , and acquaint them what glorious Alterations you have made , and that it is now quite another thing from the old one , at which they were so justly offended : Nay , the Sign of the Cross in Baptism , that great Stumbling-block , is removed , and the Surplice that offended tender Eyes , is turned into Aprons for the Church-warden's Wife : Come Brethren , let us all go into one Church , and then we shall beat the French , and save the Nation . When you had said all you could , the Pastor on behalf of his sworn Congregation would gravely tell you , that you were much mistaken , if you intended to gain them by your Alterations . For you could not but know , that their Exceptions were not against this or that passage in the Common-Prayer , but against the whole ; all Forms of Prayer in their opinion tending to suppress the free motions of the Spirit : Besides , what could it avail in respect of them ▪ that the Cross in Baptism was removed , since Infant Baptism was to them a greater Offence , than all the Ceremonies of the Church of England ? and as for the French , they were willing to joyn against them ; but there was no necessity of making the Church the General Rendezvous . The Design is great and generous . I beseech you do not sit down and despair after , but two Denials . Go on to the Independents , for they are civil Men ; and tell your Story to the best Advantage . Tell them , that now you have Prayers that Angels would be content to joyn in ; Prayers , that must make all men Saints that use them ; come then to our Church , and see the new and heavenly Face of things these Alterations have made ; You cannot possibly find fault now with our Parish Churches : Besides , there is an absolute Necessity now for our joyning in one national Church , otherwise the French and the Philistins will be upon us . Parish-Churches , and national Churches , reply the Independents ; and what can the French and the Philistins do worse ? You know we are in Covenant with God , and with our Pastors , from which we cannot recede , though all the World should be destroyed : Those mixed Companies and Parish Assemblies our Souls hate , and therefore do not urge us . We have our Liberty now to meet in our own way , and for ought I know this Disturbance you have given us , may fall within the Compass of the Act : You know the Forfeit , therefore be wise . But before you go , take your Answer in the words of the Prophet ; who has required this at your hand ? Now Gentlemen , if you are weary of walking , send for T. F. and the Socinians ; he perhaps may owe you a Visit , and will be glad of an opportunity to shew his Coach. Let him understand his Obligation to you , how for his sake you have either taken away the Athanasian Creed , or pulled out the Sting of it . It is therefore more for their Credit to joyn with us upon this occasion , than to make themselves odious to all Christians , by joining interest and Friendship with Mahometans . A Man of less Pertness than T. F. would return upon you , That you cannot expect any compliance from them , as long as the Nicene Creed , the Spring of all the Doctrin which makes up your Mystery , and their Abomination , does remain ; they will do you the civility to hear you Preach , provided you confine your selves to Morality , and forbear the Doxology at the Conclusion . Unfortunate Enterprise ! yet surely thou deservest a more favourable Providence , and a more suitable success : But Sirs , be of good comfort , there is yet one hopeful reserve that can never fail you , I mean the good Presbyterians ; make haste therefore to Mr. A. and Mr. B. before the Scotch Covenanters have engaged them : make them sensible that the Gates of Iron are broken down , and the Trojan Horse may now enter in with all that he has in his Belly , without any hard Examination that may discover a Conspiracy . Now the Ceremonies are given up as useless and mischievous ; now the Communion may be given you Standing , or Sitting , or Lolling if you think it more for Edification ; all Superstition and Offence is taken out of the way , and all the old Demands yielded ; nay there is nothing left in our new Book , that ever fell under your displeasure : Come in now , for we have engaged for you , and all our Credit is at stake . Methinks I see Mr. A. draw his Mouth , and put this sly Question , And must this new Book be imposed ? Why , you will say it is so absolute and so perfect that it were to be wished that it were imposed upon the whole World. Nay saith Mr. A. do you not know the mischief of impositions ? Can you be ignorant that it is our Common Doctrin from which we can never depart , That Command changes the nature of the thing ? Besides after all your Cobling , it is still but Common-Prayer , and our People can never endure it ; for after they have been used to the excellence and variety of our Spiritual effusions , they will never suffer themselves to be brought down to the Poor and Beggerly Elements of Common-Prayer . To be brief , it is our Fervent pouring out , is the very Brandy of Devotion ; those that are once accustomed to it , can never leave it . For the last Stage of your Apostleship for Union , address your selves to the moderate Presbyterians , if any such Creatures there be ; you may assure your selves they are but few , and scarce arise to the number of the Apostles : However they are considerable for the scarcity of them , if for nothing else ; these are your own wherever you can find them , for it is impossible they should ever resist the Power of your Alterations , when they come to understand that for their sakes you have changed your constitution , and hazarded the displeasure and separation of your own People . But because it is customary after the first Groan for the Zeal of these Good Men , to Fire against Lords , Bishops , and the Hierarchy , give them the Wink , and whisper them in the Ear , that perhaps it may come now to the turn of such Godly Men as they , to be Bishops : Assure your self , this will make them much more moderate , especially when they see so many Bishops Seats upon the point of being pronounced void , and the countenance of the Court to shine so auspiciously upon their merit . And lest they may fear this Hierarchy may lye too heavy upon their Consciences ; you may assure them that care shall be taken to relieve them under this Oppression ; and they may when they think fit , resign their Dignity and Revenue , and have the Honour of standing last in the Catalogue of that order . And what better course can they take to secure themselves a Name in after Ages , than that it shall be said , that in them the English Hierarchy so much spoken against , did finally expire ? One Private Friendly reason in ones ear , proves many times more convincing than all the Arguments that can be alledged in Print or Publick Disputation ; and to moderate Men , Alterations with Preferments must be irresistible motives of Conformity , unless they think they have a fairer Game than this you would put into their hands , and it shall seem more advisable to them , to stick where they are , than to joyn in a discouraged sinking Communion . This ramble of imagination is not altogether a Dream , or if it be , it is neither vain nor delusory , but flew abroad through the right Gate . But the Letters tell us , that suppose there were never a Dissenter in the Land , those Alterations ought to be made ; Minist . P. 27. to gratify our selves by further Improvements , Amendments and Perfection . Let us then before we comply , consider a little of the State of Perfection into which these Alterations would translate us . Is it for our own sake and perfection that we should leave the Cross in Baptism , and renounce the common badge of Christianity , and the practice of the Universal Church ? Is it for Perfection that we should lay aside the Surplice for the short Mantle ? Is it for the heightning and perfection of our Devotion , that we should chuse to receive the Communion Standing or Sitting , rather than upon our Knees ? Is it for our own sake that we should leave the old version of the Psalms , that has generally a plain and determined sense , for the new that affects too much of the Hebrew Phrase , and in which the sense in many places is suspended ? Is it for greater Edification , to astonish our People with Reading in our Churches all the hard names in the Chronicles , Ezra and Nehemiah , instead of the Books of Wisdom and Ecclesiasticus ? If the Canticles are omitted , because Interpreters of that Misterious Song are not so easily to be found as Readers , we have the practice of the Synagogue and the Antient Church to justify us . But Tobit and his Dog are abominable . Give me leave for once to intercede for that Poor Dog , because he is a Dog of good example , for he was faithful and loved his Master ; besides that , he never troubles the Church on Sundays when People have their best Cloaths on : only on a Week day , when Scrupulous Brethren are always absent , the poor Cur makes bold to follow his Master . But after all , I would not be thought so fond of our Liturgy , as to pronounce it beyond all improvement ; yet I must avow , that in my Judgment the Authors of the Letters have not put us in the right way to perfection . In the last place therefore , although many things in our Church might receive improvement , if our Directors had put us in the right way of retaining them ; yet I must declare that in my judgment , the present time is the most improper to try the practice of any that has past since the Reformation . Perfection is certainly a desirable thing , yet if Mens minds are averse , and for the present uncapable , if the times are unseasonable , if inconveniences appear inseparable from the experiment , Men may be excused if they do not presently run away with every project of good appearance ; and their shieness for medling with new practices ought to be ascribed rather to their tenderness and godly jealousy and mistrust of consequences , than as one of our Epistlers in his great charity is pleased to judge to their peevishness , stiffness , or what is the hardest charge of all their Wickedness . Nor , can I blame any Men , who in hopes of Fairer Weather , think it advisable to lye short , in compliance with St. Paul's rule , Phil. 3. 16. Nevertheless whereto we have attained , let us walk by the same rule , let us mind the same things . But why is not this a time ? not a Season . Says the Minister , is there any thing can make that not seasonable which is always a duty ? I am sorry all our Predecessors have died in the mortal omission of this indispensible duty . But our Minister suggests sometimes , that they were ignorant and knew no better : Here I must leave him to dispute this with his Friend the Author of the other Letter , who takes upon him to justify our Forefathers for refusing Alterations in their time . Let it not displease , if I cite a scrap of Horace upon this occasion , which never gave any offence before this last Convocation ; Vixerunt fortes ante Agamemnone , — thus rendred by the Old Translator . Before his time the Fool maintains That Men were born without their Brains . Is it not a Season to remember the tenderness towards Dissenters , and the promise of coming to a temper in the Bishops Petition ? What have we to do with the Bishops Petition ? were they not put in the Tower for it ? Who will concern himself with those Forsaken Bishops , whom one of our Authors threatens with Annihilation ; Poor Men , that must be immediately crushed and fall to nothing , P. 25. But I hope that without falling under the heavy resentments of the State , I may ask one Question on the behalf of those Reverend Persons against whom every Ass is now lifting up his Heels : Are our Directors sure that they have in their Project of Alterations hit the temper promised by the Bishops ? If a Project formed , I know not where nor by whom , has not the fortune to be approved , must the Clamour of the People be raised against the Bishops , as a Base False sort of Men , who can promise fair in times of Adversity , and forget all performances when they are over ? I wish indeed that the times of Adversity were over with those Good Men , that they may be able to perform their Vows ; but there is one circumstance of the time of the Petition generally forgot . All the Penal Laws for the security of the Church of England against Papists and other Dissenters , were then in full force ; against these the Dispensing Power was directed , and in the behalf of these the Bishops did Petition ; but now all those Laws as far as they concern the Dissenters in their private capacity are Repealed , the greatest part of the Dissenters are not capable of any other temper than Toleration , which they all have , and the Presbyterians , who alone of all our Sects are capable of uniting with a National Church , are so for from desiring an accommodation , that they are raising new Objections against Conformity , and standing off at greater distance than ever . Their very sitting still at this time , without offering any Proposals for Union , while Churchmen are wrangling with one another about giving them satisfaction , declares plainly that they are resolved to stick to their own way after all the Alterations we shall be able to make . So that I do not see what those Bishops , if their Authority were still entire , could possibly do further to make good the temper which they promised . Not a Season ? says the Minister ; what , because the Enemy is withdrawn shall we devour one another , P. 27. This is doubtless an Eloquent vehemence , if I were worthy to reach the sense of it ; devour one another ! God bless us , we are not such Canabals sure ! I cannot devise how this should come in , unless it slipp'd from some Scripture Common-place-Book made in the time of Vavasor and Lunsford . But are we yet without danger ? Now because the Man to his Friend represents the dangers more sensibly , we 'll take his Description . We have a formidable Enemy in our Neighbourhood , who thinks of nothing less than of subjugating these Three Kingdoms to his Absolute Tyranny ; his greatest hopes for our destruction is our Divisions among our selves , — these make us unable to resist him with that success , &c. Is there any Prophesy I pray ( for it is not Civil to ask this Gentleman for Reason ) that Duke Schomberg cannot Reduce Ireland , unless the Cross in Baptism be taken away ? Or will not our Fleet engage the French , except Presbyterian Ordinations made in defiance of Bishops and Episcopacy be allowed ? Have the Quakers promised to Fight if we Reform the Kalendar ? Or will not the Independants and Presbyterians strike one Stroke , but under the Banner of the New Reformed Church of England , provided always it be not a Cross ? Is there no way of joining in Fight , and Paying Taxes without this Church Union so much talked of by us , and never so much as mentioned by the Dissenters ? Indeed Sir , the Dissenters are much to blame , if after so ample Toleration , that as you observe has put them upon as good a bottom of Legal Right and Protection as the Church of England , they refuse to assist the Government , unless the poor defective Common-Prayer be put into a state of Perfection . This Church of England is certainly under the Dominion of the most unfortunate of all the Planets , for whoever miscarries , she must bear the Blame . If a Frigat be cast away , the Winds and the Sea , though subject to no Actions in our Courts , are absolved , and the faults layed upon our Rigours , much harder than the Marble Rocks of Plymouth . If a Disease in the Camp , render our Army unfit for Action , the Church of England is the cause , because she does not unite all Protestants : If a Commissary Victuals not the Camp sufficiently , and a French Apothecary provides not proper Drugs , O the lamentable Divisions and Distractions of the Church and State ; and our Stiff Church-men will never come to a healing temper . I have heard some Learned Men say , that the Primitive Christians were in their time in the same office of Blame-beating that we are now ; if the Roman Arms wanted success , some Oracle spoke , Away with these Atheistical Christians : If the Year was unfruitful , Hang up the Christians . Let the Dissenters or the Moderate Men say what they please of Bishops and Liturgies and Ceremonies , this one thing at least we may be allowed to have common with the Primitive Church , I have almost filled up my sheet though I write in short hand , and therefore cannot now give you my reasons at length , why I think this an unfit Time for Alterations , if any at all were to be thought of . I will only hint them to you . In the first place the Dissenters do not seem to be in any Disposition to an Accommodation , having never made any Proposals either to the Commissioners or Convocation . 2. The Condition they are in at present by the Act of Toleration raises their expectations too high to be satisfied with any reasonable Terms . 3. The abolishing of Episcopacy by their Brethren of Scotland , may encourage them here to think of such matters as can never be the fruits of a Treaty , and perhaps to dream of a second Conquest . 4. Their insolence in all places since this Revolution declares them to be above the humble Dispensation of an amicable Composure . 5. The great men that influence them , will always think it their interest to keep them separate from the Church , for so they will be most for their turn , and therefore will never suffer them to joyn with us ; or should they come in , will always keep them up as a separate Party within the Church . 6. Several of the most considerable among them have declared , they will never think of treating , unless their Orders are allowed , and then too they will insist upon the Point of Episcopacy . 7. The Church of England Men do not seem to be in a Disposition for altering at this Time ; for they find themselves insulted and oppressed in all parts of the Kingdom , where the moderate Men are got into Power and Commission . 8. The Clergy are alarmed with the Destruction of Episcopacy in Scotland , and think they have reason to be jealous , that now the Presbyterians of England hold intelligence with the Scots ; because they have always corresponded . 9. Our Lay-men find Dissenters even in this State of Separation to have the Preference ; and upon a new Model they may have reason to suspect , that the Proselites may pass for the only Church-men , and then Veteres migrate Coloni . 10. There seems to want a Plenitude of Authority in the Convocation , to enact these Alterations ; the Archbishop of Canterbury , and Five of his Suffragans , Persons of great Consideration and credit in the Church , lying at present under an incapacity . The Objection about their Schism is nothing but a Calumny of their Enemies , and shall have no Answer from me , because it is not agreeable to my temper to give it such an Answer as it deserves : But certainly an Archbishop the Praeses natus of the Convocation , and Five Bishops of the Province must needs be missed in the House , consisting of but Two and Twenty . It is not enough to say that it is a Legal House without them ; for a House of Commons of Forty Persons is a Legal House ; but there would be great exceptions , if Three times the number , and no more , should take upon them to Repeal a Statute , or alter common Law. And in this Jealousy that one Party has of another , it appears odly , that this time of all others should be thought most proper to introduce Alterations of such a consequence as these appear to be at the first view . 11. The Kingdom is yet in such a ferment , and many things so unsetled , that to change now in the Church , is like altering Military Exercise in the midst of a Battle , or cavining a Ship in a Storm . The most proper time for Alterations in Religion , is that which is most calm , when the Spirits of Men run low , when there is a mutual confidence between parties , when they all conspire in one desire of accommodation , and when the Ecclesiastical Authority that is to Enact them , is entire , not only in respect of the Law , but of Common Opinion : And whether these circumstances belong to the present time , you will easily discern . I will conclude with answering Two Arguments in the Letters , which I had almost forgot ; The First is , that if we do not make Alterations , most certainly the Parliament will , and we may provoke them by our stiffness , to follow the Example of Scotland . It is a strange confidence , and scarce of English growth , to declare so certainly before-hand what our Parliament will do . These Gentlemen will pardon me , if I should think the Parliament something wiser than them , and cannot apprehend any thing from them that may prove for the prejudice of the established Church , and to the dissatisfaction of the generality of the Kingdom : For the Example of Scotland , we despise the Threatning ▪ I have read of an Owl ▪ that appeared in a Roman Councel and frighted the whole Assembly ; but our Church of England Convocations are not so easily scared . This is the third Time that Episcopacy has been abolished in Scotland , we know it to have revived twice , and we still believe 〈◊〉 Resurrection . The second Argument is , that the King is desirous of these Alterations , and the Church of England cannot but be safe in his hands . This is an Argument I must acknowledge my self to be unable to answer yet . I know , that the King's Name and the King's Money are often used without his knowledge ; but because I cannot reply directly , I will plead the Priviledge of Old Age , and tell you a short Story . In the Beginning of King James the First 's Reign , the Presbyterians of this Kingdom entertained violent hopes of an Ecclesiastical Revolution , and gave out every where , that the King having been bred in Scotland in the Presbyterian way , was desirous of a change in favour of it : A great Number of Conformists , and much a greater Number than have yet appeared , for this new Project , joyned with the Non conformists ; defamed the Common-Prayer beyond Measure ; declared they could never subscribe again , though they had done it several Times before ; You know the Issue , they found themselves mistaken in the King's Inclinations , the moderate Men were glad to be reconciled to their Common-Prayer , and the Church outlived the too hasty Triumphs of her Enemies , and the Treachery of her pretended Friends . FINIS . 
A38449	----	Englands vanity or The Voice of God against the monstrous sin of pride, in dress and apparel wherein naked breasts and shoulders, antick and fantastick garbs, patches, and painting, long perriwigs, towers, bulls, shades, curlings, and crispings, with an hundred more fooleries of both sexes, are condemned as notiriously unlawful. With pertinent addresses to the court, nobility, gentry, city and country, directed especially to the professors in London / by a compassionate conformist. Compassionate conformist. 1683 Approx. 200 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A38449 Wing E3069 ESTC R32945 12797553 ocm 12797553 93989 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38449) Transcribed from: (Early English Books Online ; image set 93989) Images scanned from microfilm: (Early English books, 1641-1700 ; 1034:10) Englands vanity or The Voice of God against the monstrous sin of pride, in dress and apparel wherein naked breasts and shoulders, antick and fantastick garbs, patches, and painting, long perriwigs, towers, bulls, shades, curlings, and crispings, with an hundred more fooleries of both sexes, are condemned as notiriously unlawful. With pertinent addresses to the court, nobility, gentry, city and country, directed especially to the professors in London / by a compassionate conformist. Compassionate conformist. [2], 144 [i.e. 141] p. Printed for John Dunton ... London : 1683. Numerous errors in paging. Imperfect: pages stained with loss of print. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Great Britain -- Religion -- 17th century. 2006-08 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2008-03 Taryn Hakala Sampled and proofread 2008-03 Taryn Hakala Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Englands Vanity : OR THE Voice of God Against the Monstrous Sin of Pride , IN Dress and Apparel : Wherein Naked Breasts and Shoulders , Antick and Fantastick Garbs , Patches , and Painting , long Perriwigs , Towers , Bulls , Shades , Curlings , and Crispings , with an Hundred more Fooleries of both Sexes , are condemned as Notoriously Unlawful . With pertinent Addresses to the Court , Nobility , Gentry , City , and Country . Directed especially to the Professors in London . By a Compassionate Conformist . Zeph. 1. 8. I will punish the Princes , and the Kings Children , and such as are Cloathed with strange Apparel . Entred according to Order . London , Printed for John Dunton , at the black Raven in the Poultry , 1683. God's Voice against Pride ; in Dress and Apparrel . To the Court. THE design of this Treatise is not against in the least to Affront the Court ; for it seemeth to me , that our Saviour hath granted some kind of dispensation to Princes , and their Retinue , ( for the Honour of Kingdoms , and Governments ) to appear as Gloriously as themselves please , or can . And though St. Matthew Epithets their Garments [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] soft , tender , and smooth , yet St. Luke has lin'd them all with Tissue and Gold. They that are in Kings Courts [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] are Gloriously and Gorgeously Apparrelled , as becometh their place . 'T is not for a poor preacher in the Wilderness , who himself must be an Example of the greatest Austerity and Temperance of Life , ( that so he may recommend it to others , and wean them from the Pomps and Vanities of this Evil World , 't is not for such a one ) to flant it out in Purple and Silkes ( as Courteours use ) ; No , a piece of course Chamlet will serve his turn well enough , to preach Repentance and Mortification in . He whose business it is to declaim against the dangers of Luxury , and Pride , must not hang out the flags of it upon his own Body , let Courteours do what they please , he must not ; thus our Saviour . And who is ignorant that the Royal Robe is buttoned on the shoulders of Kings , by the Divine hand , and the Richest Jewels hang by Authority , in the Ears of his Royal Consort . And therefore I think the Emperiour Severus , answered his Name too farr , who when once two Vnions of exceeding Greatness and Value , were presented to his Empress by an Embassador , he would not suffer her to wear them , but hung them up at the ears of the Image of Venus , ( as Lampridus tells us ) least any ill Example should proceed from Her , and have too great an influence on the Ladies of the Court , and he thought them more proper for the Levity of so worthy a Goddess as Venus , than the grave Majesty of the Wife of Severus . However , our Queen Elizabeth , would never have done as that Emperour , Whose very Picture every where shews us , how great an admirer She was of Jewels . 'T is fit indeed the Representative of him , who is Cloathed with Light , as with a Garment , and who are God's upon Earth , should ( at least in their solemn Appearances ) dart out some Rays of Majesty , and Lustre ; like him they personate . King Herod was not smitten from Heaven , for having on his back that Glorious Robe , against which the Sun-Beams striking , caus'd it to reflect so Divine a Splendour , ( as Josephus tells us ) which occasion'd that Blasphemous Acclamation , from the Astonisht People ; but because He too greedily swallowed down those vain Adulations , and was inebriated with the conceit of being voted a Deity . Princes have their Garments , as well as their Ministers of State , which are the appropriate and peculiar Treasure of Kings ; and may the eye of that Subject wax sore , that looks a squint on them , were they as gorgeous , as ever were worne by the Lydian Cresus , who once vainly demanded of the wise Solon , ( a grave Philosopher ) Whether ever he had seen a more Glorious sight than himself , ( being wonderful richly set out , and sitting in State on his Throne ) ? yea Sir , quoth Solon , I have seen Woodcocks , Phesants and Peacocks , and these were graced with a natural beauty , whereas yours is but a borrowed Glory , which must vail to time , and shake hands ere it be long with Mortality . ) He that thinks the Wardrobe too fine , must traiterously fear the Exchecquer too full . But never was discourse of this Nature , more unseasonably applicable to our English-Court , when God has blessed us with a Prince , who has given the greatest Example of Moderation and Gravity in Attire , of any that ever yet swayed our Brittish Scepter , when the richest Pearls cannot make Him , but themselves proud in being Honoured to be worn by the Soveraign of the Seas ; but who perhaps might necessarily enough be addressed , in the words of Seneca , to Neroes Lady , Indue te delicate , non propter te , sed propter honorem Imperii . ( And indeed the glory of Empyre needs the Emission of some Lusture to keep up its Majesty and Dread . ) William Rufus was of another Temper , who when his Chamberlain brought him a pair of Hose of three shilings , ( which then , might be equal to ten now ) very passionately threw them away , and would have a pair of a Mark I marry , those were Hose sit for a Prince . So also there are Robes of Distinction which are clasped on Subordinate Magistrates , both innocent and Laudable in themselves , and are expressive of the Dignity and Office of such as weare them . Thus we read that Severus allowed his Judges Gownes to sit in publick Judgment , and others to wear at home in their private houses . Our very Quakers were never so impudent to affront the Scarlet of the Judge or Praetor . And these indeed ( Lampred in Alex. Sever. chap. 42. ) are rather hung upon them , than girt to them , and are as loose as the Golden Key that playes on the breast of a Lord Chamberlain , or the Seal that is carried in the hand of a Lord Chancellour , that is so far from making its impression on his heart , that he knows it may be commanded away to another , and is perfectly at the pleasure of his Prince . And 't is observable how our Saviour phrases that expression but now mentioned , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] They that that bear soft clothing , others wear it , fast girt , and stiff lac'd ( as our Ladies stayes that penn her up as in a torturing prison , to make her look slender and pretty ) ; but these bear it , ( as loose Cloaks which are easily off and on : So the Famous Burleigh when at night coming wea●y home from the Croud , and business ●f Court , and pulling off his Gown , was ●sually heard to say to it , Lye there Lord Treasurer : and indeed when we remember what Cares the Robe of State are ●●ed with , we shall have little Reason to ●uspect those of much Pride , that bear them . The same dispensation doubtless extends to each Order and Decree of the Royal Household . It being not so Honourable for Princes ( like him of the Ayr ) to be attended on by a Black Guard ) . When the Queen of the South took her tedious journey , to hear the Wisdom of Solomon , 't is expresly said , The attendance of his Ministers , and their Apparrel , was so glorious , that it ravish't away her Spirit , ( passa est Ecstasin saith Junius ) there was no more spirit in her . She fell into a trance to view so a glittering a Court , where the great King , as the Sun ; the chief Ministers , as the Planets of the first magnitude , and each inferiour Officer , as the minor Stars ( the very least had his shine ) but altogether were ( as our Saviour expresseth it ) Solomon in all his Glory . Surrounded with all his Nobles and Councellors , and Attendants , each one in his Sphere contributing to the glory of so great a Constellation . Indeed God dress'd up Solom●● in the brightest Robes of Royalty with ful● design to make him the most illustrious Prince , that he might undress him again and make him the most experienc'd Pr●●cher that all Princes to the worlds en● might have the Word of a King to asure them how much vanity attends the Courts of the most Magnificent Potentates , and how little satisfaction , or Soul-Acquiescence himself had found in all the Grandieurs of State. How charitably therefore may we judg of Those , whom rather Reason and Necessity of State , than any natural Inclination or Promise to the folly , does exact from them a more gay and splendid Appearance and Dress . Courteours being not alwayes Proud , though sometimes Poor ( the more is the Pitty ) and more ignorantly envied , than cheerfully trusted by the jealous Citizen , who yet can love it well enough , when himself has the profit , and they come to Buy ; But infinitely more , where he hath it indeed , and they come to pay . These therefore I shall leave to be as fine as they can , and do heartily wish , that of any part of their Suits , the Pockets may be the most richly faced ; lest the Taylor trust them so long , that they are put to the trouble of begging a Knighthood for him , in satisfaction of a full discharge . Only I begg leave to be their Remembrancer of some excellent Advice , which once a great Prelate of the Church delivored to the Houshold of King James in the Chappel of Theobalds , and sure they cannot take it ill from one , who died an Archbishop , though I confess no very good Subject . As it is fitting you should be adorned for the Attendance of your Earthly , so there are some Ornaments to be thought upon for the Service of your Heavenly Master . Oh happy We , of all other Creatures , if we were near so mindful of the one , as we are too solicitous of the other . But hearken ye that forget God , this is no proportion at all to allow half a day for the tricking of the Body , and grudge the poor half hour for the preparing of the Soul. Those that glitter in soft Clothing , may be respected in Kings Houses ; but without Faith , Repentance and true Devotion , they are of no reckning in Gods House : And such Correspondence there is between God & the King , that I could never yet read of any , who neglected the Service of their Master in Heaven , did ever true service to their Master on Earth ; these two Worships therefore conjoyned in the Tables of the Law , let them not be disjoyned in the Tables of our hearts : And so shall God who has made us now Attendants on Princes here below , make us hereafter Fellows and Companions with the Angels above . Dr. Williams . To which I Heartily add my Amen . And do beseech the Present Gentlemen at Court to meditate on so good an Instruction . To the Nobility and Gentry . VVIth no less Observance and Respect do these Papers address themselves to you ( the Truly Honourable and Vertuous Nobles , and to you the Worshipful Gentry of the Kingdom . Whose high Birth and Blood , whose Large Demesnes and Revenues do justly give you as a Precedency by the Ordinance of Heaven above others in Degrees of Honour and Worship , so certainly a Prerogative , and Priviledge of expressing them ( by all the lawful , modest , and allowable Demonstrations ) to the World. The very Laws of Honour obliging you to a strict observance , not of the Rules only , but very Complements of your Order , which can never be performed ( like those of the Church ) without some external Ceremonies to set off the Grace and Decency of them . The Gloryes of Birth and State ( like those of the Sun ) being shrowded within the cloud of popular Ignorance , or more private Cognizance , till the several Beames of their Light and Vertue , baffle the Shadow , and triumphantly break out into universal Joy and Observation ; but then , do never fail to attract on themselves the most prostrtae Adoration and Reverence . See this in Religion . The very Lustre of the Divine Image in the Soul , is Grace in the Womb , only , very solitary and indiscernable by any prying eye , while dweling in the dark Cell of the heart , [ is Faith to self only , and before God , as Rom. 14. 22. ] but the Darting out of those beams from that Covert , the piercings of the Divine Nature through the dark Lanthorn of Flesh , and emitting its Shine into the Life , by great and excellent Actions , this makes it Grace unto others , and brings a Glory to God. Nor is it enongh for a Christian to light his Candle and keep it under a Bushel , but his Light must [ so ] shine , that all in the House may see it , and the great Author of it not lose his praise . Mat. 5. 15 , 16. And what are Good works but the Garments of Holiness , which the true Christian clothes himself with every day ( according to his Ability ) and which makes him beautiful to God and man ? Yet ( like the Lustre on Moses face ) though they render him Lovely and Amiable in the eyes of others , still they keep him humble in his own , and he is a Mirrour to all but himself . Since Nature hath lost her eyes , and differs in Judgment from her Maker ( for He seeth not as man seeth ( 1 Sam. 16. 7. ) Nor yet has attained the light of a rectified Reason or Knowledge to pry into the value of interiour Objects and Worth. It will ever be gazing after what it can reach to without , and doting on the Surface of superficial Vanity and Lyes ( Prov. 30. 8. ) Thus Pride of Life , as the first-born Leah , hath gotten the advantage of the Beauty of Holiness ( the incomparable Rachel ) and starts before her into Jacobs Bed , while the Kings Daughter ( whose Glory is within ) is thrust out to an enforced patience , and made to wait for Admirers , who as hardly are perswaded to fall in Love with what they cannot perceive so Adorable and Precious ; and ( like Joseph ) tho they will not expose her to dishonour , yet resolve to shift her off with a Complement , till an Angel from Heaven clear up her excellency , and very happyly make up the Match . Thus may you you find the Brutish herd Crying up a glistering peece of dust to be God , while they vote the True One , in a plain Coat , to the Cross . It is your Visible Glory ( Oh ye Great and Honourable of the Earth ) that the Idolatrous World ( with the Persians ) so superstitiously Worship and Adore ; Take heed therefore while ye paint out your bodies , as so many Idols , these purblind votaries mistake you for Deities , who never saw any , more Illustrious and Gaudy than your selves ; And ( Alas , ) 'T is too low and Hystriorick a Design for Persons of your high Station and Character to trick up your selves to the Acting so mean a Comedy , ( Like Nero fooling in the Theatre ) while none but sorry and mechanick eyes are fed with the prospect of so great a Degeneracy from the more Noble Idea's of Vertue and Glory . This is a Game for base and Plebejan Spirits to pursue , whose only project is for to cover some horrid Defects , like Caligula's wearing a Needlework Cloak , embroidered with every Colour , and all bestudded with Precious Stones , to divert his Spectators from being affrighted with his crabbed and hideous Face . Coaches , they say , were first invented by a Prince of gouty Leggs , and ill shapen Feet , from which the upper parts appear in all the Decorum of Majesty and Perfection without the least Jealousy of any Natural failure below ; but for those who are born to tread on the Mountaines of State , ( As you ) 'T is fit your Paces should be all so Honorable , and Exemplary , that you scorn to fear the Discovery of a wry step to the watchful eyes that trace you . And though the Spouses Feet are described to be Beautiful with Shoes , Cant. 7. 1. Yet that still , does but express the Majestick Gate of those holy Pilgrims who are directly passing to an higher Glory , to which those Feet alone have strength and Grace to climb and convey them . And py were it for your Honourable Ladies , if their Embroidered Shoes would mind them of a better Preparation to which they are exhorted to be Shod , ere their delicate Feet stumble on the dark Mountanis . And why should I doubt it ? Since , sure , 't is below the stately Cedars to pride themselves in their own shaddows , whose kind branches spreading themselves by so ravishing a dilatation , are ambitious to yield their charitable shelter to succour the distressed , that fly for refuge to them , and not to be only unprofitably gaz'd on . The Vine ( in the Parable ) scorn'd the Promotion to an Empyre over the Trees . Since 't was honour enough for it to yield its lushious Clusters to cheer the hearts of men ; and what are the thorny burthens of a Crown , to those that overflow ( like God himself ) in all the streams of Universal good from their Fulness and Greatness ? And the Simile is no Derogation to your Honours ; Since God himself has Dubed the Vine into Honour , and given it the Appellation of Noble ( Jer. 2. 21. ) which I find no other Tree of the Forrest so happy to enjoy ; and the blessed Jesus , calls himself one , by a Metaphor . ( Joh. 15. 1. ) Yet of all other , has the Vine the least Wood , and the most ragged Rind , ( will a man make a pin of it to hang any Vessel on , Ezek. 15. 3. ) while all its Vertue lyes within ; and that which makes the least shew affords the most good , is most Juicy and productive , to acquaint us , That the most Liberal , and distributive Spirits care not to bear so great a Port in the World , while they gratify themselves in pouring out all the Communications of their Treasure and Bounty to others . And even God himself appears only in the rich Effluxes of his Goodness . O ye Vertuous Nobles , give no occasion to your Great Lord to take up that sad Complaint ! How art thou turned into the degenerate Plant of a Strange Vine unto me ! Nor may this Jealousy sink , you into any Dishonourable Meaness of Appearance in Rind or Attire , since it would be as ridiculous for a wealthy Noble man to draw on Course Cloath , as for the poorest of his Tenants to swagger up and down in Scarlet ; or for his Countess to be lapped up in Flannel ( while Alive ) as for one of her Milkmaides to flant in about in Cloath of Gold. And surely the God of Decency and Order , who hath required all men to discharge the Political Debt of Honour to whom Honour belongs , hath as equally obliged those Honuorable Personages to all immaginable care , and caution in the furnishing all the Rooms of State , and rayling in the Bed of Honour ; Toguard and fence their Native Immunityes from all the insolen tinvasions of too incroaching Usurpations , which the affronting hand of impudence does ( but too commonly ) thrust in to make upon them . God is so tender of the great Prerogative of his Worship , that he professes , by no means will he part with that Glory to Another , nor his Praise to Graven Images . And no Phantasmes of the highest Consideration whatsoever , should tempt a truly Generous Spirit , to yeild up the Sword of his Knighthood , which himself is sworn so superstituously to maintain , That he were happier to feel it bathed in the blood of his heart , than ignominously to surrender it with the least tainture of Cowardise . As the Christian profession is Commanded to abstain from all appearance of Evil , So will our wise and wary Lord , very providently foresee , that no cloud of Envy interpose it self to procure an Eclips of his Glory , nor that dignity wherein the providence of Heaven hath so happily fix'd him . Nothing that may perhaps ▪ suggest to the observing eye , the least shadow of the ignoble guilt of a Law and degenerous Spirit , under the profuse largesses of the Divine bounty . History tells us of one Ardelio , who himself being of an huge , great , and Bulky Body , delighted in every thing like himself that was great , would live in a great House , lye in a great Bed , eat in great Platters , drink in great Bowles , ride upon a great Horse , entertain none but great Servants , &c. however the story be true or false , surely 't is the most perfect beauty , when great Persons act symmetrically to themselves , when greatness of fortune and generosity of soul are happily concerned together ; and add yet a perfection of felicity , to those that are the lucky heirs of it . But that Gentleman , who from the little Devil of a narrow and Avaricious soul , shall be tempted to shrink himself into the despicable contempt of every bordering Clown , is ten times worse than that Roman Prince , whose name and memory will ever strangely savour of the very pisse of the People . But , I fancy , this to be a needless and unseasonable surmise , since we find so few , under the guilt of ( an unfashionable ) frugality . The Ambition of our Ladyes being so very high and towring , as speaks them resolv'd to consecrate this Age into a perfect Jubilee , and make every Eve to usher in an Holy-day of pleasure and gayness ; and I 'm sure I wrong not some of them , if I say they never knew a Working-day these twenty years , and have forgotten the old Reverend Custome of their Grand-Mothers , whose Wedding Gowns , and Kirchiefs , never saw Light , but on the solemn anniversaries of Christmas or Easter , while those celebrate an Everlasting Christmas , and dress on Saturdayes for the Stage with nicer preparations than the next morning , for the Church , and begin the week with the same zeal to their vanity , as they ended it . And were this the grief of great ones only , perhaps it might be less fatal and mischievous . But as Memucan , once ( aggravating the crime of the Persian Queen ) said , This deed of Vasthi's will come abroad ( for ill Example ) among all the Women , and every Lady of Media and Persia will dispise their Husbands . His. 1. 17 , 18. So from the ill Practise of those that are able , ( who can go to the charge of being Idle ) Is this ruinating custome gone abroad even among others , that undo their Husbands by following the Pattern . Why should not they do as Vastis ? But Matthew Paris , in the life of King John , tells us a Story of one Hubert , then Arch-Bishop of Canterbury , who , when the King had given his Courteours Rich Liveries ; he to imitate his Soveraign , would needs give his Servants the like , which gave no small offence , to his Majesty . Sure 't is too great an arrogance to Ape the Lyon , and the Cestern may not think to make so broad a stream , as the Fountain . 'T were happy for these minor Ladies , if their hearts were Lower , and their Fortunes Higher : But happiest of all , if they would employ what they have to the ends God has given it , and respect more the miseries of the poor , and those below then to imitate the extravagancies of the Mighty and the Rich , that are so far above them . There are , who believe that superfluity is a necessary evil in a State , the floating of Fashions affording a standing Maintenance to thousands , which otherwise would be at a loss for a Livelihood , and that men maintain more by their Pride then by their charity . And surely if Armenta be not turned into Ornamenta , whole Herds and Flocks sold off to furnish Head and Locks , and the very pastures in which they graze follow not to pay for one Jewel . If the Ancient Mannours of the Family , have not exchanged their Lords , nor are Commanded to do Homage to a Mechannick Master . If the Accounts of the Steward in the City , do but keep even pace with the receipts of him in the Country , and Terra firma be not boyl'd away into Luxurious Gellies , and whole Acres be not swopped down for a mornings draught : If the Courts below can but answer Eccho to those above , I know no reason why ruder Pens should so loudly exclaim against the Prodigalities of the Great Ones , when we little know or consider what others of the same Spheare have Acted in Ages before us . And ( sure I am ) those have greatly exceeded them , in that one engulphing profuseness of Jewels . Turtullian tells us , in his time , of twenty three thousand Crowns disbursed for one Rope of Pearl . Saltus & Insulas tenera cervix fert . One tender Neck of a Lady bears the burden of whole Woods and Islands . Sir Thomas Moor to a Gentlewoman ( complaining of exceeding heat in her weighty dress ) What wonder ( saith he ) for thou carryest upon thee Meadows , Vineyards , Mills , Mansions , and Islands in the value of Jewels . But prodigious was the Luxury of the Roman Paulina , ( Caligula 's widdow ) who ruin'd her Father with setting her out in so pompous excess , That she moved about with no fewer Jewels then what cost him a Million of Gold , as Plinie and others have given us her story . 'T is very observable , that the first Jewels we read of in Scripture , should be found in the Closet of the best Lady in the World , ( not but that sure they were common before that time , ) but we read of none till Sarahs Cabinet is presented to Rebeccah , and envy it self will never repine at those Armes wearing Bracelets , that kneaded Cakes for Angels . The Wife of so great a Lord ( as was Abraham ) and the Lord of so good a Wife ( as was Sarah ) the one might warrantably wear what the other had cheerfully purchased for her . And Oh that our Ladies had but Sarahs Humility and good Houswifery with her Jewells , whose Fingers are I fear , too fine to deal in Dough , and the very Angels shall fast rather than they will Kneel to the Kneading-troughs ! So great a Difference between Sarah , and her Daughters . Who are so ( saith Peter ) so long as they do well , but no longer . Yet still I plead for Persons of Honour to keep up the the glory of their Station , and sure I am they might best do it by curious weaving of Works of Mercy with those of State. Nay , somtimes for Noble Persons to gratify their Fancies by unnecessary Enterprizes , and seeming Acts of Prodigallity and Vanity , is no great loss to the publick . There goes a Proverb , if Rich men were not fools , poor men might starve . I will not expound it so grossly , but rather would call it an Honourable Benificence to poor Labourers , should our Noble Lord distaste the form of his House ( as too Antique and unfashionable ) and resolve to pull it down , as well to imploy poor Artificers , as to please his own fancy in building it new . So for a good Lady ( that has money enough ) to take occasion to pick a quarrel with her Wardrobe , as too thredbare and Immodish , not from any design of Pride , but a pious Principle of supplying her self and the Mercer together , who might else sit a cold and shiver in his shop for want of Custome , Cursing more her Covetousness , than others her Pride . Will you call this a vain Excess to idle needless superfluity ? No alass , it is a very perfect Charity . And such a good Lady ( with holy Job ) does but put on Righteousness as a Robe , and clothes her self with Compassion , as with a Diadem . Nay , each Lace , and inch of Ribband about her ( like the spouses Thred of Scarlet ) does but fasten her Grace the closer to her Heart . And her entire Dress is nothing else but the Herauld ( in his Gaudy Coat ) that Proclaimes her Goodness aud Charity . Nor would I wish a greater punishment on those , whose Malice and Envy cuts so large slashes in the Vestments of the Rich , than to pay the shot of those many Families , who sit down , and give God thanks for there honest Gain , accruing to them from the Accoutrements of but one Honourable Lady , when but Attir'd in a sutable Garb to her Honour . 'T is easily apparent , that above twenty honest Salesmen make their dinners every day from the allowable advantages of her Dress , should you pass from the Silkman and Exchange , from the Millener and the Goldsmith , to the inferiour Furnitures of her body ; and instance but in the most contemptible and basest of all ; may the Reader consider , that the least Pin about her , passes throw two or three hands ere it is quallified for the Honour to have a place in her Head , and I wish it stuck in the fingers of such who bethink the sorry Maintenance of those poor Wretches that point ; those others that head ; and again , those others that fit them up in due ranks and numbers for sale . It was ( Possibly ) from such considerations as these that great St. Austin in one of his Epistles to Possidius , gives him this necessery charge , Tom. 2. Epist 37. ad Possid . Nolo ut de Ornamentis Auri vel vestis preproperam habeas in prohibendo sententiam . Be not rash in passing too hasty a Judgment against the Ornaments of the Rich ; And some perhaps will but smile at the Decree of an ancient Councel of the Church assembled at Gangra . That anathematizes those , who shall be so rude and audacious to censure or control the Apparrel of great and superiovr Persons . ( Qui cum Reverentia Birrhis usi fuerint ) and the ground of that Curse ( saith Balsamon ) was this . Because such are cloathed , not propter molliciem , sed propter professionem , not from any Luxury , but distinction . Be not jealous ( Reader ) that I have forgotten my design , or am become Prides Advocate . 'T is , every where seen that Platoe's rich Gown covers a more humble mind , than the Cynicks Frieze . Pride is a disease that breads in course and branney Spirits ( the very Scrapings of dame Natures trough ) and blisters ever from the corruptest blood . 'T is Humility is the Glory of the Great and the Noble , their only unalterable Dress , that is ever in fashion amongst them . The very Rubies they wear would wax pale at the draught of that Venom , and Pearls themselves would blush for shame at the imputation of such a Foppery . What need such to swell , that are so Great already , or to aspire to a sublime Height when they are born on the Hills of Excellency , and break into life , like , that Emperour Diadumenus with a Diademe of Honour on their forheads , and whom the first light salutes into the World as happy , as Great . Thus while ( Right Honourable ) I apologize for you , and pay but the Tribute your Vertue and State calls for , from every humble Pen. I have plotted all along to merit from you the Innocent Liberty of Insinuating ( in the most prostrate and submissive posture of Address ) the following considerations for good Noble minds to contemplate . First , That as you are fixed by the Generous and only distinguishing bounty of God ( your great Maker & ours ) in the highest Orbe , and to a more abstructed Degree of Happiness and State in the World , than were others ; Licenced to bear a greater Sway and Port ; and to appear with all your pompous Traines , drawing , that eyes of the Universe after you by your Gallantry and splendour of Life . So that your Honours would ever Remember to give all this but its right Name , and the same , which the Holy Ghost gives it [ Acts 25. 23. ] Where an whole Bench of Great Ones ( and one of them a King ) with all their Attendants and Glory appear'd to dazle the eyes of a poor Prisoner at the Bar ( who yet by the Spirit and Power of the God that spake by him , made the best of them tremble as he sate ) calls all that Lustre , But a meer Phantacy ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) A very Gleam and Vain Shew that appeared and vanished together , and not so much as the Shaddow of the truer Glory , which has weight indeed and is massie , exceedingly so , and eternal too . And this the Royal Prophet , well experienced , when he left behind him that very proper Lesson for Persons of your Noble Order to meditate on . Man in his best estate is altogether Vanity . Nor is it unworthy your profoundest thoughts to consider , what little Courtship the God of Glory has used towards some , very eminent Personages of the Earth , by the contemptible characters he has stamped upon them in the sacred Records . The Great Antiochus who for his Magnificence was stiled Epiphanes , or the Illustrious , passes off the stage with the Ignominious impress of a Vile Person . Dan. 11. 21. ( such it seems , in Heavens Accounts notwithstanding his worldly Greatness ) Herod , gains no more from our Saviour than the sutable Title of a Fox ( who so greedily sucked the Blood of the Innocent Baptist ) : Those who push the Innocent with the hornes of oppression , are ( very congenially ) termed the Bulls of Bashan , Jehoiakim , Jer. 22. 28. an ill Prince , is shav'd into the despicable cut of Coniah , as one unworthy to fill up the leaves of his sacred Book with the full sylables of his Name . But above all , how remarkable is the crowding of at least forty Dukes of the progeny of Esau ( whom God hated ) into one short Chapter , justling them together , three or four into one line , seven or eight of them into two . Duke Teman , Duke Omar , Duke Zepho , Duke Kenaz , &c. their whole story lost in the ayre of an empty Title , their persons and hopes entred together in the dark vault of eternal Oblivion , While yet above a dozen chapters are proved in the deciphering out the Excellencies of but one younger Son of a Plain man that dwelt in Tents , and give us the exact memories of his whole life and actions to the Grave , Gen. chap. 37. to 50. And the Almighty God make your Honours as Pious and Good , as that famous Joseph , and your Noble Consorts infinitely more Virtuous than his impure and unkind mistriss . Who , as if his unnatural Brethren had not shewn cruelty enough to him , by stripping him of one Coat , and sending him into Exile , She must conspire too , and tear from him another , dismissing him all cold into Prison , ( clad onely in the vest of divine Favour , and his , own innocency ) yet anon breaking out into a resplendency , outshining the Nobles of the whole Court when we find him wrapt in the Royal Ornaments and the finest Linnen of Egypt . Nor had I mentioned this , Had it not been the perfect Mirror of your Honours own real story . Who must ( as certainly ) be devested from all your rich and gay coloured coats ( that creates so great an Envy in the eyes of the world ) though the particular Cognizances of your great Fathers kindness ) and your desolate Bodies sent Captives into the dungeon of death . If therefore now ye shall carefully buckle on the secure Coat-Armour of faith , and purity , to fence your glorious souls from the repeated attempts , this Egyptian strumpet , the World , shall make upon your Chastities . Then shall ye undoubtedly most triumphantly appear at the Resurrection of the Just . Cloathed with the bright rayes of your Saviours Righteousness , and Shining as the Sun , for ever and ever . But if ( which God forbid ) you shall suffer your Noble and more Sublimated Spirits to melt away in the Riots and Luxury of a meritorious bewitching World , and this Circe to charm you into the killing slumbers of security and death , should you pass into an ungrateful and slighting neglect of him whose goodness hath so deeply oblig'd you , by the many rich demonstrations of his bounty and kindness , then , though you should here exalt your selves as the Eagle , and Build your Nests among the Stars ; yet thence will God surely cast you down into Contempt , and lay your Honour in the dust . Though the whole Creation ▪ here be rifled for the furniture of your Tables , though the Indian Rocks resign up their sparkling Diamonds , to grace your Bosomes , though you celebrate an uninterrupted Holy Day of Joy and Pleasure , though the whole series of Life , yet will a sawcy Disease very impudently intrude upon you , and unpin the very foundations of all these Ravishing glories , and tumble you into rottenness and the grave . The insolent Captain within , will torture your unwilling ears with the dismal tydings of an approaching dissolution , and Death it self will hardly be brib'd to the civility of giving Respite , while you chaunt out Adrians dying Notes . O Animula , blandula , vagula , quo nunc abibis ! O my miserable darling soul , into what shades art thou now passing ? This ( Right Honourable ) is the unavoidable Decree of Heaven , and all the powers of Created strength and policy , will never prevail to revoke it . Yet ( while you live ) it cannot but be some Regret to your Honours to see all the Badges of your Honourable Order so impudently invaded by the persons of the basest and most contemptible circumstances and condition . Each Ranter and Ruffian painting up himself into the most perfect hypocrisie of your Sate , and hardly any thing wanting , ( save the Blew Ribbon and the George ) to distinguish them from being Knights of the most Honourable Garter , you 'ld take them all to be Lords , ( as the Roman Senator appeared once to the Embassaduor to be no less than an Assembly of Kings ) but that they have lost their Mannours and Manners together ; Envy would suggest , as if the sparks of this Vanity had all proceeded from your palaces , but alas ; every hand hath set the fire to his own Thatch , that has scattered into this Universal conflagration . Pitty a distracted Nation that has borrowed your plumes to dress it self up to the Acting it's own Tragedy . The whole frantick Herd runing about with Gilded Horns , and platted Manes , presenting themselves to the Angry Deity for Sacrifice . 'T is high time for you ( ye Nobles ) to put on your Sables , while this mad Mummery is thus every where practised , The whole Kingdome in masquerade ▪ the distracted Mimmix of your Grandieur . Each pittiful fellow check-by-joleing it with your Lordships , and every Mechanicks wife Apeing your high-born Ladies , their heaps of Counterfeits not sweating for fear , or shame to vie with the Richest Carcanets . Anciently Pearles were called Vshers , because they made way for such as wore them ; now every Exchange-Wench is usher'd in by them into her stalls , and while she calls to others to know what they Lack , while her self lacks nothing to make her as fine as a Countess , and stands there , but to upbraid others wants . 'T is a custome they say , at the Creation of Knights of the Bath , for the Kings Master-Cook to come forth , and present his great Knife to the New-made Knights , admonishing them to be Faithful and Valiant , otherwise he threatens them , that very Knife is prepar'd to cut off their Spurs . But here are such a multitude of Knights , and Ladies of their own Creation , behaving themselves so unworthy of that Dignity , that the under Scullions of the Kitching , would be tyred sufficiently with cutting off the combs of their Honour . And sure some sharp-edged Instrument or other , must be whetted to do the Execution , some severe Laws to crop off the Monsters head in time . Or 't is to be feard , God himself will take it into his own hands , and make but bloody work among them . Thus having ended these necessary Caveats to take off any prejudice which might arise in great and innocent minds , I shall now betake my self to those whom the guilt and danger does more immediately concern . To both City and Countrey . GOd who at sundry times , and in divers manners , hath spoken in times past to all Nations , Kingsdoms , and People , as well by the Still Small Voice , of his Mercies , as by the direfull thunder of his Judgments , hath in this present Age , spoken to this sinfull Land , in such terrible and astonishing accents as might well have prevail'd to startle and awaken the most drousie and secure People in the World that were not wholly expir'd in a mortal Lethargy , and given over to the formidable judgment of an utter insencibility . 'T is sign we are perfectly dead flesh , that can suffer the many stroaks of Divine vengeance to be repeated on us so often without the least sense of reluctancy or groan , the many stabbs from the Sword of Justice into our very bowels , while we ( like the late protestant-Martyrs Body ) are so Stark and Stiff , that no Tears or Blood bedew the Weapon that pierces us , nothing alas issues from the wounds that are made into us . Whence is it , and from what provocation ( O ye unhappy Countrey-men ) have we contracted this so perfect an obduration , ( the most infallible presage of our Ruine ) ? have you not seen the Visions of the Prophet , That incorrigible People ( Once so dear and near unto God , the very Apple of his Eye , and dearly Beloved of his Soul ) but a moment before their National Vis●tation and Ruine , laugh in the Face of an afflicting God , and bearing up themselves bravely under all the wounds of his Wrath , and too cunningly baffling all the various Methods of his ( unforcedly cruel ) dispensations against them ? O Lord thou hast smitten them , but they have not grieved , thou hast consumed them , but they have refused to receive correction , they have made their faces harder than a Rock , they have refused to return ? Let all mens Consciences witness , whether ever the frame of Englands Spirit could have been pourtraied out to greater Life by another Pencil . One would prudently suppose , it should be too late for Sin and Hell to play over again their old Games , ( now in this Rubbish Age of the World ) while we see all the Earth almost to have been desolated into rubbish by their cruelty and fallacies . All the Nations and Kingdoms that were once Glorious , to be thrown down into Destruction and Ruinous Heaps . The four great Monarchies of the Earth gobbled up by the Lyons that support the Throne of God's Justice . The fierceness of his Indignation burning up the Sanctuary of his Holiness , and seizing on the Habitation of his Glory and Delight , and his very People made an Hissing and a Reproach to the World. God for these five thousand years hath been scattering abroad the Arrows of his Rage , hunting out after the Proud to humble them , and treading down the wicked in their place , Where they all lye his Prisoners in the dust together , with their faces bound for destruction . And yet we wormes take no warning . Why , open thine Eyes Reader , and consider , how many millions hath Sin and Judgment sent into the dungeons of darkness , and thou art dancing on the very brink of the same precepice , yet wilt not see it . No , not though God has brought the Tragedies of Antiquity , and Acted them over again at thine own door . Thou hast sent the Flames of Sodom , burning up thine own House , and the Pestilence of Egypt , raging in thine own Streets . The silent murmurs of an Hundred Thousand Souls seeming to mutter out the frustrated end of their being lock'd up in darkness , while there is so little profit in their Blood to the Living , and the happiness is only to themselves , in being delivered from plagues more infectious than those that destroyed them : And to this day the Sword of God reaching to the very soul . The Flames of his Wrath burning in the spirits of men , ready to devour each other , and enkindle the whole Kingdom into Flame , while every one strives under the pretences of Religion , which ( in truth ) is almost abandoned by all , the Marrow and Fatness of it quite suck'd away , while we are passionately quarrelling for the bone . And while those that profess , say , Here is Christ ; and others say , Nay , but He is there . The miserable prophane conclude , he is no where . The very Life is lost in the contentions for the Form , and the Substance is so farr from being embraced , that the very Shadows are hated and persecuted by most . So little care taken for making up our Divisions , that new Methods are dayly contrived to widen them . And while we are weakning one another , the Enemy fortifyes himself against us all . Oh beloved Countrey-men ! What shall we do to be saved ? Is there no Balm in Gilead ? Nor means to retrieve us ? shall we not at least go hand in hand , and reconcile to prayers and tears ? shall we not weep together for deliverance , without upbraiding each others drops , as Hypocriticall ? Is not the Blessing , a Common Salvation , which we all so passionately long for ? do we hate each other to that Degree , that some are contented to be miserable still , that others may not be happy ? Is this the spirit of Love ? This the temper of the Gospel-Charity ? This the way to atone an incensed God ? who because our Spirits are burning in hatred , is still enkindling the Flames of his Vengeance , whose ashes , because we will not lay them on our Heads , God ( ere they are quenched ) lays them on our Habitations again , and blows them up into fresh Fires , and upon our breasts too to encrease the Coals there . Nay , so far are we from thinking on Sackcloaths , or treaties with God for forbearance , so far from bending the stiffknee , and lifting up the humble hand : That there is a danger in the very motion to it , the very Exhortation to Repentance is maliciously construed into Sedition , as a piece of Non-Conformity , to the happiness and prosperity of the Age. As if Conversion to God were not the ready way to Establishment of peace . Come Reader , before we breath in the Ayre , and after we shall have ceas'd breathing here , Will that maxime hold unanswerable in our Bibles , There is no peace saith my God to the wicked . God saith so , and he will make us all to know so ! Hath He said it , and will He not bring it to pass ? Let us lay down our pride , our insolence , our contempts of Judgments , our abuse of names , our cursed animosities , our dreadful heart-burnings , and bring our selves into a posture , fit for Humiliation , and return to God , then may there be some hope indeed ; but without this , God hath said it , There is no peace . And a Mercy of Mercies it is , that at such a time as this , the Tongues of our Prophets do not cleave to the roof of their Mouths , nor are Dumb. And He assure you , some of them have cried aloud , ( Ezech. ) and spared not , yea have lift up their voice like a Trumpet , and have not fear'd very roundly to shew the provocations of the Age : And the words that They have spoken shall Judg us at the last day . Instead of many , I will instance but in two ( and those indeed instar omnium ) the very worthy and undaunted witnesses of God , against all the cursed debaucheries , that with such brazen fac'd impudence , do spread and reign every where in the midst of us . And first , Arise ( thou Chariots of Israel , & the Horsemen thereof ) the Valiant and Magnanimous Bishop of Hereford , ( who in thy discourse to the Lords assembled in Parliament , February 4. ( 7 3 / 4 ) from that above mentioned Text , There is no peace to the Wicked ) hast uttered these Words . Pag. 17. Many complaints I heard abroad in the World , but very little to the purpose , not one of an hundred considers matters aright , much less layes to heart the true cause of that whereof they complain . But shall I tell you the true Causes of our misery . We have made a League , a most unfortunate evil League ; and we have made a War , a most dangerous destructive War ; a League with Satan , and a War with God : these are the radical causes of our destruction , and unless rooted up , will be our confusion . Not long since we lamented a Plague that destroy'd many thousands ; that ceased , but our Sin , the cause thereof , that remained ; therefore another calamity ●oon followed : Then we lamented a great and dreadful Fire , which consumed our Capital City ; that also ceased , but Sin still remained . Then we lamented a dangerous War , when our Enemies sayled up the River so near us , that it struck a Terrour into the hearts of all : they likewise are gon , Our Sin still remaines . So we go on lamenting one Calamity after another , and labour still with might and main to redress the present grievance , but the neglect the cause , like men in a Feaver pain'd here , and pain'd there , we toss from side to side to find rest ; we call for this & that Drink to quench our thirst , but all in vain ; the Feaver of Lust still burns in our Bowels , and till this be cured , no ease , no rest to be had . ( Again Page 20. ) The lusts of the Flesh are most horribly exorbitant in both the parts of it , Voluptuousness of Diet , and Lasciviousness of body . The business of Diet which formerly was the care and talk of Women to their Cooks , and Caterers , is now become the study and discourse of men , even Gentry and Nobles , whose Brains is sunck into their Guts , and so are become very skillful in the Belly-science ; for they have invented Rarities never heard of in former Ages , and are so early ripe in this Art , that before they have studied Philosophy or Gramar , they are Masters in the Art of Cookery . Nor are they less skilful in Drinks than Meats : and 't is a thing adds much to their Reputation , that there is not a sort of Wine growing in any part of France , Germany , Spain , Italy , but they have the particular name thereof more ready than their Creed or Pater-noster , and will entertain you with a score at least in one Meal . ( And Page 22. ) Thus having by the lust of Voluptuousness , by curious and excessive Eating and Drinking , procured the lust of Lasciviousness . They give themselves up to work all manner of uncleanness with Greediness ; Fornication , and Adultery , not only frequently acted in private , but publickly owned . Men in the dark formerly sculk't into lewd houses , and there had their revellings ; but now men , Married men , in the light , bring into their own houses most lewd Strumpets , feast and sport with them in the face of the Sun ; mean while their neglected , scorned , disconsolated wives , are forced to retire to their secret Closets , that they may not be spectators of those Abominations . And whoever doth not approve , yea , and practise such detestable wickedness , whosoever is not a Devil incarnate , is reproached by these as a devillish Hypocrite : ( O incomparable Bishop , never so great a Truth spoken ! ) for they have totally quenched the light of the Spirit in their nasty pudle of uncleaness , they have so feared their consciences with burning Lust ; they have so Metamorphosed themselves into Lascivious Goats , as they have no more belief of God in them , than these natural Bruite Beasts , and so conclude . The rest of men have no more conscience or belief of God than themselves , and that all their seeming pity is meer Hypocrisy , and cunning designe for some advantage . ( Reader , thank God for so faithful a witness . ) And by such scornful reproaches on one hand , and enticeing allurements on the other , they gain many Associates , who have not the courage to resist the one , nor constancy to withstand the other ; by which meanes Lewdness and Atheisme are strangely increased in Court , City , and Country . How far some Grandees of the Nation have been a Countenance and incouragement to Inferiours , is so visible , there needs no discourse to shew it . ( Page 25. ) We are grown so irreligiously civil in this Age , that it passes for Incivility if any one offer to reprove , or so much as frown ; nay , if you do not shew some complaisance , and smile at their lewd prophane discourses . ( Page 27. ) Come now you that wou'd pass for Noble and good natur'd men , come you sweet natur'd and tender-hearted women , consider well I pray you with me , what shall we think of this our foul sinful and hateful behaviour towards our blessed Saviour Jesus Christ . Let us lay aside our gorgeous Apparrel , all our splended Pomp & Vanity . And totally humble our selves inside and outside , all Gallantry must be put off , Sackcloth put on ; we must mortify our carnal beastial Lust , and let our Eyes brake forth into fountains of tears , to wash away the lothsom filth thereof , &c. Now judg Reader , whether God hath left himself without witnesses , shall not these words Pass as good Evidence to the confusion of such as go on still in their trespasses ? But because every Truth is established in the mouth of two or three , let us adjoyn another to him as Nobly Valiant for the Truth , and zealous for the Glory of his God as himself . The Right Reverend Bishop of Salisbury , who in this Apostatizing Age , wherein we have made so Universal a revolt from God's Covenant , and all Goodness , hath thus Valiantly born his Testimony against the Villanies of the Kingdomes , in that Noble Sermon of his , from [ 2 Kings 6. ult . ] This Evil is of the Lord , wherefore should I wait for the Lord any Longer ? &c. ( preached also before the Lords in the same place , and but a month before the former ) . — Page 10. he raises this observation ( viz ) The most wicked and most Distemper'd Sinners are forced sometimes to acknowledg the hand of God in the dispensation of his Judgments . Tho ( Page 12 ) they devote themselves to profaneness and debauchery , enter themselves in the Academy of Athism and irreligion , become very hard Studients in the Schools of Ryoting and Drunkenness , of Chambering and Wantonness , of Hectoring and Ranting : frequent the Brothels and the Stage : yet all this will not serve their turns , when the hand of God is lifted up , though they will not see , yet they shall see and be afraid , — Page 25. — Come then in the Name of God , let us reason a while together : hath this been the case of Joram , ( of whom we have been speaking ) ? and is it not the case of us ? Plainly ! was it only the case of that King of Israel , and is it not the case of this Kingdom of England ? ( Page 27 ) That a novel and upstart Common-Wealth of a Nation ( He means the Dutch ) lately feeble and poor , whyning and submissive , should Arrive at the ungrateful boldness to provoke a powerful and mighty Kingdom , that they should be permitted to disappoint and baffle their strongest preparations , and come to such an height , as to endeavour to fix upon them Marks and Characters of perpetual ignomy and dishonour . That a spark should kindle in a corner , and should be permitted to destroy all the stately Palaces , publick Buildings , and Venerable Churches , in one of the most considerable Cities in the VVorld , besides Twelve Thousand private Habitations ; certainly this evil is from the Lord , that after we have seen the end of the Lord , the vengeance of God so signally executed upon the Principle Authors , Actors , and promoters ( of his late Majesties Death ) ( Page 29 ) matters should be brought to that pass , that some should fear , and others hope , that the Monarchy of England , and that Religion , and those Laws , and the very persons which uphold it , should now be abandoned ; and that the great Interest of Religion and Government should be delivered up into the hands of the Irish or English Papists , the Scotch or English Covenanters , or other Sectaries . Are not all these things strange and wonderful in our Eyes ? is not the hand of God to be seen clearly in all this ? — Let us now see the National behaviour , when these Judgments have been so many , so grievous , so visible , have the Inhabitants of the Land learned Righteousness ? have they prevailed upon us to break off our sins by Repentance , or to continue in them , and encrease them with a brisker and sturdier Resolution ? Instead of being a Religious and Praying people , are we not become an Atheistical and Blaspheaming people ? Instead of a sober & fasting people , are we not become a roitous & a drunken people ? Instead of being a chast and modest , a meek and humble , a gentle and composed people , are we not become a shameless and immodest , a ranting and tearing , an hectoring and God-damning People ? Insteed of turning to the Lord with all our hearts , with fasting , weeping , and mourning for our sins , have not we turned from him with all our hearts ; and with laughing , and with scoffing , and with jeering at all Humiliation , Devotion and Religion ? [ Page 32. ] My Commission reaches to those who have called me hither , and I hope they will not be offended at me , ( If they be , 't is no great matter , sure I am God is well enough pleased , and therefore , ( Reverend man of God ) let us hear it all out . ) I take therefore the boldness in the Name of God , and our King and Countrey , to enquire of my self and those that brought me hither , Whether we also have not fallen into the way of Joram ? VVhether we can wash our hands of the Universal irreligion and debauchery which seems to have overspread the Land ? [ Page 34 ] There is one thing I find my self obliged plainly , and clearly , to lay before your Lordships , and it is this . — That ( as sure as there is a God in Heaven , a Lord that is higher than your Lordships : As sure as Christ is now sitting at his right hand ; As sure as holy men of old , the Prophets and Apostles were inspired by the Holy Ghost ) If we do not speedily break out of this way of Joram : If we do not our utmost to redeem and rescue the Kingdom from it , This our Iniquities will be our Ruin. That if after so many loud Calls to Religion , and Virtue , we shall resolvedly go on in the wayes of Irreligion and Debauchery . Or , if we shall not do our utmost for the Erraducation of them , We must expect a sure and swift destruction . Wherefore return now o Shunamite ! Return . Arise and bethink your selves , Men , Brethren , and Fathers . Oh ye wise and honourable among the People , consult and consider ! What shall we do that the blood of of Jesus may speak better things for us than the blood of the Righteous Royal Martyr ? what shall we do to be saved from Ruin and Destruction ? wherefore let us trifle no more , let us sin no more , let us fool no more , lest we fall and perish under the condemnation of Joram . Go your wayes and Dye , lay down your Sacred heads with peace and comfort , ( Oh ye faithful and excellent Bishops ! ) in that ye have so fully discharged your Consciences in standing up for God and his holy Religion , and done what you could towards the setting some bounds , & giving check to the deluge of prophanness that is broken in upon us . I will not dishonour these incomparable Persons , by adding any more to strengthen the Testimony they have given against that General Wickedness , my business calling me rather this time to Arraign a particular Vice , that is the very Mother and Nurse of all the rest , and that is Pride ; yet will I adventure here to subjoyne one short observation of a Bishop too , Whose words will evidence for him the Integrity of his heart towards God in the late Age wherein he lived . The Learned Bishop Downeham in a Sermon at the Spittle ( called Abrahams Tryal , ) Thus complains . In these times the Godly live among such a Generation of men , As that if a man do but Labour to Keep a good Conscience in any measure , although he meddle not with matters of State , or Discipline , or Ceremonies : As for example , if a Minister diligently preach , or in his preaching seek to profit rather than please ( remembring the saying of the Apostle ; If I seek to please men , I am not the Servant of God , Gal. 1. 10. ) Or if a Private Christian make Conscience of Swearing , Sanctifing the Sabbath , frequenting Sermons , or abstain from the Common corruption of the times , he shall straitwayes be condemned for a Purtian , and consequently be less favoured , than either a carnal Gospeller , or a close Papist . I shall leave the application of this note to the Reader to make it as he pleases . When Luther began to preach against the Popes pardons , a friend of his counselled him thus ; As good hold your tongue , the Custom is so strong , you will do no good : Get you into your Study and Pray , Domine Miserere Mei , and get you no anger . So methinks while I undertake a discourse against Pride , and the fooleries of women especially , that are rivited into their Nature , and have gotten sure hold in their hearts ( besides the plea of possession out of mind ) I were as good hold my peace , for all will be to no purpose . But Jacta est Alea. Let the Die run as it will , 't is good to let them see their folly however . I have often wondred why the Learned Fathers , ( Tertullian , St. Cyprian , St. Jerome , St. Austin , These Especially , and some other ) have bent their Pens so vehemently against the Pride and Vanity of womens Attyre , writing whole Tracts and long discourses about them , when now 't is so perfectly out of fashion to deal upon these subjects , and our Pulpits so generally silent , as scarce a Reproof can be heard in a year : Is it because this Sin is reform'd , and our Ladyes now a dayes grown more Modest and Christian , and so not properly taxable of the Vice ? Ah no! I trow , our Enquire will find them ten times more guilty than ever were those in the Fathers dayes ; Or what ? have we not so great a Kindness and Zeal to the Women as they ? and do we abate in care to their Souls ? I pray God we have not too great a Kindness to them , for which they will Curse us another day . But when I hear St. Jerome so earnestly protesting to Demetrias , that no Rayment , Ornament , or Habit whatsoever would be acceptable to Christ , but what she made with her own hands , either for her own use , or to give unto her Grand-Mother , or Mother ; Exhorting her therefore that to eschew Idleness ( having performed her devotion ) she shall take in hand her Flax and Spindle , ( as Dorcas ) the better to pass the day away , and dress up her self in the Cloth of her own Spinning ( and yet this Demetrias , a Lady of Fortune and Quality ) I cannot but reflect on the idleness of our women , who would huff St. Jerome ( were he now alive ) for the advice that should engage them to so tiresome a work ; the good Father must excuse them , these have somthing else to do than to Spend those tedious hours in so dull an Employ . Yet I remember a Note of Bishop Babington [ upon Gen. 24. 13. ] Where the Great Rebeccah came out with her Pitcher upon her shoulder to draw water — See ( saith he ) the simplicity and Plaineness of those dayes in the Education of their daughters ; I beseech you , where were those Golden , Silken , Pearled , Idle Dames that our dayes yield , when Water-Pots , and Sheep-Hookes , were thought no hurter of womens hands , by the very Parents themselves : Nay , Eliezer who was there arrived to fetch her away to be Wife to the best Heir then in the World , was so farr from liking her the worse , that it was the onely thing that recommended her to his Choice , and the Woman that could be so courteous and humble to draw water for himself and his Camels , would infallably make the best house wife for Isaack : When now , poor Girles surprised in an unperfect dress , or a foul pair of Gloves , are ready to sink down with fear and shame as if that were enough to brake off the match , not considering how far they impose on the folly & indiscretion of such Addressers , who should respect more the outward Niceties , than the inward Virtues , and Court rather the Cloaths than the Woman ; when yet there is not the least pin stuck into head or heart towards a preparation for a better Husband who has told them beforehand that he will come when they little think on 't , and commanded them therefore to be alwayes Ready , lest they be surprized by Him too , and found in such a pickle as will make him abhor them for ever . Indeed Tertullian hath advized them to more wit , when he tells them , that if they would dress them in the Silk of Sincerity , the Sattin of Sanctity , and the Purple of Modesty , God himself would not fail to be a Suitor to them . Sir Thomas Moore once seeing a young Lady tricked up in the most excessive Curiosity of Attire , ( and I was surpriz'd when I found that Cornelius a Lapide in his Comment on Timothy , has gotten the story by the end ) Mistress , saith he , vnless God give you Hell for all this Pains and Labour of Dress ; Verily He will do you great Injury . But what said Old Plautus , A Woman and a Ship are never sufficiently rigg'd up : therefore , said he , if any Man want work or business for his mony , Let him get him a Ship or a Wife . Yet Plutarch tells us , that Phocian ( the Athenian General ) was Singularly happy in this , who when a great Lady of Jonia came to Athens to pass a visit on her , and shew'd her all the Rich Jewels , and Precious stones of her Cabinet ; But saith this Lady , All my Riches , and Jewels , is my Husband Phocion . Indeed those Athenians were a politick People , and car'd very little that their women should bare away the spoiles of their Estate , who therefore had Officers on purpose who were to order the Apparrel for women , and to take care that no one might wear any thing unbecoming her Place or Degree , and these were called Gyneconomi . A Committee that sate on the Female affayrs , to keep them in due Moderation and Order . Very much wanted in England . The like Power had the Ephori to correct the Spartan Extravagancies , and I confess the Laws of Licurgus ( for youth especially ) were so choice and remarkable , that the very reading of them would make us reflect on our own impudencies , when ( as my Author tells me ) the very young men of the City were reduced to so high a degree of Civility and Modesty , that passing through the Streets on their Lawful Occasions , they would wrap themselves up in their Cloaks , not stand prating to every one they met , nor Gaze up and down , but kept their very eyes fixt upon the ground ; by which means , in a while , the masculine Sex excelled in all bashfulness and gravity , the very choicest perfections of the Feminine . Their Voices were no more heard , than if they had been Statues of Stone , neither were the young Damosels more chast in their Chambers , than were those young men as they walked in the Streets . And does not this make thee blush , Reader , to consider , the Rudeness , the Incivility , the Insolence , the the Wild and Immodest Gestures , and Deportment not of the Males only in our City , but the Loosness , the Staring and Gaping , the Idle and Dissolute Carriage of the very Virgins and Young Ladies who set themselves out on purpose to be pick't up , and Gaz'd on , and turn their back upon every passenger , as it were to tell him they are freely at his service . Not to speak now of the swarmes of these execrable prostitutes ( the Plagues of the Town ) that have every Night their several walks and appartments to ply in ; you may find them as Solomon sayes , not in the Corner of the Streets onely , but thick in the very midst of them , and turning the whole City into a Stews . It were well if the like dispatch of some Ship-Loads of them were made to the Forraign Plantations , as in the time of the Usurper there was . And these too , glittering as so many Stars all over in the sparkles of St. Martins , the proper Lawful Dress of their Trade by the Lacedemonian-Law , who allowed none of these Gayities to any but VVhores . Nor can I but mention another most profitable Law of Licurgus , who ordain'd , that the young men of Sparta should have frequent meetings in some publick place , where they should Eat and Drink together for a mutual increase of acquaintance and love ; but when assembled , their chiefest discourses were ordain'd to be for the better contrivance and carrying on the prosperity and wellfare of the City , on purpose ( saith my Author ) to avoid any idle or impertinent prattle ; and when all finish'd , in due Order and Civility to depart each one to his proper home , and betimes too , without the Least Debauchery , by VVine , lest any notice should be taken of any disorder , in their passage home through the Streets ( for Night was to be no mantle to vice , no more than the day had been ) so as they were under an Excellent Government , they should take care to honour it by as honest a Carriage . What , Reader , does the Wilderness bring forth better fruit than the Garden ! We are every one striving for the Honour of the Church and the Kingdomes . Let us at least take Example by these Heathen , who surely were wiser in their Generation than we . Is debauchery and sottishness become the true methods of Honour to so incomparable a Government we lye under ? and the roarings of our Taverns at midnight quite drowning the Anthems of our Church ? Alas , when shall we begin with a faithful sobriety ( with these Spartanes ) to bring glory to the Crown and the Miter , whose Honour we so passionately contend for , yet suffer its Jewels to swim away in our Spew , and then only to dispute for a Decipline , when we have lost our sences in the draughts of intemperance , and are not able to speak a plain word . And further , they were so farr from Pomp of Apparrel , that no gain or encrease of Estate could tempt them to so vain a Superfluity ; they consulted the well-Ordering and Governing their Bodies , more than any Exteriour magnificent Clothing ; and loved better to have Mony in their Purses , than to lay it all out on their Backs . When thou knowest Reader , what a World of Byas'es , appear like Princes among us , yet carry all they have in the World about them , as He. Long-Coats and a Drivelling-Cloth , is the proper Demonstrative Garbe of a Natural , and is not unbecoming for him , who dresses himself up in his whole Estate , and has left not a peny to dine on , but is more ridiculous than Jack-Pudding , who disguises himself to get some . There was once a Gallant in a Velvet-Coat , and a Scarlet-Cloak over it , walking in Paul's , where finding himself very hungry , and over-hearing some others discourse of a Feast the Ironmongers held that day in their Hall , was glad of that News , and resolving to intrude amongst them : No sooner appear'd , then was courteously received and promoted by the Stewards to the best Seat at the Table , ( as one they thought , who might formerly be of the Society ▪ or at least descended from a Father that was , and now had done them the Honour to Grace them with His Worshipful Company ) when Dinner was over , and he had lay'd well about him , and brisk'd up his Spirits with Wine : The chiefest of the Company ( with whom he Convers'd ) were at length so bold to desire him to discover himself , and what Relation he had to their Society : To whom he very merrily replyed . O a very near affinity to your Trade , for I my self am a Monger too . They pray him to explain what he meant . By my troth Gentlemen , since you must know , I am a Whore-Monger , and have wasted my Estate in my Vocation , so that wanting a Dinner , I supposed the contiguity of our Callings might well entitle me to the Good Repast I I have found among you , and so I bid you adieu . I am afraid it will endanger most of the Societies in the City to provide for the mnltitudes of his Trade and Finery , ( that stand in as great need of a Dinner as he ) who are Breathing Vivifications of that notorious Truth . By means of an Whorish Woman , a Man is brought to a piece of Bread. Among the Heresies , ( August . de Heres . ) that arose very early in the Church , there started out a Sect , called [ the Paterniani ] possibly the Spawn of the filthy Gnosticks ; whose opinion was , that the upper Parts of a mans Body were made indeed by God , but the lower Parts from the Girdle , they held was made by the Devil ; and very fond they grew of their fancy , which they thought gave them a Liberty to do with the Devils part what they pleas'd , so long as they reserv'd the rest unto God. Who must excuse them if they imploy that ( wherein he had no title ) unto the service of the Devil and lust . 'T is to be fear'd , this Heresie insensibly has crept in among us , and gotten too generall an hold ; and it were well , if it had not improv'd , and encroach'd beyond it's first limits ; but , sure it seemes to battle here in it's own Ordure , and sport it self as in it's own Element . While it presumes to invade the poor remains it has left unto God , and hardly left him an Eye or a Lip for his service . The Tongue ( the Trumpet of his Honour ) is now ( as St. James said ) set on fire of Hell , and and belching out the Infernal Vapours , with Aetna , as furiously as the Tayle is reaking with the smoak and steames of impurity and filth . And ( which is most pitteous to behold ) our very Ladies ( so far , obeying the Apostle ) yield the more abundant Honour to the less Honourable parts ( which these Hereticks say , were made by the Devil , while they are grown so Universally careless of Gods , that ( like a solitary Mansion ) they desert it all Naked and Unfurnish'd , and leave it all Bare to shift for it's self as it can , and declare to all mankind how ready they are to surrender possession to the Devil . 'T is pitty : Ladies should be Hereticks too , out their Naked Necks and Shoulders are undeniable Evidences of their Apostacy and Guilt : And acquaint us how little they fear'd that dreadful Judgment denounc'd against the wanton Dames of Syon ( for the pride of their stretched-out Necks , and tinckling Feet ) that they hold it a Judgment , if that Judgment be not frequently repeated upon them , while they are half underess'd already to it , and defie the worst that God or man can do against them . Of Naked Necks and Shoulders . AN Impudenee abominated by the very Light of Nature . No sooner ( sayes Tertullian ) did our first Parents perceive themselves Naked , but they sought out for some Covering , though a poor one : And the very Arabian Women ( saith he ) will rise up in Judgment against this Generation [ Quod non caput modo , sed faciem quoque ita totam tegunt , ut uno oculo liberato , corteatas sunt dimidia frui Luce , quam totam faciem prostituere ] Who rather than they will prostitute the honour of their Countenances to publick danger ( much less their Necks and Shoulders ) do furle them in their Mantles all over , and allow but a peeping-hole for one Eye to guide them in the way . The Roman Sulpicius was so far affronted to meet his wife in publick without her Vail , that he devorced her for that Impudence ; so impossible did he think such a looseness could consist with Vertue , and she that departed from the Grace of her Modesty , must take leave of the Honour of his Bed too . How have the the Primitive Fathers Thundred against this insufferable shamelesness of bare Bodies , as if wholly irreconcileable to the reverence and severity of the Christian Religion ? Where is the Dispensation we have gotten for it in these days ? Can our Ladies shew any ? Lay down thy Pen , Tertullian , and prescribe no more Rules for Womens behaviour and bashfulness . Here are a sort of things , called Christians of a new Form , that scorn thy Arguments to the ( unfashionable ) practice and exercise of Vertue , tho thou hast told them plain enough , That the nakedness of their Breasts is Adultery , and that it 's possible such as go so , may be honest , but very few that see them believe it . And thou Father Jerome , who once most justly didst upbraid the loose Jovinian , for entertaining an Army of these new fashioned Amazons . [ Habet in castro Amazonas viros ad Labadinem provocates , Mamma exerta & brachio Rado ] Who with their naked Breasts strutting out , and Armes tuck'd up to the very shoulders , did in that posture , seem rather to challenge Combatants into the Fields of Venus , than make any shew of fighting vnder the Banner of a Crucified Saviour . Let that passion cease now ( holy Father ) for he has gotten all the World into his Camp ; Who will make thee know , Christianity can connive at those Libertinisms , indulge against those Severities thy froward Spirit did ever abound with . And why hast thou rail'd against bare Necks , As the flames that comsumed Youth , the Incentives of Lust , and the never failing Ensignes of an Impudent Mind ? What a storm wilt thou raise over thy sacred Head , and provoke thy excellent Volumes to be doom'd to the fire , their holy Leaves to be sacrificed to the humour of Womens Pride ? And what was thy Project ( incomparable Chrysostome ) to enter those Lists with the Ladies of thine Antioch , Who dared to sit down under the droppings of thy slowing Lips , and the showres of thine Eloquence , with their naked Bodies , as if they design'd to debauch the Purity of thy holy Affections and Soul ! Oh what a Storm did thy fiery Zeal raise to set them in a trembling ! What , do ye come hither into the House of God as to a Play ? Do you come into the Sanctuary of your Maker to make your Conquests here ? And here to satisfy your Sensuality ? Do you approach hither to attaque even God too ? What , does all this People , this soft and wanton delicacy , this affected nakedness become the estate and condition of such who could have mercy for their Sins ? Are these the Dispensations and Postures of Mourners and Penitents ? — Surely the bloud of their Hearts started up into their Face and Necks , and all purpled their very shoulders , when the astonishing Thunder fell upon them ! But yet , why ( Golden Father ) wast thou so un-Courtly and down-right to tell those Naked Dames , that the very Devil sate upon their very Shoulders , and Pearch'd himself upon the little Mounts of their exposed Breasts , hopping as a Bird from one to tother , and greatly pleasing himself with the Rayes they had set out for him . Sure thine ayme was to affright them out of their sins . But alas , all this will not do , tho they might well be scar'd out of their Wits , with the very thought of having a Devil in their Bosomes . It were endless Reader , to gather up the Testimonies of Writers both Ancient and Modern , whose Ardency and Zeal for the happiness of those , ( who , God knows , are all dead and cold to their own ) seems alas , now very perfectly quench'd by the inundation of the Sin and Impudence , They so passionatly Damned , that the whole Church through all the World seems totally to despair of redress , or any tolerable Reformation , and betakes it self ( with Jeremy ) to weep in secret for the Pride of those Franticks , leaving God ( if he will ) to work Miracles upon their miserable Souls , since themselves can effect no Good in the well and modest ordering their Bodies and Habits . Yet to these Primitive Fathers , I shall add the sence of two or three of our Modern Divines , and shew my Reader how fully they accord with the former . How many ( says Reverend Downeham ) do openly profess their inward uncleanness , by laying open to the common view , their naked Breasts , as tho it were a Bill affixed to the dore posts , to signify to the passers by , that within that place dwells an unclean Heart , and that whosoever will , may there buy Honesty and Chastity at an easy rate . [ On Hosea 2. 2. ] And another on the same Text. Whores use to discover their filthiness much in their Breasts , either in the Nakedness of their Breasts , or in those Ornaments they hang about them . Reverend Mr. Perkins hath powred out a flood of Zeal , were it possible to drown this madness . The end of Attire is to hide the shameful Nakedness of the body from the sight of men ; why then are Garments made of such a fashion as that the Neck and Breasts may be left for a great part uncovered ? But such Persons as these do hereby express the Vanity and lightness of their Minds : What do they else but even display and manifest unto Men and Angells their own shame and ignominy ? Nay , what do they else , but glory in that , which is by the just judgment of God reproachful unto them ? Let all those that fear God and are humbled in consideration of their Sins , be otherwise affected — Reader , scorn not the Testimony of this holy Man from the plainess of his words . The name of Mr. Perkins is contemptible to none but such as want his humble Spirit . Come Ladies , what is your opinion of these Holy Fathers ? Sure you cannot reproach them as Sectaries or Phanaticks , who conspire to bring all the world under their Girdle , as you think . You hear how boldly they have declared against the very Sin you practise and plead for : Whose words believe you , will stand the Test another day , theirs or yours ? the Vice is the same now , as it was in the Ages they lived in , and the danger from it the same . What ever prejudice you may idlely entertain ( from the sad distraction of a divided Church ) against the present Witnesses and Ministers of God. Sure I am , you can righteously harbour none against these Eminent Persons ( the very Glory and Flowers of Christianity ) whose Piety and Memory all the Churches upon Earth meritoriously Celebrate . Who dare to retrieve you from the sentence they have passed against your folly ? Consult any worthy Divine of your acquaintance in the present Age , and see whether he do differ in Judgment from these : If I have produc'd these few , He will offer you ten times as many to corroborate the strength of the Evidence . Do but put the question home with earnest and hearty desire to be resolv'd — whether such a Guise or Fashion becomes the Gravity of a Christian woman , that really hopes to be saved , and would glorify God in her life to that end ? I have so much confidence in the fidelity of any true servant of Jesus , that in this he will faithfully discharge his duty to his Master , and your Souls , and deliberately tell you , that not this cursed custom only , but a great many more that abound in your sex , are perfectly inconsistent with the very temper and Holiness of those Laws and Religion from which they derive the means and hopes of a future Happiness . The truth is , their appears so Universal a Degeneracy ( in this Age ) from the ancient foundation of piety and practise that Adorned and Gilded the Generations of old : That if mighty Allowances from the first Austerity , be not granted to our present weakness , there may be but cold hopes for the best of Professors . And how far one may prudently venture an Eternal Soul on the presumption that God will allow of those Licences we give our selves ( which himself has no where revealed his pleasure to Tolerate , and his best Servants declare that he never will ) , I must tell you , may make you tremble to think on what ever other profession you make , which the greater it is , the more honour should you give it by an evangelical humility and self-denying Spirit , Adorning the Doctrine of God your Saviour in all things . And I direct this especially to the most retire and solemn reflections of your rational Soul to consider of and apply : sure I am , we are so far from the complexion of the primitive Christians , that neither our Faces , nor our Breasts , nor our Hearts , nor our Habits , nor our Practises are the same . If the Gospel call to the professing women , to Apparrel themselves in conformity , to the modesty and simplicity of those that trusted in God in time of old : if those under the Law send out their Cryes to you under the Gospel to be Civil and Holy , to be Meek and Chast ; and you can Eccho back again to them that you are so , and professors under both are found clad but in the same Livory , this will be your Glory indeed , and a Blessed Uniformity . But should you make the Gospel to Vary in its Fashions , and to be as inconstant in its precepts , as you are in your fidelity to them ; this will look but very ill , and the God who formerly would not abide his Spouse to be clad in a Linsey-Woolsey-Coat , ( Levit. 19. 19. ) will very hardly be prevail'd on to approve an Obedience of more Natures and Colours than that . To speak plain , the Modern Apostacies may not expect the reward of the first Faithfulness . Nor can the Attire and Spirit of an Harlot look to pass with the same approbation as that of a Chast and Pure Virgin. Remember , 't is the Wedding-Garment of Fidelity & Love can alone secure you from being expuls'd with shame and confusion from the Delicacies of the Marriage Supper : the Har●otry Dresse will have no Acceptation there . Do you know this , Ladies , and will you adventure your Immortal Spi●its under so formidable hazards ; as ( if duely consider'd ) would make your very Souls shake with far greater trembling , then do your quivering Shoulders under the persecution of the blustering Winds ? When the unfortunate Thamar so freely ●ass'd to the Bed of Amnon , shee had let●●e Jealousy that her steps posted her to the violent Gripes of a Ravisher , who was sick and uneasy untill he had perfectly ruin'd her ; and when he had done it , had little ease too , nor Glory from the Spoiles of her Honour : And are not these cursed Vanities as so many Ravishers , that fall foul on , and violate your Virgin affections from God , while some of you ignorantly believe there is little ●anger in those fatal haggs ; and others of you consent heartily to them , and wipe off from Amnon the guilt and dishonour of the Rape , till at last having marr'd you from ever partaking of the felicities of the Celestial Nuptials , he first bolt you out from his own embraces , and the shame confine you to a desolate Estate , with the mournful Thamar , sitting sad and solitary , in some melancholly corner of her Brother Absoloms House ? But happy were you , if in a provident foresight of so Tyrannous Cruelty , you would presently do , what she did too late : Rend your Gawdy Coats , and put ashes on your heads , and cry for revenge to Heaven against Pride , the Deflowrer of your Souls : your undressing from vanity would be so profitable a Nakedness , that were you to walk up and down in the Raggs your Repentance had rent into Tatters , the shame would be infinite Glory , if weigh'd with the confusion that will one day surprise you for the guilt of your insufferable Impudence and Folly. When the Israelitish Dames gave Aaron their Jewels to make them a God with , Holy writ ( descanting on that Act ) saith , that thereby he had made them Naked to their Shame . But was this Nakedness from the want of an Neck-Lace or an Eare-Ring ? Alas no , they had put off a God to put on a Beast , and turned their Glory into the Similitude of a Calf that eateth hay . And those who shall undress from their Strength above , and strip off the Spirit of Glory , that would rest upon them , to prank themselves up in the beauties of Created Lustre , and shine , shall find their Shoulders as Naked as yours , bare on purpose to receive the lashes of Vengeance , which the Executioner , Justice , will lay on with severity , and mercilesly multiply upon them . But , Ladies , why is Mary Magdalen set out in the Gospel ( the most notorious Example of sin and Grace ) but to let you know , that her new Lover ( who had set into Joynt her broken Soul , and cag'd up her wandring affections in his own Bosome ) is as ready to Act miracles for you too , and discover to you the Charms of a Saviour , which a Legion of other Pretenders can never pretend to Court you with . And though your Innocency suggest that you stand in less need of his favour than She , yet if Scriptures convince you there are Adulteries of the Breast , which you repeat every day , and others of the Eye and Heart which you tempt your Admirers , to as frequent guilt of , I fear you will want little less weight of Sope to wash away your Crimes with ; and while they wear the Crimson Dye , will require the very Heart Blood of a God to whiten you into Snow . And so far as you rest unconvinc'd of their Danger , so long are you still unhumbled for their Guilt , and by the same distance kept from the means of a Recovery ; so that while the groseness of her Lewdness , the festring of her Sores , spur'd her on to hasten after remedy and ease , your Dead Flesh ( for want of Anguish ) insencibly betray 's you to hugg your disease , that ( as some drilling consumptions ) still flatters you on into hopes of life ; when ( God knows ) the staring out of your Shoulder-bones , tell all the World how near the poor Skelleton hastens into Dust , and the Spirit within it unto Judgment . Yet ( ere you go ) Contemplate on Her who so pittied her self , that Seven Devils could not keep her from addressing a Saviour , ( and if you would cover your Necks , you might be welcome too , for ought I know ) ; but should you appear in His presence in the lascivious garb you commonly present your selves abroad in , His Glorious Purer Eyes ( that cannot endure to behold Iniquity , and are as a flame of Fire ) would doubtless flash out wrath and death into your shameless hearts , whose Vanity promps you to so profligate a dress , as would infinitely incense even the meekest Spirit of Jesus , who yet was condiscending enough to the meanest of your sex in the decorums of decency , and due prostration , of humility , and a mortified sence of their wants . And though the poor Syrephaenician was a little roughly handled at first , yet the Dog was not sent away with Crums only , but carried home with her the whole Loaf of Mercy . History tells us of Pope Benedict the Eleventh , the Son of a Peasant ( and a Catholick is my Author ) his Mother being brought unto him , in a Rich and Sumptuous Habit , with hopes of being more gratefully received , by the splendid appearance she made before him ; he turning away his Eyes , said , He could not acknowledg that Woman for his Mother : but afterwards returning in her Rustick Attire , he then acknowledged her , and yeilded her all the Rights of a good Son. And surely He , who rejecting all the glittering Ladies of the Earth , Respected the low Estate of a poor Hand-maid , Consecrating her Virgin Womb , ( the dressing-House wherein he Swath'd himself up into Humanity ) first into a Sanctuary for His Honour , for Nine whole Months together , and afterwards Blessed Her Breasts that gave him Suck , hath thereby proclaim'd to all the World how far his Sacred Heart prefers the Humble Cells of a pure and Virtuous Mind , before all the Tapsteries of State , and the painted Breasts of the Flaunting Gallants , who , ( as Father Chrysostome says ) are rather the Lodges of Devils , than a Saviour . Alas Ladies , His Holy Eyes have been feasted with the Glorious Prospects of Triumphing Virgins , Courting the very Torturing Flames , to uncloath them into Spirit and Immortallity , wherein they might enjoy their Dearest Lord , while himself has kindly descended into the Fiery Chariot to them , to drive with greater ease these welcome Guests into their Eternal Palaces . While alas you are so far from the Ambition of being Clothed upon with that House which is from Heaven , that you will not cloath your Earthly Tabernacle into that Decency and Holy Form as might invite him to mark it up for an Habitation of his Spirit . And if you will not Sacrifice a Lust to the Glory of his Cross , how would you Sacrifice your Flesh to it ? And if you will not throw off a vain and condemned Custome by all the Holy Saints in the world , how would you put on the Pitch'd-Coat of Martyrdome , which Nero clapt on the backs of the more faithful Adorers of the Blessed Jesus , to make them burn the better in ; That was [ Tunica molesta ] the Troublesome Coat indeed unto them . When you cry out for the liberty of your shoulders , because it makes for your ease , They were contented to double their Torments , and valued not to be scalded as well by the pitch , as the Flames ? With trembling and horrour may you remember the Great Redeemer hanging Naked upon the Cross , That very Nakedness rendering his Death doubly sorrowful and shameful to him , while the rude Souldiers were unconcernedly sporting themselves in dividing his Garments among them , and throwing Dice for his seamless Vesture . And must you Ladies , needs Crucifie him afresh , and put him to a second shame ? make him blush to see your Nakedness , and seem as little concern'd for his as your own ; his shame and your own sin , but alike affecting your insencible hearts . And if one end of his being Crucified Naked , was to Redeem you to the Blessing of a decent Dress , from which the first Adam had stripped you , why will you frustrate that part of the Redemption , and leave your selves Naked in so great a part , since himself has purchased Vestures for you , when his own was inhumanely rent from his Shoulders ? The pittiful plea of Custome for it , will drop as Adams Figg-leaves did , when his great Maker Summon'd him to give Account wherefore he had made himself Naked and Miserable , since he had Created him so perfect and happy . And ( sure I am ) those who prefer a Nakedness , ( the shameful fruit of sin ) before the blessing of a modest clothing , ( the purchase of a Saviours blood ) will shortly tremble as Adam , as well for the shame they chuse to themselves , as the despite they do to the Saviour . And had you that Scarfe of Innocence , which graced the Breasts of your first Mother , the Fathers might have spared their Zeal , and rather have envied your Glory : but because she has bared your shoulders by her folly , and brought in the curse of Nakedness upon you , 't would be madness in you to hugg the curse , by continuing that Nakedness still , when you know how contented she was , to hide her , though but with a Beasts-Skin . But Ladies , shall I send you to the Royal-Exchange , where a greater than an Angel , has kept open shop for these Sixteen Hundered years and more , and has incomparably the best choice of every thing you can ask for . And because he sells the best peny-worths , Himself condescends to call , What do yee lack , what do yee buy ; and advises you to buy of him . Lord , Hast thou any Mantoes for Ladies , made after thine own Fashion , which shall cover all their Naked Shoulders , & Breasts , and Necks , and adorn them all over ? Where are they ? Revel . 3. 18. Brings them forth . There they are , Ladies , and cheap too , at your own Price , and will wear for ever ; with this good property , That they thoroughly prevent the Shame of your Nakedness from appearing : And if you stoutly pass away , and take them not with you ( if there be a God in Heaven ) you 'l pass Naked into Hell to all Eternity . Of Painting and Black Patches : THough the Face of the Creation hath its variations of Prospect and Beauty , by the alternate intermixtures of Land and Waters , of Woods and Fields , Meadows and Pastures , God here mounting an Hill , and there sinking a Vale , and yonder levelling a pleasant Plain ; Designedly to render the whole more delectable , ravishing and acceptable to the eyes of men ; ( could they see his Wonders in the Land of the Living ) that he might reap the more free & generous Tributes of Thanksgiving , and Cheerful Celebration of his Goodness in the Works of Wonder . Yet hath he no where given us more admirable expressions of his Infinite Power and Wisdom than in the little Fabrick of mans Body , wherein he hath contrived to Sum up all the Perfections of the Greater , that lye here and there scattered about . Nor is it possible for the heart of man with all its considerative Powers to adore enough the Transcendencies of his Divine Hand , in the Perfections that he bears about him . But amongst them all , omitting the curious contexture of the whole Frame , raising it up into a stately structure to survey onely the Glories of the Face , and the admirable Graces that God has lodged in each Feature of it , and then to remember how many Millions of them have passed through his hands already , flourished out with a perfect diversity of Appearance , every one discernably varying from all the rest in different Feature and Meene , and yet every one excellently agreeing with all in the same Identity of Aspect . All this variegated Work miraculously performed within the compass of a Span , to let us see what a God can do when ( as the wise Potter ) he turneth his Wheel , and molds Nature into Infinite Ideas and Formes . And though now and then grimness and crabedness find residence in some Faces , ( Providence foreseeing the necessity of Martial Countenances as well as Spirits ; Which History tells us the Romans ever did usually wear , or put on ; That the slash of their eyes as Lightning , might accompany the Thunder of their Arms , & both together strike despair and death into their Enemies hearts . And one of their Emperours was of so very frightful a Visage , that Speed a Countrey-man of our own tells us , it was as bad as High-Treason to stand staring on him , which was ever an affront to the terrour of his Face ) yet are these Rough and impolished pieces but rare , and perhaps necessary too , to set off the Beauties of all the rest . ( The soiles of Nature have theirs Place and Office , ( like a Fair Lady keeping her Black ) The Bantum courser Skins and Features , have not I fear , Reader , raised in thee so praise-ful a Soul for the more Liberal Graces of their Creator to the Nations of thy Climate , and thy self . Who might have cast us all into the same Mold with them ; If our eyes gazed on their deformity with astonishment , why do not our hearts reflect on our own Frame with admiration of the Makers Goodness , and our own unthankfulness . Some Historians would fain have us owe the Blessings of the Gospel to that Providence which brought some English Children into the Markets of Rome to be sold . Being carried before the then Pope , who ( examining them of their Countrey ) was told they were Angels . Yea Angels rather , quoth the good Father , and it were a pity such should go to Hell. And those that were so happy to be born at Deira , must be delivered ( de ira Dei ) from Gods wrath . And forthwith ( say they ) he dispatched the Messengers of Salvation to us . Indeed we are happy in good faces , but very miserable in ill hearts . Now if God has stuck this loveliness on the Male Cheek , what has he done on Female ? What Glories ? What Transcendences of them ? What adorable Perfections of Art hath he shown , in the drawing those Lineaments which are the stupifaction of Angels and Men. Beauty , when attended on by Vertue , Create Women very Angels on Earth ; when corrupted by Vice , degenerates them into Devils of Hell. Which hath not triumphed in the Infinite Spoiles of mean and vulgar Affections onely ( that is their every dayes Tyranny & Sport ) unspirited almost the whole Creation ; But such as have dragged after them very Crowns and Scepters into absolute vassalage and Chains . The proudest Jewels of the Diadem have humbly vaild to stick themselves in the more Imperial Bosom of a Woman , the Sparkles of her eye have out dazled all their shine . Solomon in all his glory thought himself happy in being Knight of the most Honourable Order of the Garter , & spun out the very Bowels of his Luxuriant Wit into golden Threds to make Canopies for his Queens to sit under . Nay so strong the Charmes of these Syrens , that a Veil must shroud them up in the Sanctuary , least ( as some have thought ) the very Angels ( who hover there ) should be surprized by their Eyes , and they chance make their victories over then too . And yet Reader , after all the Royalties which the Bountiful Heart and Hand of a Creator hath exceeded in , towards them ; After all the Largesses , in so profuse a Treasure , of his choicest Graces ; All the Perfections of those rare Draughts of his own Divine Hand upon them ▪ These unhappy Daughters of Eve ( who , as St. Isidore thinks , was Cloathed with Lustre , as with a Garment , before she fell ) must dream of yet higher Perfections then what their wise Creator hath stamped upon them : The proud Ambition of these unsatisfied Creatures is not terminated in the issues of his Wise and excellent Work ; They must be making their Essays too , and impudently correcting the Lines of their Maker . Thus you shall have them consulting the Mirror , and making a narrow scrutiny into every point of their Faces , to hunt after Imperfections , where none are apparent , and have a mind to pick quarrels with the Complexion that God himself sees very Good. Here is not enough of the Lilly , there not of the Rose , but here and there too much of either . And every where is needed a new dash of their own Hand . Should an eminent Limner ( sayes a Father ) who had done his utmost to shew his skill in the drawing a Figure with his most deliberate and exquisite hand , and brought it to the Perfection himself desired , find some pitiful Ignorant besoyling his Work , and mixing in his dawbing Colours with his own ( Pictor sacre excundesceret , ( thinks the Father ) ▪ Into what Choler and Passion would such an affront throw the brave Artist ! And is God less skilful than the Limner ▪ The first we find at this Work was ? Madam Jezebel ( not but that it had been an old practice ( very early ) among those Daughters of Men , Gen. 6. 2. ) But she bears away the honour of the first Publication of this unsufferable Insolence , and is Chronicled the great Marrer of her Makers Work. She was a Lady well fitted with an Husband , to her Humour , That as Ahab , there was none so bad . And he a Prince as equally suited with a Wife , for then Jezabel , there could none be worse . What a Condition , Reader , was the poor Church in that Reign , whose Priests were shrunk all into one Elijah , and whose people so scared into Corners , that one Prophet knew not where to find any , and was affraid , that himself surviv'd the onely Faithful One to God in all Israel , and his life sought after too , by the most narrow inquisition ? O Praise God for the Liberties thou enjoyest from the Tyrannies of Idolatry . And pray for the Prince that shelters thee from them . ) For in those days all Israel went Whoring with Jezebel , and painted their Countenances ( with her ) into the Hypocritical Mummeries of Baalisme , till that one Prophet washed off the Paint from their faces , with the very Blood of her 450 Chaplains , and a little restored them to their right hew and Complexion again . Such an influence had a painting Queen to sophisticate the very face and Profession of the true Religion , and dress it up all into black patches with her self . Nay the very Scantling of God , the poor 7000 that were a little more couragious then the whole cringing Multitude , and who had no Knees for Baal , were fain to daub too , and made little appearance for God , they mufled their Faith in the dark Clouds of obscurity , and passed their visits to Heaven with Nicodemus by night ; While they bore a fair shew to Jezebel all the day . What was this but Painting too ? And though Ahab was fleet enough to run himself out of Breath into ruine . Yet does his Wife put a Spur on his Heele , and passes him , through the back door of Nabths Vineyard , a shorter cut into Hell. While her self shortly after follows him thither , and gets her passage quickned as fast as ever the Horses Heels could do it , whose Feet trampled out her miserable Guts , and scorned any further Execution , but left the Carcase to the Dogs . And it is observable , that those were somewhat squemish too , for her Hands wherewith she used to daub on her Paint , so dreadfully stunck on 't , that the very Dogs loaths them and left them untouch'd — This is that Jezebel . Of whose wicked Trade & practice of Painting , The Fathers have not been backward to inform us . Its first Parentage and Rise , others besides St. Cyprian have derived from the very Devils in hell , Apostate-Angels ; Docuerunt occulos circumducto nigrore Fucare ; genas mendacio ruboris inficere , &c. The very Devils ( saith he ) first taught the use of Colouring the Eye-brows , and clapping on a false and lying Blush on the Cheeks , so also to change the very natural Colour of the Hair , and to adulterate the true and Naked Complexion of the whole Head and Face , with those cursed Impostures ; ( and again ) God hath said , Come let us make man after our own Image . And does any one dare to alter or correct what he hath made ? They do but lay violent hands upon God , while they strive to mend or reform what he hath so well finished already . Do they not know that the Natural is Gods , but the Artificial is the Devils ? Dost not thou tremble ; ( saith he in another place ) to Consider , That at the Resurrection thy Maker will not acknowledge thee as his own Creature ? He will then say , This Creature is none of my Framing . Where is my Image ? No , no , Here is a new Complexion clapped on the Skin . She hath adulterated her very Hair too , and ●er whole Face ; The very figure of it is Corrupted [ Vultus alienus est ] It is quite another Countenance . Canst thou be so Impudent to look on God with those Eyes which are so different from those himself made , and are now so marred by the Devil ? Get thee hence , thou wast but a follower of the Devil , thou hast the very Red and Glozing eies of the Serpent in thine head ; as thou hast been thus Corrupted by the Devil , so now get there into Hell-Fire with him . Thus that excellent Father , St. Jerome seconds him , Quod facit in faciae Christianae Purpurissum Cerussa , &c. What makes the White or Red Varnish , and Paint in the Face of a Christian ? Whereof one sets a false dye and lying Tincture on her Cheeks and Lips , the other an Hypocrital Fairness on her Neck and Breasts , and all this onely to inflame young and wanton Affections , to blow up the Sparks of Lust , and to shew what an whorish and impudent Heart dwells within those daubed Walls ? How can such an one weep for her Sins , when the very tears would wash away the Colours , and discover the Cheat ? The very falling down of them would make long Furrows on her Face ? The Painting the Face is the deforming of Gods Image and Workmanship , and is most damnable , saith another . But let those that are ugly and deformed , rather endeavour to fix a Grace on their Persons , by the lovely exercises of vertue , then think to repair themselves by the stinking Collusions of Paint : ( saith another ) If we are Commanded to endeavour not our own onely , but Neighbours Salvation [ quomodo fucis licebit uti , qui sunt Gladii , Venena , & ignes Juvenum aspectantium ] with what conscience can men use Painting and false Dye , which are as so many Swords , Poisons , and Flames to burn up the Beholders , Saith Peter Martyr . The French have a good Lituny , De trois choses Dieu nous garde , &c. From Beef without Mustard , a Servant which overvalues himself , and from a Woman which Painteth , Good Lord deliver us ▪ To what purpose are those Garments so Pompous , Those Stuffs so Costly , Those Guizes so sought after , Those Colours so Fantastick , so shameless , Those Curles so extravagant , those Patches so abominable , unless it be to Cut the Throat of Chastity , says another . Lewis the Eleventh , King of France in his Melancholly Humour , strongly fancied , That every thing stunk about him , all the odoriferous Perfumes , or fragrant Savours his officers could get for him , did by no means drive away the conceit , but still he smelt a filthy stink . And surely all the Perfumes of Arabia , ( the united Sweets of the whole Creation ) Reader , were they gathered into Bags , and hung under their Armholes , will never take away the rankness and fulsomness of those unsavoury Creatures , who stink alive , as they move about , infecting the very Air , and bringing Plagues upon us , Nauseous Fumes into the very Nostrils of God , and his Holy Angels . I could collect an Vniversity of Writers that have all damn'd this impudent and graceless practice to the Pit of Hell , but I hasten from the scent of them . For I begin already to feel the power of Lewis his Imagination arising from my very Pen , and am affraid I have mistaken the Complexion-pot for my Standish . But hold ! to what purpose is all this daubing and smearing the Face , that is so pretty already ? What do the Ladies mean by it ? What is their end ? Why , to appear desirable , and to win the repute of a Celebrated Beauty . A glorious Conquest ! ( yet not half so fine , as the aiery Lady Carnation that bears the Name , which God himself has Painted in the Garden . ) But is this all the Plot ? Can those Ruby Cheeks be satisfied with the Aiery ▪ Bloomes of Report , and Reputation ? Wind is but a poor repast for an Hungry Stomack , sure there is something more at the bottom . Yes , to win a Gallant ; very well , and what then ? Will one content her ? Will she leave daubing then ? No , then she daubs to keep him . But this is uncharitable , cannot an honest Lady Paint ? Ask God himself , Ezech. 29. 40. Thou washest thy self , and paintest thine eye , and deckest thy self with ornaments , to what end ? And sitteth upon a Bed ( In a readiness against the Lover come in ) Will she now commit Whoredom , Verse 43. That is , without doubt ▪ They went in unto her , Verse 44. And there is the depth of the Plot , and what a matter have you ferretted out ? True indeed ! no such matter of wonder now adays , if we consult my Lord of Hereford , who plainly tells us , they are so far from hiding the Plot , that these painted Jezebels enter into the very Houses of the ( Married ) Gallants , Where their poor Wives are forced to lock themselves up , and cry to God against them with bitter tears . So while the whole Congregation were mourning before the Lord ( on a very humiliation day ) pouring out their brinish tears for the Whoredoms they had committed with the Cursed Danghters of Moab , even then comes an Insolent Prince of Israel , Zimri , with his Painted Whore in his hand , flanting it impudently , into the Seat of her Gallant , in the very Sight of all the People , she not affected with the least shame , nor he with the least sence of the Plague that ( in that very moment ) was raging iu the Camp. Which Insolence was so insufferable , that God stirred up the spirit of Phineas by a sudden inspiration to act execution upon them both , and under the very guilt to dispatch away their filthy Souls unto Judgment . And for these Zimries and Cozbe , Great and Imperious Prostitntes , to be thus shameless in a time , when the Plagues of God are multiplied so thick upon us , that we cannot tell , whether the next blow may not be the sealing up of our utter destruction , and the whole Nation so sick as it seems near to an expiration , fetchi●g its sad and long broken and fainty Breaths , At such a time , for these Moabitish Wenches sent in on very purpose to ruine us with their bewitching eyes and Painted Cheeks , and Gallanting it so shamelesly in our streets , this I confess , England , looks like the kindly effects of the Execrable Councel of the Sorcerer , who knows no other way to confound us , but by Whores . VVhose Black-Patches , are but our Blew ones , and the very Tokens of Death upon us ; Toll the Bell , Sexton , and get the Graves ready , for the doleful crie of the Fatal Carter , calling to us ; Bring out your Dead , Bring out your Dead , is sounding in our streets . VVhile these Infectious Pestilences , vvith the very Spots of contagion upon them are suffered to rove up and dovvn ( as you knovv it is the very Nature of the Disease so enviously to breath out its killing blasts , upon every face it meets vvith ) and not an Officer zealous enough to confine 'em to their Lodgings ( for prevention of further mischief ) and to charge them to prepare for their Graves . And methinks the Mourning Coach aud Horses ( all in black ) and plying in their Foreheads , stands ready harness'd to whirl them to Acheron , though I pity poor Charon for the darkness of the Night ; since the Moon on the Cheek is all in Ecclipse , and the poor Stars on the Temples are clouded in Sables . And no Comfort left him but the Lozenges on the Chin , which if he please he may pick off for his Cold ; But will find as little comfort in them , as they that wore them , and lesser in the whole voyage , when opening their mouths , he shall find no Silver there for his Fare , and will discover them ( as we ) but Patches still . But what ! am I playing with the Pendants of their Herse , and profanely sporting , while the miserably Dead are hawling into Hell ! Let me bleed my heart out rather for them . While the very Cosins of the proud Daughters of Jerusalem swim in the River of my Saviours Tears , because his Sighs were too weak to blow off their Spots . Tertullian , in a prospect of these and other their infinite Vaneties cryed out , ( Turtul de Habit Mulier ) O Mortuae & Damnatae Mulieris Impedimenta quasi ad pompam Funeris , constituta . What are all these but the Baggage of a Dead Creature , and already Damned prepared for the Pomp of her Funeral into Torments . For how desperate must the condition of those be , who have wip'd away the Graces of the Regenerating Laver that once beautified their Faces with the vertues of that Holy Water which issued from the Crucified Saviours Wounds , to Baptise themselves with the unsavoury Vnctions of the Devils preferring and devoting their persons preserving them the more unalterably to his service . Whose Cursed Interests they are so superstitiously bigotted to , that ( like the late Plotters ) they receive the Sacrament every day , and Crucifie the Church not by their Apostacies onely , but Heresy too . And because the Holy offerings of God by special Command were to be without Spot their politick Master , to ensure their Reprobation , has bespotted them all over , and marked them up for his own Workmanship ( as well knovving the Priest of Heaven at a distant discovery of those prohibited Blemishes , would rather sacrifice those to the wrath of his God , that should dare present these Leopards to the Altar . VVho wearing on them the badges of Hell , are yet so far from the shame of that horrid Relation , that they are first secured from the Grace of blessing , and so well seasoned to the Sodomitical Impudence , that while the Show of their Countenance does witness against them , they are proud to declare their Sin and Master . VVhat Magical Rods have charmed our unfortunate Isle into the woful product of such speckled and spotted Cattel , as these ? Sure I am , they are not the natural issue of our fair and beautiful Clymate . Stow tells us in his Chronicle , That from one Spanish Ewe brought over and placed among other Sheep , there followed so strange a Murrain that most of the Flocks of England dyed . And is there no danger in these Ring-streaks ? Jude informs us what a plague the coming in of some black Sheep ( that were all Spots ) proved to the poor Flock of Christ that fed among them ; and are not these the very bane of Religion professed by us , the very open enemies to the Purity and Peace of the Gospel ? The Immaculate Lamb , who bled himself to death , to scour away filth with the Drops of his heart , that he might make a present to himself of a Glorious Church , without wrinkle or Spot , or any such thing , but holy and without Blemish , and offered himself without Spot unto God , to that end , and who does dotes on the Beauty of her that is all Fair , and has no Spot in her , hath Commanded us to be found without Spot and Blemish . And though these Creatures fancy the Scripture-spots to be of a deeper stain than theirs , yet even theirs are not the Spots of Gods Children , but such as ( the Fathers assure them ) were first invented by the Devil , who hath stuck them faster to their hearts than their Foreheads , ( in their love and delight in them ) That they will stab once more , even Jesus himself , with the Speer of this madness , and throw the very Spittle , ( that sticks on these Pa●ches ) into the face of God again , rather than be prevailed with , to cast them away , no , not for the sake of his Blood : And if that powerful charm hath no Efficacy to unseal their ( I fear judiciously ) obdurated hearts , ( yet they can melt into Luxury fast enough ) What effect can I look for from my weak and contemptible Ink ? Let them know though , ( even All ) w●ose painted and spotted faces bear an Eye ( yet ) able to light them to the reading of this very Paragraph , That One of their Sex , ( whose Repentance I fear , they will not imitate , whose Felicity therefore they can never hope to attain to ) will certainly , confront them in the day of the great Judgment ( whose exemplary Penitence cannot operate them to the same bleeding remorse , ( no not the shadow of it , that so passionately afflicted her gracious Soul ) The great Lady Paula , who under the lighter guilt of a rare and infrequent practice of these Fooleries in the days of her ignorance , with Floods of bitter Tears and heart breaking Sobs and Groans , so continually bewayled her Sin to her Maker , that St. Jerome her Confessor , who himself tells us the Story [ a nobis admonitur , ut panceret oculis ] in a tender compassion to her very eyes , was forced to use arguments to begg her to spare them . No , no , ( saith she ) That Face that so often hath been Painted contrary to the Command of God , does justly deserve to be all befould with tears . That Body must be chastened a while on which I have spent so much time in in tricking it up . I have been merry long enough , 't is high time to betake me to weeping : Now my fine Linnen , and Silks and Ornaments , are very fit to be changed into Haircloth . I that have made it my business to please my Husband , and follow the Fashions of the World , now should endeavour e● approve my self to my Saviour . And never while the works of the Holy Saint Ambrose survive in the World , will the account of the unparalel'd vertue of the famous Spurina , be lost in oblivion , who in her Gentile and Pagan Estate , was so great an Admirer of Purity , That being a Virgin of incomparable Beauty , and blessed with all the advantages of a desirable face , was therefore sought for and courted by many wanton Lovers , and woed to make a Sacrifice of all her Glories to the Lusts of her Admirers ; Did therefore to allay and extinguish those unlawful fires , all hackle and cut her excellent Cheeks , making Wounds and Scars in them on purpose to be free from the Solicitations of those who were even distracted for her . And I will insert the Application of the Story , which cannot be mended by a better Pen , then his that wrote it — O thou Christian Woman , who dost paint thy self with an ill intention , seeking to gain that by imposture , which thou canst not attain by truth , and not satisfying thy self with adulterating thy Beauty , sparest not to discover among company , a scandalous nakedness , to shew in thy Breast the impudence of thy Fore-Head . Consider a little what thou wilt answer to this Paynim with all thy Curiosity , when her Blood , her Wounds , her Scars , her Beauty disfigured , which served as a Sacrifice to her Chastity , shall accuse thee before the Inevitable Tribunal . Saint Jerome in his Directions to Laeta for the right ordering and vertuous Education of young women , hath these very words , ( not unworthy to be taken notice of by all Christian Parents , on whom , the like charge and care is incumbent ) Accustome her not ( saith he ) to wear Pendants in her Ears , nor to Paint , nor to load her Neck and Head with Pearles ; Neither let her change the Colour of her Hair , nor Curle or Crisp it up with Irons , least it prove a prediction of Infernal Flames . Beware she go not forth with Dinah to see the Fashions of the Maids of the Countrey . Let her not be a Dancer , nor gawdy in Apparel . Let her read good Books , and never go abroad without the knowledge of her Mother . Let not a young Pretender whisper things into her ears , but cause them to speak aloud , that the rest may hear . The advices of this Father are so perfectly out of Fashion , & immodish in these days of ours , that it s become even ridiculous and impudency to press them ; and my design of inserting them , is rather for Lamentation of the ruins of the Primitive Piety , then from any great hopes of a careful Imitation , or practice of them . While the shameless immodesty of too many of our Ladies , makes me more to venerate the memory of the Lady Margaret , Sole Daughter and Heiress of the great Duke of Burgundy , who by a fall from her horse having broken her Thigh , chose rather to dye then to expose her self to the inspection of the Chirurgeons ; yet what that Lady did from an innate Principle of bashfulness , and perfect respect to the honour of Feminine Modesty , the same are ours acting too from another of desperate obstinacy ; for though they have long since fallen from all the Ideas of Vertue and Goodness , ( yea from the very pretences to it ) and by that slip have crack'd their Honours , wounded their reputations , dislocated their peace , disjoynted their Consciences , and endangered their Salvations , yet are they so far from thoughts of setting again their broken Bones , searching into the bottom of their Wounds , applying Lenitives to asswage the Tumours of their bruised Consciences , or Corrasives to eat out the dead Flesh that is about them , That they desperately take up resolutions of dying too ; even these will be modest forsooth , and keep their Gangrenes to themselves , bravely bear the burning of their festring sores , running up and down bleeding inwardly , even to death ; but so they can set a good face on the matter plaister over the Orifice of the Wound , and daub it with the Mortar of a gawdy Swathe , and a few fine Clouts ; this answers all their projects : Their Ambition is no higher than the Hypocrisy of those who flaunted up and down with a painted Profession of a superficial Goodness , and appeared like Sepulchres , which when open'd yield ( of all other ) the most nauseous stench . And for Painted Ladies to yield nothing else but Mummye and Bones , is very Melancholy to consider . But this is not all , for amongst some of them , the fury of the distemper hath seized on the very Brain , and utterly deprived them of their Sences . You may hear them raging as Madly as ever did frantick in Bedlam , and grown into a perfect insensibleness of any pain or distraction upon them , as God knoweth they feel no more Ach , and fear no more danger , than those that have reached the impeceable Estate : Nay will swear they be the best Saints in World , and have done nothing but what they dare answer to their Maker ; they rail against others more modest than themselves , and Fanatacize the whole Church , that in pity and kindness to their lanugishing Souls do but offer the benefit of the Holy Offices to them , and would apply the most probable remedies , whose vertue might prevail to restore them to their Wits . The good David once was put to it to counterfeit a Madness for the saving of his life ; but these , a cruel one for the damning their Souls . Therefore as Achish said , Lo you see the man is mad ; so methinks I hear God say , Shall these mad people come into my house ? And what have I to do with them any longer ? Of Perukes and Hair. WHat a Bussle have we had about Plots of late , and cries against Popery coming in ? When any that had but half an eye might have seen Pope Joan in the Chair , and sitting as Head of the Church at least twenty full years already . Don't you perceive many thousands that have rounded themselves into Priest hood , and wearing the Mark of the Beast very confidently in their Foreheads ? Nay the devout Ladies so obsequious as to travel up and down with her Bulls . But the poorer women ( in a Flame for her Government ) by whole swarms do thwack up the Nunneries , and have offered up their Hair very humbly to the Abbess ( according to Order ) in full resolution to take up the Veyle . So the Streets are full of the Monks with their Hoods on . And the Fryars every where Peep out of their Coules . Not a young Fellow that takes pet against his Noddle for catching the least Cough or Cold , but strait in revenge , off goes his Locks , and himself is shaved into Orders . Leaving the Kingdom as naked of good Subjects to their Prince , as poor Spain , ( whose Souldiers the Pope has garison'd up in his Monasteries ) That should occasion come for an Army to be raised , a third part must consist of Holy Fathers . The Rents of her Holiness far exceeds all that ever her Predecessors received from this Kingdom , and upon strict account taken of her yearly Revenues , ( as heretofore ) will be found I fear to vie weight with the Kings . Her Collecters pass boldly up and down through every Corner of the Land to gather up the Materials of her Worship , and have Authority to break open all the Dove-houses and Meal-Tubs to dig for Salt-peter to make Powder with ; which is an absolute Right to her Honour derived from the very first Founder of the Papacy . Nay the poor Countrey Girls cannot keep their Coifes on , for these Officers that have Commission to dig into the very Mould of their Souls after Oare of all Colours , whether Or , or Argent , or Azure , it all serves to make Shrines to the Glory of the Goddess , and t is much the Goats escape the Inquisition ; and the poor Shocks will I fear be brought in for their Peter-pence towards the Maintenance of the Frizzes : Thus with the Egyptians we are building goodly Temples to the Honour of a Deity . But when the Votaries come to pay their Devotions there , they find nothing else but the stately Pusse in Her Majesty , who because she changed her Coat so often , has at least a Thousand Taylors and their Journey-men , very hard stitching up the Pontificals of her Dress , which hang up for publick view and Sale , ( as Diana's Shrines ) for very Strangers to buy up , and bear away as the Medals of her Glory into every Countrey of the World , whose Traders are grown to so prodigious an height , that one of them passing off the Stage ( in the Pride of his Business ) left yet behind him an Inventory of some Thousands , which far surmounts the hopes of Ten poor Heretical Priests , to attain to , in all the long series of their sweat . So Deliciously do these Idolaters fare at Jezebels Table , when the poor Prophets of Heaven are put to it , to bite a piece of brown Cake at a Widows . And to speak plainly , forty or threescore pound a year for Perriwiggs , and ten to a poor Chaplin to say Grace to him that Adores Hair , is sufficient Demonstration of the weakness of the Brains they keep warm . And let me take the boldness to manifest a few of the ill Consequences of this Idolatry . First with the Womans Hair we have put on her Art ( not of Cookery and the Kitchin only , and become Hen-Housewifes as my Lord Hereford tells us , but ) of the Chamber and the dressing Room . Tricking up our selves into as delicate starch'd-up a posture as she . Some of us have gotten the Boddice on , to make us look slender and pretty ; And the Epicene Sleeves do very well fit both the Hee and the She , The Sleeve strings are tyed with the same Curiosity and the Val de Chambre that cannot knit the knot Allamode , is kick'd away as a bungler in his Trade and Profession . The Ladies Point , drawn together serves well for a Crevat , with a Grace while the poor Collars ( to make way for a naked Neck too ) that was used when we were Boys , to chuckle us under the Chinn , and bid us look up to Heaven , like Severus his Tutor , is put to Death , for breeding us up too Civil . The Ribbon at the Hilt of our Sword , is Security against his being drawn , while we fix it there , ( as Cupids Knights ) with no other design but to help to wound the Hearts of the Ladies . 2. And who sees not the happy Victory , that we have gotten their very-Hearts in our Bosoms ; as close as their Hair on our Heads : Not their Effeminacy only , but Weakness too , and have perfectly shav'd away all our Virility and Prowess ( which formerly made Earthquakes in the world , and the now-formidable France hath trembled at ) our Swords lye dangling on our Thighs , with the same Luxury , as as our Wiggs ( of the same length , ) sport themselves on our Breasts . And if we pass on at this rate , we may wear the Babylonian Character , Jer. 51. 30. The mighty men have forborn to Fight , their Might hath failed , they became as Women . What , car'd the great Alexander for six hundred Thousand such Persian Women , who with another Army of Singers , Dancers , Perfumers , Cooks , Butlers and Tart-bakers , came to oppose him ? Will those Eyes Dart fire in the face of an Enemy , that are dazl'd in the Glitters of the Theater ? Will men hope to prevail while they push with the brissles of a Woman instead of a Pike ? well may those Lances shiver into their own eyes , and muffle up their sight , but never will they pierce Terrour or Wounds into the Heart of an Adversary . Had the Black Prince and the brave Talbot gone thus accountred into France , the Flower-de-Luces had never perfumed the Royal Arms of England . Philip de Cominis tells us , that after the Skirmish which Charls the Eighth of France had with the Venetian forces at Fornove , the Ground was all strawed with the Gilded Bourdenasses of the Vanquished , which the French picked up in abundance ; but what sport would it make after a Battel here to carry away an Army of Periwiggs ? If his Majesty was once justly incens'd against that VVigg that whiffled into the Eyes of a Schollar , and disturbed his Preaching , how much more would he be , and with what Zeal would he Rattle off the Idler Humour from the Shoulders of his Souldiers , which would hinder them from fighting , since the Glory of his Nation depends on their Valour ? 3. And thirdly with the womans Hair , ( we may leave out the R. and find ) we have gotten her Heat , and God who hath given us over to shave away our own , to put on her Glory , hath justly hardened us to glory in the spoiles of the whole Body , as in those of her Head , while she with reason and vaunt enough triumphs in the Ruines of our Strength . Is it a wonder to find our selves bald and weak , while we are slumbering in the lap of Dalilah ? Alass when her Curles are twisted about our very heart , and twind themselves there to insnare us , can we marvel if our Locks are sheer'd off in our sleep , to make way for the hanging of hers , when our folly puts the Scissars in her hand , and we cannot wear hers and our own . And I wish , that Treachery may abate our Heat , when the Mercinary Hands are still at work , that receive the price of our Bloods , to strip off our honour and strength , and send us poor Slaves to the Mill. Since we have found the women so kind to sell us the Hair from their Heads , we have encroached on the freeness of their Natures , and think they may as well , make a prize of all the rest . And God knows the Age hath not found them overshie of trading . History tells us , that in the time of Septimus Severus his time at Rome , there were threethousand Indicted of Adultery , but were all impeach'd that are guilty here , the Clerk of the Sessions need not care to change place with the Judge . 4. And 't is no less observable , that since we have worn these Coronets on our heads , we have forgotten our Obedience to our Prince , and thought our selves his very Peers . You cannot imagine what fancies it creates in our Nodles by its heat . At Grand Cairo they hatch all their Chickens in Ovens ; on purpose heat to the degree of production ; but who sees not since our Brains have been fired by these Furzes what Serpents the Cockatrices Eggs have produced . While our Gallants flant along not a step without the graceful Attendants of the tall Yeoman with their Halberts , guarding each side of their Shoulders . What can they think themselves less then Kings ? The Grand Seigniour with all his golden Peichi's gliding mutely along by his side , can never ravish himself in the lofty conceipts of his Glory to that Degree , that an Empty skull'd Squire does now in the dancing of his Aubrey Tresses about , while he looks out here & there to feast his eyes on the fancied Subjects that admire him . Mahomets Pigeon inspir'd a Rebellion which hath envasselled two parts of the World under it : And what know we , what Malignant Influence the dangerous whispers of these whiffling Flatterers into the addle Brains of so many Hot-spurs , may have upon our peace ? Can you distinguish a Barber from a Justice of Peace , who stalkes with a Port as stately as he ? and talks as politickly too , as if he had spruc'd himself into the Counc●l . It is certain till Law oblige us to wear our own Wool on our Backs , and our own Hair on our own Heads , we shall never Coole into that sence of our due distance from the Grandeurs of Majesty as we ought . No sooner had Israel trim'd themselves up into Gallantry and Long Locks , but they shook off their obedience to Heaven it self ; We are Lords — we will come no more unto thee , Jer. 2. 31 , 33. Nor is Absaloms Story any news to us . And who considers the vast contributions that are collected for this Usurper through the Kingdom ! When Princes and Nobles have dispatched away their Groans over the Alpes , to implore a Cessation of those loads that have almost crippl'd them from Rome , we can suffer these to lie constantly on our Shoulders without the least sence of their Burden . Though Christ paid Peters Tax for him by a Miracle , from the mouth of a Fish , yet would it be a greater , ( should his Successor come to gather here again ) if he abate a farthing for the charges we are at for our Poles . Our Ancestors were wiser than we , who kept this Tax in their Pockets , which helpt to maintain their Tables , and would hardly have eaten a Crumm , had they found but an Hair in their Dish , while we are Curling and Powdring up ten thousand , that fly into our mouths all dinner , and cannot make a Meal in peace for ' um . To better purpose would this Hair be employed , should we be put to the shifts that once the poor Citizens of Bizantium were , when under the extremities of a three years Seige by the Romans , and almost ready to perish , having occasion to patch up a Fleet , under the want of Cordage , were fain to make use of the Womens Hair ; Which they poor Wretches very cheerfuly cut off , and gave them to inch out their Tackle , and though the whole Navy miscarried by a Storm , yet was not their zeal the less laudable , who did it for the saving of the City or themselves , when ours do it for no good at all . 'T is some comfort yet , ( though our City Esquires continues their Heathenish Length , which God hath so damn'd in his Word ) That our wiser Gentry of the Countrey , have of late religiously submitted to Circumcision . And though they have done it with Sechem in politick design of fair Game , Yet would they hunt the brave Doe still the better , would they quite lay down her artificial Nets , to try how Nature would weave one . And they need not fear Absaloms Fate , so long as they hunt not a Father . 'T was the short Cut of that poor Princes obedience , that made his very Hair turn Rebel , and hung him up under an Oak , to receive the reward of his King-hunting . But though Absalom was graced with a Natural Perriwigg , that was both his Pride and his Plague , yet a good head of Hair is so vulgar a Blessing , that we find it as common to the Beggar as the Prince , and he that dares not for his Ears boast the glory of his Blood , may yet compare with the best in the finess of his Locks . The truth is , if the House be well furnished within , in every Room as it ought , the Brain will find wit enough to excuse the unhappy want of a Bush without , which seldom prove so fatal to any , as poor Aeschilus , whose Bald Pate , when mistaken by an Eagle for a Stone , she let fall a Crab upon the poor Poet and killed him , who had ingeniously written the tragedies of others , but foresaw not that of his Skull ; This Age would have taught him to have prevented that strange Accident by covering it over with Moss . And though Elisha underwent the reproach of his want of Hair , from the Children that more wanted Grace , yet had he Shaggie Creatures enough at his Call , to punish their insolence with death . 'T is strange what Plinie Records of the Romans , that they never knew the use of Barber till four hundred fifty four years after the building of their City , when in the time of Scipio Affricanus , they were first brought in out of Sicily . Antea Intonsi fuerunt . Before that it seems they hackled off their Locks with their Kniyes . But however Rough and Uncomb'd they were then , Sure I am they grew Curious and Spruce enough afterwards ; for Plutarch tells us of the two Boundless Heroes that admitted no Superiour nor Equal ; The Great Pompey was so nice and effeminate , in the formality of his Hair and Sleek Locks , that he was noted , for scratching his Head with one Finger , & once suffered a publick Scoff from the impudent Claudus for it , in the midst of the Rout of Plebeians who joyned with him , to second that Reproach . And Suetonius witnesseth of the other , that he was so over curious of his Head and Beard , Vt non solum conderetur diligenter , ac raderetur , sed velleretur etiam ; He would not onely be shaven very precisely , but his extravagant Hairs even pluck'd . But what shall we think of his Successor Augustus , who when he felt the Assaults of Death , invading him , called for his Looking-glass , and commanded his Hair and Beard to be Combed [ Et Malas Labentes corrigi ] his Rivell'd Cheeks to be smoothed up , then asking his Friends , if he had acted his Part well upon the Stage of the World , who told him he had ; Well saith he , Vos omnes Plaudite . Sure he went off very trimly . Homers lofty quill very often sticks in the Long Hair of the Grecians , whom he almost everywhere Epithites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor are our Neighbours of France ( from whom I suppose we have derived it ) without the known Note of Distinction for this vanity [ Cometa Gallia ] and are fam'd to be the Bushy Lock'd French. But what the modesty of England hath been in former Ages ( however vain enough in other Fooleries , yet ) sure the Galleries and Dining-Rooms of our Nobility and Gentry of the Kingdom will abundantly testify from the brave images of their Ancestors , whose open ears never valued the coldness of the Winds , but which would glow to have heard the monstrousness of their Childrens Ell-Wiggs . To look no further back than K. Henries days , ( vvho had face enough for tvvo Kings , and Wives enough for three , and yet Hair little enough too ) vve may easily collect vvhat vvas the general Cut , from an act of the Lord Cromwell , vvho meeting a fellovv in Cheap-side vvith his Locks somevvhat too long , commanded him avvay to the Barbers forthvvith for the execution of his Scissars . Who also threatned to lay him by the Heels , and humble his Feet , vvho prided himself so much in his Head. And Wise King James vvho knevv vvell enough vvhat belonged to his Health , had an open Ear to the brave Cry of his Hounds , as vvell as the complaints of his people , & refrained not one hunting-Match vvhich gave him hopes of Sport , out of dread that he should pay dearly for it the next day by a Cold. The Noble Prince Henry ( vvho had he lived , had played the Barber ) as sometime Commodus the Emperour vvas vvont ) & not have shaven the Crovvn of Popery onely , but even have cut off the very Ears and Noses of the Priests from ever having hopes of smelling out the old Monasteries again ; ( and surely Chelsey Colledge vvas pretended to be the Shop for that execution ) this brave Prince , follovved his great Father , and gave his Ears to his Councel and Cut together . And 't is impossible but the great influence of so Illustrious Presidents should prevail vvith the vvhole people to follovv the Royal Example of so great a King , and so good a Prince , in that Age. And doubtless the same had continued till this day , had not a violation happened to that excellent custom , if I mistake not , from this occasion . The Puritans in the Reign of the Royal Martyr , to distinguish themselves from their Neighbours , took on them an extraordinary short Cut , and their Neighbours in opposition to them espoused a long one , because they would not be reputed Round-heads ; and in nothing outwardly were the two Parties so much differenc'd as in their Hair , and happy had it been that the quarrel had ended in the Barbers Scissars , which we all know brake out afterwards into the long Sword , and instead of plucking each other by the ears a little , they fell to stabbing one another in the Guts . So that the mischiefs which the Barber might have prevented at first , had he kept an even hand on both parties , and sheered them both to an equal Cut , all the wit of man could not prevent from running into Commodus his bloody shaving , and cutting off ears and Noses together with their Hair. But as once Vespasian upon the apparition of a Blazing-Star which was thought to portend his death , would needs clap the signification of it on the Persian King , for he ( saith he ) hath Bushy Locks , but I am Bald , jeering both him and himself together , though afterwards it fell on himself . So I pray God both Parties may take warning by what is past , and take heed of mocking each other , least falling out about even Goats-Hair , and the smallest matters at first , we break not forth into Flames which are not so easily quenched . I cannot pass away from this discourse of Hair , without minding the Ladies of the best use that ever was made of Hair in the World , And that by her too , who had made the worst use of it ; The never to be forgotten Magdalen , whose Golden Locks had been the Fetters that had Imprisoned so many hearts to her unlawful Love , are afterwards weaved into a Towel to wipe her Saviours Feet , whom she had first bedewed with her Tears ; Not that they had need of cleansing by any tears that she poor Creature could shed , but that both water and Towel might receive a cleaness from them . And Mary by that Act did but weep her self into Purity — Let the Ladies that have Curled and Powdred their Tresses into Nets to catch poor Lovers in , learn ( with her ) to unloosen them again unto the same service , by washing the Feet of his indigent members on Earth , and wiping away their sorrows by the gentle stroakings of their Charity . And for others of them that build Towers of Arrogance and Pride against God , where rather a Valley of Humility and Meekness should be flatted , I wish they would remember , how the great Nimrod was bafled in the same design , whom God smote into so perfect an astonishment and confusion that he had not one intelligible word to say in excuse for his Folly. And I fear these will be Speechless too , when the King of Heaven shall come to take a View of the Dress of his Guests ; and let them not forget the Brains of those that were dashed out , upon whom the Tower of Siloam 〈◊〉 securing their weak heads from such Hazards by the politick course that the Holy David took , in making God himself his High Tower , and not raising others against him . Should he send out his Angels ( as once he did , and yet every day continues to do ) to mark those in the Forehead for safety , that sigh for their own and others Sins in the City , the very Frizzes would hinder the good Angel from setting on Gods , when he shall find already the mark of the Beast upon them , set on by themselves ; the poor Creatures , while they little think on 't , sealing their Foreheads to destruction . But I have been too long about the Ladies head and Necks , and had not I learned this tediousness from themselves , should have dispatched them long ago . Dum comantur dum maliuntur Annus est . Of Apparel . THere are two things I shall shortly dispatch about Habit and Apparel . 1. The Veneration and Respect that other Countries have for their National Dress . 2. The reasons of it , arising especially from some apprehensions of Fatality accruing to such as too lightly have assumed the Fashions of others . 3. How England hath been too justly Taxed in all Ages of this Levity . To the first I need say but very little , it being generally known how most Nations in Christendom ( the French onely excepted ) have been and still are devout and superstitious Adorers of their Countrey Habit. So tender are they of their Reputations , that they will not suffer under the Aspersion of being accounted giddy and unconstant by their Neighbour Nations . The very Turks as well as the Spaniards , giving us an example of an unalterable devotion herein . And very Remarkable is an old Decree of the Russians to this purpose , That [ tam in Cultu Numinis , quam in Apparatu Corporis , Moribus Legibusque uti presentibus , etiamsi Deteriores sint ] They were resolved as well in the matter of their Religion , as in the manner of their Dress and Apparel , to stick to the Laws and Customs then in force , yea notwithstanding perhaps there might be found some defects in both . So loath were they it seems to introduce any new Fashion or Invention that men of mutable and new-Fangled Spirits should present unto them Yet by the Favour of this Russian Edict , it cannot be denyed , that After-Ages have found out those absurdities both in that Religion and Dress of Antiquity , as have well enough justified their modest endeavours in the Regulations of both . Till Popery give us a better Testimony of its suitableness and proportion with the grand Pattern received from the Mount , then of late it hath , we cannot so easily be brought to repent of our Departure from the strange and ridiculous extravagancies of it . And it were enough should I hang out to view one of the Suits that was generally worn heretofore in England , where you had a Dublet all jagg'd and prickt , the Wastband coming down but a little below the Armholes , guarded with eight long Skirts ; to this Dublet was clasped a pair of Breeches close made to the Body , and whose length must make up the defect of the shortness of the Dublet , The large and ample Cod piss supplied the want of Pocke●s , which came up with two wings fastned to either side with two points , which unknit made way to the Linnen Bags , tyed to the inside between the Shirt and Codpiss , these Bags held every thing they carried about them , except the Gloves , which ever hung very reverently at the Girdle . Where hung a Pouch made fast with a Ring or Lock of Iron , weighing at least two or three Pound , whether there was any money in it or no. The like I could give of the womens Gowns , and shew the madness of the Fardingale , and other whimsies — But the Galleries and Parlours of most old Families are set out with such disguising Postures , as better will evidence them to the view of the Reader , then I care my Pen should do at this time . What different Cuts have we our selves known from this discribed ? What huge Breeches , like Petticoats ? What Slash'd Dublets ? What guarded Breeches with such huge sets of Points round the Knees , that were invented to hide the French-pox , by forceing men to straddle above a yard wide . These and many others are in fresh memory ; but putting them all aside , how more exceedingly decent and graceful is the present Cut of our Gentlemen , answering all the parts and members of the Body to a more Civil and proportionable end . Always however be excepted the incomparable Tunick and Vest , so very comely in it self , so very advantageous to the Drapers of the Kingdom , perhaps the most grave and manlike Dress that ever England saw , which had the unhappiness to be brought in too late , and the hard Fate to be sent out again too soon . And would have answered all the expectations of publick Commodity pretended by the Woolen Act , so that had our Gentlemen pleas'd to have danc'd in them any longer , the Farmers would very cheerfully have paid the Fidlers . But we can never hold when it is well , such an influence hath the French Pipe to make us ca●per after them , in all their Follies , to our own dishonour and Ruine . I mind therefore in the next place to represent to the Reader the dangers of so great a Levity . Neither is Scripture silent in its menaces against so prodigious a Folly : We know who hath threatned such as Cloath themselves in strange Apparel . But because examples are more prevalent to work upon us , I have endeavoured to look into History , which hath furnished me with three or four not unworthy of the Readers most serious perusal and application . Don Sebastian , then King of Portugal , what time this humour infected his Subjects of attiring themselves after the Castillian Fashion , all the Noble Persons and Gentlemen practising nothing more than to speak the Castilian Language ( which it seems is very elegant and expressive ) with the same ambition as we do the French , between whom and them there was no very natural kindness neither , but a very bitter Antipathy , hating the persons whose Language they lov'd . It pleas'd God that Sebastian dying without issue , and the Crown lying at Stake as the Golden Ball for every Pretender to venture at , who but King Philip of Castile , run fairest for it , and with an easy stretch got it set on his head , to the general sorrow , but little redress of the discontented subjects . To whom afterwards he proved no very Favourable Prince . In the year of Christ four hundred and twenty , the Grecians whose habitations bordered upon the Turks , took fancy to cloath themselves after the Turkish manner ; they which before were wont to wear Long Beards , which so very well became them ( quoth my Author ) Cut off all , and left the Mustachioes onely , and practic'd to follow them in all their actions , till anon comes an Army of Mustachioes and subdued them to a perfect Slavery to this day . Although we know their Ruine was both Prophesied and certainly determined as the dreadful punishment for Crucifying the Lord of Life ; Yet I find too , that the Jews ( for about thirty years before the final destruction of their City and Temple by Titus Vespasian ) had gotten a custom to impose no other names upon their Children but such as were Roman , nor would wear any Garments but after the Roman Guise ; their very Arms for War , and Souldiers Cassocks , were in all respect like theirs , striving to imitate their Fashion and Garb very intirely , whom so suddenly after they so dearly suffered under . Caesar in his Commentaries hath an Observation to this very purpose , That Divisions and Animosities rising up among the Gaules , they began to hate each other to that degree , That one Party among them separated from the other , by the visible distinction of their Dress , betaking themselves , some to the Roman Fashion , some to the Almaine , and left the use of their own short habits and close Breeches . Which was but as it were , a prediction of the Calamity that soon after fell upon them from the Arms of those Romans whom they had so apishly followed . But remarkable is the Story of the Great Darius , whom several Authors affirm to us , to have changed the very Fashion of his Sword from the Ancient Persian into the Macedenian Fashion , but the very year before Alexander invaded and ruined him ; Which his Diviners interpreted truly , into what afterwards came to pass , That those should come to be Lords of Persia , into whose Fashion Darius had altered his Sword. What application shall I make of all these Stories to poor England ? If not onely our mens Swords , and Cassocks , and Perriwiggs , and Boots , and Breeches ; But our very Ladies Mantoes , Petticoats , Points , Shoes , Hoods and Laces , be not of the French Fashion onely , but the very Productions of the Countrey ; if no proper handsome young men can be picked from the Sons of our Yeomen and Inferiour Gentry , to make Val de Chambres to our Gallants ; if no hand but a French one can serve to Trim and shave our Beards ? No Cut but a French Taylors to shape our Cloaths ; No Languge but the French to serve our Tongues ; no Religion but the French to content our Souls ; I pray you what will be the end hereof ? There is a disease among us called of that Name too , I pray God it be not too Epidemical ; if it be not gotten into our Bodies , sure I am 't is gotten into our Heads , while we set our selve to study and contrive nothing more than to please our Fancies with the Levities of the French. And how little did he merit the happiness of our good Cloth and Beef , of our good Laws and Religion , of our Native Immunities and happy Liberties , who declared he had rather be serv'd by a French Dog than by an English-man . What care and prudence hath been used formerly by other Nations for the prevention of publick detriment from the extravagancies , and vain excess of Apparel , I have already instanc'd from the Athenians and others , from the City of Venice &c. To which I will onely here adjoyn a Memoire ▪ of the Law Sumptuaria which Numa Pompilius established , and which prov'd so exceedingly advantageous to the prosperity of the then Roman State , Vt in exequiis Epulisque , &c. It was provided by that Law , that all their profuse expence in Funerals , and all excessive use of fine Cloths at their publick meeting and Shows should be utterly laid aside ; by due obedience and execution of which they quickly came to find the present Commodity and benefit by extirpating those two voracious Gulphes that swallow up the prosperity of any Kingdom that is in the World , delicacy of fare and sumptuousness of Attire . And to shew you what inconveniences this especially of sumptuousness of Apparel , hath at all times brought to poor England , I shall go back to Queen Elizabeths days , and give you a remarkable Survey of it , drawn by a Gentleman of good Quality and Understanding . Representing it to King James in his Book dedicated to him , ( savouring of the Language of that Age ) wherein he thus passionately deplored it to the King. Our English-men more then any Nation of the World hath been shamefully branded among Forreigners for their disguised Fashions , and sumptuous Habiliments beyond the bounds of Prudence , Moderation and Hability . Some women after a preposterous Fashion attired like men in Dublets , and some men like women in Petticoats , this excess hath so exceedingly dispersed it self in our Nation , that by their exteriour new-fangled Robes the wisest of our Adversaries in Forreign Parts have past their Judgments of our giddy minds , and unconstant behaviours , inwardly saying , That in wearing Dutch Hats , with French Feathers , French Dublets , with Collers after the custom of Spain , Turkish Coats , Spanish Hose , Italian Cloaks , and Valentian Rapers , with such like ; we had likewise stollen the vices and excesses of those Countries which we did imitate Natural . Besides what a shame was it for us to be noted for this exorbitant excess , that base Tailors , and others which work as Hirelings , aspiring to that abominable and indecent singularity , should equal themselves in the cost and Fashion of their attire with some of the greatest Barons of this Land. A Fault not to be imputed to the Laws , ( for those are precise and strict in such comely considerations , but in the dissolute and intemperate affections of people , which instead of a little Liberty , make a Licence at large , Tyrannizing upon the Princes gentle disposition and Lenity . Hence it was that the Nobility to distinguish themselves by this outward aport of their Degrees and Riches from the Rascal Rabble and base Ruffians , were driven to most extream charge , that they might make a difference of themselves from them , equivolent in proportion . Which course if the Queen her self had kept , answerable to her State above some Ladies and others in the like analogy , she might with ease have consumed an unspeakable Mass of Treasure ( Yet Reader , 't is known that Queen Elizabeth did not spare for Cost in her Clothes ) By this means the Estates and Substance of Taylors , Craftsmen , and other Mechanicks , was daily more encreased , and the Fortunes of our Gentry utterly exhausted . VVhich Leprosy did in a little so spread it self in this Nation , that divers Livings of very ancient Demesne and Inheritance , which had continued in succession from many Grand Fathers of one Race did hang up in Taylors Shops , and were piled up in the Merchants Coffers . This Emulation of excess having further prevailed , grew to such outrage , that when proper maintenance fayled in some to support such Riot , they violently or secretly took from others , turning open Robbers , or secret Pilpherers to supply the same . VVhich hath been the demolition and confusion of many Noble Families , And persons , lately great in worldly Reputation , and others in private want , purchased by their own intollerable profuseness , have perished in their pestilent practises , tending to the common ruine , for satisfaction of their unsatiable Appetites . This being the Testimony of a Gentleman , no otherwise concern'd it seems then from the Inconveniences arising to the Commonwealth , by this profuseness , and Lamenting the ill Consequences of it on that account , without any respect to the Sinfullness of it , as a Provocation bringing Judgment upon a People where it should thus exceed . I shall therefore to him add a Divine living in that very Age , that you shall hear breaking out into this Complaint . Is there any Nation this day upon the face of the Earth comparable to us in this Abominable Sin of Pride ? ( Mr. Teins Leprosy of Pride . ) Our Excess in Apparrel , will say no , wherein both Men and Women of all Estates , and degrees from the highest to the lowest , from the Courtier to the Carter do monstrously Offend . Servants are in their Apparel more costly then their Masters and Dames , Yeomen and Yeomens Sons are herein equal to Gentlemen of good Worship , Poor and mean Gentlemen compare with Lords , Lords with Kings , and Ladies with Queens . What will become hereof at the last ? What is now become of that Moderation in Apparrel that formerly hath been in this Land ? When every ▪ one went habited according to their Orders and Degrees , whereas now Gold , Silver , Velvet , Sattin , Fine Cambrick , and such other costly things are worn by very mean Persons , against the Laws of God and man , against all Common-wealth , and contrary to all good Examples of our Fore-Fathers ; which things rather belong to Kings and Princes , and to Peers of the Land , then to mean Subjects . As Men and Women exceed in the Substance of Apparrel , so also in the form they daily shew forth their Abominable Pride in their Inconstancy ; for no Colour , Form , nor Fashion long contenteth them , One while we Imitate the Spaniard , another while the French , one while the Italian , another while the Dutch. Every Nation is a several Pattern for us . — Let these proud Peacocks but remember to what end Apparel was appointed by God at the first , verily for a covering to hide our shame . Diogenes seeing a proud young fellow struting and priding himself in his fine Clothes , Sir , saith he , remember that the Sheep hath had your Coat on his back before you . What Vanity is it for us to be so curious in our Apparel , to take such Pride herein as we do , we rob and spoil all Creatures almost of the world to cover our backs and to adorn our bodies withal ; from some we take their wool , from many their Skins , from diverse their Furrs , from sundry their very Excrements , as the silk which is nothing else , but the very Excrement of the worm ; not content with this , we come to Fishes , and do beg from them their Pearles to hang about us , we go down into the ground for Gold and Silver , and turn up the very Sands for Precious stones . And having borrowed all this of other Creatures , we jett up and down , provoking men to look upon us , as if all this were now our own , when the stone shineth upon our Finger , we fancy our selves to shine with it , when the Silver and Silks do glister on our very backs , we look big , as if all that beauty came from us . It is reported of Athanasius , that when he saw a woman Apparrelling her self in Proud Attire with Gorgeous Array , he fell a weeping , and being demanded why , Because , said he , all this Preparation is for her own Destruction . But our nice and Mincing Dames in England whose whole Life is spent for the most part , in Study and Care to Deck , Paint , and Beautify themselves , will hardly be perswaded by that holy Athanasius , that they bestow all this cost upon themselves to their own Destruction . Because these seem to be more private and obscure , I will yet add another , which you must look on as a Singular Witness for God against the Pride and Vanity of that Age. The most famous Edwin Sands , who dyed Archbishop of York , and who was so Faithful to the Interest of Religion , as Mr. Fox tells you . I do not Condemn all Apparrel that is Rich and Stately , yea such as is Costly and Gorgeous may be fit for some Personages and States , I do not doubt ●ut Hester and Judeth did wear Gold , and were Gorgeously Deckt , but if Paul and Peter did live in our days , they would not spare the Vanity of our Women , much less of our men . The vain and Monstrous Apparrel of all other Countries and Nations , England hath scraped together , and in a Bravery put it on , the Estimation whereof is little , a light wavering mind matched with a vain proud Heart , desireth a light , vain , strange , proud , and monstrous Apparrel to cover and clad it , but Sobriety is content with that which is seemly ▪ And in his Sermon before the Parliament , recommending this one evil to their prudent considerations as fit to be redress'd , being so dangerous and very grievous — As our principal care must be for the higher matters , Sincerity and Vnity in Religion , so may we not pass over other matters , which need redress Gorgeous Apparel ; and sumptuous Diet may seem small things , but they are the causes of no small evil . They eat up England , and are therefore to be repressed by strait Laws — And elsewhere in a Sermon before the Queen , he expresseth himself pathetically , and it is worth your noting . Ezechiel teacheth that the Sins of Sodom ( that Sink of Sin ) were Idleness , fullness of Bread , Pride and unmercifulness to the poor . Are not these the Sins of this Land , of this City , of this Court , at this day ? Half England liveth idly or worse occupied , we be fed to the full , and who is not puffed up with Pride ? And who relieveth his Neighbours wants ? No man is contented with his own Estate , but every one striveth to climb higher and to sit aloft , there is want of the true fear of God in all sorts and Estates and Ages , yet we please our selves and walk on , as if God either saw not our Sin , or else would not punish it ! Surely our Sins will not suffer his Plagues to stay long from us . What Plagues , I dare not presume to Prophesie , for God hath kept that secret to himself . But I stand in fear that we are the men to whom Christ saith , The Kingdom of God shall be taken from you . That we are they whose Sins will bring the Scepter of this Kingdom into the hands of an Hypocrite , [ Know Reader , that this was when the Papists expected so highly the Return of their Religion at the Death of Queen Elizabeth . And that made the heart of this good man so bleed in that consideration ; he goeth on ] If God in his Justice do this , ●o worth us most wretched men ! The Loss of the Gospel is the Loss of our Souls , and the Loss of our Soveraign , the Loss of our Lives . Truly when I fall into consideration of the wickedness of this world , that all sorts of men fall to sinning with greediness , that in all conditions Iniquity doth abound and Charity wax cold , that the Zeal of God is utterly dried up in the Hearts of Men , that God is served for Fashion sake , and not in truth , what should I think but that God hath gathered his Lap full of Plagues , and is ready to pour them down upon us ? And thus you see how God hath stirred up his Faithful Prophets to drop down their testimony against this poor Sinful Land for the Pride and prophaness thereof in that Age. Let us come down to King James his time , and see whether the matter be any whit amended , and one might justly expect it , because they lay under the obligations of a new mercy , in disappointing the expectations of the Enemies of the Gospel , by the coming in of a Protestant Prince , who so zealously by his Learned Pen contended for the Truth . But we shall find this Vanity still triumphing in its full vaunt and Glory ; and I shall not disparage so holy a Witness as Bishop Sands , by subjoyning a mean or unworthy Person to him , but will call forth the sweet spirited and excellent Bishop Hall to give us his Evidence against the Pride of that Age wherein he Lived , and besides others ( which I omit ) I will shew to what height the Women were grown at that time , from a Sermon of his Preached at the Spittle . O God to what a world of Vanity hast thou served us to ? I am ashamed to think that the Gospel of Christ should be disguised with such disguised Clients ; are they Christians or Anticks in some Carnaval , or Childrens Puppets that are thus dressed ? Pardon I beseech you , Men , Brethren and Fathers , this my just and holy impatience . VVho can without indignation look upon the prodegies , which this mis-imagination produces in that other Sex , to the shame of their Husbands and scorn of Religion , and damnation of their own Souls ? Imagine one of our Forefathers were alive again , and should see one of those his Gay Daughters walk in Cheap-side before him , what do you think he would think it were ? Here is nothing to be seen but a Vardingale , a yellow Ruff , and a Perriwigg , with perhaps some Feathers waving in the top ; three things for which he could not tell how to find a Name : Sure he could not but stand amazed to think what new Creature the times had yeilded since he lived ; and then if he should run before her , to see if by the foresight , he might guess what it were , when his eyes should meet with a powdred Frizzle , a painted Hide shadowed with a Fan not more painted , Breasts displayed , and a loose Lock swing wantonly over her Shoulders betwixt a painted Cloth and Skin , how would he more bless himself to think what mixture in Nature could be guilty of such a Monster . Is this the Flesh and Blood ( thinks he ) is this the hair ? Is this the shape of a VVoman ? Or hath Nature repented of her work since my days , and begun a new Frame ? It is no marvel if their Forefathers could not know them ; God himself that made them , will never acknowledg that he never made , the Hair that he never made theirs , the Body that is ashamed of the Maker , the Soul that thus disguises the Body . Let me say therefore to these Dames , as Bennet said to Totilaes Servant — Lay down that you wear , it is none of your own : All the world knows that no man will rough-cast a Marble VVall , but mud or unpolished Rags ; that false art , instead of mending Nature , mars it . But if our perswasions cannot prevail , hear this ye Garish Popingays of our time , if you will not be ashamed to Cloath your selves in this shameless Fashion [ see how the Spirit of this Meek Moses raiseth into indignation , against this madness , that all the world knew to be so mild and tender of it self [ God shall Cloath you with shame and confusion ; hear this ye plaister-faced Jezebels , God will one day wash them off with Fire and Brimstone , See Reader what a Faithful Witness this holy and excellent man was for God , against the Pride and Folly of that day . To this famous Witness for God , Let us adjoin another of his own Order , as Zealous and Faithful as himself , the worthy Bishop King , who bears his Testimony for God against the Rage of this folly that Ruffled so proudly . Throw away your Robes , and costly Cap●●isons , You Kings and Queens of the Earth , ( You that are not so by the Ordinance of God , but by your own Usurpation , that take such honour upon you not being called there to , but bear the Bravery of Princes , the Royalty of Solomon upon your backs , throw away your Robes ) Least he give you a rent that gave you a Garment ; and Clothe you with worse then Leprosy , that hath hitherto Cloathed you in Honour and Beauty . But why do I spend my time in so impertinent an Exhortation ? Fashion brought them in , and Fashion must bear them out . I would to God our Preaching were in Fashion too , for then we should win both men and women , we use all the Fashions therein that our Commission can extend to , we preach in Season and out of Season ; we bring forth old and new , and yet without Success : Fashion brought in Silks and Velvets at one time , and Fashion brought in Russets and Grayes at another ; Fashion brought in deep Ruffs , and shallow Ruffs , Thick Ruffs , and Thin Ruffs , Double Ruffs , and no Ruffs ; Fashion brought in the Vardingale , and carried out the Vardingale , and hath again revived the Vardingale from Death , and placed it behind , like a Rudder or Stern to the body , in some so big , that the Vessel is scarce able to bear it . When God shall come to Judge the quick and the dead , he wiil not know those who have so defaced that Fashion which he hath Erected . — What hath undone both Gentlemen and mean Men in our Country , so much as their back and Belly ; Pride and Profusion . VVhat means shall we use to crush these Vipers among you ? Declaiming will not serve , Denouncing of the Judgments of God are here found unprofitable by over-long Experience ; have we not beaten your Ears a thousand times with Faithful and earnest Detection of these Monsters Pride and Prodigality , Strangeness of Apparel ; and what have we gained , but as if we had preached but Fables ? Ninivi repented in Sack Cloth and Ashes , Stuff of the coursest VVool , and VVorkmanship of the Simplest fashion their wits could invent , but we in our Silks and Velvets of French , Italian , Jewish , Turkish , Barbarian Hellish Devices , for either we repent not at all , or these are the guises and shews we bring in Repentance . These are the weeds we carry , I say not to the Theatres to be stared upon , Nor to the Kings Court where Rayment is more Tollerable to be worn , but with these VVeeds we go to the Temple of the Lord , and as boldly present our selves there , as if the favour of God were soonest won , by such Intemperancies , whether we be a People defiled or Corrupted as these in Niniveh were , we are not so shameless to dissemble , and whether Prophets have been among us , as Jonas was in Nineveh , let their wearied Tongues and Sorrowful Soules for their lost Labour witness another day . Application to the Gallants . SEe'st thou yon Coachful , Reader how they glide With all their Glittering Glories as they pass ? The rich Oare spun all into threds of Gold , And those wrought into Flourishing Flowers do seem Restore the Gallants to their primitive shine . Were not a poor Neglected Soul within , Shivering with cold , dishevill'd and all torn , Not daring yet to send up one poor Groan , To Heaven for Liberty , but hugs its Chaines : Le ts go and Confidently Address e'm Reader . They seem the Monuments of Love Divine , All over with Characters of Grace Engrav'd , Through ev'ry Seam of their Embroidered Coats , Glorious as those who covered all in Silk . ( And wore Heavens Gold & Silver too ) were crown'd In all Perfections of a stately Dress . VVhich only serv'd to court the whorish world in , And threw them into Scorn , and base disdain : ' Gainst him who clasp'd on all and was so kind . — At last Himself came down to visit these gay Princes , Who took Offence at his poor plainer Coat , And was not God , because he was not Fine . ( Yet at his will could send out sparkling Beams That turn'd his Russet into Cloth of Gold , Could glister too , if that were Happiness ) And having nought to do , sat down and wept A Pearly showr that would have melted Stones , Any but those whose Hearts were yet more hard . If thou , even thou — The rest swims all in tears . Chanting the Notes of their sad Tragedy , As if himself had been the Dying Swan . Whilst they were jolly all , and soorn'd to sigh But what 's Jerusalems to the Gallants case ? The very same , they flanted out in Lustre , And were as high as he can be for life , Ran from their Happiness with equal pace , Mistook themselves for Lords , as he does too , And scorn'd to vail the Top-sail of their Pride To any God in Heaven ; so does he ; Their Sin , their folly is the very same , A Vanity that will bury him in their Grave . VVould the Great Sir , Vouchsafe to take a Turn In yonder Garden , ( Gardens are not below him ) Where Heaven has dress'd up Flowers as fine as He : Tulips & Lillies that baffle the gay Solomon , There could I shew him Tears pour'd out for him too , And such as never yet were drop'd before . Nay of the very Colour of his Coat , ( Fitted on purpose as it were to save him ) And not the Issues of a fluid brain , Which every VVoman flows with , — But such as dwelt in richer Veins and Heart , That was Resolv'd to bleed it self to Death , ' Cause his is hard and cannot — There is a blood that can dissolve even Adamants I le give a knock or two upon the Rock And all besmear it with a Saviours Gore ; If that prevail not , what can I do more ? Sir will you please to lend your VVandring Eyes ( Rolling ore this and that poor fleeting Object ) And fix them here upon a Weeping God. ( It is no Spectrum , Sir , nor idle fancy , If any thing below , were ever Truth ) In Red Apparrel & Garments of the Crisom blush ( Yet took not tincture from the VVorm , as yours ) But streams from his own Heart and Veins have di'd them When in a cold night they could ill be spar'd , Yet flow they must , ( or you had gon to hell Sir , ) In curled Clots sitting here and there upon him And from the abundance , falling to the Ground ; Some passing off , but to make way for more ▪ To issue forth , and wash your stained Soul. This is no news , Sir , have you never prayed For Mercy on your Miserable Soul Even by his Agony and bloody Sweat ? Yes Sir , he swet and bled , and all for You VVhile weights of Sorrow press'd his soul to death , From loads of your guilt , and Ingratitude ; Yet there he lyes and Grovels on the ground , And there resolv'd to lye , till News of Mercy Should come from Heaven for You — Trembling till then least you should perish , Sir , VVhilst suffering torments equal to the damn'd , VVas cheerful to remember you were free From th' Curse and Plagues your Pride had brought on him VVhere is your Sympathy , Sir ? what can you sleep , While Jesus is in Agony , and Struggles With all the Powers of his Diviner Soul For ease from th' Pressures your self should have born ? Which would dissolv'd him had he not been God , And th' whole Creation had he not groan'd thus , Yet this is but the Exordium of his Sorrows , While hence he 's hal'd to bleed again afresh , And yields his Naked Back to cruel hands , Which dig long bloody Merciless Furrows on it , Stript as a very Malefactor Bare , Never was Thief so Whipp'd — And all because you wrap your Skin so soft , In silken Folds , and Pride your self in Purple , ( While Scarlet 's put in Mockery on him ) ' Cause yours hath stoln your heart away from God. Who cannot have one poor thought fixt upon him . Since Gawdy Clothes have all — You Ladies think on this too Who bare your selves as he , not to the Whip ( Yet did that innocent flesh endure the Lash ) But to the curs'd effects of Luxury . Next view his glorious Temples , pierc'd with Thorns , Which taught him what it was to undertake For Pride of Locks , and huffing Perriwigs . ( So Gideon once the men of Succoth taught ) Can you be p●oud of hair when Christ were Thorns . Thus torn and bleeding into fainty Weakness Yet is his heavy Cross laid on him too Which he bore humbly , so long as Nature could , While you , my Gallant throw off every care , And hate Religion that but Treats of Crosses . Yet has he left Crosses behind for you too , Did you not scorn to take and bear them on you , Had you love for him , you would ne'r disdain it , But he bears all while you go free to Heaven . Come view him now , Nail'd to the Cross he bore , VVith Hands and Feet pierc'd through & dropping Blood The Cruel Spear making that Orifice Thro which you easily may perceive his heart Surrendring up the poor remains of Life ; And had he had ten hearts all should have bled For you , who yet have none to thank him for it . But has commanded you to steep in yours Into his VVounds , till it become more supple , And learn to bleed for Damning Sin , like hi● . Come Ladies will you not vouchsafe one Glance Upon a dying Saviour on the Cross ? Ladies are tender hearted ( thought to be so ) And yet to hear this story with drie eyes , To see this rueful Spectacle of a God Dying for Sin , and yours too , which the Sun Refus'd to gaze on , shut his glorious Eye , And hid his face in sable Clouds for grief ; And those poor women stood aloof and wept , While you can see him hang , and bleed , and dye , And were it yet to do , should bleed afresh , Rather than one poor Vanity be abated , Is this your Love to Jesus ? Stark dead , & Bloodless from the Cross he 's taken , And dead as he ( from any power to hurt you ) Are all your Sins fast Nailed to the Tree . Can yon believe this , Gallants ? Here 's your pardo ▪ You 'l find it lying sealed in his Grave , VVrapt in the Cloth that bound his sacred Head , VVhence Mary fetch'd forth hers — Can you believe ? If not , himself can do no more to save you ; Nor will do more through all Eternity . Offer the flanting Banners of your Pride As Trophies to the Glories of his Cross , Die and be Crucified with him too , From all the love of painted Vanities And hang as naked from them , as did he Never true Christian triumph'd in his shame , VVhose onely Glory is a Naked Lord. He that wore Purple here , is Cloath'd in Flames , The Fool that dotes on Rags , deserves them too , VVill curse the false and cheating Glories here , That thus betwitch'd him to neglect poor Psyche , For whom are Robes far whiter than the Snow , And such as Angels wear , neglected all And worn by poor and mean and lowly Souls Whilst you my Gallants scorn , the Crowns abov● And perish in despight of flaming Love. FINIS . 
A47911	----	Remarks on the growth and progress of non-conformity L'Estrange, Roger, Sir, 1616-1704. 1682 Approx. 103 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A47911 Wing L1296 ESTC R7094 12919847 ocm 12919847 95358 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47911) Transcribed from: (Early English Books Online ; image set 95358) Images scanned from microfilm: (Early English books, 1641-1700 ; 986:26) Remarks on the growth and progress of non-conformity L'Estrange, Roger, Sir, 1616-1704. [2], 51 [i.e. 55] p. Printed for Walter Kettilby ..., London : 1682. Reproduction of original in Union Theological Seminary Library, New York. Attributed to Sir Roger L'Estrange. cf. NUC pre-1956. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Great Britain -- Religion -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Melanie Sanders Sampled and proofread 2005-01 Melanie Sanders Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion REMARKS ON THE GROWTH AND PROGRESS OF Non-Conformity . The Fathers seem to call those Hereticks , who separated , or made divisions in the Church , though the Errour they maintained were very small . See Mr. Baxter's Infants Church membership , his Answer to Mr. Tombs's Valedictory Oration at Bewdly , p. 169. LONDON , Printed for Walter Kettilby at the Bishops-head in St. Pauls Church-yard . 1682. THE INTRODUCTION . IF Aegles the Champion that was dumb all his life before , had the strings of his Tongue loosed , that he spake for ever after , to see the deceit that was at the sacred Exercises in Samos ; 't is certainly enough to amaze us to see the greatest disturbers of the Churches Peace yet talk so much of Love and Holiness , terms of Union and ways of Concord , Pleas for Peace and Cures of Church-divisions , as the Provincial of the Protestant Schismaticks doth ; to see them become as Fire-brands in the Church , that were ordained for saving Lights , and as Trumpets to sound Martial alarms , that were designed for Retreats to popular Furies ; to see pretended Holiness a Cover to the deformity of Sedition and Innovation , and the most barbarous Villanies set on the Score of Religion and Reformation ; to see those that , to remove him from evil Counsellors , have murder'd their lawful Sovereign , yet to startle at the use of a Ceremony , like a Capuchin at the sight of Money ; to see these still hunting upon the File , insinuating the vilest abominations in shew for the publick good , abhorring Idols , yet committing Sacriledge , espying Moths yet winking at Beams , crying down the Whore of Babylon when they mean nothing but the overthrow of Episcopacy ; in a word , pretending nothing but Piety and Peace , when intending nothing but Schism and Sedition , and by the help of these holy Guises [ as our Royal Martyr called them ] to come to such a summity of seditious insolence , that if one offer a fight with these Beasts of Ephesus in contradiction to their peevish Faction , ( as one merrily observed ) they presently play the Duke of Anjou's Cow , that bedaub'd the fingers of any that offer'd to pull her back by the tail , they make him the very Butt of the most infamous defamations , that the twisted malice and subtilty of Earth and Hell can devise . Now one would think this enough to make a dumb Ass speak , in reproving the insolencies and dotages of such Prophets , who run thus in the ways of Balaam , to curse a Church and People that the Lord hath blessed : At least , 't is enough to put any serious person on enquiry into the causes of these honest religious Villanies , as Seneca calls prospering Wickedness , and how such a pernicious Faction could arrive to such a pitch of Reputation and Insolence . The Enquirer will find these following means among others regardable . REMARKS ON Non-Conformity , &c , 1. Toleration and Indulgence . HE is much a Stranger to Non-Conformity , that knows not how much Connivance and Indulgence have conduced to its Increase , and how necessary are the coërcive means to the safe suppress of that dangerous Faction . The first Instance I assign for this , is in Queen Elizabeths tolerating the French Church to be setled in London upon Calvin's Principle in 1560. Calvin having solicited Bishop Grindal ; upon the impetration of the Bishop the Queen assigned to the French Exiles the Church of St. Anthony , with liberty to erect the Genevian Discipline , and set up a Form of Prayer which had no conformity with the English Liturgy ; which proved in the event a design'd expedient of Calvin's for the advancing of Presbytery in the room of Episcopacy . Upon this Toleration their numbers so increased , that in 1568. they broke out into open Schism , chusing to meet in Barns and Fields rather than in Churches with their Brethren as formerly ; teaching that it was impious to hold any correspondence with the conforming Churches . Upon this very occasion , ( viz. ) the Queens toleration , and particularly her indulging them the liberty of the Genevian Discipline , within eight years time their numbers so increased , and their insolence also , that the Queen plainly saw ( as her own words were ) that such were the restless spirits of that factious People , that no quiet was to be expected from them , till they were utterly suppressed . In order to which she calls a ParlJam . nt in 1592. wherein strict Laws were enacted against them , and executed accordingly . Barrow , Penry and Burchet , were hanged for such their Non-conformity-principles and practices as were treasonable . And by these sharp Laws made against them , and some severe executions done on them , the Ringleaders of them were humbled , the whole body of them brought to a good measure of quietness , which these wholsom severities kept them in till the end of the Queens reign : and in all probability , as a late Writer observes , they might have been for ever suppressed and kept quiet , had K. James at first held the reins with that strict hand that Queen Elizabeth did before him ; but for want of that they soon grew bold , fell a petitioning for Reformation of sundry Ceremonies and Abuses , ( viz. ) Cross at Baptism , Bowing at the name of Jesus , Surplice , &c. which occasioned the Conference at Hampton-Court , where the defence made for their Cause was so mean , that the King turning his head to some of the Lords expressed himself thus ; If this be all they have to say , I 'le make them conform , or I 'le hurry them out of the Land , or somewhat worse . This Conference being in February , the next Month produced the Kings Proclamation , wherein he strictly enjoyns Conformity ; admonisheth all his Subjects never after to expect alteration in the Form of God's publick Service then established . Accordingly the Laws were put in execution , without sparing Non-Conformists or Half-Conformists , and by this they were reduced to that quiet state again , that he found them in when first come to the Crown , till the Gunpowder Treason , at which time they began to be very bold and busie ; the King being terrified with the apprehension of so great a danger , turn'd all his thoughts upon the Papists , and so let the Non-Conformists take breath , and regain some strength . And as their custom ever was to fish in troubled Waters , prodigious Lies and Stories still finding best entertainment in troublesome times , quia tutius finguntur & facilius creduntur , says Livy . Therefore upon the occasion of this horrid Plot , the Gun-powder Treason , their next expedient was ( upon discovery of this Plot ) to alarm the Court and Country with the fears of Popery , and of new dangers from the Papists , to exert the greatest zeal for the Reformed Religion , for preserving their Liberties and Priviledges against the incroachments of the Court , and by this very means ( the Reins being loosed to them on the occasion of the Plot ) they drew much people to them , strengthened much their Faction , and by degrees made a Party in the House of Commons , who at last came to that height , that the King could do little in ParlJam . nt without applying himself to that popular Faction , and by the pretence of standing for the Subjects Property , the preservation of the true Religion against Popery , &c. they grew strong in ParlJam . nts , weakened the Prerogative Royal , aspersed with the name of Papists all Anti-Presbyterians , and by this means grew so strong in both Kingdoms that they wanted now nothing but occasion to break out into open War. Now their last advance to all this , beginning at the discovery of the Gun-powder Treason , the Faction having that opportunity for their revival , 't is hard to say whether did most promote their designs , their taking this opportunity to arrogate to themselves the reputation of the greatest Anti-Papists , or the King 's loosing the Reins , and letting them grow headstrong by imploying all his care in the discovery of the hellish Popish Plot , and punishment of the Plotters ; but certain it is , that upon the Kings remitting his former severities , and increasing their Liberty , they soon grew headstrong beyond the power of his Son King Charles the First ever to suppress . And 't is known beyond the reach of scruple , that that martyred King did meerly comply himself into nothing , by his Tolerations and Indulgences towards that Party , and delivered him himself into their bloody hands by his meer condescension and compliances with them ; and that as he said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. 5. it was his suffering them to get to the Pinacle of the Temple that so tempted them to cast him down headlong . And 't was undoubtedly the sound and smart experience of the evil of Toleration , that made the wisest of our Ancestors so decry it . St. Augustine wrote several whole Epistles of the evil of tolerating Dissenters . In his Epistle to * Vincentius he expresseth at large his great joy de correctione Donatistarum , for the punishing ( or suppressing ) of the Non-Conformists of his time : adding in the same Epistle that he was once for Toleration , but that that opinion of his was overcome ⸫ non contradicentium verbis , sed demonstrantium exemplis . And he tells us in his Epistle to Donatus , Ep. 166. that after Constantine had made strict Laws against the Donatists , i. e. the then Nonconformists , Julian the Apostate , one of his successors , gave toleration to the Donatists for their Schismatical Meetings , suffered their sacrilegious dissensions ( as he calls them ) as the expedient whereby he thought the Christian Religion most likely to perish out of the World , in these words , Julianus Christi desertor & inimicus — libertatem parti Donati permisit — eo modo putans Christianum nomen posse perire de terris , si sacrilegas dissensiones liberas esse permitteret . And accordingly Constantine the first Christian Emperour dealt with the Non-conformists of his time , saying , Pestium illarum audacia mea executione coercebitur . And Archb. Whitgift declared it impossible to defend the Religion and Rites of the Church of England , to appease the Schisms and Sects therein , to reduce the Ministers thereof to Uniformity and due obedience , if after a long risk of Liberty , Dissenters had any countenance shewed them ; adding , That if way were given to their clamours and surmises , it would cause that confusion which hereafter the State would be sorry for . But hark what the grand Church-Barreter himself saith in his Treatise of Self-denial , ( Ep. Ded. to the then honourable Colonel James Berry one of the Council of State , now reduced to Beggary . ) In his Epistle to this great Belizarius , he calls Toleration Englands misery , a liberty for drawing men to Hell , a wicked damning liberty , a strengthening the Party tolerated , a making way for their Power , a giving away our own Power , a preparing Faggots for our own Martyrdom ; he speaks of the Magistrates tolerating , as of a sort of men that rule as though they were uncertain whether there were a Heaven or Hell , &c. Such a sin was Toleration in the times of Usurpation , and after this manner did he call for fire down from Heaven to consume all that gave any toleration to the Episcopal Loyalists , that now upon the least touch of restraining Non-conformists , cries out of Gaols , Starvings Ruine , bloudy Persecution , &c. 'T is true indeed , in some of the fore-cited places , 't is against tolerating of Popery he speaks ; but what 's that ? 'T is well known that Pope ry and Episcopacy were then made termini convertibiles , and that the English Hierarchy was the Popery then opposed , as uncapable of the least degree of Toleration . 'T is a good observation of Mr. Baxter in his Examination of Mr. Tombs ' s Praecursor , Sect. 13. p. 390. being an Appendix to his Infant-Church-membership ; That 't is from Separation that so many in so many parts of the Land have turned Ranters , Blasphemers , and commonly unclean , that seemed religious , yea some down-right Infidels , so that not onely the Racovian Catechism , but the most hellish Books that ever was written , ( called the Three Grand Impostors ) labouring to prove Christ a Deceiver , was Printed in London . Such Enthusiasm there was that Women ran naked into the Assemblies , and men went about the Streets , saying , they were Christ , that this their wickedness spread far and near . I cannot hear ( says Mr. Baxter ) of one among a multitude that comes to this fearful pass by any other way , than first turning to Anabaptistry and Separation , and then to vilifie the Ministry , and then who knows whither ? Thus Mr. Baxter . On the like consideration it was undoubtedly , that St. Augustine taught , That there was scarce any thing so bad as Schism , Ep. contra Parm. not Idolatry , says Dionys. ap . Eus. l. 6. not Sacriledge , says Optatus l. 1. 't is the Original of Evils , says Ignat. Ep. ad Smyrn . a heap of Evils , says Mr. Baxter of Church-divisions , Cure , Pref. And in consideration of all this , what State-Physician but will judge the coërcive means as salutary to the Body Politick , in case of such State-Convulsions , as the present Separation causeth , as dismembring is to the Body Natural in cases of Gangrenes . And 't is observed that of late years , while the Oxford Act and other poenal Laws were put in execution , 't is notoriously known how quiet they were . 'T is true they would please themselves with their Gloriola's concerning Persecution , as they called their just punishment , would congratulate to one another their sufferings , as for Christs sake , though it were for disobedience to Christ's Precept and Example , as well pleased with that love and pity which the noise of Persecution gains to their persons and persuasions ; but all this while they were quiet , desiring nothing but the exercise and liberty of the Conventicle . And no sooner had they gain'd this point , but by degrees , as their liberty increased , their number increased , and their interest increased , and their insolence increased which hath now at last improved its self into such libellings and licentious discoursings , as can be interpreted little less than praeludes of Rebellion . So that what Bishop Jewell said of Cartwright the Father of the Non-conformists , may fitly be said of these his childish Followers , Folly is bound up in their froward hearts , and 't is the Rod of Correction must fetch it out ; The Non-conformity-Faction being always observed to have this Hydropical humour of increasing by being indulg'd , which makes them just as fit to be indulg'd as a desperate Dropsie which is exasperated by mitigations . But the unreasonableness of Non-conformists Plea for Toleration , and complaints of Sufferings in being restrained , will sufficiently appear , by considering distinctly the Persons suffering , and the Things suffered . The Persons suffering , are 1. Such who at the same time revile the Government , reproach and expose their Governours , managing their pretence of Conscience in such an invective way as makes their complaints and clamours more like matter of superiority than of scruple . 2. They are such as have kept days of Prayer and Thanksgiving for Victories over the King ; have preached the People into Rebellion against him , have preached from him his Arms and Money , Laws and Credit , Liberty and Life , and in the most solemn manner have Justified all when they have done , and after this , endeavoured all they could to keep this present King out of his Throne . That Mr. Baxter's Holy Commonwealth was wrote to that very end and purpose will appear to any that compares the time of his publishing it , ( which his Book was wrote as he says , 〈◊〉 to satisfie the demands and doubts of ) which was the Year 1659. when the grand point in doubt was , whether the King should be restored or no. He that compares this with those three Theseses 145 , 146 , 147. where he hints that the King was justly dispossessed , as by a lawful War , that being conquered by the People , they were not obliged to restore him , nay though he had been dispossessed unjustly , yet it was not the duty of Subjects to seek his restitution . I say these things compared with that vital circumstance ( viz. ) the time of writing it , make it evident that the design of it was only this , to keep out the King : But 2. The Unreasonableness of Non-conformists Plea for Toleration and complaint of Sufferings , will further appear by considering the things suffered . Consider it in the Comparison , and in it self . 1. In comparison of what the Conforming Clergy suffered under them . Their sufferings in the Usurpation times will appear to be little less than those of the Spanish Inquisition , or the Marian Persecution , to any that reads but ( 1. ) the Bill of Mortality of the Clergy of London , wherein we have account of 115 turned out of their Livings , Plundered of their Goods , their Wives and Children sent a begging , whereof above 40 were Doctors in Divinity , 20 imprisoned in London and the Ships , 25 fled to escape imprisonment , 22 died with grief in Prisons and remote places . The Protestants Remonstrance recounts many more alike sufferers in the Country , both which together shew that there were more suffered by Ejecting , Sequestring , and barbarous plundering by the Presbyterians in three Years time , then did by the Papists in all Queen Maries Reign . But ( 2. ) Consider what their suffering is in it self , and it will appear to be little else but a self-silencing , meerly because they cannot get priviledge above the peaceable and loyal Sons of the Church . I call it a self-silencing , because all that the Law doth is to hold forth one common rule indifferently to all : every man hath the conditions of his Freedom tendered him , which are such as themselves have for the most part acquitted from all intrinsick turpitude or sin ; and he that will not comply with these conditions , siilences himself ; beside , 't is not the Man that is silenced neither , but onely this or that irregular Practice or Opinion , which the Magistrate seeing insuperable necessity for , hath authority from God to regulate and restrain . Moreover their Plea in this matter is no more than what Dissenters of all sorts may use , so that if Rulers may be judge , they are to be suppressed ; if the People must be judge , then Papists , Quakers , &c. must be tolerated also . And such Liberty ( saith Mr. Baxter ) in matters of Worship and Faith , is the way to set up Popery in the Land. But let Non-Conformists Scruples be what they will , if it seem good to our Rulers to put the restraint upon them , I humbly recommend to them that good advice of Mr. Baxter ; See to this my Brethren , ( saith he ) that none of you suffer as an evil-doer , or as a busie-body in other mens matters , as a resister of the commands of lawful Authority , as ungrateful to those that have been instruments of our good , as evil speakers against dignities , as opposers of the discipline and ordinances of Christ , as scornful revilers of your Christian Brethren , as reproachers of a laborious and judicious Ministry . Saints Rest. p. 131. examining well whether the grounds and reasons of their sufferings be not the same as that of Popish Priests and Jesuites , ( viz. ) not their religious Principle , but their seditious Practice , encouraging People to tumultuate and rebel , by rendering the Government and Governours odious , by teaching ( as Mr. Baxter doth in his Plea for Peace ) that 't is not in the power of Princes to forbid * Ministers preaching , ( as much as to say , ) 't is lawful to resist the King's Authority in defence of the Conventicle . 2. Grindallizing . A second thing that promotes the interest and increase of Separation is Grindallizing . By Grindallizers I mean the Conforming Non-conformists , or rather such as are Conformists in their Profession , Half-Conformists in their practice , Non-conformists in their judgment , like the old Gnostick-Separatists which the Apostle calls . ⸫ double minded men ; or like the Sinner in Eccl. 2. 13. that looks two manner of ways , or like the Haven in Creet , Acts 27. 12. that bows and bends to the South and to the North , to the Church of England , and to the Kirk of Scotland , as interest and opportunity shall incline . These are they which down with all Oaths and Subscriptions required , though what they swallow whole in their Subscriptions , they mince and mangle in their practice , they conform to all seemingly but hypocritically ; mangle the Common-Prayer , handle the Surplice gently , plow socunningly with their Ox and Ass together , carry it so cunningly that they can scarce be known , but per modum opinionis , by their open compliances with the Enemies of the Church , by their Gallionism in defending the Orders and Ceremonies of the Church , and other matters of Conformity , which require their proportion of Zeal and Resolution , by their hearing with patience and unconcernedness , the interest , honour , and peace of the Church run down by swaggering Sectaries ; by their talking Conformity and Nonconformity with such compassionate and serious innuendo's as may sufficiently signifie their favourable opinion of , if not good will to their Cause , by their defending the popular Election of Bishops , by ambiguously representing the separation , as if it were no Schism ; by their writing fraudulent Pleas for the Non-conformists ; by endeavouring to acquit the Presbyterians and Independents of the King's Murder ; and in statu quo , by their Votes in chusing ParlJam . nts and Convocations , by their being à secretis with profest Non-conformists , by their Self-designing compliances with them , under pretence of Moderation , & similibus ; whereby they contribute as much to the encouragement of Dissenters , as the professed Encouragers themselves ; like King Charles's Presbyterian Murderers , who had the Villany to manage the contrivance , but the Cunning to disappear in the Execution . These Half-Conformists are the veriest Church-Moles , that by their blind Principles and undermining Practices contribute little less to the increase and interest of Non-conformity , to the danger and dishonour of the Church , than the open Enemy , whether Popish or Peevish . And of this we have frequent instances , particularly in Archbishop Grindal , whose indulgence to that Party , gave them the first revival in England , by his conniving at the Half-Conformists of Yorkshire , by his complying first with Beza in procuring a French Church setled in London on the Geneva Principle . And afterwards with those , who upon their return from Geneva , Franckford , and other places ( where they lived during the Marian Persecution ) were preferred in the Church , where they lived for some time Half-Conformists , as Cartwright Minister in Warwick , Whittingham Dean of Durham , Sampson Dean of Christ Church , afterwards turned out for Non-conformity , with great numbers preferred to Cures in City and Country ; where they were not wanting to prepare the People for such Innovations as were in after-time to be brought into the Church , and by the profest Non-conformists . As soon as safety and impunity permitted , they broke out into open Schism , and still when the Laws just severity frighted them , they crept within the Pale of the Church , seeming to conform , that they might have the Laws protection to shelter their contempt of Authority , and under the wing of Episcopacy to breed up their Presbytery . When Archbishop Whitgift's zeal and industry had reduced them to that , that in all probability their ruptures were crumbling to nothing , their then refuge was ( as Beza advised in his Letter to Cartwright ) to unite themselves again to the main body of the Church , there to be nurtured into contempt of the Churches Government under the indulgence of its Governours . And of this kind of Half-Conformists are those who at this very day , by outward Conformity have opportunity , and by masked Non-conformity want not will through sneaking compliance to betray the Church into her Enemies hands , and themselves ( though they know it not ) into the veriest contempt and slavery ; so that in this contemplation we might ( as the Church of old did by the Waters of Babylon ) sit down and weep when we remember Zion . Zion ( saith the Prophet ) tearing her self with her own hands . Or as the Tree in the Apologue , that was rent and splint , and torn asunder by Wedges that came out of its own sides . Therefore as we would not hypocritize and dissemble with God and Man , as we would not be found Church-Traytors , that have espoused a Cause which we are afraid to defend , and ashamed to own ; as we would not be found in conspiracy against our selves , and in breach of those solemn Oaths took at our entrance into the Ministry , by a dastardly compliance with our own and the Churches Enemies ; Let us every man to his Tents , O Israel , with resolution and courage in gain-saying Seducers , in daring to look Faction in the Face , and opposing it , though never so insolent and domineering ; according to the advice of Mr. Calvin to Bucer , that he should take care to avoid moderate counsels in matters of Religion , intimating the intense zeal that is required in Ministers in order to the interest and honour of the Church : remembring that of the Wise man , Eccl. 2. 13. Wo unto them that have a fearful heart , and to the faint hands , and to the sinner that goeth two manner of ways . 3. Their Zeal against Popery , a third Expedient . So odious is Popery now in England , ( blessed be God for it ) that even Children will spit at the very naming of it : so that a better pretence could never be for the setting up of Presbytery , than a shew of the greatest Zeal against Popery : and therefore hath it been always accounted the most necessary Tool in the framing of Innovations . When the Earl of Bothwel , having a mind to the Crown of Scotland , could not bring to pass the murder of the King by his dealing with the Witch of Keith , nor by his assaulting him first at Haly-rood , and afterward at Falkland , his last expedient was to join himself with the Presbyterians , and act hand in hand with them zealously against Popery ; and under that holy guise attempted openly to assassinate the King. 'T is well known how the very force of this Word ( Popishly affected ) blew up three Kingdoms but t'other day ; hurrying People from the fear of Popery to the prostitution of Christianity it self ; when to palliate their hellish out-rages against the King , they feared not to tax even him of Popery , who had said and done as much to satisfie the World of his detestation of Popery , and true zeal for the Reformed Religion , as the wit of man could devise , or the malice of man demand , as doth abundantly appear by his Royal Declaration or Manifesto sent from Oxford in 1644. And at this day a fiery zeal against Popery is the best expedient they have ; 't is that single pretext that supports their Cause ; to accuse Governours or Government of Popery is an expedient that in England never yet failed to render them odious to the multitude . Now that the design of these groundless out-cries against Popery is not so much to keep down Popery , as to promote Presbytery , will appear very probable to any that shall but examine the way and manner of their exercising this Zeal , which is threefold . 1. Branding with the Name of Papist , or Popishly affected , every one that is not of , or at least that sets himself against their Principle and Practice . Archbishop Whitgift , a Prelate of the greatest Piety and Learning , eminent for his zeal against Popery , yet because against Presbytery also , they stiled him Beelzebub of Canterbury , Pope of Lambeth , a monstruous Antichristianism Pope , &c. and but the other day in Smith's Protestant Intelligence , the King's Council is called Popish ; of the 26 Bishops , four are called Protestant , and all the rest Popish . To that pass are things now brought that whoever will not side , vote , and petition as they would have them ; whoever speaks reverently of the Orthodox Clergy , of the Order and Discipline of the Churches of England , in vindication of loyal Episcopacy against a confused and factious Presbytery , is presently a Tory and Popishly affected : and why all this , but for a Blind or Stratagem to blend and confound Popery and Prelacy , that People may not distinguish , but destroy one under the name and pretence of the other . I shall not insist upon the Malice and Diabolism of these slanderous imputations , it will somewhat discover their design , if we do but take notice what little reason they have thus to traduce our Church and Church Rulers ; considering these two things : I. That their correspondency of Principles and Practices with the Church of Rome , so far as they are erroneous and dangerous , is so very apparent to any that understand Popery . Ex. gr . 1. Both equally deny the King's Supremacy . The Papist saith , not the King but the Pope is Supream ; the Presbyter saith , not the King , but the ParlJam . nt . Prove ( saith Mr. Baxter ) that the King is the higher Power , and I 'le offer my head to Justice as a Rebel . And Calvin in his Comment upon Amos cap. 7. v. 13. calls them inconsiderate men that had conferred the Supremacy on King Henry VIII . 2. The Pope saith , an Heretical , i. e. a Protestant King is to be deposed . The Presbyterian says , 't is lawful and commendable to fight against the King for Religion , to depose him , says Baxter . And Martin Mar-Prelate in his second Book , advises the ParlJam . nt to put down the Bishops whether the Queen would or no. 3. Papists say , Heretical , i. e. Protestant Kings may be not onely deposed , but killed by their Subjects . Presbyterians say the same , Ministers may excommunicate Princes ; and after a King is by Excommunication cast into Hell , he is unworthy to live upon Earth , says Buchanan . Guignard the Jesuit hath it , France is sick and they must cut the basilick vein to heal her . The Presbyter hath the same words concerning King Charles the First , Wound that Hazael under the fifth rib , you must strike the basilick vein , none but it can heal the Plurisie of State. And Mr. Love , O that our State Physicians would imitate God in cutting off from the Land those that have distempered it , meaning the King , as his next words shew , praestat unus pereat quam unitas . And accordingly they have practised , as will be shewn in its proper place . 4. They both proceed in the same method ; The Pope first Excommunicates , then Deposes , then Murders . The Presbyter first Deposes the King , then Murders Charles Stuart . 5. They agree in so much as time ; The Jesuit , i. e. the bloudy Papist and the Presbyter are both of an age , the year 1535. is remarkable for the Geneva Discipline , and the spawning of the Jesuits Order . 6. Papists teach , That Truce is not to be kept with Hereticks , i. e. Protestants . Presbyterians teach , That Promise is not to be kept when — the preaching of the truth , i. e. Presbytery is hindered . See their Marg. Not. on Matth. 2. 12. 7. Both will reproach and slander , plunder and sequester , kill and slay for the Churches good ; though the Apostle says , We must not do evil that good may come thereby . 8. Both agree in that Principle , that Dominion is founded in Grace . 9. 'T is the business of them both in Protestant Kingdoms , by ill interpreting their Princes actions , by slandering , libelling , and the like means , to draw Subjects from their Allegiance . 10. The Jesuits call themselves the Saintly Brotherhood , the Church of Rome , the onely true Church , and all Hereticks beside themselves . The Presbyterians call'd themselves formerly the Godly Party , and all others Malignants . Now the People of God , the Zealous Protestants , and all others Carnal , Superstitious , Formalists , Popishly affected , &c. 11. The Papists formerly Plot , Rebell , and Massacre , by entering into a Covenant , called the Holy League , ( as in the Massacre at Paris , and Rebellion against King Henry the Third ) . The Presbyterian did the same by entering into a Covenant , called the Solemn League , ( as in England and Scotland against King Charles the First ) . 12. Papists warring against King Henry the Third of France , in performance of their Holy League , have frequent Fastings , doubled devotions , to persuade weak Consciences that they aimed at nothing but the setting up of Christ's Kingdom , and to instruct them to cut their Kings throat , as for the love of God , and the gaining of Paradise . Presbyters in warring against King Charles in performance of their Solemn League had frequent days of Humiliation and Thanksgiving for success in fighting against the King. The Papists Holy League and the Presbyters Solemn League were both entered , upon a groundless jealousie of the King's Religion . In both there is a League with Strangers , and Armies raised in the Kingdom against their natural Sovereign : who gave them no occasion of the War , but the too much gentleness and condescensions of them both . In both the Fire of Civil War was blown about by seditious Preachers . 13. Papists and Presbyterians both in their distinct Parties do still combine against the Government . 14. Both for many years have been the great disturbers of the Peace of all Christendom . Tell me ( says a late Gentile Writer ) of any Massacre , or bloudy Wars , or Stratagems against the Magistrate , of any Treason or Rebellion whatever , within the memory of man , but what was carried on by one of these two Parties , Papists or Presbyterians , and I 'le be content to undergo the bloudy Inquisition of the one , and the fate of the two Archbishops , Canterbury and St. Andrews , murdered by the other . Now if they will go no further from the Church of Rome than she hath gone from the Truth , let them shew , if they can , half so many parallels between the Church of England and of Rome . 'T is true indeed , the Churches of England retain some things that are in use in the Church of Rome ; but must we disbelieve and difuse every thing as Popish that the Papists believe and use , then must we not believe that Christ is the Messias ; then must we renounce the Word , Sacraments , and Prayer , because the Papists believe and use them . But if we will depart no further from the Church in Reformation , than she departs from the Truth in Corruption , let the Non-conformists shew , if they can , wherein the Church of England agrees with that of Rome in half so many erroneous Principles and dangerous Practices as the Non-conformist doth . What reason then have they so to curse a Church which the Lord hath blessed ? Her Sisters ( the Reformed Churches ) all calling her blessed , and joying to behold her order and stedfastness in Christ ; so to stigmatize with the brand of Popish , all that are not peevish and turbulent like themselves . II. What Reason have they for it , considering what great things the Episcopal Divines have done and suffered above them all along from the beginning of the Reformation to this day , in detestation of Popery , and attestation of the Reformed Religion as now professed in the Church of England , some laying down their lives to testifie against Popery , as Cranmer , Ridley , Latimer , &c. others standing in the Gap upon all occasions to oppose the return of it with most eminent abilities and greatest zeal above what Non-conformists can pretend to . In the beginning of the Reformation , when Calvin sent to Cranmer , and after that to the Protector Seymour to offer his assistance , they rejected him utterly ; so that neither he , nor any of the Consistorian Principle , had any hand in the first Reformation in England ; or have any of them ever since done any thing comparable to what the Episcopal Divines have against Popery . 'T is true , Mr. Baxter , Pool , and two or three more of them have done their parts , but what to those many of the Church of England , Usher , Hall , Morton , Reignolds , Chillingworth , Laud , Abbot , Jewel , Bramhall , Barlow , all Bishops , beside Hammond , White , Buckeridge , Sutcliff , Stillingfleet , Tillotson , and many others of our Churches education , of as great Learning and Judgment in Religion , as holy Lives , and as comfortable Consciences , as any the World affords , which one would think enough to make Malice it self ashamed to charge the Church or Church-men of England with any thing like Popery , or Popishly affected . Add to this : III. If the Church or Church-men be any thing Popishly affected , how comes it to pass that the twisted strength and subtlety of Papists , with all their hellish malice , is engaged chiefly against them as their mortal enemies , as though nothing stood in their way but the Church of England , that hath the countenance of Laws and Reason , Antiquity and Decency to support it ; never regarding Quakers or Non-conformists , as though it were below the wit of a Jesuit to encounter a Non-conformist , as one that 's doing the Popes business , yet will not be made believe it . Now these three things considered , judge who will , what reason dissenting Protestants have to brand with the name of Popish or Popishly affected , the Church or Church-men of England . And if so , whether it be not probable that by their factious and extravagant zeal against Popery , they design not onely the overthrow of Popery , but the increase of their Party , and the promotion of their Interest also . But once more , IV. If there be any Church of England men Popishly affected . I heartily wish in the Apostles words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they were utterly cut off from among us ; and here will every true Church of England man say heartily , Amen . A Second way that they have of exerting their zeal against Popery ( whereby they increase their Party , and promote their Interest ) is to amuse the People with the Fears and Jealousies of a Popish Revolution . I confess this being purely politicae considerationis , is beyond my Province , but with humble deference to Superiours , suppose we the worst , even that of a Popish Successor , yet have we many good allays to the extravagance of that Jealousie , ( viz. ) all Offices and Power being in the hands of Anti-Papists , there being so many strict Laws in force against Popery , and the King's offer and readiness to concur in making more , or any other thing ( that is lawful just and honest ) to secure us against it . To instance in the revolution of Queen Maries reign is vain ; for there being now in the two Kingdoms so universal a detestation and loathing of Popery ( which was not then ) what Prince in the World would offer to set up that Religion so much against his own interest , so utter inconsistent with his quiet and safety , and which will so certainly involve him into continual fears and troubles , most desperate dangers and inconveniences , as that which , next to Hell , is most formidable and abominable to almost all his Subjects , and that which they will scarce ever be brought to submit to . Upon these and many the like considerations wise men think it not adviseable to forward a Popish revolution by exasperating the Heir to the Crown with the factious and unnecessary fears of a Popish succession , and to abandon our quiet and security for meer future possibilities , to make our selves certainly miserable before-hand for fear of being miserable hereafter . Like Gundamore the Spanish Ambassadour , who procured a valiant English Knight to be put to death , ( as he said ) not for any hurt he had done , but for fear of doing hurt . 3. A third way they have of exerting their zeal against Popery ( whereby they increase their Interest and Party ) is by appropriating to themselves the reputation of the zealous Protestants , and greatest opposers of Popery : which will appear as impudent a cheat as it is a falshood , ( if by zeal and opposing , we mean not factious , but onely such as is of regular and religious tendency to the overthrow of it , ) when 't is considered : 1. How abundantly the Episcopal Divines have out-done them in opposing and keeping out Popery ; ( as hath been noted before ) to which I add , that of Dr. Saunderson , That all along fr●m the beginning of the Reformation , our Bi●●ops with others of the Prelatick Party were the Principal , if not the only Champions to maintain the cause of Religion against Popery , and in these latter times none have slept in the Gap more readily , nor championed the cause of Religion aga●nst Popery with more dexterity , zeal and gallantry than the Episcopal Divines , by whose endeavours some that have been bred Papists have been gained to our Church , others that began to waver , were confirmed and setled in the Protestant Religion ; but I profess ( says he ) as in the presence of Almighty God , and before the World , that I have not known , or at least ca●not call to remembrance , so much as one single example of any of this done by any of our Anti-ceremonian Brethren , whether Presbyterian or Independent . But 2. These Non-conformists are so far from being the truly zealous opposers of Popery , that ( as the same Dr. Saunderson observes ) they are really and eventually ( though not intentionally ) the great Promoters of the Roman Interest among us , and that several ways . 1. By putting to their helping hand to the pulling down of Episcopacy ( the main Bulwark against Popery , as having the support of Laws , Reason , Scripture and Antiquity against it ) . 'T is well known ( says he ) what rejoicing that Vote ( against Episcopacy ) brought to the Romish Party , how in Rome they sang their Io Paeans upon the tidings thereof , saying triumphantly , now the day is ours , now the fatal blow is given to the protestant Religion in England ; they could not but foresee that if the old Government ( of England ) a main pillar in the Building were once dissolved , the whole Fabrick would be sore shaken , if not presently shattered and ruined , that things would presently run into confusion , distractions and divisions , ( as the event soon shewed . ) 2. They promote the Interest of Rome ( says that learned Author ) by opposing it with more violence than reason ; in opposing Popery ( he observes ) the Episcopal Divines have done it by dint of Argument , the Non-conformists by opprobrious clamours , revilings , &c. so that it hath been obs●rved ( says he ) that in Lancashire , and other places , where there are most and most rigid Presbyterians , there are the most and most zealous Papists . Thus that judicious and learned Prelate . 3. Non-conformists promote Popery by causing those divisions in the Church which Jesuits have endeavoured among us , as more conducible to Popery than all their strength of Argument ; as is said to be determined at Rome in their concilium de propaganda fide . And as Mr. Baxter observes ( in his Collections out of Contzen the Jesuite , and in his Defence of the Principles of Love. ) Popery will grow ( says he ) out of our divisions ; thousands have been drawn to , and confirmed in it by this means . I am persuaded ( says he ) that all the arguments in Bellarmine and other Books , have not done so much to make Papists in England , as our Divisions and multiplied Sects . And afterward , who sees not how fair a game the Papists have to play by our divisions ? Archbishop Whitgist in his Letter to the Lord Treasurer , and Dr. Oats in his Narrative , and others speak it as upon their own personal knowledge , that the Dissenters have been animated to Non-conformity by the Jesuits . It hath been lately made out by a Peer of this Realm , that their making a Court-party and a Country-party , and fomenting fears and jealousies between both , was an expedient agreed upon in France , and sent over into England , for the promoting of Popish Interests . And in Queen Elizabeths time , as soon as ever the Puritan had made the Schism , over came Sanders and Harding into England , and practised in that sort as proselyted many to the Church of Rome . 4. They promote Popery by vilifying the Church and Church-men of England ; when in Queen Elizabeths time they traduced Archbishop Whitgift ( that great and pious Prelate ) calling him Beelzebub of Canterbury , Pope of Lambeth , bloudy opposer of Gods Saints , Esau , Antichristian Beast , &c. and the rest of the Bishops as Petty-Popes , the Ordinance of the Devil , paultry Prelates , pestilent Usurpers ; in the Convocation they called them Clergy-masters of the Confocation-house , Monsters of the Conspiration-house , the Convocation house of Devils , and Beelzebub of Canterbury the chief : and when they called the inferiour Clergy Dolts and Drunkards , Hogs and Dogs , Wolves and Foxes , Simoniacks and Usurpers , &c. See what advantage the Papists made of this ; Parsons in his Book of Three Conversions , reports these Slanders and Calumnies for undoubted Truths . Martin Mar-Prelate is said by Sir Edwin Sandys to pass in those days for unquestioned Credit in the Court of Rome , and his authority much insisted on to disgrace the Protestant Religion . Kellison a later one doth build as much on the credit of these Libellers to defame the Reformed Religion , as if they had been inspired by some infallible Spirit . And Mason tells it as a serious thing , Appellant Episcopum Cantuariensem Pseudo-episcopum , Principem Daemoniorum , Caiapham , Esaum , Monstrosum , &c. Alios autem Episcopos Angliae , degeneres , perniciosos , Usurpatores , Lupos , Episcopos Diaboli , &c. Now upon these considerations , judge who will , what reason these men have to charge the Church or Church-men of England as fautoring of Popery , to amuse the People with fears and jealousies concerning it , and to arrogate to themselves the reputation of the most zealous opposers of it , and yet by exerting their zeal these three ways they have strengthened their Faction and promoted their interest in Church and State. 4. Their Veneration to the Scriptures pretended above others . Another way by which they increase their Party and Interest , is the great veneration which they above others pretend to have for the Holy Scriptures , their confident appeals to Scripture , as Judge of their Controversie , and constant retreat to it for defence of their Cause ; teaching their Followers ( even in matters of indifferency which the Scriptures are silent in , and leave to humane prudence ) to swagger with the demand , Where do you find in Scripture such precept or example ? And this to the more unwary and less knowing Professors , is one thousand Arguments , and as apt to take with them as any thing . Now there are three things among others which do much liable this pretence to hypocrisie and delusion . 1. Their gross perverting and misinterpreting of Scripture , beyond what the Papists themselves do . 2. The impracticableness and errour of demanding a Scripture-Text for the very externals of Gods worship . 3. Their disregard and sl●ght of those Scriptures ( though speaking never so plainly ) which contradict their errours and practices . 1. Their perverting and misinterpreting of Scripture ; when Fathers and Councils , Reason , Antiquity and Scripture fail them , then a good Gloss must serve for a Text , vexing and urging the Holy Writ , which the Apostle calls emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. cogging the Die to make it speak what they list ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. crafty deceitful applying and expounding it . Thus by Babylon they understand Episcopacy , by beggarly Elements they mean Church-Ceremonies ; they justifie their out-rages against the late King and Nobility , with a Bind your Kings with chains , and your Nobles with fetters of iron ; they have commented Rebellion out of the very thirteenth of the Romans , which enjoins Subjection and Loyalty upon pain of damnation , and have fetcht Presbytery out of the first of Titus ver . 5. which plainly exhibits the very essentials of Episcopacy . The Murder of the late King they have out of Daniel's Dream , and from the Beast and the little Horn in the Revelations ; and because the Apostle says Moses was faithful in all the house of God , therefore there must be nothing in the externals of God's Worship but what you have a Text for ; for the like reason that that ignorant Popish Priest urged out of the Psalms , Paveant illi non paveam ego , to prove his Parishioners ought to pave the Chancel . Look in the Geneva Bibles , their Note on Rev. 9. 3. you will find that by the Locusts which came out of the Smoak ( they say ) is meant false Teachers , worldly subtle Prelates , Monks , Friers , Cardinals , Patriarchs , Archbishops , Bishops , * Doctors , Batchelors , Masters , ( to which is subjoined ) which forsake Christ to maintain false Doctrine ; where they bring all Archbishops , Bishops , and all that take University Degrees , under the name of Locusts , and rank them with Monks and Friars , whom they beheld as no other than the limbs of Antichrist . One would think that that Curse at the end of the * Revelations , should make them afraid so to wrack Scripture-Texts , those † God-breathed Oracles , to make them obstetricate to their Impieties , and confess such abominable falsities . But thus it was ab origine , The Donatists justified their separation with that 1 Cant. 7. Tell us where thou makest thy Flocks to rest at Noon , Meridiem versus , the French Translation is , towards the South : therefore they being Southern confine the Church of God to themselves , and separate from the Orthodox Christian Churches . And we know who it was that first practised this Art , by the manner of his urging our Saviour with a Scriptum est , in all his temptations , Matth. 4. 2. A second thing that liables their pretended veneration for the Scriptures above other men , to the suspicion of seducing , is their frequent use of demanding Scripture-Texts for every thing in the Discipline and Orders of the Church , denying Church-rulers the power of appointing Ceremonies . Before I come to speak of the delusion of this pretence , I would premise something concerning its errour , which did not the constant practice of the Seduced require , it were a shame to take notice of , it hath been so oft refuted by Grotius , Morton , Sanderson , and others , shewing ; 1. That even in the Jewish Church ( from whence they fetch this doctrine ) in which God did by immediate Revelation prescribe the Rites and Orders of his Worship , even in that Church the Magistrate had a power in the Circumstantials of Religion . David altered some things , and instituted others , he appointed Instrumental Musick to be used in the Worship of God , without any Commission from God that we read of . He distributed the Priests into Orders for the conveniency of their Ministration , yet 't was not accounted any innovation in Religion . Hezekiah caused the Passover to be kept in all Judah and Israel on the second Moneth , on the advice of his Council , upon prudential and pious considerations , though not according to any Divine Institution . He appointed the Levites to kill the Passover , which by God's appointment was to be done by the People . He preferred the Levites to assist the Priests in killing the other Sacrifices , which before they were never admitted to ; and all this was afterward retained in use without reprehension . By all which , it appears that the Magistrate had once a power of ordering matters in God's Worship , and that , even in times when God prescribed the rites and orders of his Worship by immediate revelation . And in the New Testament , the Apostle's circumcising Timothy after Circumcision had been abolish'd , shews that all ceremonial appendages are but subordinate , and ought to yield to the designs of Peace , Charity , and Edification . The same Apostle in prescribing Church-Orders , leaves out particulars , prescribes onely generals , ( viz. ) Obedience to Rulers , doing things decently and in order , to edification and the like . Now all the question is , who shall be Judge of that decency , order , and edification ? The Scriptures cannot , for they no where determine it : The People may not , it was denied them in the Directory , the Worcester-shire Association , &c. Therefore Church-Rulers must , those higher Powers that are ordained of God , and established in authority by the Fundamental Laws of the Land. Besides , that every Church-National hath authority to appoint and change Church-Ceremonies and Ecclesiastical Rites , was a main Argument that the first Reformers , Jewel , Cox , &c. used against the Popish Bishops for the changing of Religion from Popish to Protestant . But 't is enough to shew the errour and delusion of this pretence , That the most learned of the old Non-conformists themselves have believed and taught that a Scripture-Precept or Example is not necessary to the Institution of Church-Discipline or Ceremonies . Calvin teaches , That Christ would not prescribe singularly and particularly concerning external Discipline and Ceremonies , because he foresaw things to depend on the occasions and opportunities of Times ; nor did he think on Form to accord with all Ages ; whereupon ( says he ) we must have recourse to the general Rules , that all things may be tried by them . Finally , he delivered nothing in these points expresly , because they are not of necessity to salvation , but ought to be accommodated to the edification of the Church , according to the different disposition and custom of Times and Countries . Thus Calvin himself , and accordingly he practised , when ( without a Scripture-Precept or Example ) he caused a consult to be held at Geneva in the Year 1543. for changing the Lords Day from Sunday to Thursday . Master Baxter himself hath confest , that the vesture , gesture , ( and other Ceremonies ) are all at the determination of the lawful Magistrate . Now when they suggest thus to People what themselves believe not , what can one think of their design in teaching the seduced Ignorants ( when they have nothing else to say ) to cry , Where doth the Scripture this or that ? where have you Scripture-Precept or Example for it ? 3. If their pretending such Veneration for the Scriptures above other men , were not delusory , their regard to the Sriptures would certainly be more uniform . They would not ( as they do ) disregard and contemn those Texts ( though speaking never so plainly ) which make any thing against them . Tell them ( as the Apostle doth the Corinthians ) of Whisperings , Back-biting , Tumults , &c. and that while they are full of strife , envyings , and divisions , one of Paul , another of Apollos , ( one of this mans Congregation , another of that ) they are carnal , they will perhaps laugh at you , but neither regard you , nor the Apostle . And here is regardable what the learned Doctor Littleton observes ( in his Sermon , entituled The Churches Peace asserted , p. 25. ) of these Corinthians that the Apostle charges with envyings , strife , and Schisms , which he calls carnality ; that they kept to their publick Ministers , yet are charged with those things , meerly because they preferred one before another , who were both ( Paul and Apollos ) men of eminent abilities , and extraordinary graces . And if this be envying , strife and carnality , what would Paul have said of us ? How carnal are they who desert the publick Ministry , and gad after , not the Pauls and Apollos's ( there are not so many among them to gad after ) but ( as that Reverend Doctor speaks ) after every Will-in-the-Wisp , men neither Orthodox nor able . If you urge it to them , that Christ and his Apostles have foretold us of false Prophets that should be amongst us , and that the marks they have given us to know them by are such as these ( viz. ) They are such as separate themselves , ( Geneva Translation , Such as make Sects ) that they are such as despise dominion , i. e. that cannot endure Superiority or Government : that they are such as speak evil of dignities , ( Geneva Translation , of those that are in Authority , ) that they are such as are murmurers and complainers , i. e. never content under any Government : Such as shall perish in the gain-saying of Korah , which was disobedience to the Magistrate , mutinying against Moses and Aaron , the Prince and the Priest , telling them , that all the Lords People are holy , that they had as good a right to govern as Moses and Aaron had , that they took too much upon them , &c. Tell them that the Scriptures call Seducers , false Accusers , ( as those that accuse our Worship of Superstition and Idolatry ) Traitors , ( as those , who like Absalom , draw away the hearts of the Kings Subjects with fine words and fair Speeches ) : Tell them that the Scripture describes Seducers to be of that sort , that creep into houses , and lead silly women captive , they will no more regard you than if you quoted the Alcoran . Though these Characters hit them , like the left-handed Benjamites , to a hairs breadth , yet 't is strange to see with what scorn and contempt they will reject that man that shall tell them of these things , though with the greatest demission and meekness that may be : and with what slight and disregard they will hear and read these plain Scripture-marks of Seducers , though as competible to them as Treason to a Traitor . Now upon these three considerations , judge who will , what fit persons these are to pretend to Scripture-rule above other men : yet this pretence is one of their wiles whereby to seduce the People and increase their Party . 5. Their pretence to Reformation , Purity of Religion , Tenderness of Conscience , &c. Mr. Baxter hath well observed , that the appearance of more spirituality and strictness was that which drew Tertullian to the Montanists , and which promoted a great part of the Heresies which have torn the Churches of Christ. This kept up the Donatists ( whom St. Austin calls , Impios & fastidiosos , pertinaces & superbos separatores ; and their Separation he calls Sacrilegious , Heretical , and Seditious ; yet these kept up their reputation and separation from the Orthodox Christians Assemblies by this very means , the pretence and shew of greater purity and sanctity than others . ) This kept up the cause of the Priscilianists and Manichees , this kept up the Novatians long in great reputation ; this was the strength of the Anabaptists in Germany and the Low-Countries ; this is the strength of the Quakers , and ( he might have added ) of the Non-conformists and their Party at this very day . And the truth is , Piety and Holiness command such an universal love and veneration , that the very shew and counterfeit of it , hath deluded thousands into erroneous ways , and hath ever been accounted the most usefull Tool in the framing of seditious and schismatical Innovations . Lycurgus could never have ingratiated his Laws so effectually , had he not pretended conference with his goddess . Nor could the Factious of our late Times have carried on their designs , have gained to themselves such strength of number , and height of reputation , but by the specious disguise of a pretended Reformation and shew of Sanctity above others . Those late Usurpers never wanted a religious pretext for their most hellish undertakings . As King James told his Son King Charles , that under the pretence of Religion , he should find from that sort of People ( as he soon did ) the most barbarous and bloudy Villanies in the World. And King Charles the First to his Son King Charles the Second . I have observed ( says he ) that the Devil of Rebellion doth commonly transform himself into an Angel of Reformation ; and when mens consciences accuse them of Sedition or Faction , they stop its mouth with the name and noise of Religion and Zeal . And accordingly the Non-conformity-men of his time in their Sermons before the ParlJam . nt 1643. taught , That 't was commendable to fight against the King for Peace and Reformation ; that the War was God's Cause , and it should at last prevail : they called fighting for the ParlJam . nt , a following the Lamb ; and a fighting for the Lamb against the Beast , &c. And at this very day , when Uniformity in God's Worship is called Superstition , Decency called Idolatry , and Loyalty Popery . Grindallizing compliances with the Enemies of the Church , perjurious omissions in Church-ministration is called Moderation , Discretion , Prudence , &c. * Sitting at the Sacrament [ a Custom brought first into England by John Alasco , from among the Arrians of Poland , who used it in denial of Christ's Divinity . ] . This sitting at the Sacrament , and many the like peevish contumacies in Non-conformity , are all put upon the Score of Tenderness of Conscience , Purity of Religion , &c. and indeed so venerable is right Reformation in Religion , so great a blessing , and so gracious a fruit of the Spirit of God is tenderness of Conscience , that 't is no marvel if the meer pretence and shew thereof so influenceth a Faction , and captivates the credulous and unwary populace : and therefore for the better discovery of that sort of men , consider we distinctly , 1. Their pretence to Reformation . 2. To tenderness of Conscience , and that without making our selves Judges of their Consciences any further than the Law of God allows , and the evidence of things compels . I. In their pretence to Reformation , we consider the Method and Manner of their Reforming , and the Object or matter to be reformed . 1. The Manner of their Reforming was for the most part by savage and sacrilegious depredations . Such savage depredations never were committed by the Goths in the Sack of Rome , as were by these Reformation-men in the Cathedral Churches , particularly Winchester and Westminster , Exeter and Chichester , Canterbury and Rochester , with many others ; where their manner of reforming was by breaking down the Organs , throwing down the Communion-Table and Rails , and in some places burning them in an Ale-house , turning the costly Pulpit-cloths , Cushions , Gowns , Surplices , and Plate into ready money . A golden Chalice belonging to Westminster , which is said to be worth three hundred pounds , was sold to one Allen a decayed Goldsmith , but then a Member of the House of Commons , for threescore pounds . When the Depredators of Hazlerigs conduct , were desired in the Cathedral Church of Chichester , to leave but one Chalice for the use of the Sacrament , they refused with these profane words , A wooden Dish may serve turn . They violated the Tombs and Monuments of the Dead ; finding in Winchester Church two brazen Statues of King James and King Charles the First , they broke off the two Swords placed by their sides , and with their own , mangled the Crown of King Charles , swearing in scorn , that they would bring him to his ParlJam . nt . There being in this Church several leaden Chests , containing the dust and bones of some Saxon Kings and other Bishops , they overthrew the Chests , scattered the dust of their Bodies about the Pavement , and threw their Bones at that part of the Glass Windows which they could not reach with their Pikes to batter down . The like they did in the Cathedral Church of Canterbury by those under the Conduct of * Colonel Sandys : In this Church ( as lately upon the Royal Effigies in Guild-hall ) they strangely exercised their reforming Madness upon the Arras Hangings in the Quire , representing the Hist. of our Savior , some of them swore that they would stab him , others that they would rip up his bowels , which accordingly they did , so far as those Figures of him in the Arras Hangings were capable of it . Finding another Statue of Christ in the Frontispiece of the South-gate , they discharged their Muskets at it , triumphing greatly when they hit him in the head or Face . In the Cathedrals of Exeter and Westminster ( horresco referens ) to these horrid outrages they added such prodigious irreverences , as have not been heard of ; turning the Church into a Jakes , and leaving their Excrements on and about the Communion Table , after they had sate about it with their Ale and Tobacco . Thus did they go about to reform the State with ruine , and to sweep the Church with desolation , taking the same method in Reforming , which Pelias's daughters took to make their old Father young again , viz. by cutting his throat to let out his old bloud , which when they had done , knew not where to get new bloud , nor how to put it in him . Consider who will , the hideous spectacle of their ruining Ministers , abolishing of Government , devastation of Church , and desolation of State , profanation of God's Worship , and depravation of Religion , the violation of Duty , Conscience , Peace , Order , Laws , Justice , &c. and compare it with the Persecution of the Greek Churches , and he shall find that all the ravages of the Turks since the taking of Constantinople , hath not so disfigured them in two hundred years , as these Reformers did in six or seven years in their own native Country . Such abomination of desolation is Presbyterian Reformation , which ( Mr. Case says ) Armies fought for , ParlJam . nts consult for , Ministers pray for , and all good People long for . And let no body pretend in this , as Mr. Baxter doth about the Regicidy , that it was a rude conquering Army : For read who will , their Souldiers Catechism , * their Zions Plea , Christ on his Throne ; as also their Ordinance on August 28. 1643. and he shall see that all this was done by Authority [ from the Houses of ParlJam . nt , ] and in the fear of God [ by the advice of the Assembly of Divines . ] 2. The extravagancy of their Reformation will further appear by considering the matter of it , or the things to be reformed , which are chiefly Episcopacy and the Liturgy . 1. Episcopacy , an Order which hath been proved abundantly to be founded on no other than Scripture and Apostolick practice , Antiquity and Necessity ; necessary ( as woful experience hath verified ) to the support of the English Monarchy ; according to those words of King Charles the Martyr , That he could scarce ever boast of one days felicity , after he had once consented to the taking away the Bishops Votes in ParlJam . nt . Which I take notice of the rather , since in a place of note in this Kingdom , at the last Election of ParlJam . nt in the year 1681. the Rabble of the Faction cried it , No Bishops , No Bishops , the very same words and with the same kind of violence as Dr. Burgess's Myrmidons did before the ParlJam . nt House doors in 1641. 2. The other thing to be reformed is the Liturgy ; whose Reformation from Popery was sealed by the bloud of Martyrs . When it was first composed and used , the People of England received it as a heavenly treasure sent down by God's great mercy to them . All moderate men beyond Seas applauded the felicity of the Church of England , in fashioning such an excellent Form for God's publick Worship . And the Act of ParlJam . nt that first confirmed the same , declared it to be done by the special aid of the Holy Ghost ; ( as the words of the Act are ) and Mr. Fox the Author of the Book of Martyrs fears not to say , that it was indicted by the Holy Ghost : Yet this is that Liturgy which the peevish Professors of these stirring Times would have laid aside , for Reformation sake ; that so ( as King Charles observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) Ministers may be left to their liberty and private abilities in God's publick Service , where no man can tell to what he may say Amen , or what adventure he may make of seeming , at least , to consent to whatever errours and ridiculous indecencies bold and ignorant men list to vent in their Prayers and other Offices . But 't is enough to satisfie any unprejudiced and judicious Reader , of the unreasonableness of scrupling the Liturgy , that will but consider well those frivolous flaws and exceptions which the great Non-conformity-Champion hath made against it , as the best he could devise , after the twenty years study he speaks of . II. The second thing to be considered in their pretensions above other men in their greater Sanctimony and tenderness of Conscience , which were it real , as it is pretended , I should tremble to think of charging them with the counterfeit , and pretence of it onely . But that which liables it to the suspicion of Counterfeit , lies in these two things : 1. The erroneousness of it , which is so gross as to call the Design of overturning the Government , no Treason ; the taking up Arms against the King , no Rebellion ; dividing from the Communion of the Church , no Schism ; appropriating to private uses the Church-plate and Revenues , no Sacrilege ; and using the name of God to all this , no Hypocrisie . How can such thickness of errour consist with true Sanctity and tenderness of Conscience , especially if we take tenderness of Conscience ( as that Party doth ) in the same latitude with a good Conscience , for such a tenderness as to be afraid of sin , and to decline the temptations , occasions , and appearances of evil . 2. Their pretended tenderness of Conscience above others , is to be suspected upon the account of its great partiality and defect , wanting that uniformity which is required to its sincerity . When a man shall scruple a Ceremony , and yet neglect an Institution of Christ ; not dare to kneel at the Sacrament , yet wholly neglect the Communion ; boggle at the use of a Ceremony , yet openly avow the blackest of Crimes , backbitings , slanderings , schism and sedition ; is this true tenderness of Conscience , or is it not rather ( as one says ) a conscience of making no conscience at all . But more particularly , doth not the partiality and defect of their conscientiousness appear , in their notorious uncharitableness and censoriousness , rash censuring and condemning , slandering and defaming all that differ from them , especially Ministers . But above all , those that oppose their way ( if subtlety and malice can do it ) shall be sure to be rendred odious : but the partiality and defect of their conscientiousness is most apparent in their old * Gnostick Principle of disobedience to Magistrates . Will any man believe that Practice to be conscientious , or that Religion to be of God , which so dishonours God and Christianity , that so confronts God's Vicegerent , and those in Authority under him , which God commands obedience to , upon pain of damnation ; and which ( as though foreseeing the pretence of Conscience for their disobedience ) doth so indispensably urge , you must needs obey , and for Conscience sake , and that even Heathen Governours ; whereas the Governours , i. e. the ParlJam . nt ( in part ) that our Dissenters are to obey , are of their own chusing , and so the Laws are partly Laws of their own making , as made by their own Representatives . What they urge for their disobedience is so ludicrous , and of so frequent and obvious confutation , that 't is a shame to insist upon them : But just to mention them ; as , 1. That 't is better to obey God than Man ; which in the form of an Objection , is nothing else but a factious slander , intimating , as though our Rulers enjoined any thing in disobedience to God. 2. A second thing urged for their disobedience , is that of Christian Liberty : The same that the Gnosticks urged for their revolt from Christianity , and which was used among the Jews as a Passport for fugitive Servants , and a praetext to all Outrages and Rebellions ; and which the Gnosticks used to justifie their disobedience to Magistrates : Whereas indeed this Christian liberty is a quite contrary thing , viz. a discharge from the necessity of observing the Mosaical Law , and Rites of Judaism , and a power in utramque to do or leave undone things not determined in the Scriptures , but in obedience to the commands of our Rulers , as the ends of Society shall require . 3. Another thing they urge is Passive obedience ; an obsolete self-contradiction , which they have taught the Rabble to vapour with , but themselves are ashamed to own : as being no other kind of Plea than what Papists , Thieves , Murderers may use with the same reason as they ; the vilest Malefactors are passively obedient . So that since so leading a man , as Mr. Baxter hath said it , that the Priscilianists , Donatists , Novatians , Anabaptists , Quakers , and other Sects , were kept up meerly by a pretence to more spirituality ( Reformation , tenderness of Conscience , &c. ) let the present Non-conformists exempt themselves , by improving their religious pretences into religious realities , loyalty , charity , meekness , and the like , and our animosities and divisions will be quickly at an end . But notwithstanding these pretences to Reformation , Religion and tenderness of Conscience ; yet are , 6. Sedition , Rebellion , and Murders , real Promoters of Presbytery . Of these I may truly say , in relation to Presbytery , as the Aenigmatist said of Ice and Water , Mater me genuit , eadem mox gignitur ex me . Rebellion hath all along nurs'd up Presbytery , and Presbytery hath tolerated and taught Rebellion . All History doth assure us , that for this last hundred years there hath been no Sedition nor Rebellion , no Tumult , Treason , or Massacre in all Europe , but what hath been acted wholly , or in part , by Papist or Presbyterian , as a means , and for the sake of propagating their Religion . 1. This hath been their frequent Doctrine . 2. Their constant Practice . 1. Their frequent Doctrine ab origine . Calvin in his Institutions ( l. 4. cap. 10. ) If there be any popular Magistrate ordained to moderate the licentiousness of Kings — so far am I from hindering them in restraining those Kings , as their Office binds them , that I conceive them rather to be guilty of a perfidious dissimulation , if they connive at Kings if they play the Tyrants ; and wantonly insult over the common People : i. e. if the People do but judge their Kings to do so . And after him Beza in his Epistle to the Outlandish Church in England , Ep. 24. Si quis , &c. If any man being lawfully invested with the Supreme Magistracy , shall unjustly spoil or deprive his Subjects of their Rights and Priviledges , ( of which he makes the People Judge ) — then the ordinary and inferiour Officers are to oppose themselves against him , &c. It was the frequent Doctrine of Knox , Buchanan , Willock , and the rest of Scotland , ( as may be seen in their Writings ) that if the King refuse to reform Religion , ( i. e. to set up Presbytery ) then the Nobles may , and if they refuse , the common People must . The present Non conformists of England have taught , that if the King raise War against the ParlJam . nt — the King may not onely be resisted , but he ceases to be King ▪ and much more to the same purpose : Mr. Baxter's Political Aphor. Thes. 358. 368. 147. 136. 151. & passim . When King James in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pref. advises his Son King Charles , to take heed of those People called Puritans , as the very Pest of the Church and Common-wealth , whom no deserts can oblige , nor oaths bind , breathing nothing but Sedition and Calumnies , aspiring without measure , railing without reason , and making their own imaginations the square of their Consciences , protesting before the great God , that he should not find in any Highlander , greater ingratitude , more lies , and viler perjuries , than among those fanatical Spirits . We find the ground and reason of these words of the King , to be his observation of their frequent use in their very Sermons , to preach , that all Kings and Princes were naturally enemies to the liberty of the Church , and could never patiently bear the Yoke of Christ ; thus seditiously endeavouring to steal away the hearts of the People from their Soveraign . And in Queen Elizabeths time , when Burchet stabb'd Hawkins a Sea-Captain , thinking it had been the Lord Chancellour Hatton ( because a zealous opposer of Presbytery ) he declared ( as the old Non-conformists the Donatists did before him ) that it was lawful to assassinate any man that opposed their religious Principle or Practice . And as this was their Doctrine , so 2. It was their constant Practice : At the very first starting of Presbytery , in the Year 1535. when the Bishop of Geneva would not admit of such alterations as Viret and Farellus , with their Followers would have had , they presently tumultuated , drove the Bishop and Clergy out of the Town , set up Calvin , altered the Government Ecclesiastical and Civil , disclaimed all allegiance to their Duke and Bishop , and standing on their liberty , as a Free State , governed the City by a Common-council of two hundred men , out of which , they chose four as Supreme , whom they called Syndicks . And Presbytery having thus been first setled in Geneva by Rebellion , was presently sent over into France , where the Abettors of it , supported by the Earl of Tholouse , made its way by murdering Trincannel the Viscount , and chief Governor of the City Beziers , and dashing out the Bishops teeth . They set it up in the Low-Countries beginning at the City Embden ( the principal City of the E. of Friesland ) by renouncing all allegiance to their Prince , taking up Arms against him , and setting themselves inform of a Commonwealth . Poltrot , who being set on by Beza , murdered the Duke of Guise , when he was upon the Rack , confest that he was promised great rewards by the Admiral , and was assured by Beza , that by taking out of the World such a persecuter of the Gospel , he could not but exceedingly merit at the hands of God. In Scotland , under pretence of removing the Popish Lords , and promoting the Presbyterian Discipline , the Earl of Bothwel and his Complices raised Forces to depose and murder the King. And after that , by the insinuation of fears and jealousies of the Kings aversness to the Gospel , his inclination to Popery , and of subverting the Presbyterian Discipline , the Gowries conspire to kill King James ; which Plot was so approved of by the Presbyterian Ministers of Edenburgh , that they refused to give thanks for the King's deliverance , when commanded by his Proclamation so to do . The murder of King Charles I. was first attempted by Poison and Pistol by Captain Rolph , set on by the ParlJam . nt Army , before they proceeded in those more gentle methods of disburthening him of his large Revenues , easing him of the charge of Royal House-keeping , clearing him of his stately Palaces , putting him out of care of repairing his Armories , Arms , Ammunition and Artillery , taking him off the charge of keeping his Wife , Children , and most trusty Servants , easing him of a multitude of his best Subjects and Friends by charitable famishing and brotherly banishing , liberal or free imprisoning , and ParlJam . nt-plundering , by friendly throat-cutting , and unlawful beheading and hanging ; utterly ruinating as many as could be caught of those that loved , served , and honoured him ; and at last making him a glorious King , by cutting him off with the Sword of Justice for the sake of God and the Gospel . I say , before they proceeded in these gentle , religious methods , they first design'd his murder with Poison and Pistol by the aforenamed Captain Rolph set on by the ParlJam . nt Army : Sir Rich. Bakers Chron. p. 585. Thus hath Presbytery all along like any Penthesilea furens , been bred of bloud , and fed of bloud , and ( as common History shews ) was begot in Rebellion , born in Sedition , and nurs'd up in Faction . 7. Aspersing Governours and Government . To this Head of Faction and Sedition may be reduced their frequent custom of aspersing , and reproaching Governours and Government . 'T is a Rule in Politie , Corruptio optimi est generatio pessimi , so that when the Monarchical and Episcopal Government are rendered odious , the Republican and Presbyterian must of course be hugg'd , and endeavoured to be trump'd up : therefore hath it always been their restless endeavours to cast what odium they can upon the Government and Governours , as Arbitrary , Tyrannical , and Popishly affected ; and on the Worship and Discipline of the Church , as Formal , Superstitious , and savouring of Popery , because when once People are seduced to opinion thus of it , they have plausible pretence to oppose it , and to endeavour all they can , an alteration in it ; and therefore I say , it hath always been their practice ( as the Apostle observes of the old Gnostick Schismaticks ) to despise dominions , and speak evil of things they know not ; and that loudest of all in their infamous Libellings . Though the holy Scriptures teach , that he that provokes the King to anger , sinneth against his own soul , Prov. 20. 2. and that none may say unto Kings , ye are wicked ; or to Princes , ye are ungodly . Though the Scriptures call it Blasphemy to speak reproachfully of the King , and by Moses ' s Law , it was death to disobey but an inferiour authority : yet in despight of these Laws of God , Nature , and Nations , it is , and ever was their constant practice , by insolent and treasonable discourses , by impudent and seditious libellings to cast what odium they can upon the Government , as that which is very conducible to the pulling of it down . Queen Elizabeth they compared to an idle dirty Slut , who swept the middle of the room , but left the dirt behind the door , because she would not ( for their Innovations sake ) sweep all Decency out of the Church . For the same reason they called K. James the greatest and most deadly Enemy of the Gospel . And it was his frequent observation , that in their Sermons they used to teach , that all Kings and Princes were naturally Enemies to the Churches Liberty , and could never patiently bear the Yoak of Christ. And in King Charles the First 's time , ( to say nothing of their Sermons before the ParlJam . nt ) they kept in constant pay Mercurius Britannicus , and other scandalous Writers , by their horrid Libels to defame the King , or as their word of advice was , to blacken him , and to enrage the People against him . And t'other day Fitzharris in his Depositions before Sir George Trebee ( as I remember ) and others , says , that Father Patrick the Jesuite desired him to send him over into Ireland all the Libels that came out in London , telling him , that libelling the King and the Government , was a thing necessary to be done , in order to distaste the King , and to make him and the People jealous of each other . And accordingly hath been their practice ; as appears by their late Letter of Advice for Election of ParlJam . nt ; their Appeal from the Country to the City ; the Nations Aggrievance , and many the like venomous Libels , which send forth such poisonous evulsions and belchings of Fanaticism , as are enough to turn the very heart and stomach of any that hath but the least sense or savour of Loyalty in him . And yet how much these contribute to the encouragement and increase of their Interest and Party , may be partly seen by that pleasant eagerness , and jocond titillation , wherewith they entertain and read them . 7. Their boast of their number and strength . It hath always been their practice to endeavour the increase of their Party by boasting of their increase . When they had a mind to proceed in their Innovations in the Year 1585. Penry advised it as an expedient to terrifie the State into a compliance with them , that they present themselves to the ParlJam . nt with a Petition subscribed by a hundred thousand hands . 'T is said nothing more alarmed the Queen , no not the Spanish Armado , than the report of their strength and number , published in a Book called , The Humble Motion , in which it was affirmed , that thousands did sigh for the Holy Discipline , and ten thousands had sought it ; and that the most worthy men of every Shire had consented to it , that the Eldership was at hand , that all People were inflamed with a zeal for it , and that it was hard , dangerous , nay impossible to stand against it . The very first thing they offered at in King James's time , ( soon after his coming to the Crown ) was to present a Petition to him in the name of the Ministers of England , desiring reformation of sundry Ceremonies and abuses in the Church ; it was given out to be subscribed by a thousand Ministers , and therefore called the Millenary Petition , which when 't was examined , wanted several hundreds of the number . Of the same kind was that of B. H's True Prot. Intelligence , who lately printed an Address from the City of Colchester , subscribed by a great number of hands ; which Address was never seen , nor presented by any of the Inhabitants of Colchester , as was made appear by an Instrument under the Town-Clerks hand . The Appeal from the Country to the City says , that the City of London , is too powerful for any Prince , that governs not by the love of his People . A man can scarce come into any of their company , but he shall hear them with this kind of boast , flattering themselves , deluding others , and belying the whole Kingdom . Now whether the design of this be to encourage the People in a Rebellion , if opportunity should serve , or whether it be meerly to intimidate the Rulers into a compliance with them , and a suspension of the poenal Laws . Certain it is , that this kind of boast of their number and strength , and what a considerable Party they are , is one frequent way they have , and of very proper tendency to encourage their Followers in Schism and Faction , and to increase their Party . But as the design of it speaks Rebellion , so doth its falsity shew the Cheat. CONCLUSION . Now upon review of the whole , it will appear to any , not blinded with prejudice , or hardened in Faction ; That Toleration of Church-Dissenters was never hitherto the way to Church-Union ; but that Toleration and Separation are as inseparable in themselves , as intollerable in their effects , which are constantly such as these , Schism in the Church , Sedition in the State , Disorder , Distraction , and Confusion in both . That the Grindallizers and Half-Conformists threaten little less to the danger and dishonour of the Church , than the open and profest Non-conformists , that their great familiarity and intimacy with , their complying and conniving at , and ( instead of zealous , prudent opposition ) their halting and sneaking to them , is that , which cannot but work in People a love and liking to their persons and their ways ; and so by their treachery within the Pale , like Moles , undermine the Foundation , when the other , like Wolves and Foxes , can but howl and foam without , the Mound and Fence of the Church being strong enough against them . And that therefore the Eye of Government had need be watchful over these Half-Conformists , as well as over the professed Non-conformists . That notwithstanding Non-conformists noise about Popery , they are far more conformable to Papists than the Conformists are , in principle and practice both ; that in things relating to Monarchy , they are meerly be-jesuited , and Popishly agent in weakening the Cause and Interest of Protestantism several ways , ( as hath been shewn ) and that by their extravagant zeal , their irregular , disloyal , and irreligious pretences against Popery , they design something more ; since common History makes evident , that Presbytery was never promoted any where , but under pretence of pulling down Popery . 'T is obvious from the afore-mentioned Instances of their former Reformation , how dangerous is all superperfluous Innovations , unnecessary alterations , and but pretended Reformation in matters of Church and State. That so far as the Laws permit , they are still hunting upon the same File , treading in the same steps as those in Forty one , since the pretences and practices of both are so very self-agreeable ; and since the best of History assures us , that Discontent and Ambition , Faction and Sedition , Libelling and Tumultuating have been the ordinary promoting causes of their Interest and Cause . That the Non-conformists will never make good appeals to Scripture , their claim and pretensions to Sanctity above others , till putting away the Diabolism of their false accusations and slanderings , their spiritual pride and malice , they become more humble and charitable in their judgments , more meek and loyal in their behaviour and discourses , submitting themselves to those that have the rule over them , bewailing before God , and publishing to the World their Repentance for what they have contributed to the present sad Separation , as that which hinders the success of a learned , orthodox , and able Ministry , encourages the Papists , and multiplies other Sects , scandalizes the Weak , hardens the Infidel and wicked into a scorn and contempt of Religion it self , exasperates Rulers , tends to Sedition and Faction , weakens the Church and the Kingdom , causes such envy and wrath , hatred and contentions , ( as the Apostle speaks ) such biting and devouring one another , as is like enough to end in being consumed one of another . Since the present state of things is such , that either these things must be put upon the score of Religion , or that the Non-conformists must take the shame thereof unto themselves , and vindicate the honour of Religion by a full and free acknowledgment to the World of their pernicious errours in the present Separation . What men fearing God , would dare to justifie a Separation which hath so deplorable and dismal tendencies , as afore-mentioned . Their laying the Separation at our doors , and charging it upon the King and ParlJam . nt , in causing such impositions as they cannot in conscience submit to , hath been sufficiently proved to be delusory , impudent and false , by the testimony of the Reformed Churches beyond Seas , ( as well as by our English Divines ) as may be seen in the French History of Presbytery , in the Letters appendiced to Dr. Stillingfleets Separation , &c. And if they have any mind to lay down their Schismatical doings , to leave the Conventicle , and to come into the Pale of the Church , bringing their Flocks with them , and there behave themselves as the Disciples of Christ , and Sons of the Church , sound and sincere in their Conformity , peaceable and loyal in their behaviour ; if so , behold , the sweet severity and prudent goodness of our Rulers to them , in chusing this very crisis of time to execute the Laws against them , when that which they call the great Mountain in their way is removed , ( viz. the obligation to renounce the Solemn League and Covenant ceases , ) which they cannot but look on as their Rulers gentle driving through that gap , which * this 28. of March opens to them . But if this severity of Rulers will not drive them , let the examples of their Predecessors ( the learnedst of them ) lead them . Beza himself , when Archbishop Whitgift in a long and learned Letter laid before him the deplorable rupture which , not without his concurrence , had been made in the Church of England , he justified the Church in her whole proceedings , so clearly , that Beza confest himself conquered , and thence-forward never breathed any thing but Peace to the Church , and respect to that Reverend Prelate . Cartwright after all his clamours and tumultuous proceedings against Conformity , when he saw to what sad ends he brought some of his Followers , Barrow , Penry , &c. and with what horrible confusions he had disturbed the Church , he was at last content to conform ; he confessed that there was more Discipline in the Church of England , than in any of those Churches beyond the Seas ; ( therefore more than in Geneva , and other transmarine parts in which he lived , where Presbytery was . ) After some time of imprisonment , the Archbishop procured his enlargement , which he accepted , promising never to write , preach , or act in any thing to the disturbance of the Church , either in reference to its Government or Forms of Worship . Henderson that greatest Champion for Presbytery in his time , was so confuted by King Charles I. in a dispute about Church-Government , and so confounded with shame and grief , at the Kings Answers to his Cavils , that he fell into a desperate melancholy and sickness , which soon brought him to his Grave , professing ( says that learned Historian ) that he died a Convert , frequently extolling those great abilities , which he declared to be in his Majesty . And t'other day Lewis Du-Moulin after he had written his Several advances of the Church of England towards the Church of Rome , and done all he could against Conformity , at last repents and recants , acknowledging his errours . And now Mr. Baxter's turn is next , if it please God to hear and answer that good Prayer of his for himself , in his Cure of Church-division : Lord hide not from me my miscarriages , and suffer me not to take any sin that I have committed , to be my innocency , or duty , lest I should dare to father sin on God , and lest I should live and die without repentance , and lest I should be one that continueth judgments and dangers to the Land. Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47911-e140 Val. Max. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A47911-e330 How Presbytery first got footing in England . Cambdens Eliz. Aer . Red. l. 11. n. 1. Conf. at Hampton-Court . p. 85. * August . Vincentio Ep. 48. Bonifacio Ep. 68. Ceciliano Ep. 166. Ep. ad Dona. ⸫ Ep. 48. l. 5. August . Ep. 166. L. G. Mr. Baxter . Crescit indulgens sibi diru● hydrops . Hor. Plea for Peace , Preface . * The King forbids none preaching , only regulates preaching . ⸫ Jam. 1. 8. Jam. 4. 8. Camd. Eliz. A●r. Red. H. Common-wealth . Pref. Bellarm de Pontif. l. 3. c. 7. Call before the ParlJam . Dec. 25 1644. Pol. Apho. Thes. 358. with 368. Buchan . de jure Reg. p. 70. Zion's Plea. Serm. at Uxbridge Treaty French Hist. of Presbyt . p 88. French Hist. of Presbyt . p. 88 , 89. Mach. Rediv. p. 71. Col. 2. 5. Gal. 5. 12. Pref. to his Serm. §. 17. Pref. to his Serm. §. 18. Pol. Aph. Fuller . Seasonable Address to the Parl. p. 8. Cambd. Eliz. Lib. 3. cap. 16. Eph. 4. 14. 2 Cor. 4. 2. Dr. Hammond observes that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the first Non-conformists , the Gnosticks , had their names , signifies such a knowledge as was the interpreting the mysteries of the Scripture after their own fansie , ( erroneously . ) Annot. on the N. Test. Postscript concerning New-light , p. 12. lin . 6. preliminary to Matthew . * This Translation was made about the time that Cartwright ( who had a hand in it ) was denied his Doctors Degree , and driven out of Cambridge by Doctor Whitgift then Vicechancellor . * Last Chap. Ver. 18. † 2 Tim. 3. 16. 1 Chron. 23. 5 , 6. 2 Chron. 30. 5. V. 17. Sir Richard Baker Chron. p. 359. Instit. l. 4. cap. 10. §. 30. Barkley's Paraenesis ad Scotos , l. 1. c. ult . Reasons of the Christian Religion . Jude 8. 9 , 11 This description the Apostle gives of the Gnosticks , to prove them Seducers . Catho . Theol. Pref. Ep. 48. Ep. 166. 17● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c. 27. Calamy Serm. to the House of Lords . Marshall . * Cartwright the great opposer of Kneeling at the Sacrament , died of a Disease that for a considerable time before his death , yielded him no rest or ease in any other gesture but upon his Knees , who had so bitterly inveighed against those , who in that reverend and religious posture received the Sacrament , Aer . Red. Aër Red. l. 13. * Not that eminently loyal Sandys of Worcestershire , but he that within three Weeks after , was killed at Worcester fight in Pewick Field . The very Heathens made it Treason not onely to assassinate , but to offer to punish their Prince , but in Effigie , Salust . Bell. Jugurth . What is it then for Christians to — God their Saviour in Effigie . Serm. before the Parl. 1644. First Plea for Peace . * Set forth by Mr. Rob. Ram Minister . Cap. 20. First Plea for Peace . * Dr. Hammond Annot. on the N. T. pag. preliminary to the Romans . Disobedience to an inferiour Authority among the Jews was to be punished with death , Deut. 〈◊〉 Obj. Obj. Dr. Hammond's Annot. on 1 Tim. 6. 3. 1 Pet. 2. 26. Gal. 5. 5. Obj. Cath. Theol. Praef. According to their Sol. Leag . and Covenant . Job . 34. 18. I King. 21. 10. Deut 17. 12. Aë . Red. Alt. Damas. Pref. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. 5. 15. * March 28. 1682. the renouncing of the Covenant is not injoined . See the Act of Uniformity . History of Presbytery , l. 9. n. 34. History of Presbytery , l. 9. n. 30. 33. 35. Hist. of Presbytery p. 77. Dr. Stillingfleet , Pres. to the Unreasonableness of Separation . P. 251. 
A51393	----	A modest advertisement concerning the present controversie about church-government wherein the maine grounds of that booke, intituled The unlawfulnesse and danger of limited prelacie, are calmly examined. Morley, George, 1597-1684. This text is an enriched version of the TCP digital transcription A51393 of text R23329 in the English Short Title Catalog (Wing M2793). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 30 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A51393 Wing M2793 ESTC R23329 12758936 ocm 12758936 93472 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51393) Transcribed from: (Early English Books Online ; image set 93472) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E156, no 7) A modest advertisement concerning the present controversie about church-government wherein the maine grounds of that booke, intituled The unlawfulnesse and danger of limited prelacie, are calmly examined. Morley, George, 1597-1684. [2], 20 p. Printed for Robert Bostock, London : 1641. Attributed to George Morley. Cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Baillie, Robert, 1599-1662. -- Unlawfulnesse and danger of limited episcopacie. Church of England -- Government. Great Britain -- Religion -- 17th century. A51393 R23329 (Wing M2793). civilwar no A modest advertisement concerning the present controversie about church-government; wherein the maine grounds of that booke, intituled, The Morley, George 1641 5722 2 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A MODEST ADVERTISEMENT CONCERNING The present CONTROVERSIE about Church-Government ; Wherein the maine Grounds of that Booke , intituled , The Vnlawfulnesse and Danger of Limited Prelacie . Are calmly examined . LONDON , Printed for Robert Bostock , Anno 1641. A MODEST ADVERTISEMENT CONCERNING The present CONTROVERSIE about Church-Government . THe blessed Apostle Saint Paul writing to Timothy , Bishop of the Church of Ephesus , ( as is confessed by all Writers , though in this last age of the world it is at length disputed , what the meaning of that word Bishop is ) among many instructions that hee gives him concerning the direction of the Presbyters , and People committed to his care , begins first with this Exhortation , that Supplications , Prayers , Intercessions , and giving of thankes , be made for all men , for Kings , and for all that are in authority ; that we may lead a quiet and peaceable life , in all godlinesse and honesty . Teaching us thereby , both that all Government is the Ordinance of God , and that it is an effect of his great love to his children , to be placed in such a State , where temporall peace and true Religion are so joyned together , that they are not put upon the fiery Triall , to lose the contentment of this life , to attaine the happinesse of that which is to come . Neither is this onely a great blessing of Almighty God , but a duty also that belongs both to our care and wisedome , and even to our Piety and Devotion it selfe , to indevour , as much as in us lies , to preserve a quiet and a peaceable life , together with all godlinesse and honesty . This therefore seemes to me to be the end that all religious Prudence ought to aime at , that men be not in their consultations so mis-led , either by some appearances of godlinesse , and faire colours of extraordinary zeale , as thereby to hazzard the disturbance of the publick quiet ; nor , on the other side ▪ so wedded to the enjoying of their temporall good , as to neglect the attaining of that which is eternall . This foundation being laid , let us apply it to the Controversie now in hand , and so eagerly pursued by those , who are swayed by different Interests and Opinions , concerning the retaining , or amending , or totall changing of Ecclesiasticall Government . And first , let mee have leave to propose a few Questions to those , who so earnestly desire a totall change , and to bring a new face of things into the Church of England . Of which I humbly desire them , that they will ( as in the presence of the Lord ) consider with all godly Wisedome , Passion and Prejudice being laid aside , and then make answer with truth and sobriety . First therefore , Is the Discipline already established so ill , that they who live under it are not capable of salvation ? May they not enjoy the vertues of Faith , and Hope , and Charity , and Humility ▪ and repentance from dead works ? May they not be justified and sanctified in this Church of ours ? Are they inforced by it to any Action which is in it selfe a sin ? or to omit any work in it selfe very good ? If so , certainely those great Lights of our Reformation have beene in a great darknesse ; and those our Episcopall Martyrs who have laid downe their lives for the love of Truth , have beene exceeding miserable . Secondly , the Discipline they so much desire in stead of it , are they all agreed of it what it shall be ? Or if they be , is it of Divine or Humane institution ? If of Divine , can this be plainly proved out of the holy Scriptures ? And shall the sense of the places thence alledged , be made evident and necessary by true Logicall inference ( not to perverse gain-sayers , but ) to such as seeke for truth with indifferency and sincerity ? Or if the sense be probable only , is it such a sense as is countenanced by all holy and learned Writers , through all ages of the Church ? Or is it a late sense acknowledged by all Protestant Churches ? Or by some onely , and by others accounted to have little probability ? Or is there any place of Scripture that will not admit of a sense which to some men will appeare probable , especially if they bee ingaged by Faction or interest ? Lastly , is their Discipline commanded plainly by God , upon paine of Damnation , or the contrary plainly forbidden ? For so it must be , if it be unlawfull ( as is pretended ; ) for nothing is unlawfull in Divinity , but what is against some Divine Law . And the Episcopall Discipline being already in possession , is it not just and equall , that the arguments brought against it be much more convincing , than those that are brought for it ; seeing Possession it selfe is one reason why it should continue ? For though those Principles which are laid for proving the unlawfulnesse of limited Episcopacy , were granted , namely , that All Officers in Gods House must be of Gods institution : That man can no more make the Office , than give the Grace : but That the Institution of the Office must proceed from Him that gives the blessing to the work . ( For these are the maine grounds of that Booke , concerning the unlawfulnesse of limited Prelacy , which is written with much Art & Eloquence to insinuate into unwary Readers . ) I say , if these Propositions were granted , the sense of them will be but this ; That none may administer the Sacraments , impose hands , preach the Word , nor use the Keyes , but such as Christ himselfe hath appointed to doe so . And that it is otherwise practised in the Church of England , is not yet proved ; and when it is proved , may easily be amended without noise or scandall . But that among these , who are by Christ enabled to execute Duties , some may not be higher , and some lower , during life ; is the thing that is required to be proved out of plaine Texts of Scripture , or sound grounds of uncontroverted Divinity : when this is done , this Controversie will be ended . But it will be required also , that the same proofes be brought for the whole Discipline , and every part of it which shall be established . In the meane time many places of Scripture are alledged by those who maintaine Episcopacie , and these places are interpreted , not by a few late Writers in a little spot of the World here in the West , but by all Christian Writers since the time of the Apostles , for fifteene hundred yeeres ; and by the agreeable concurrent practice of all Churches in Europe , Asia , and Africa ; though flowing from different fountaines , and having beene founded by severall Apostles , which alone shewes the Order to be Apostolicall : and that as the Creed for Doctrine , so this for Practice , was delivered from the beginning . So that the proofes of it are all Ages of the Church , divers Empires , very many Kingdomes ( in which there are many Provinces , whereof some one is bigger than Scotland , and the Netherlands , and those parts of France in which the Presbyteriall Discipline is accepted ) and above a thousand Bishopricks , many of which were the Chaires of the Apostles , Disciples , and other Saints in Scripture , among different Sects of Christians , that are of severall Communions , and received this Order from severall beginnings , not all from one , and whereof many as much detest the Bishop of Rome , as any Protestant in England . Among all these I say there are some Elders , which being separated to holy things by the laying on of hands , are ruled , and these are called Priests , or Presbyters : and some which during their life doe rule , and these are called Bishops . And no reason can be given why all Churches should agree in this , unlesse they received it together with their Christianity . So that Episcopacy is supported by these three Props , Time , Place , Persons . All Histories confirm it , the very Maps of the world beare witnesse to it , and the Scriptures themselves are not delivered to us with a more universall , unquestioned Tradition , than the Order of Bishops is . As for the Presbyteriall Discipline , we can name the Time , the Place , and the Person that began it . The Time , for ought we can finde , was within this last Age ; the Place , Geneva ; the Person , Iohn Calvin , of whom I will onely say thus much , That he was a wise man , and knowing what was fit and necessary for that Citie , stood not upon Names , so he had the things . But for my owne part , I should be sorry to see any Bishop in this Land have such authority over other Ministers , as he had at Geneva , or Iohn Knox in Scotland . And therefore for any man or Church to say , that Episcopacy is A Plant that God had not planted , but that it is Antichristian , is to condemne all Christians as Antichristian ; and to say that Christ has not been rightly worshipped upon the earth , till this last age ; which , whether it be a sober and charitable opinion , I submit to consideration . In the meane time , wee account these proofes which follow , insufficient either against Episcopacy , or for the Presbyterie . 1 That the Office of a Bishop , is not found in Scripture , because not in the Epistles to the Romans , Corinthians , Ephesians ; for it may bee , and is found somewhere else ; namely , in those to Timothy and Titus . Secondly , though it were not , it being a matter of practice , discipline , and government , the universall Tradition of the whole Catholique Church , is sufficient to prove it . 2 That all Officers of the New Testament are designed , and distinguished by Names ( but by the way , then where are Lay-Elders ) therefore there are no Bishops : for we thinke Bishops , Presbyters and Deacons , are so distinguished , and that those who are not properly Bishops , are no more called Bishops in Scripture , than those are called Apostles , who are not properly Apostles ; Nay this Author sayes so himselfe . For he sayes in one place , that a Pastor , and a Bishop are one thing , pag. 4. line 11. and in another , that an Apostle is in degree before a Pastor , and a Pastor before a Presbyter , and Deacon , pag. 4. line 20. therefore if a Pastor and a Bishop be but one thing ( as indeed the words were anciently used ) and a Pastor be in degree before a Presbyter , ( as is confessed ; ) a Bishop also is indeed before a Presbyter : which was the thing required to be proved . This we take to be as good a Demonstration as any in Euclids Elements . That power Ecclesiasticall is not given to one , but to many . If hee meane any Power Ecclesiasticall , wee deny it , for a Presbyter may preach , and administer the Sacraments alone : If hee meane of some onely , the sense will be , only that a Bishop in the laying on of hands , and use of the Keyes , ought to bee assisted by Presbyters ; in the former he is already : The other wee shall not much stand upon . In Gods name let it bee so , and then those places of Scripture which seem to give Presbyters a share in imposing of hands , and use of the Keyes , will be no objection . As for that place of Kings of Nations , the sense will bee but this , that those who are greater , i. e. higher in degree than others , ought to doe all things , nor for their owne glory and greatnesse , but for the good and utility of those whom they governe , rather serving them , than ruling them ; according to our Saviours example , who though he were greater than his Disciples , yet was among them as one that ministred . That all incentives , causes , provocations , and beginnings of evill are forbidden ; wee acknowledge , if they bee in themselves so ; and not by the craft and malice of the Devill ; for if so , the Sacraments and Scriptures themselves , the Law and the grace of God , must be removed : For these by his malice have been made so . That the rules of reformation , must be taken from the prime times ; if the pattern be a thing framed by God , we grant : but Presbyteriall government is not proved such : but that all the Fathers , and all Christians in all ages throughout the world , have agreed to bring forth Antichrist , we cannot beleeve . Nor that Prelacy , and Popery , are unsepaable ; for the former is in many Churches that detest the later : Yea , according to this Authors sence of Prelacy , even in many Churches of Protestants . And whereas he sayes , that Episcopacie is a step to Popery , those who have read Histories with judgement , may remember that the abasing of Episcopacie , has beene a great and constant designe of the Papacie ; and that it was so in the Trent Councell : no one thing having more exalted that Mother of abominations , the See of Rome , than the exempting of Presbyters , as Jesuits and others , from the power and government of Bishops . And I pray God that as villifying of Bishops on the one side , by setting up the Presbyters and Deacons of Rome above them , has begot an Antichristian Monarchie , and tyrannie ; so the casting them off on the other , and setting up Presbyters without Bishops over them , doe not produce the greatest confusion , Anarchy , and Schisme , that ever was yet in the Church of Christ . Which lest it may bee thought , I speake more out of interest than reason , I shall desire this Author to looke over his owne principles once againe , which are these : That whatsoever God has not established in his Church , is unlawfull ; but God has not established , that some Pastors should be over others ; therefore this is unlawfull . Now ( to say nothing of the weaknesse of either proposition ) I desire him to consider , whether the Divines of New England , doe not hence rationally conclude , that since no Pastors by Gods Word have authority over others , therefore no Classes , nor no Synods , have authoritie over others ; for that every Minister has his power , both of Order and jurisdiction , immediately from Christ Jesus ; and therefore to him onely , he is responsable for the doctrine that hee teaches , the discipline that hee exercises , and the censures that hee inflicts : and therefore though it may sometimes bee usefull for Ministers to meet in Synods to consult ; yet , the Decrees they make , being but of humane authority , doe binde none but those who assent to them , and those also no longer than till they alter their opinions , and that therefore for any number of Ministers in a Synod , to take to themselves authoritie over others , who are equall to them in Dignitie , have their commission from Christ , as well as they , and partake of the Spirit as much or perhaps more than they , ( for the Spirit is not tyed to any number ) is to set up a humane authoritie that Christ never instituted , and to exercise a tyrannie , and Poperie of the Presbyterie , as bad , nay worse than that of the Bishops . For the Apostles indeed ( whose successors the Bishops pretend to be ) did meet in a Synod , and make Decrees to binde the Church : but that the Disciples onely or Presbyters ever did so , cannot be proved out of Scripture . Thus this Author may see what is concluded out of his principles , by those who have very logically driven them home to the conclusion , they naturally produce , that is ( not from one tyrannie to an other ) but to an absolute libertie . But as for us , I pray him to remember , that the state of the question between him and us , is not ( as hee pretends ) whether in the prime times , a Bishop were without a Presbyterie under him , but whether down from the Apostles , a Presbyterie was ever heard of , without a Bishop over it . This is the thing we desire to see solidly proved . That no limitations are sufficient , because those of the Assemblies in Scotland , were not so , is a weake argument . Where Assemblies will not tie , Parliaments may . Whether Prelacy be a cause , or a cure of Schismes ; look but into New England , and the divisions that are there among Ministers , and their Churches . That it is easier to root up the tree , than to lop off the branches ; is perhaps true : So it is easier to pull down a House , than to repaire it : but wee consider not what is easiest , but what is best to doe . That that government of the Church is most usefull for Kings , and Kingdomes , which is warranted by Gods Word , which is most for preservation of piety , righteousnesse , and sobriety , which makes the face of the Church and Religion glorious , not with outward pomp like Kings of Nations , but with sound Faith , pure worship , holy life , which conduceth most for truth , and peace , against schisme and heresie ; wee heartily confesse ; and together with all the Christians upon the face of the earth ( except a few in the West of Europe ) wee esteem the government by Bishops , to be that government . That it is no good government , which a wise man would not indure in his owne house ; wee acknowledge : and wee know who applyed that saying , first against a Democracie , and thinke it very fit to be retorted upon those , who desire a parity of Ministers ; for no wise man would indure a parity in his Family . As for other arguments , that if wee admit not the Presbyterie , there will bee jealousies between us and Scotland , that there will bee changes and Periods of States , of Families , and Kingdomes ; ( for these are insinuated in this Book ; and some are reported to have said that the Bishops must downe , or much blood will bee shed ) these we think not proofes , but threatnings ; and fitter for the mouth of a Turkish Dervise , who plants Religion by the sword , than for a Minister of the Gospel of Christ ; the summe whereof is Love : and therefore cannot be forced , but perswaded . In the meane time , we desire men seriously to consider , whether it bee not true and proper Popery to persecute Christians , not for publishing but for holding Opinions onely , and in what degree the Presbyteriall government , uses to bee guilty of this pressure and tyrannie upon the soules and consciences of men . As for that Objection , that otherwise there will be a schisme betweene us and the reformed Churches ( though we are heartily grieved at the name only of such a thing ) we answer , that there may bee mutuall charity in those that have a different Discipline ; and therefore this argument has no good consequence . Secondly , that the Church of England , has hitherto had that prudent Moderation , to desire the esteeme and affection , not onely of the reformed , but of all the Protestant Churches , who are more in number , and equall in learning and piety to the Reformed . Thirdly , that it is better for us ( if it bee Gods will that the reformed doe continue as they are ) to bee divided from them in this particular onely , than from all other Christians of the first three hundred yeeres , under persecution of the Heathen Emperours , to which ancient Church , we desire to be excused , if we account the late reformation of Scotland , to bee much inferiour in learning , in Piety , in Patience , in Humility , in Charity , and many other Christian vertues . That though the Parliament be for Bishops , yet all the godly and religious will be against it ; we cannot beleeve till it be made plain to us , that to resist lawfull authority is a matter of godlinesse , or that there is any humility in those that think no Christians are godly and religious , but those who are for the Presbytery . That the reforming abuses in Episcopall govenment will take long time , that we are apt to beleeve ; but we think this to be no objection . But that it being a great and a weighty work , and likely to have great influence upon the civill estate , it ought to be a businesse of much debate and long deliberation : and that it imports not so much to be quickly done as well done . Lastly , we think the time of perswasion to bee , not when men by fraud or force shall effect their ends , but when all parties having beene first heard , and their Reasons maturely weighed , things are setled according to Justice and Piety ; and this only will produce a setled and well grounded peace , not only for the present , but for future times . And is a consideration well worthy the wisedome , and greatnesse of the English Parliaments . Thus much be said to those who pretend the necessity , the profitablenesse , and the divine institution of the Presbyteriall government which they pretend to introduce ; and of the unlawfulnesse of Episcopall government which they so eagerly oppose . Now to those who desire a change , and yet confesse their discipline to be a humane institution . I shall humbly desire them briefly to consider of this , whether they can demonstrate the advantage of that they would introduce , to be so exceeding great above this already received ( the abuses being reformed ) that it will make abundant amends , not only in the present , but in all times to come , for the danger the Change will produce . This that wee have , is rooted in the lawes , the people are inured to it . It has so long agreed with the constitutions of this Monarchy . Nay , it is agreeable even to that in other states , as in Venice to a Republick . It is the same that almost all Christians are governed by . It has produced men of as great learning and piety , and as able oppugnors of the Romane Church as any the Christian world affords , and has made our Church so reverenced by the Churches abroad , that in the last Archbishops time , even as farre as from Alexandria , the Patriarch sent a Greek to be educated in our Church , to be thereby better fitted for the government and defence of their own . So ready are all Christians ( but the Romane ) to desire our Communion , which certainely when we cease to have Bishops , they will cease to doe . Secondly , will the conveniences of the new discipline prove so great in effect , as they are in promise ? or ( as it happens in all humane affaires ) will not the inconveniences bee much greater in the practice , than they are in the speculation ? or though for the present they doe not , yet will they not fall out , and multiply daily hereafter ? Nay , is it not a part of prudence to stay some few yeares at the least , and in the meane time ( mending our old discipline as well as we can ) to consider , and looke on upon the effects which that new one will produce in our Neighbour Nation . For that the effects of it will not be so great for the temporall happinesse , we have some reason to feare , remembring the great unquietnesse they suffered , even in the height of it . And for the eternall happinesse ( which is infinitely more to be weighed ) we have some reason also to doubt that this discipline will not produce such marvellous effects as are propounded , since many of us can remember heretofore , that those persons who had been bred from their youth under a Presbyteriall government , though they have beene indeed Persons of great honour and merit , yet have not so very farre exceeded either in Truth or Holinesse or Sobriety , or Chastity , or Charity , or Humility or Sweetnesse of a religious conversation , those of the same rank in our Nation , who had their breeding under this so much detested Episcopall government ; neither doe we finde more piety abroad under a Presbytery , than under a perpetuall presidency of protestant Episcopacy or superintendency ; and therefore I say , it is well worthy a weighty consideration , whether there be so great an excellency in that above this , as is pretended . As for the objection , that unlesse we receive this new discipline there will bee heart-burnings between us and the Scotish Nation . I answer , that I am confident that the Commissioners whom they employ , are persons of so great honour and justice , that they will account it as unreasonable for their discipline to be pressed upon us , as they have done for our Liturgy to be pressed upon them . And that there is no more cause why it should be necessary for us to receive their Ecclesiasticall , than it is to receive their temporall Lawes : they being as much interested to procure with us the change of the one , as of the other . And wee doubt not the wisdome of the English Parliament to be so great , that they can finde a better expedient to secure that Nation in their liberty and Lawes Ecclesiasticall and Civill , than by a change of ours heere at home , and by taking away from this Church an Apostolicall Institution which it has retained since its first Christianity . Otherwise the Scotish Church being by their absolute independant power at liberty to frame new orders daily , we also shall consequently be obliged ever to conforme to them or ( by this reason ) no peace will be betweene us . Thus have I briefly and in a plaine manner unfolded my thoughts for the peace of this Church ; and such , as I hope will rather bring water than oyle to the flame that is kindled . If the Author of the Book which is here considered , shall think that it is Ambition , and desire of Preeminence that causes this short Treatise , as he has insinuated to be in all who oppose his designe , I shal desire him to remember one thing , & to know another . To remember , that there may bee as much ambition in Corah , as in Aaron , and as much pride in refusing to be governed , as in desiring to govern ; and to consider whether these two speeches are very unlike ( is there none in the Assembly fit to be president but one ? ) page . 15. line 4. and this , the Congregation is all holy , wherefore then lift ye up your selves above the Congregation of the Lord ? Numb. 16. 3. The thing that I desire him to know is this , that the Person who writes this , is one of them who is to be governed , and not to govern , and therefore would not have written it , had he not bin perswaded that it was most agreeable not only to justice , and equity , but to the holy Scriptures , and all antiquity . And for the light which he saies , pag. 7. has discovered to the reformers , that at the beginning there was no difference of a Bishop from a Presbiter , wee desire him not to be too confident of any light which will not abide the discussion of sober Reason ; and does so suspiciously balke all the ancient writers to be Judges of that , ( namely whether a Bishop were above a Presbiter ) which they might not only discerne with their minds aswell as we , but even see with their eies , and as it were , experimentally feel with their hands , which we cannot ; but rather that he will remember that of the Apostle , that Satan sometimes changes himself into an Angel of light ; and causes that to be reverenced as an illumination , which many times is but an illusion . Lastly to those who are obstinate , to retain whatsoever is established , I shall onely say this , that falsehood cannot subsist without some truth to uphold it , that something certainly is amisse that causes this generall and constant clamour , in which the voice of the whole people , being perhaps in some few particulers , the voice of God , † it would be a sin in us not to hearken to it , and I fear it is one cause of our chastisements , that we have bin deaf to it so long . And here I cannot but commend in this one particular , though in some things I must crave leave to diffent from him , the prudent Moderation of the Author of the ANTIREMONSTRANCE , namely , that he fetches his pattern of reformation , not from the times of persecution , nor from the Eastern Empire , being times and circumstances unfit for our Case ; but from the times of Charles the Great , a Prince of great valour , and piety , and wisdom , and learning ; and governing a people in Customes , and Constitutions not unlike to this of ours . To conclude , that abuses may be taken away and good uses continue , and be restored , is the desire and prayer of all good and wise men ; and there being but three things to be considered in the Bishops , their Order , their jurisdiction , their Persons ; the first is antient and universall almost to all Christians : the second where it is extravagant , may be limited by good and prudent Laws , and their Persons are not so great but the offender may be corrected by a higher Authority . I have done , humbly submitting whatsoever I have written to the judgement of the holy Catholique Church , the Spouse of Christ , to my deare Mother the miserably distracted Church of England , beseeching God to amend , and forgive the Authors , and causes of it , and to the wisdom and Justice of the High and most Honourable Court of Parliament . FINIS . Notes, typically marginal, from the original text Notes for div A51393e-90 † As that the Lords day be intirely kept holy by publike prayers , hearing the word , and other exercises of Devotion , That pietie and godlinesse ( the substance of Religion ) be more attended than rites and ceremonies , the shadow of it onely , That residence on Benifices with Cure and the instruction of souls be mainely attended ; That the Clergie wait diligently on the Spirituall function without hunting after secular imploiments ; That the censures of the Church be not issued by Lay-men , and that in them reformation of life be more aimed at : Especially that all Church government be by Rule and Canon , and none left Arbitrarie . 
A51427	----	The presentment of a schismaticke by Thomas, Lord Bishop of Dvrham ; in his sermon preached at the cathedrall church of Saint Pauls the 19 of Iune, 1642. Morton, Thomas, 1564-1659. This text is an enriched version of the TCP digital transcription A51427 of text R22069 in the English Short Title Catalog (Wing M2846). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 46 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A51427 Wing M2846 ESTC R22069 12684787 ocm 12684787 65744 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51427) Transcribed from: (Early English Books Online ; image set 65744) Images scanned from microfilm: (Early English books, 1641-1700 ; 252:E153, no 17) The presentment of a schismaticke by Thomas, Lord Bishop of Dvrham ; in his sermon preached at the cathedrall church of Saint Pauls the 19 of Iune, 1642. Morton, Thomas, 1564-1659. [2], 27 p. Printed by T. Badger, for R. Whitaker and S. Brown ..., London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Corinthians, 1st, II, 16 -- Sermons. Great Britain -- Religion -- 17th century -- Sources. A51427 R22069 (Wing M2846). civilwar no The presentment of a schismaticke. By the Right Reverend Father in God, Thomas, Lord Bishop of Durham. In his sermon preached at the Cathedr Morton, Thomas 1642 8531 11 35 0 0 0 0 54 D The rate of 54 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE PRESENTMENT OF A Schismaticke . By the Right Reverend Father In GOD , THOMAS , LORD BISHOP of DVRHAM . In his Sermon Preached at the Cathedrall CHURCH of Saint Pauls the 19. of IUNE 1642. LABORE ET CONSTANTIA printer's or publisher's device LONDON , Printed by T. Badger , for R. Whitaker , and S. Broun , and are to bee sold in Saint Pauls Church-Yard . M. DC . XLII . 1 CORINTHIANS 11.16 . But if any Man seeme to be contentious we have no such Custome neither the Churches of God . THe sound ( Beloved in Christ Iesus ) I say the very sound of these two words which you have heard , Contentions and Churches ; can tell you of the consonancy which is between this Text , and these our times of Contentions and distractions in our Church , which will more manifestly appeare in the discussing the Text it selfe , which consisteth of these two parts . The first is the presentment of a Schismatick , in these words [ If any seem to be Contentious . ] The second , of a Renouncement and rejecting of him in the next words [ We have no such Custome , nor the Churches of God . ] In the first place we are to learne the Presentment , [ If any ] doth the Apostle doubt hereof ? He sheweth in the former Chapters that he had information thereof , and doth he now question it ? Let us consult with himselfe in the 18 verse , where speaking of that his intelligence , saying [ I heare there are Schismes among you ] addeth , saying [ and I partly believe it . ] O that wee could believe our contentions but in part : Next [ If any ] saith he , naming none , nor will I : No nor yet will I aime at any one ; however : [ If any ] saith the Apostle , he is absolute , he will not spare any one ; There is no respect of persons with God ; and so it ought to be with the Ministers of God : But we shall see our Schismatick in the next words , If any seeme to be Contentious . Behold the Man , it is the contentious Man ; who will be far more visible in the Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifying a contentious Man : And which is more , there is in it both {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Lover , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the end observed by the Grecians , to give this Emphasis to such words , as to import a delight of doing : And now you have the full face of this Schismatick , that he is one that delightfully loveth Contentions : Neverthelesse , because one may see the face of another , and yet not discern the linaments and figurature , except he take an exact view . So here will it be hard for us to marke the right properties of this kind of man , without some description , setting out his Characters even to the life ; to this purpose we have brought you one , as exact as either wit could invent , or art expresse ; borrowed from St Augustine , which for the excellence thereof * Master Calvin translated into his Institutions the which I am now to deliver to you paraphrastically . First , this Contentious Man , saith he , maketh ostentation of his own worthinesse ; his Character here it selfe conceitednesse , rank poyson at the first , as Salomon in his Wisdom thought of it : Seest thou one conceited in himselfe ( saith he ) there is more hope of a foole than of him : especially if it be of the worthinesse of his own wisdom : And if he be given to Ostentation , then sure he will seeke our some company among whom he may boast it : That is the next carrying people after him ( saith Augustin ) alluding to the words of Christ , concerning like contentious , drawing disciples after them , this Character is popular ambition , that that company may be dependant upon them , and then it is odds he will carry and draw them from the Church , which is specified in the next words . Affecting Divisions : This Character is black mallice , affecting divisions , that is , delighting in divisions , even for divisions sake , as much as to cut off the Limbs of a Man , only to cut them off : And when this division is wrought , what will this boaster think of himselfe trow ye ; It is told us , He swelleth with Pride , You have his Character named , it is swelling Pride . And no marveile , for when this ostentator shall look behind him and see , as a Leader , what Troops of People he carrieth , or , as a Rabbi , what number of Disciples he draweth behind him : Is it any wonder that being cryed up by their acclamation , their breath should be a full Gayle ( He hoysing up his top-sayle ) to carry him , he knoweth not himselfe whether , being now destitute both of the Helme of discretion , and Anchor of moderation , as will now appeare by his other Characters , in respect both of Church and State : Church how ? He is deceitfully slanderous : You see the Character is lying deceitfully : And so it must needs be ; for doth any separate themselves from any Church , but will cast dirt with their heeles upon the face of that Church by imputations ( albeit never so false ) against their generall conversation , as prophane , their Doctrine Erronious , their worship as Superstitious , or Idolatrous , whereof we shall have occasion to speake hereafter . Nor shall the Civill estate escape them . Therefore doth Auguistin note them to be Trecherously seditious : Germany gave the world sufficient Arguments hereof , by the miserable combustions raised by the Anabaptisticall faction among them : And something I could say concerning the same among us ; If the report of Pamphlets were worthy the Pulpit : only this one thing , which I have read in divers of their printed Books ; that in their invective against Church Government and Service , they excite their Auditors by such Texts of Scripture as speake directly of massacring : One I have yet in memory , the words of Jeremiah , Cursed is he that doth the work of the Lord negligently , where immediatly followeth , And cursed be he that keepeth back his sword from Bloud : wherby was ment the vengeance which God would have executed upon Moab , as if they who are now Thorns in the Eyes of States , would afterward prove Goads in their sides : But can any imagine how these contentious ones can presume to shew their faces in broyling the world in this manner ? Be it known unto you that however ostentative such Men are , yet they disguise themselves , as the same Father will have us observe . Least they may seeme ( saith he ) to be destitute of the light of Truth . Destitute then they were of Truth , which is the Character of Ignorance , although they would not seeme to be such ; next they arrogate to themselves the shadow of Austerity ▪ Not true austerity , but a shadow of it , which is a Character of Hipocrisie ? The Devill himselfe could not deceive Men comming ( as I may so say ) in his own likenesse , and not putting upon himselfe the semblance of an Angell of Light . And notwithstanding all this , his Austerity is but a a shadow , Why so ? Because it is not substantiall in them ; for what is the substance of a Christian , is it not Charity ? If I give my body to be burnt , and have no Love , I am nothing : If I give all my goods to the poore , and have not Charity , I am nothing . So that these men having but a shadow of goodnesse , they themselves are transparent ; so that a Man ( in respect of Charity ) may look thorow them , and then their Character must be just nothing , otherwise our Apostle will give them a proper one : where hee saith of such contentious spirits , Whilst you have Schismes are you not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Carnall ? When therefore wee are to discerne of these , we are not to regard there outwards ; because their Austerity is but a pretended singularity of Devotion in themselves , and tigidity against others , which how spirituall soever it may seeme to be , yet it may be Carnall : For Pride and Envy are Notionals ; and yet by the Apostle are listed among the Fruits of the Flesh , which are the corrupt Acts proceeding from the rationall power of Man , even as Heresie it selfe is there termed , which beside attribute Sacrilegious what the appetite of Schismaticks hath always been this way is notorious , whereof somewhat hereafter . I have reserved for the last place a Character which maketh his case most desperate , called by Auusten maddish obstinacy , of which kind Augustin himselfe had full experience , when he said Convincere cos possum , convertere non possum , convince them I can , although I cannot convert them , which is not to perswade them , although they be perswaded , Aristotle his sothisters just whose scope in all Disputes was not verity but victory , especially by holding there one conclusion And no● that we have so full a presentment of this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , what shall we do with him ? What , but send him to receive his doome from the Apostle in his next words in the second part of this Text . We have no such custome nor the Churches of God . As much as to say , that the Schismatick by raysing contentions in the Church , he is an adversary both to the Apostolicall Order , and also to the Custome of all Churches of God : And therefore he justly incurreth that judgement from God , which he is liable unto : In a word , these contentions being rise in the Church of Corinth , the scope of the Apostle herein was to preserve the reputation and dignity of this Church . I must first being with this scope of the Apostle , who finding these contentious persons seeking division in this Church will have them know that departing from it , was to depart from the Church of God ; but stay a little , could the Church of Corinth be accompted then the Church of God ? Did S. Paul think so ; Nay , did he not reprehend some in that Church for their impetuous transferring of their Civill jars , and suits of Law unto the Courts of Infidels ? 1 Cor. 6 , 7. Others for their wicked connivance and indulgence towards the Incestious , 1 Cor. 8.5 . Others for their vile prophanations in the sacred Assemblies , 1 Cor. 11.32 . Yea and other some for Heresie to boote , 1 Cor. 15 Now is there any Schismatick , yea or not Schismatick almost who at the first hearing of thus much would not judge this Corinth , to have been a Sinagoge of Satan , rather then so much as to carry the title of a Church , what would our Apostle have said to this objection if he had been now a live ; verily the same which he said in the inscription of this his Epistle to the Corinthians , when he wrote thus , Paul an Apostle of Jesus Christ to the Church of God ( where ) in Corinth : Corinth therefore was then the Church of God . Hereby we have this Doctrinall point , to wit that we are not to depart from any Church of Christ , for any scandall given unto us by any members and professors therein , but either for extreame Errours of Doctrine , or Godlesse practises as being professed by it . You have heard of the resemblances which have been made of Gods Church , as namely that it is compared unto a Field , wherein are sowen Tares as well as Wheate ; to a Net , wherein are conteined dead fish as well as living ; and to a Fould , having in it Goats as well as Sheep : Yet is not the Field to be spoyled because of the Tares , nor the Net to be rent , because of the dead Fish ; nor the Fould to be broken , because of the Goats . But the example of Christ may be our best direction , who since his Ascention into Heaven , sent his Messages to the seven Angels of the seven Churches in Asia , charging five of them with their severall faultes , Apo. 2. & 3. Saying , I have something against thee : And I have something against thee , and thee : And in each of these every Something was a crime of a large cise . These Angels by Antiquity were termed Bishops , albeit ill Bishops , now let us see the processe of Christ against them , doth he deprive them at the first ; No , but gives them their particular admonitions , denouncing their removall , except they should Repent . Nor doth he threaten the Innocents together with the Delinquents : much lesse doth he denounce eradication of the Office , because of their abuse of it ; no , but by reprehending their vices only , he thereby justifieth their Offices . As we read of the Lord of the unjust Steward in the Gospell , he said to him , because of his injustice , Thou shalt be no longer Steward : Out with the unjust Steward then ; but will the Lord therefore have no Steward and abolish all Steward-ship ever after ? There was no such meaning , neither had Christ here : Because the other two good Angels were still continued and conserved . In a word , I should but aske any of these refractories , wherein all their reading of the book of God , from the beginning of Genesis , unto the end of the Apocalips , they ever found a free and visible Church , wherin there was not a mixture of Godly and Wicked professors . Now that we have vindicated this Church of Corinth , you will expect ( I suppose ) how wee shall defend our own Corinth , the Church of England . This must be our next endeavour , by retourning to our Text again . We have not such Custome , nor the Churches of God . Which words we say , did consequently infer both a confutation of the errors of Schismaticks and likewise a condemnation of their practise ; we begin with our confutation . But first , we must understand their criminations against our Church , the principall are these ; her Constitutions , Episcopacy , Ceremonies and Liturgies : The Imputations they lay upon her in these respects are towfold , one is the unlawfulnesse of them , as being no matters indifferent , the other is their other viciousnesses , as being either Popish Superstitious or Idolatrous respectively . Against the first , we shall answer by way of appeale , as our Apostle instructeth , namely , unto the Custome of the Apostles themselves , or of other the acknowledged Churches of God . Are Constitutions unlawfull ? We appeale to the Apostles and there Constitutions against eating of strangled or bloud , Act. 15. and for brevity sake , we challenge all our opposites , to bring us the example of any one publick peaceable constituted Church in all the Christian World , wherein there were not inacted Constitutions to regulate the Churches by ; and wee shall as easily retorne unto them a perfect body of a Man without joynts or sinews ; we shall not except herein the Church of God at Geneva : Beza a famous Pastor in that Church , wished that , They who oppose the Constitutions of the Church might be punished as the ennemies to the Church . Secondly , Episcopacy had the next Crimination , of which I shall not say many words , but yet much , for we ( for the lawfulnesse thereof ) dare appeale unto the Apostles institution of it , to Christ his approbation already spoken off , to the universall practise thereof throughout the whole Christian world , as Jerome speake , even the compasse and breadth of Christianity , for this time as also for its length in the continuance of it Vniversally , untill this last Age : We adde ( for the justification of the same lawfulnesse ) to the Iudgement of all Protestant Churches of former times . Thirdly , concerning the lawfulnesse of significant Ceremonies , likewise we appeale to this our Apostle , who saith here against the Schismaticks , We have no such Custome : You need not turne many leaves to find his Iudgement , it is expresly set down in the 14 and 15 Verses , immediatly before this Text as an occasion thereof , requiring that The Man should be uncovered , in the Assembly for Divine service , to represent his soveraignty over his wife ; The Woman to be uncovered , betoking her subjection to her Husband , both these Ceremonies significant , and used in the publick worship of God ; shall any say this was by an extraordinary Apostolicall authority , and therefore not appliable in this point to after Churches : Then was the the Angell of the Church of Geneva out when he inferred from this Text , a confutation of such refractories then , as we do against the Zelots of our times ; saying , ( They are the words of Calvin ) Tales sunt illi qui bonos ac utiles Ecclesiae ritus covellunt : Such are they ( saith he ) who abolish the good and usefull rites of the Church . Beside that the Apostle hath prescribed rules for regulating the Ceremonies of the Church , one whereof is Edification , and what is edificant the same is also significant : whereunto we say , all the chiefe Protestant Divines of severall Churches have subscribed . One word of the by , What if the uncovering of our Heads ( as then ) were continued in our Church still , could it be called an Innovation , which is not now invented , or Popish , which rather should be an exprobration to Papists , to see our devout and reverend comportement , at the hearing of Embassages from Christ . Lastly our Liturgy , because a set forme of Prayer is falne into their crimination ; as though we might not appeale herin to our Saviour Christ , delivering the the Apostles that set forme , which we call the Lords Prayer , saying , Pray you thus our Father , &c. Yea ( say they ) it is said , Pray Thus , not pray This , that is , to make it a Patterne for othe Prayers , and not to be used as a Prayer it selfe , we desire that S. Luke may moderate the matter , who related Christs Words in this manner , viz. When you Pray say , Our Father , &c. And is not there that [ Our Father , This , ] which now they were commanded to pray ? Again although it were a forme for other Prayers , yet this hindereth not but it may be our Prayer too : The standing measure of the Land for proportioning all other like measures for Graine , May , notwithstanding , be measured by . It must be some new conceipt sure , which hath ingendered this Innovation , They thinke perhaps that the command , being Pray Thus or This , in our former sense , would exclude all other formes of Prayer excepting This , which scruple ariseth from an inconsideration , not to observe that Christ his Answer was directed to the intention of the Apostles , then desiring to have a prefixt forme of Prayer of Christ his own conception , as John's Disciples had from their Master : The sense then is , When you shall use a Prayer of mine own prescription , Pray thus , so that this kind of direction for that one forme can be no exclusion of all other : He that taketh from his friend own hand a speciall token of Remembrance in his absence , is not thereby forbid to make use of other Memorandums , which he might have had otherwise . One thing more would be demanded of them , to wit : when ever they knew in all their Reading any Divine that made this Glosse upon that Text , as to say These words , Pray Thus , import as much as to have said , Pray not This Prayer . Easie it were to mention the Greek and Latine Liturgies of the antient Churches , I rather shall instance in one , which may be satisfactory in it selfe : The Emperor Trajan appointed Pliny to be one of the Inquisitors to search out the behaviours of Christians , especially when they were exercised in their Religious Assemblies and Devotions , and to certifie : His certificat was this , The Christians ( saith he ) assembling in private places , among other Prayers , have one for your Highnesse , Praying God to grant you long life , a faithfull Senate , a strong Army , and a Peaceable People : These was the Collect of those Saints and Martyrs , to avow their Allegiance unto those Emperours albeit Heathnish . I have done with the first imputation against these particulars , touching the simple unlawfulnesse of them . The second criminations , I told you , was against their pretended vitiousnesse , judging two of them Popish , two superstitious , and two Idolatrous ; In all which accusations , wee finde that Character visible which Augustine noted then in his Schismatikes , when hee called them slanderous : as first for calling our Constitutions , concerning Doctrine , Popish ; notwithstanding they manifoldly and manifestly make against both Pope and popery ; And shall Episcopacy bee also called Popish without a slander seeing , that the Pope himselfe wil be reddy herein to give the Schismatike the lye , telling that he doth allow for Popish Bishop , none but such as shall have immediate dependance upon himselfe , their Pope , by acknowledging him the universall Bishop of all Bishops : A transcendent title which all our Bishops since the Reformation , have utterly abhor'd , and have abandoned h●s whole Papall jurisdiction , all of them even unto death , and some also by their death and martyrdome . Secondly , Superstitiousnesse the next crimination , and is one degree above Popish , because wee cannot say that every Popish act is superstitious , this they impute to our Liturgie and Ceremonies ; Let us pittie their ignorance , who never yet knew what formall superstition meant ; let them then learne it ? A superstitious act ( say we ) is that which is founded upon a superstitious opinions . It was not meerely the Pharises often washing , but their opinion of some especiall purgation thereby , which Christ reprehended in them ; nor was it the having of an Alter for which St. Paul reproved the Athenians , when he called them superstitious Aols 17. but the opinion of honouring a God thereby , they knew not whom : And is it not in our Law to hold it no fellonie or treason which is not done in a felonious or trayterous intention ? Let us but opening our eyes , and we shall easily see their slanderous lying also , for behold our Church in her service Booke , doth make knowne to all the world that shee doth detest the superstition of the Romish Ceremonies , by condemning their superstitious opinions . First , in making them necessary parts of Gods worship . Secondly , in ascribing an efficacious sanctitie unto them : Thirdly , by arrogating a meritorious condignity from them unto themselves . Yea and besides she instructeth her Reader that she hath professedly purged her Liturgie of all those Lees and dregges of superstitious opinion of Papists ; which makes this their slander farre more slanderous . Yet notwithstanding they persist in condemning the said Ceremonies as having bin either used or abused in Popery , stil bewraying their ignorances , for even this our Apostle did make use of the saying of Poets , Menander Aratus , and Epimenides , all Heathens ; And shall therefore such Divine sentences be called Heathenish . I cannot omit , the peece of Prayer in our Liturgie , which is : That God will accept of our bounden duetie not weighing our merits , but pardoning our offences ; the same hath been continually used in the Romish Masse , beseeching God that hee would admit of them and their devotions , Non tanquam aestimater meriti , sed tanquam veniae largitor , Not as an esteemer of merit , but as a giver of pardon ; wherein the Romish , will they , nill they disclaime all conceipt of merit in their publike Liturgie , which is a condignity of a work by the exact Law of Gods ; justice deserving an eternall reward , which merit notwithstanding they maintaine in their new Romish Creed , and bookes of controversies as an Article of their faith ; howbeit , This sentence was that which brought the great Cardinall Bellarmine upon his knees : when after his long and large dispute about justification by perfection of workes ; hee was inforced at last to cast Anchor absolutely upon the mercies of God , as ( for so hee saith ) Tutissimum , The most safe refuge of mans soule ; this being granted , the same sentence serveth us , both for a testification of this our saving truth to our selves , as also for a confutation of the Popish error of merits , which is a judging out of his owne mouth : Wee demand then ? ought our Church to have used this sentence or not ? if so , then is not this prayer therefore to be called Popish , because used in Popery , but ought she not ? Then doe they fondly affirme shee ought not use a forme of prayer , which is both wholsome for him that prayeth , and usefull to convince the Romish Church of Error in her superstitious opinion of merit ; But our Saviour hath taught us a more Divine lesson , saying ; Wisdom is justified of her Children : to let us understand , that truth is truth wheresoever it soundeth , even as a Pearle is a Pearle of price , although it be taken out of the head of a toade : I have insisted on this point , because it may justifie our whole Liturgy against the censuring of a rite Popish for that it was used in that popish Church . But there next blow is harder , condemning such rites , because abused by Papist● , albeit not ignorant that herein wee can justly appeale not onely to the custome of ancient Churches of Christ , but even to their owne schismaticall assemblies , for the Primitive Fathers , at the first dawing of publike peace in the Church , began to convert the Temples of Pagans , ( although they had beene the brothell houses of devils ) into the Houses of God consecreated to his worship ; And our opposites themselves can sometimes bee contented to use these Churches wherein was professed and practised that Popish Liturgy , which they ( and justly ) inveighed against as indeed Idolatrous , which is the blackest brand that can bee put upon any worshippers : and which these opposites cast upon our Church as their last filth and dung . This they do because of two kind of kneelings , one at the administration of the holy Communion , the other of bowing at the hearing of the name of Jesus : To the first our answer is , that Papists will not approach to our Sacraments ; Or if any doe , yet it is in opinion that our consecration doth not operate their faigned transubstantiation , and also the professed Protestants , believing that there is therein no corporall presence of Christ , cannot adore that as Christ which they know is not Christ , and therefore can as impossible bee Idolatrous , as the Papists in the worshipping their breaden God , cannot possibly but be , our reason is that that was an Article of Faith in the Primitive Churches of God , whereunto we may justly appeale in a doctrine never to be repealed . It is this : That it is impossible for any Creature to be in two places at once , not excepting the sacred body of Christ , which their Catholike doctrine they professed for two causes , one to avouch the prerogative of God , to whom the existence in diverse places at one time is properly essentiall : and this they grounded upon that divine foundation the Scripture of God , Psalme 39.6 . wherein the Psalmist in professing the Diety of the spirit of God , saith , Whether shall I goe from thy spirit , if I goe up to Heaven , thou art there , if downe to Hell , thou art there also , and if to the outermost part of the Sea , thither shall thy hand lead me : The Argument thus : The spirit of God is here , and there , and yonder , therefore it is in diverse places at one time , and consequently GOD , because by the same essentiall property , hee is as well in three Millians of places , and indeed every where as hee is in any three or two : and this they confirme by two circumstances . First , that the spirit of God was at one time in diverse Prophets , Jeremie in Judea , Daniell in Babylon , Ezechiel in Chobar , this in the Old Testament , accordingly in the New , the same spirit of God , at one and the same time , was in the Apostles , when they were dispersed in diverse nations in the world for preaching the Gospell of Christ . There second reason of this their dispute was to preserve the integrity of the body and humanity of Christ . According to that caution of Augustine , Cavendum est , ut ita divinitatem Christi astruamus , ne humanitatem ejus auferamus . Wee are so to defend the divine nature of Christ , that we destroy not his bodily and humane nature . And therefore they distinguish both natures ( in respect of locall existence ) arguing thus . Although the Deity be in Heaven , yet is it then on Earth also , and if on Earth , then is it in Heaven ; but the humane Nature of Christ , if it be on Earth , it is not in Heaven , and when in Heaven , then is it not on Earth ; This was the Catholique Faith in those perfects and purest times of Christianity ; and that this was believed of them as an Article of Faith is as plaine : Because they maintained that Truth against the Hereticks of their time , who impugned the essential properties of Christs body , with one Article of ancient Faith doth strangle more all the virall parts of the Romish Masse worship . When we speak of impossibility of this or that , you are not to imagine that we thereby derogate any thing from the Omnipotence of God : God forbid , no , but that which we say of Impossibility , is truly for the dignifying of his Power ; as when we say of the God of Truth ; It is Impossible that he should lye , Heb. 17. or for the Lord of Life , and in himselfe Immortall , that he should dye . I would not have brought disputes into the Pulpit , if the importunity of this our unseasonable Season had not exacted it of me . The next and last brand falleth upon the Reverence given to Christ at the hearing of the name of him our Saviour Jesus , and therefore Iesus , because our Saviour , which they call ( ô black tongue ) Idolatrous ; Beloved Brethren , I appeale to every Conscience of Man when I heare mention of my Saviour , my heart is inwardly lift up to reverence the person of Christ in my soule , now on the Throne of Majesty ; shall it not then be lawfull for me to expresse the same prayse of him , which my body , who hath redeemed me both body and soule for his prayse . But reasons will not down with these men , except such as may seem to be Divine : We shall offer them not an only seeming , but even a convincing reason from God himselfe , who to preserve his people from Idolatry , least they might make any Image of him ( the high way to an Idolatrous worship ) commanded them to remember , that when he manifested his presence among them , you saw no shape ( said hee , ) how then did they perceive his presence ? he tells them , you heard only a voyce : as if God had said unto them , pinge sonum : Let your Painters picture a voyce , or any man adore a voyce if hee can , how impossible this is : you may know by this my every voyce , which while I utter , is transient , past and flowne , before you can fasten your thoughts upon it , and yet in despite of truth it selfe , they will have us Idolaters . Before I can end the point of kneeling , I cannot silence my griefe , to see all gesture of kneeling almost shut out of the Church ; And yet wee all know that kneeling in prayer time was the Decorum practised by Patriarchs , Prophets , Apostles , and Christ Himselfe ; now what gout it is that hindereth , whether of prid , or lasinesse or perversnesse , I know not , This I know , that take away the outward forme of Devotion , the inward will sooner coole : hetherto we have beene exercised in the first consequence of this Text , which is , the confutation of the errors of the Schismaticall faction : Our second remaineth , which is the condemnation of their practises , yet before I can enter upon it , I would gladly be understood concerning the premises , namely that I have not so pleaded for Ceremonies and Litturgy as to prejudice the wisdome of them , who by just Ecclesiasticall Order shall so regulate these matters , as may be most conducible for peace unanimity and uniformity in the Church . In the interim , it cannot be offensive that the Child after so much vile ugly aspersions cast upon our Mother , should vindicate her honour , by whom , through the blessing and mercy of GOD ; hee hath his soules spirituall birth and breeding . And now I hasten to our last passage whereunto we have been induced by the same Text . Wee have no such Custome , nor the Churches of God . These words necessarily implying that they who are contentious against the Customes of the Apostles , and Churches of God , doe by their separation from her , make themselves Advesaries against the Church , against her members , against God and against their owne soules these foure . For the Church is thereby left to a vexatious destruction , breach of Christian libertie , loade of infamy , and lurch of spirituall maintenance as much as can possibly bee wrought . First , The very separation it selfe is to the Church as a rupture in the body of Man ; which did make Chrysostome to burst out into this hyperbole . These that raise contentions in the Church , are worse than they who pierced the sides of Christ : In which figure there is this truth , That Christ , who gave his naturall body for His Mysticall body , which is his Church , will require a severe accompt of them who shall rent the peace of the Church . The liberty of the Church ( by the confession of all Christian Churches , none excepted ) is a power in GODS Church to order things indifferent according to the Apostolicall rules , of Decencie , order and edification , whereupon wee make bold to call these contentious men , for their contrary opinion of judging this liberty of Gods Church unlawfull , superstitions : strange will some say : They who enveigh against superstitions so bitterly , and in that pretence fall into separation from the Church , to bee termed superstitious . Yes Beloved , and we need not to straine a gnat in proving it : That Admirable Man of God , and Pastor in the Church of God in Geneva , whom without preface of honour , I cannot name , to wit Calv. upon the words of Deutronomie , wherein Gods People were forbid to make any compacts with the Heathen : which ( being no morrall but onely a judiciall Law , and therefore was not to bee exacted now of Christians ) reflecting upon the libertie of Christians in their use of Ecclesiasticall rites , gave this caution , that none urge to vehemently this against Ceremonies according unto the Apostles doctrine ; wherein condemning them who tooke away the Christian libertie of eating meates by these and their contrary prescripts , Eate not , taste not , handle not : which is all one with moove not , reade not , and other cases of indifferency : Are not then these men fit objectors of superstition against the Churches Ordinances , who are themselves so grosly superstitious , pardon us , for who is their in these times that will not stand zealously upon his right of libertie . Infamy is ( after mortall ) the most grievoust of persecutions which they have multiplyd outragiously by their infamously famous Libels and Pamphlets ; beside the slanders which , as have bin alleadged , by imputing Idolatry the vilest of Adulteries unto her , as if cursed children should call their mother whore : whereas our Apostle held it necessary to admonish all Christians to take heed they give no scandall to the Church of God , 1 Cor. 10. bee this spoken to the Sectarists who make themselves scandalous against the Church , rather than endure any the least of this which they call the scandalls in the Church . The injuries to the members of the Church are the next mischiefes of separation : the first is the breach of Unitie : O how many obligations did our Apostle put upon his Ephesians for preserving of Unitie in the Church ; the first is because it is one body ; second one spirit , which is the spirit of Union : third one hope of our calling : that is to say the hope of one heavenly inheritance ; after followeth one Lord ; which is our Head Christ , and one faith , the soule of our soules , and one Baptisme , the Seale of the said Faith , and last and chiefest one Father of all who above all things , delighteth in the unanimity of his Children ; for take away Unitie , and all Sympathy is dissolved , which is a compassionate assertion one to each other , which the Apostles sheweth in his comparison betwixt the Church of God and Mans body , wherein the Members doe mutually rejoyce and greene at the joy or griefe of each other , in so much as , if the Hee le bee prickt the tongue cryes I am hurt , and every part of the body if it were a tongue would cry the same , I am hurt , this is called the sympathy of the members of the body : but when Members are dislocated and disjoyned then mutuall affection is deaded ; and where Sympathy ceaseth , fare well all Charity , which necessarily seperateth it selfe together with the separation ; now , I beseech you , losses of Unitie , Sympathy and Charity are not these injuries ? And commonly all these spring from one roote envie . For Ecclesiasticall records tell us that the Originall of Schismes hath been that he who ( according to the first Character of the contentious person ) did make ostentation of his owne worthinesse and found not respect from Governours in the Church ; did thereupon picke quarrels with her in one pretence or other , even as Aerius the Head of a faction , because he could not obtaine to bee made Bishop , was the first that spake against the degree of Episcopacy it selfe ; But yet there was peradventure some title of worthinesse of learning in such kinde of men in ancient times : But what now ? Our Apostle , according to the former comparison of members of the Church and parts of mans naturall body , wishing the contentation of every part , and to avoyd envie ; The hand ( saith he ) will not say because I am not the eye , I am not of the body ; meaning every part of the body contenteth it selfe with the naturall Order it hath in the body , else their would be a dissolution of the whole body : But in these times the hand and foot both mutine cause they are not eyes and except our Coblers and Weavers bee allowed for Ministers , they will acknowledge no head nor member ; how these should receive so much tolleration anywhere within this Church I know not , except men thought themselves worthy to bee led with blinde guides : when as there might be as true Doctrin some time expected from Bedlam , whereof some examples might be given , if such Doctrines were not fitter for a Stage then a Pulpit . But to speak one word of them who arrogat the spirit themselves by their extemporall faculty wch they bragge of ; and enveighing against Popery : notwithstanding make themselves Popish , yea very Popes , for this is the excellency which the Pope of Room boasteth of , that he is the supreame and sole infallible Iudge in matters of Doctrine ; a priviledge thus expressed by the Iesuite Valentianus : Papa sive diligentium adhibuerit , sive non adhibuerit tamen infalibiter judicat ; that is , whensoever the Pope determineth any doctrine , his judgement is infallible , whether he use diligence to try the Truth or not , which is flatly the heresie of Enthusiasticks . As for the impiety against God , it is evident in this that the Churches , wherein Schisme is made , are called the Churches of God ; And the God of these Churches is called the God of Peace ; and so stiled by Saint Paul almost in every Epistle , a●Romans 15.13 . in his blessing to them , The God of Peace be with you all , 2 Cor. 13.11 . He joyneth blessing and admonition together : Live in Peace and the God of Love and Peace be with you , Phil. 4.7 . Hee prayeth , That their hearts and mindes may bee possessed with Gods peace : 2 Thess. 3.16 . His Prayer to the Thessalonians is That God would give them peace , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alwayes and by all meanes : Peace is a Iewell . But to what end is this ? even to know that he that is enemy to the Peace of God is also enemy to the God of peace . For 1 Cor. 14.33 . For God is not the God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , of Tumultuousnesse confusednesse : but of peace as in all the Churches of the Saints . Sacriledge was the last Character wherewith Augustine decyphred this contentious man ; And Sacriledge being a depriving the Ministers of God of their due . God by the Prophet accounteth it a Robery to Himselfe . But is it possible that devout men , who are so great enemies to Idolatry , and assume to bee above all others spirituall , should become Sacrilegious . The Apostle sheweth this was no newes in his dayes , Rom 2.22 . Thou that abhorrest Idolls , Committest thou Sacriledge . Match we now an Idolatrous , and a Sacrilegious Man together , as the Apostle doth here , and the Sacrilegious will thinke that the Idolatrous is farre more execrable then he himselfe can be . This Text which I have alleadged will say no : for doubtlesse Saint Paul the most excellent disputant that hath bin knowne , knew his Logicke , in reasoning , for when hee condemne , the Sacrilegious Iew in comparison of the Idolatrous Gentill , it must bee held either ( as the Schoole speaketh ) an argument ab aequali : that is , thou Sacrileger , art as ill as the Idolater is : or else a minori : thou art worst , wherefore how ever these contentious men may maske themselves , under the visard of Religion and Austerity in abhorring popery , superstition , or Idolatry , yet are they in one respect farre worse than the other , in as much as experience of all times hath proved that the Idolater was alwayes a Reverencer of some Diety , nor ever was a Superstitious Atheist heard of , although contrarily when hath been of any Atheist who was not Sacrilegious , that is , a rober of Gods right . Seeing now that contentiousnesse for separation is every way so pernicious : how shall the Seperatist satisfie himselfe ? shall he think to make a Church of his own which shall be a Church of God , let us try this , 1 Cor. 12.27 . speaking of this Church of God at Corinth , he saith , You are the body of Christ , and Members of your part : Wherein we are two have to considerations of the Church of Corinth , one as it was a particular Church , and compared with that which is called the Catholike and universall Church of Christ : And so it is but a Member thereof . Secondly , as it is compared with its owne Members , so is it The body of Christ in it selfe ; whence it followeth that Members broken from this Church of God in Corinth did therby devide themselves from God Himselfe : Cyprian and Augustine had to deale with such contentious persons in their times , and either of them proclaimed this saying : None can have God for his Father , who hath not the Church for his Mother ; meaning them who were separated from their own Churches : The Papists you know arrogate this saying to the Church and Pope of Rome , but vainely , because Cyprian at this time was at difference with Stephen the then POPE and contemned his excommunication , and Augustine was one of them , who withstood the Popes usurpation of appeales to Rome . It is time to conclude , the contentious men being Authors of too many miseries , the greatest mischiefe will bee against their own soules , because whosoever by contention maketh himselfe an adversary to the Church of the God of Peace , doth therein make the God of Peace of the Church an Adversary to himselfe and what must his reward then bee but here sorrow and anguish of soule , and in the end , endlesse woe : As for you ( Beloved in Christ Iesus ) bee you exhorted in the words of our Apostle , 1 Cor. 1.10 . I exhort you , Brethren , by the Name of our Lord Jesus Christ , that you speake one thing , and that there bee no divisions among you , bee perfect in one minde and in one judgement . All Glory bee to God , &c. FINIS . Notes, typically marginal, from the original text Notes for div A51427e-190 Verse 18. * Calvin . Institut . lib. 4. c. 1. §. 16. ex August . lib. 3. contra Parm. Illi filii mali qui non odio iniquitatem alienarum sed stud●o contentionum suarum infirmas plebes , jactantia sui nominis ir●etitas , vel totas trabere , vel ce●te devidere affectant , superbia , tumidi , pervicatia vefani , calumniis insidiosi , sed●tionibus tumulenti , quine luce veritatis carere osiendantur umbram rigidae severitatis ostend●ntes ad sacrilegiem Schismatis & occasionem praecisionis . Prov. 24.12 . 1 Cor. 15. Gal. 5.20 . Vse . Beza Epist. 8. & 44. Math. 6.9 . Luke 11 . 2● . Matth. 11. 1 Cor. 14. Col. 2 : Ephes. 4.4 . 1 Cor. 12.27 . 
A51428	----	A vindication of the Bishop of Dvrham from the vile and scandalovs calvmnies of a libell intitvled The downfall of hierarchie, &c. This text is an enriched version of the TCP digital transcription A51428 of text R23422 in the English Short Title Catalog (Wing M2848). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 27 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A51428 Wing M2848 ESTC R23422 12763320 ocm 12763320 93531 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51428) Transcribed from: (Early English Books Online ; image set 93531) Images scanned from microfilm: (Early English books, 1641-1700 ; 254:E166, no 16) A vindication of the Bishop of Dvrham from the vile and scandalovs calvmnies of a libell intitvled The downfall of hierarchie, &c. Morton, Thomas, 1564-1659. [2], 19 p. Printed by Richard Cotes for Robert Milborne ..., London : 1641. Reproduction of original in Thomason Collection, British Library. eng Morton, Thomas, 1564-1659. Great Britain -- Religion -- 17th century. A51428 R23422 (Wing M2848). civilwar no A vindication of the Bishop of Durham, from the vile and scandalous calumnies of a libell intituled The downfall of hierarchie, &c. Morton, Thomas 1641 4746 3 15 0 0 0 0 38 D The rate of 38 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 John Latta Sampled and proofread 2005-02 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A VINDICATION OF THE BISHOP OF DVRHAM , FROM THE VILE AND SCANDALOVS CALVMNIES OF A LIBELL INTITVLED THE DOWNFALL OF HIERARCHIE , &c. LONDON , Printed by Richard Cotes , for Robert Milborne , and are to be sold at his shop , at the signe of the holy Lambe in Little-Britaine , or at Britaines-Burse . 1641. A VINDICATION OF THE BISHOP OF DVRHAM , FROM THE VILE AND Scandalous Calumnies of a Libell Intituled the Downe-fall of Episcopacie , &c. IT hath beene alwayes the policie of the evill Spirit , that when he cannot shake Religion , or undermine a well-grounded Truth ; then hee betakes himselfe to perswade the hearts and minds of wicked men to levell at the worth and reputation of the chiefest Professours of it , to wound their lives , and staine their good names , with reproach and obloquie , that by such meanes those Scorners may satisfie their owne humour , by how much the other side is brought into hatred and contempt ; and before they are able to vindicate themselves by a just defence . Thus hath a late Libeller dealt , who hath made himselfe the Author of the Downe-fall of the Hierarchie , and telleth us at whose reputation he doth more principally and professedly and aime , by reason of his nourishing ignorance , blindnesse , persecuting Orthodox Preachers , and cherishing Popery , & Papists , which if it shal be made good ( saith he ) in Thomas Duresme , the best in the bunch , &c. that so thorow the Prelate of Durham's sides he may wound the rest of that sacred Order ; yea , and ( we may adde ) in some sort Religion it selfe ; which cannot but suffer the while he is traduced by this wayward generation of men at home , who by reason of his many Elucubrations hath for many yeares had a reverend esteeme by sundry famous and worthy Divines of the reformed Churches beyond the Seas in their publike bookes and letters , accounting him a Moderne Father , and choice Pillar of Gods Church ; yea , and by all Protestants acknowledged as an Impugner of the Synagogue of Rome for the space of almost 40. yeares . All which injurious and uncharitable dealing notwithstanding , this Libell might have beene contemned and passed over ( which is the best charme for such spirits ) had it beene a single paper , and not as a plague spred by many infectious copies . The case thus considered , it was thought fit by some one or other , to whom the Reputation of that R. Bishop ought to be deare and tender , and unto whom the falsities of those imputations are well enough discovered and knowne , to undertake this present Vindication in his behalfe , thereby both to prevent the prejudice of them who have not yet tasted of that venemous Calumnie , & also as by an Antidote , to remove it from the hearts of such as have peradventure sucked any dram thereof . Now that the Reader may the better have notice of those his false accusations , it is most necessary we first take a survey of the platform , whereon he hath planted his sixth Canon ( as he termeth it ) to batter downe the Bishops , and ( of them ) chiefely the Prelate of Durham , which is this . Libell . The very nature of their Office is to thirst after the bloud of Gods Saints . Apoc. 2. 13. where Antipas my faithfull Martyr is slaine , there is Satans throne . Answer . Very learnedly forsooth . Was Antipas slaine by the Angel of that Church ? ( whom the Libeller unawares hath stiled Bishop ) the Spirit in the same verse enformes us the contrary , commending the same Angel for holding fast his name , and not denying his faith . Yea rather , was not Antipas himselfe ( as some write ) Bishop of Pergamus , whom the Angel ( there mentioned ) succeeded , and there was put to death by the command of Domitian that persecuting Emperour , if antiquity be of any credit with you ? For whose death , as also for the Doctrine of Balaam , and the Nicolaitans taught among them , In Pergamus ( saith the Spirit ) is the seate of Antichrist . Your argument then stands thus ; Antipas the good Bishop and faithfull Martyr of Christ was slaine by the command of the Tyrant Domitian . Ergo , It is the nature of Episcopacie to be bloudy and tyrannicall . It will be an happinesse to Bishops to have no better Accusers then such , who cannot defame their calling , but with blaspheming , in a manner , innumerable other Bishops , who have been the glorious Martyrs of Christ . But let us trie his first Battery . Libell . Of this tyranny let one of themselves be witnesse ( out of whose mouth the Lord exacted this testimony , Prelate Vaugham in a Speech to Doctor Morton long agoe ( now Prelate of Durham ) confessed that the Persecution of those times were worse then in Queene Maries dayes , and gave reasons for it . Answer . Marke how he rakes the channels of times , whereby to throw dirt upon the living name of a dead man , and Saint of God , as if God had exacted out of his mouth a saying which was never heard , and also the Reasons thereof , which are so modest as they blush to speake . But how will not this first Canon recoyle upon the Libeller himselfe ? Did that good Bishop ( as is here alleadged ) grieve at the persecution of any of those times ? then hath this man overshot his marke , when hee said , that the Nature of Episcopacie is to thirst after the bloud of Gods Saints . Libell . Now let Prelate Morton speake how they ( meaning , persecutions ) are increased in his time , and by him : if he will not , it may be God may exact it of him sometime with more horror of conscience then any of his Predecessors , because he sinnes against the greater light and more warnings . Answer . Or rather let any rationall man judge whether that Spirit of malignity , which is so predominant in this man , would ( in all probability ) permit him to forbeare clamouring to the High Court of Parliament against the Bishop , if any such kinde of tyrannous persecution could not colourably be branded upon him : yet is the Bishop beholden to this Libeller for joyning him in this horrid crimination with the most Reverend , and thrice learned the Lord Arch-Bishop of Armagh , who for his integrity and innocencie of life , till this present scandalizing time , malice it selfe could never call into question , and therefore let this Reviler expect that God will one day exact these impudent calumniations of him with more horror of conscience ( they are his owne words ) then of any other , because he knowing him ( whom all good men doe honour and esteem ) sinnes against greater light , and more warnings . But since he more then once retrives this objection , and flies it home with more eagernesse * afterwards , it shall be referred to a further consideration ; and in the meane time his next Crimination is to be examined . Libell . The Bishop said , that if Popery came into England againe , the Puritans were the cause of it , even as Tenterton steeple is the cause of Goodwine sands . Answer . So he , wittily you see ; but yet wilily withall , by dissembling the full expression & discourse of the Bishop , which was this ; That Schisme being a breach of the Church-fence , if it be done by those who are guilty thereof , it would be easie for a wild Boare out of the Popes Forest to enter and depopulate the Church ; for what is domesticall dissention else but as a Trojane horse importing ruine wheresoever it is placed ? However , it is to be wished that the same conjecture may never prove Propheticall ! But this Canoneere , that he may hit home , desireth to give instances of his charge . Libell . Thomas of Duresme assumeth to himselfe the highest stile of an Earle in his writings . Answer . False , for none shall ever be able to shew or produce any such stile under his Lordships hand-writing , or in his workes . Libell . So as in one County of Northumberland and towne of New-Castle in above 72. or more Parishes , besides Chappels , whereof divers Livings of 2 , 3 , and 400. li. per Ann. We are credibly informed , there 's scarce a Minister left that is not a Popish Innovatour , or not Popish , and Armintan , or that makes conscience of Preaching . Answer . And why may not your information faile you herein , being a meere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? It will be granted that in Northumberland there are foure or five Livings in Church-mens hands of 200. per Ann. or thereabouts , all the rest being of much meaner value , even to 4. li. or 5. livre. per Ann. The former and best of these are supplyed by learned and able Preachers , neither accounted Arminians , nor Popishly addicted ; and the meane provision for the later , being either stipendaries of Impropriations , or poore Vicarages in severall Lay-Patrons gifts , is too true a cause of the want of Preaching in those places , and the just reason why some of the Ministers are constrained to live otherwise then men in that holy calling ought to doe : For the redresse of which , it is well knowne to the best of the Countrey that his Lordship hath not onely placed and maintained severall Lecturers out of his owne purse in some needfull places in that County , but also had given order for that end and purpose to preferre a Petition to the last High Court of Parliament for a redresse herein . Having thus visited Northumberland with the same false gallop he passeth into the County Palatine of Durham . Libell . That soile can beare no sound preaching , &c. Preachers , no Plants for his Palatinate : but if you will talk of fat Parsons and Parsonages , most of such Livings have beene lately supplyed by his kinsmen , and other his friends — Popish Arminian Mountebankes , profane antique fellowes . Answer . What ? No sound preaching and Preachers in the County Palatine of Durham ? you mean of your own garbe , ( for that 's your phrase ) otherwise you must bee let know ( to your blush , if you be not past it ) that there is no County of England ( of so small an extent ) which hath so many able and sound Preachers , and these also who make a conscience of the faithfull discharge of their duties in preaching , as that County Palatine hath . And lastly in the meanest living within his Diocese there should be want of instruction to the people , he hath from time to time taken a strict course care that there should be due and constant Catechizing of the youth in each Parish , to which end , at his owne charge , he hath continually supplyed them with many thousands of Catechismes on purpose printed for that end . But grant that , of that number of Preachers , there be some such as you repute Arminians , must other mens crimes be entitled upon the Bishop , especially since himselfe hath preferred but a few , and those such ( whether Kinsmen or other ) as both for life and sound Doctrine are able to abideth test , and stand in comparison ( not to boast ) with any of the Plants hee talketh off ? Libell . For oppression and Inclosures his poore Palatines may say , that their case is little better then the poore Irish Crammacrees . Answer . Had this beene true , no doubt his Lordship had heard of it ere this , there being never better opportunities of relieving those who are oppressed , then at this time . But perhaps by Inclosures oppressed ; how so ? when most commonly such are granted upon the earnest suit and petition of the severall Towne-ships , or of those who are principally interested in the same . And were this Intelligencer an Inhabitant of that County , he could not but confesse ( did not his malady blind him ) that many thousands of Acres might there be improved , to the great benefit of the County , and Common-wealth , which now lies waste and unpeopled . In this his Circuition hee next viewes the Cathedrall Church in this manner . Libell . For Superstition let his Cathedrall and Sea of Durham witnesse and be visited , it will be found that Thomas Duresme himselfe is so zealous of Altar-worship , and such fopperies , as before he misse of his Devotion , he will duck to a Tombe instead of an Altar . It 's good to be sure . Answer . Here is petulancie enough , whereas a conscionable man would have ingenuously confessed contrarily , as to have said , the Bishop of Duresme did not onely argue against all Altar-worship , by condemning it as a brutish Absurdity for a reasonable man to give worship to an unreasonable creature , which cannot be capable thereof , but also against the very name of Altar , in the propriety of the sense , lest it might inferre a proper Sacrifice , whose matter should be either Christs naturall Body , which were Popish , or else the substance of Bread , * which were worse then Jewish . This he ought to have acknowledged , because if he have read the Bishops workes , he could not be ign●rant thereof : where also he might have learned to distinguish betweene Superstition , Altar-worship , with such fopperies , and the zealous Devotion of a religious and discreete Protestant . But to looke for such faire dealing at this mans hands were to gather figges of thistles . As for his scoffe about ducking to a Tombe , he might as well have said unto a Tub , and had beene altogether as sure . Libell . For countenancing Popery , and cherishing Papists , his Chancellour , Archdeacon , and Officials in riding their Circuits made these their chiefe familiars : but for Puritanes , they tosse and tumble them in their Courts , till they be wearied out of their Callings and Countrey too . Answer . If it were granted that in their Visitations ( which he cals Circuits ) Papists resorted unto them , did not Probats of Wills , granting of Administrations , and Church-Wardens Presentments cause that resort , rather then familiarity ? and at such times , it is well enough knowne , they found no other countenancing or favour then the Lawes permitted , who had beene more roundly , and severely dealt withall for their Popery , but that by reason of their compositions they were too much exempted from the Ordinaries Jurisdiction . And so farre were they from being cherished , as that they continually complained of their hard usage and extremities to them that were in higher authority . As for tumbling and tossing of Puritanes in their Courts , it will not be denied but some of them have beene presented for some Irregularities ; but that they were wearied out of their Callings and Countrey by their Ecclesiasticall censures , or other proceedings in their Courts , they utterly deny , and challenge the Accuser to make good this taxation . But what is this unto the Bishop , who never heard of any complaint hereof ? Libell . Tho. Duresme himselfe threatning that he would rid the land of them ; and till then , said he , it will never be at rest . Answer . Certainely this man must conjure up some Spirits from hell , where hee resides , who is the Father of lies , to testifie this crimination , for the Bish●p avoweth that no mortall creature ever heard any such words out of his mouth . And for a further beleife of this , if any such have beene driven from New-Castle , ( wherein he instanceth in particular ) it had beene good , that he had first consulted with the parties so troubled , and that they should have beene the Accusers ; who know right well ( by reason of the jelousies of the time ) by whom they were removed and displaced . Libell . The said Tho. Duresme amongst his Palatine Souldiers most Papists in their late Episcopall broyles , was observed to have in his Coach with him one of the most dangerous Papists in the North , and fit to be one of his Counsell of warre in his Regality , and in that Episcopall Quarrell with the Scots , which being publikely taken notice of was very offensive to many , and scandalous to his Majesties government , and to his pretended divine Authority , to see him so accompanied , I know not what he can say to this . Answer . But such as were employed in any office of nearenesse or attendance on the Bishop can say , that in those times ( he points at ) the Bishop used all care and diligence that no Popish Recusant should be so much as a common Souldier in the Regiment ; which was raised not for any Episcopall Quarrell , but for the necessary defence of the Countrey . And as touching that dangerous Papist , who was observed to be with him in his Coach , as fit to be one of his Counsell of warre in his Regality , there can be no such called to minde , it being very unlikely that any such had to doe in a businesse of that nature , and especially at that time ; except he should meane one , a tall man indeede , but no great Souldier , a stranger to the Bishop , saving that being lately censured at Durham in the Commission for Causes Ecclesiasticall , for private Popish Christnings and Marriages , he became knowne unto him , and at that very time had taken a suddaine journey to Awkland for a mitigation of that censure , wherein he no wayes prevailed . Yet the Bishop being in the morning bound for Durham , tooke him into the Coach , not in a civill respect onely , but to the same purpose as Philip was in the Coach with the Eunuch , to conferre with him for soules-sake , as his ordinary practise hath beene , whensoever he met with any such Recusants . Which surely ought not to scandalize any that are Christianly affected . Yet let no man wonder at this reproach , when in the very next line he may finde him charging our Brethren the Lutheran Ministers in Germany with joviality and drunkennesse , ( none excepted ) three by disgracefully blasting a great part of the reformed Church to gratifie our Adversaries the Papists ; for excuse whereof the Chameleon ( he there names ) can afford him no colour . Againe he revisits the Bishops Diocese , whither he must bee followed , who may * seeme to take on trust what he writes , as appeares by his disjoynted passages and Excursions . Libell . He also nourisheth in his Diocese a company of Popish Arminian Ministers of W. Cant's correspondencie , by whom ( as by like in other parts of the Land ) he hath had constant Intelligence in all matters , and of Persons and Families that favour our Religion . Answer . What againe ? Popish Arminian Ministers nourished by Bishop Morton ; who could not but have feared his censure , whose great jealousie is knowne in that behalfe . As for his reasoning that some one Arminian or other bad correspondencie with W. of Cant. Ergo , the Bishop of Durham did favour the said Arminians . Could the man so suddenly forget the absurdity he talked of by an inference from Tenterton steeple to Goodwine-sands ? The crimination following proceedeth from the said veine . Libell . He also connives at dangerous meeting of the stirring Papists , their Baptismes and night-Burials with Tapers and Torches , and Bels ringing , but without the use of the service booke , and against their owne Canons , which serve onely against Puritanes , and must not be discharged against Papists . Answer . These dangerous meetings of most stirring Papists , not onely the Bishop , but all other his Majesties Officers in that County should and ought to have suppressed , if any such as this Intelligencer had discovered and made it knowne unto them . As for Popish Baptismes , those who came to his Cognisance received their due punishment one with another , as hath in part beene formerly related . And as for their Burials , if the Bishop doe suffer our Common-service to be used , and Bels to be rung at Popish Fu●erals , then behold hee is devoted for a Conniver at Papists : but if hee suffer not the Service to be then used ( which is his constant practise ) then is he taxed for a Transgressor of the Canons . Is not this kindly done ? But to the point , to allow the Papists the use of our Church-service at their Burials , were it not , as on the Protestant part scandalous , so in the estimate of Papists themselves must it not be utterly ridiculous , to wit , that that Service should be read at their Funerals , after they are dead , which themselves despised , and would not be present at whilest they were alive ? He proceedeth to another discovery . Libell . That the chiefe Townes in the Bishops Diocese are of late become dens of Papists , and places of resort to their meetings and Massings . Answer . It may be that some chiefe Towns there have beene dens , if he call them so , as being hidden from the Bishops knowledge , otherwise such hath beene his strict care and command to his Officers , that such suspected Persons have beene sometimes found out , and without any connivence beene proceeded with according to Law . And it were strange indeed , that he , who since his comming to Durham hath written two bookes against the Doctrine of the Romish Masse , should be remisse in suppressing and abolishing of that Idoll ? Which is the lesse credible , because there was never more preaching in that Diocese , then since his comming , and that ( God be blessed ) with some happy successe , both in preserving those that were within the Net , and gaining of others who have not wilfully plaid the deafe Adder in stopping their eares , especially hee having not the gift of Miracles to make the deafe to heare , and the dumbe to speake . Not to say , that the encrease of Popery had beene now lesse , then in former times , if his power had beene greater . However , did this man never learne that Paul can but plant , and Apollos but water , and that it is onely God who can give the enrease ? all outward meanes are nothing without Gods inward grace . Or hath hee not heard of them who complained to their Master , that they had laboured all night , and caught nothing ? Wherefore it is grosse Sophistry thus to argue a Non Causa . From the Masse it selfe , he comes to the massing geare . Libell . And the Papists have their traffique and trade in their Bookes and Beades , and Romish Merchandise . Answer . It is confessed that some have beene bold that way , but not without their dammage and losse , as oft as they could bee met with , whether Scots or English ; and notwithstanding their impunities , and the greatest meanes , by which they wrought , they have beene compelled to undergoe the Law at the generall Assizes , and receive the punishment which was due to such Merchants . But he having now runne himselfe off his legges , at length he sits him downe to breath out this conclusion . Libell . All which considered , hee may bee said to have given the lye to all his former workes and writings against the Papists , so that it may be verified of him , that he is the greatest Papist friend that ever came in Durham since our Reformation . Answer . Indeed all these just defences well considered , this Pamphleter may bee said to have given the lye to all his former accusations against the Prelate of Durham , they are so utterly false , except hee meane by friendship , that which is the necessary Duty of a Bishop , to tender the Papists in the better part , in which respect hee professeth himselfe their best friend , according as hee is taught by that of the Apostle S. Iude , Have compassion of some pulling them out of the fire . For have not we Christians learned so to love the Persons of men , as that we hate their Idolatrous Profession ? Did some of them come to his Table ? they were welcome ; Came they to conferre ? twice welcome ; Came they after with him to the Lords Table ? then did he ( as doe the Angels ) rejoyce , and congratulate their Conversion from Babylon unto Sion . But to stirre no more this filthy puddle of Calumniation . All the answer the Bishop was willing ( upon sight of this Pamphlet ) to returne unto the Author of it , was ( in his owne words ) this : I cannot let him passe without some revenge , yet not that which Michael gave to the father of Libellers , The Lord reprove thee , but that which every Christian is taught by the example of Christ , God forgive thee . FINIS . Errata . PAge 1 line 6 , for Episcopacie read Hierarchie , pag. 6 l. 17 , for Penterton steeple , read Tenterton steeple , pag. 7 l. 16 for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Notes, typically marginal, from the original text Notes for div A51428e-130 P. 9. P. 9. P. 9. * P. 24. 25. P. 19. P. 21. P. 24. There are but 3. Ministers collated into Livings in that County by the said Bishop , all which are painfull and orthodox men . P. 24. 25. P. 25. P. 25. * As is confessed by Bellat . and other Romanists , because the Jewish Sacrifices had life , the Bread and Wine none . P. 25. P. 25. P. 26. Sr. E. R. * P. 24. We are credibly informed , &c. P. 26. P. 19. P. 26. P. 26. P. 26. P. 26. 
A48307	----	A comparison of the Parliamentary protestation with the late canonicall oath and the difference betwixt them as also the opposition betwixt the doctrine of the Church of England and that of Rome : so cleared that they who made scruple of the oath may cheerfully and without doubt addresse themselves to take the protestation : as also a fvrther discvssion of the case of conscience touching receiving the sacrament of the Lords Supper, when either bread or wine is wanting or when by antipathy or impotence the party that desires it cannot take it : wherein the impiety, injury and absurdity of the popish halfe communion is more fully declared and confuted : both which discourses were occasioned by a letter of a lay-gentle-man, lately written to the authour for his satisfaction touching the matters fore-mentioned / by John Ley ... Ley, John, 1583-1662. This text is an enriched version of the TCP digital transcription A48307 of text R11663 in the English Short Title Catalog (Wing L1872). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 126 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A48307 Wing L1872 ESTC R11663 12832846 ocm 12832846 94344 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48307) Transcribed from: (Early English Books Online ; image set 94344) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E176, no 9) A comparison of the Parliamentary protestation with the late canonicall oath and the difference betwixt them as also the opposition betwixt the doctrine of the Church of England and that of Rome : so cleared that they who made scruple of the oath may cheerfully and without doubt addresse themselves to take the protestation : as also a fvrther discvssion of the case of conscience touching receiving the sacrament of the Lords Supper, when either bread or wine is wanting or when by antipathy or impotence the party that desires it cannot take it : wherein the impiety, injury and absurdity of the popish halfe communion is more fully declared and confuted : both which discourses were occasioned by a letter of a lay-gentle-man, lately written to the authour for his satisfaction touching the matters fore-mentioned / by John Ley ... Ley, John, 1583-1662. [4], 59 p. Printed by G. M. for Thomas Vnderhill ..., London : 1641. Reproduction of original in Thomason Collection, British Library. eng Catholic Church -- Controversial literature. Church of England -- Controversial literature. Great Britain -- Religion -- 17th century. A48307 R11663 (Wing L1872). civilwar no A comparison of the Parliamentary protestation with the late canonicall oath; and the difference betwixt them. As also the opposition betwix Ley, John 1641 22301 394 10 0 0 0 0 181 F The rate of 181 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-06 TCP Assigned for keying and markup 2002-07 Aptara Keyed and coded from ProQuest page images 2002-08 Olivia Bottum Sampled and proofread 2002-08 Olivia Bottum Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A COMPARISON OF THE PARLIAMENTARY PROTESTATION with the late Canonicall Oath ; and the difference betwixt them . As also THE OPPOSITION BETWIXT THE Doctrine of the Church of England , and that of Rome . So cleared , That they who made scruple of the Oath , may cheerfully and without doubt addresse themselves to take the PROTESTATION . As also A FVRTHER DISCVSSION OF THE Case of CONSCIENCE , touching receiving the Sacrament of the Lords Supper , when either Bread or Wine is wanting , or when by antipathy or impotence , the party that desires it cannot take it . Wherein The Impiety , Injury and Absurdity of the Popish halfe Communion is more fully declared and confuted . Both which Discourses were occasioned by a Letter of a Lay-Gentle-man , lately written to the Authour , for his satisfaction touching the matters fore-mentioned . By JOHN LEY Pastor of great Budworth in Cheshire : Ezek. 44. 23. They shall teach my people the difference betweene the holy and prophane ; and cause them to discerne betweene the uncleane and the cleane . London , Printed by G. M for Thomas Vnderhill at the signe of the Bible in Wood-street , neare the Counter , M.DC.XLI . To the much and worthily Honoured Sr. ROBERT HARLEY Knight of the Honourable Order of the Bath , and Knight of the Honourable House of Commons for the County of He●eford . THe desire I had to professe my devoted Service to the pious designes of your honourable Senate , disposed me to a boldnesse of offering this ensuing Discourse by a generall Dedication to your whole House . But my judgement ( upon second cogitations ) gave check to that conceit , as making too neare an approach , towards some presumption , and directed me to value it , below the rate of a competent Present , for so many , so worthy persons of your Assembly , and to select some Patron among you for a singular inscription . Thence were my thoughts conducted to your Selfe ( noble Sir ) to whom ( for your prudent and constant Zeale , to advance all just and conscionable causes , and your many affectionate expressions of respect to me both present and absent ) I held my selfe obliged to take this opportunity , to tender a token of a gratefull memory of such favour as ( without the guilt of ungratitude ) I can neither forget nor forbear to acknowledge . And I should be as ungodly as ungratefull , if ( considering your intentive incumbency upon the common cares of the Church and Sta●e ) I should not ( both in Church and Closet ) addresse my heartiest devotions to the Lord Almighty , to preserve your person ( with the rest of your venerable Associates ) and to prosper your consultations with such happy successe , as m●y occasion an exchange of prayers into praises . In both which sacred Services ( with reference to you and yours , in neerest relations ) none shall be more sincere and serious then he who will never be wanting , Great Budworth , Septem. 20. 1641. Vnfainedly to honour and faithfully to serve you JOHN LEY . A COMPARISON OF THE PARLIAmentary Protestation with the late Canonicall Oath , and the difference betwixt them . SIR , I Have received a long and elabourate Letter from you , wherin you give me a double character of your self . The one notes you for a man very observant of ( that , which is of● most moment ) matter of Religion : The other shews you to be of an ingenuous disposition , for in your discourse with me you personate rather a doubting disciple , then ( as some of lesse learning then your self would have done ) a peremptory dogmatist ; both which make me desirous to be a graduate in your knowledge , and good will , and from a meer stranger ( as untill of late I was unto you ) to become an acquaintance , and from an acquaintance to proceed to the acceptation of a friend , and there to settle . You begin ( as by good order you may ) with the occasion which induced you to write unto me thus . Sir , you may please to remember , that casually in Mr. Lathur●s Shop in Pauls Church-yard , there happening some little discourse betwixt us , you invited me ( according to mine owne present intent ) to reade over your booke treating of doubts upon the Oath of the sixt Canon : and you also moved me , that if any thing in it should stick with me , I would represent it to you . In pursuance wherof , I have perused the book throughout : minding not to take any exceptions at all , or to become a●y way quarrelsome , intending with my self , either ( by iust approbation of your better iudgement ) to assent , or els to be quietly silent , which a man may the more safely doe , because the book doth wisely consist for the most part of Qua●res , ba●kt with reasons therto conducent . But afterwards perusing over a short Tract ( annexed to the end of the book ) concerning a case of Conscience about the receiving of the Eucharist in one kinde in case of necessity , I lighted on a block , at which I have taken a stumble . I supposed ( good Sir ) your sight is too clear to suffer you to dash upon a block before you discern it : and your footing too firme , and fixed to stumble at a straw , nor will I thinke ( since you professe your self so well disposed to peace ) that you have set your self a to seeke a knot in a rush , my discretion and charity divert my minde from such conjectures , and direct it to conceive ( but pardon me good Sir , if I mistake you , as you seem to have mistaken me ) that you took a small appearance of a doubt , rather to initiate my notice of you with a Scholasticall Treatise ( for which I thank you ) then that you need any satisfaction from me to your conscience , as scrupled by that passage , which you have noted for ambiguous in my book . That is more considerable ( me thinks ) which you have said by way of doubt , concerning some conformity betwixt the Oath of the sixt Canon , and the late Protestation framed in the Commons House of Parliament ; wherof you make a Quere , and to which I will first give answer ; and then clear the case of Conscience from just cau●e of offence . I choose to begin with that , though you end with it . Because , 1. It is meet in good manners , that I give that Honourable Assembly precedence of Apology before my self . 2. Because my doubts of the Oath are placed , in order of my tractates , before the case of conscience , where you have either found , or made an occasion of scruple . Touching the former , your words are these , See I pray you the b enclosed , and then consider if your doubts published doe not stand up against it also , as to the matter of it , and of the Oath you fight against , insomuch if the Queres raised against the one , be not an invitation unto scruples , against the other also . Your doubt , and mine Answer , will be better understood on both sides , if , first we consider the Protestation , and declaration upon it , as it is set down interminis thus , I A. B. doe in the presence of Almighty God , Promise , Vow and protest , to maintain and defend , as farre as lawfully I may , with my life , power and estate , the true reformed Protestant Religion expressed in the doctrin of the Church of England , against all Popery and Popish Innovations , within this Realm , contrary to the same doctrine , and according to the duty of my Allegiance , His Maiesties Royall Person , Honour and Estate : As also the power and priviledges of Parliaments : The lawfull Rights and Liberties of the Subiects , and every person that maketh this Protestation , in whatsoever he shall doe in the lawfull pursuance of the same . And to my power , and as farre as lawfully I may , I will oppose , and by all good wayes and means endeavour to bring to condigne punishment all such as shall either by force , practice , counsels , plots , conspiracies , or otherwise , doe any thing to the contrary of any thing in this present Protestation contained : And further that I shall in all iust and honourable wayes indeavour to preserve the union and peace betwixt the three Kingdoms of England , Scotland and Ireland : And neither for hope , feare , nor other respect shall relinquish this Promise , Vow and Protestation . Wheras some doubts have been raised by severall persons out of this House , concerning the meaning of these words , contained in the Protestation lately made by the members of this House ; [ viz. the true reformed p●otestant Religion , expressed in the Doctrin of the Church of England , against all Popery and Popish Innovations within this Realm , contrary to the same Doctrine ] This House doth declare that by those words , was , and is meant , only the publike Doctrine professed in the said Church , so farre as it is opposite to Popery and Popish Innovations : and that the said words are not to be extended to the maintaining of any firme of worship , discipline or Governement , nor of any Rites or Ceremonies of the said Church of England . If it were so , that the doubts of the Oath stood up ( as your Quere hath it ) against the Protestation , or that they were an invitation of scruples against it , it were not my fault ; for my book of doubts was made ( though not printed ) before there was any intimation or expectation of a Parliament , especially by those whose mansion is so remote from the mysteries of State , so farre below the orbe of the highest Intelligence as mine is . 2. I doubt not to make it plain , that the differencies betwixt the Parliamentary Protestation , and the Canonicall Oath are so many and so weighty ; that a man may with good conscience and discretion suspect much perill in taking the Oath , and be well assured of the safety in taking the Protestation composed in the Parliament . Reall differencies betwixt the Protestation of the Parliament , and the Oath of the Canon : first in the matter of them both , the Doctrine established . THe differences betwixt the Protestation of the Parliament , and Oath of the Synod are Reall and Personall . The Reall are such as concern the matter and forme of them both . The matter , ( wheron you ground the chief cause of your doubting ) I shall distinguish into that which is common to them both and that which is peculiar to either . That which is common to both is , the asserting of the Doctrine established in the Church of England , especially as in opposition to Popish Doctrine : wherof ( as it is set down in the Canon ) there be three doubts , 1. c What is meant by the Church of England ? 2. d What is meant by Popish Doctrine ? 3. e What establishment of Doctrine is here m●ant , and how farre it may be said to be established ? which doubts with their reasons , whosoever reads with an impartiall and unprejudiced apprehension , will never apply to the Protestation of the Parliament . And in what sence we may well understand these words in the printed Protestation ( though I will not take upon me to interpret it , except for satisfaction to my self , and to such as require my Judgement of it ) in my conceipt is very clear , especially by the Declaration annexed to many printed copies of that Protestation ( though that which you sent me came forth without it ) in this tenour ; by these words : [ The true reformed Protestant Religion , expressed in the Doctrine of the church of England against all Popery and Popish Innovations within this Realme , contrary to the same Doctrine , was and is meant only the publike Doctrine professed in the church of England ; so farre as it is opposite to Popery and Popish Innovations ] And that is ( as I take it without taking upon me the Authority of an Interpreter of it , save as before I have said ) the Doctrin contained in the 39. Articles . For , First , that is the most publick Doctrin of the Church ; because in the Church of every Parish , all that are admitted into Benefices must publi●ly read the 39. Articles unto the people within the first month of their admission to them , upon perill of loosing their livings by falling into lapse . 2. That Doctrin is most professedly the Doctrin of the Church of England ; for all Doctours and teachers of the Church are bound , so farre to professe it , as to subscribe unto those Articles , without which subscription , they are not to be allowed for publike Preachers , or teachers , at least not admitted into pastorall charges , in the Church of England . 3. The Doctrin of those Articles is most opposite to Popery , and popish Innovations ; for they were framed and tempered of purpose for an Antidote to Popery , in the Raign of Queen Elizabeth , about four yeers after her coming to the Crown , for she began her f raigne , November 17. 1558. and in 1562. were these Articles concluded on , to be the publike and professed Doctrine of the Church of England . This Doctrine and these Articles are in congruity of right Reason , to be intended in this Protestation . Yet not all of them neither ( though none of them be denied or renounced ) but onely those which are opposite to Popery and popish Innovation : as these that follow . The Protestant Doctrin of the Church of England . The Popish Doctrine opposite unto it . Art. 6.   2 Holy Scripture containeth all things necessary to Salvation . a The Papists joyne traditions unwritten , as of equall authority with the written word . In the name of the holy Scriptures wée doe understand , those canonicall bookes of the old and new Testament : of whose authority was never any doubt in the Church ( i. e. ) al the books of the old Testament , from Genesis to Malachy : as they are placed in our ordinary English Bibles , and all the new Testament . And the other Books ( as Hierom saith ) the Church doth read for example of life , and instruction of manners , but doth not apply them , to establish any Doctrine , and those are they which in many English Bibles begin after Malachy and end with the Maccabees . b The Papists mingle Apochryphall books with the Canonicall , as of the same authority with them thus , lest any one should doubt what books of Scripture are to be received , they are these underwritten , the five books of Moses , Genes . Exod. Levit. Num. Deut. Ios. Iudg. Ruth , foure books of Kings , ( accounting the two books of Samuell for two of the foure ) two books of the Chr. Esd. 1. and 2. called Nehemias , Tobit , Iudith , Esther , Iob , Davids Psalter , consisting of 150. Psalms , the Parables or Proverbs , Ecclesiastes , the Canticles , the books of Wisdome , Ecclesiasticus , Esay , Ierem. with Baruch , Ezech. Daniel , then follow the minor Prophets , as in our Bibles , and after them 2. books of Maccabees . c And require them to be received , as of equall authority with the Canonicall Scripture , with a curse upon such as refuse to take them for ●uch . Art. 9.   Originall sin is the fault and corruption of every man , that naturally is ingendred of the off-spring of Adam , whereby man is farre gone from originall Righteousnesse ; and therefore in every person borne into this world , it deserves Gods wrath and damnation , though there be no condemnation for them that beléeve : and are baptized , yet the Apostle doth confesse , that concupiscence ● lust hath of it selfe , the nature of sinne . d The Papists except the Virgin Mary from all taint of originall sinne , or naturall corruption , and touching concupiscence , contradict the Doctrine of our Church , and with us the blessed Apostle in these words . e This concupiscence , when the Apostle calleth it sinne , the holy Synod declareth that the Catholique Church never understood , that it was called sinne truely and properly in the regenerate , but because it commeth from sinne and inclineth to sin . Art. 11.   We are accounted righteous before God , onely for the merits of our Lord and Saviour Jesus Christ by ●aith , and not for our owne workes , or deservings ; wherefore that we are justified by faith only , is a most wholesome Doctrine , and very full of comfort . f If any say that a sinner is justified by faith onely , understanding that nothing is required , which doth cooperate to the obtainment of the grace of justification , let him be accursed .   This Canon will appeare more repugnant to the doctrine of the Apostle S. Paul , Rom. 3. 28 , and to our Article of Justification by faith only , by comparing it with the 11. and 12. Canons in the same Session , and with the 7. chapter , pag. 359. and the 10. pag. 360. Art. 14.   Uol●ntary workes , besides or over and above Gods commandements , ( which they call works of supererogation ) cannot be taught without arrogancy and impiety . g We call a counsell of perfection a good worke of God , which is not prescribed us by Christ , but proposed , not commanded , but commended . h The fastings and satisfactory deeds of one man be available to others , yea and holy Saints and other vertuous persons may ( in measure and proportion of other mens necessities ) allot unto them as well the superogation of their spirituall works , as those that abound in worldly goods , may give almes of their superfluities to them which are in necessity . Art. 15.   Of Christ alone without sinn● , Christ in the truth of his humane nature was made like unto us , in all things , sin only excepted , but all we the rest ( i. e ) al man-kinde besides ) although baptized , and borne againe in Christ offend in many things . i Mary the glorious Virgin , a mother of God , by singular preventing grace , was kept free from all originall , and actuall sinne . k This holy Synod ( id est , the Councell of Trent ) doth declare , that it is not their intention to comprehend in this Decree ( of generall guilt of originall sinne ) the blessed and immaculate Virgin Mary the mother of God . Art. 21.   Generall counsels may ●rre , and sometimes have erred , even in things pertaining unto God . l Counsels confirm'd by the Pope cannot erre . m The faith of the Church of Rome founded by Peter on a rock hath not yet failed , nor shall faile for ever . n The Roman Church never erred , nor for ever shall erre . o The Pope cannot possible decree any heresie to be beleeved of the whole Church . Art. 22.   The Romish Doctrine concerning Purgatory , Pardons , Worshipping and Adoration , as well of Images , as of Reliques ; and also invocation of Saints is a fond thing , vainly invented and grounded upon no warrant of Scripture , but repugnant to the Word of God .   p Purgatory . p There is a Purgatory , and there the soules detained , are holpen with the prayers of the faithfull . q Pardons . q Indulgences or Pardons are very healthfull to Christian people ; and so to be retained in the Church , and they that hold them unprofitable are accursed by the Councell of Trent . t Images . t The Images of Christ , and the Saints are to be worshipped , not onely by accident , or improperly ; but properly and by themselves , so that they terminate the worship presented to them . s Images . s The Images of Christ , of the Virgin Mary and of other Saints are to be had and retained in Temples , and due honour and reverence done unto them . t Images . t There is great fruit and benefit to be received by the use of all holy Images . Art.   u Reliques . u Let Bishops and others ( to whom it belongeth to teach the people ) instruct them touching the honour due unto Reliques . w Invocation x of Saints . w And touching the Invocation of Saints .   x It is good and profitable to use humble Invocation of the Saints . Art. 24.   It is a thing plainely repugnant to the Word of God , and to the custome of the Primitive Church , to have publike Prayer in the Church , or to administer the Sacraments in a tongue not understood of the people . y Although the Masse ( which is the Popish service ) have in it much instruction profitable to faithfull people , yet it seemeth not expedient unto the Fathers of the Councell , that it be celebrated in a vulgar tongue . Art. 25.   There be two Sacraments ordained of Christ in the Gospell , that is to far , Baptisme and the Supper of the Lord ; those five commonly called Sacraments , Confirmation , Penance , Orders , Matrimony and extreme Unction , have grown partly of the corrupt following of the Apostles , partly are states of life allowed in the Scripture , but yet have not like nature of a Sacrament with Baptisme , and the Lords Supper ; for that they have not any visible signe , or ceremony , ordained of God . z The Sacraments of the Church are reduced to a septinary number . a Baptisme , Confirmation , the Sacrament of the Eucharist , Penance , extreme unction , Order and Matrimony . Art. 28.   Transubstantiation ( or the change of the substance of the bread and wine ) in the Supper of the Lord , cannot be proved by holy writ , but is repugnant to the plaine words of Scripture , and overthroweth the ●ature of a Sacrament . b Now this sacred Synod doth declare again , that by consecration of the Bread and Wine , there is a conversion of the whole substance of Bread into Christs body , and of the whole substance of the wine , into the substance of his blood , and this conversion is conveniently and properly by the holy Catholike Church called Transubstantiation . The body of Christ is given , taken and eaten in the Supper onely after an heavenly and spirituall manner , and the meane wherby it is received and eaten in the Supper is Faith . c The Bread and wine which are placed on the Altar after consecration , are not onely a Sacrament of the body and blood of Christ , but the very body and blood of Christ indeed , which is sensually and indeed handled by the hands of the Priest , broken and chewed by the teeth of the faithfull , so in the recantation of Berengarius made to Pope Nicolas , and sealed with a solemne Oath . The Sacrament of the Lords Supper was not by Christs ordinance reserved . d That the holy Eucharist be carri●d to the sick , and to that purpose , diligently to be reserved in the Church is joined with great equity and reason , and therfore the holy Synod ordaines that this healthfull and necessary manner is to be observed . e Nor carried about . e The holy Synod declareth , that it is a pious and religious manner , taken up in the Church , that every yeer on a set day , the high and venerable Sacrament , with singular reverence bee carried about the streets and high-waies in solemne Procession . f Nor worshipped . f There is no doubt to be made , but that all the faithfull ( after the accustomed manner in the Catholik Church ) must give to this most holy Sacrament the highest worship ( called Latria ) due unto God . Art. 29.   The wicked and such as be void of ●aith , although they doe carnally and visibly presse with their teeth ( as S. Aug. saith ) the Sacrament of the body and blood of Christ , yet in no wise are they partakers of Christ , but rather to their condemnation , doe eate , and drinke the signe or Sacrament of so great a thing . g First ▪ hereupon marke well , that all men receive the body and blood of Christ , be they Infidels or evill livers , which invincibly proveth against the Heretickes , that Christ is really present . Art. 30.   The cup of the Lord is not to be denied to the Lay people for both parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men alike . h Since in many parts of the world , there are divers who presume rashly to affirm , that Christian people ought to receive the Sacrament of the Eucharist under both kinds ( scil. ) of bread and wine ( therefore it is decreed ) that no Presbyter under paine of Excommunication doe administer to the people the Communion under both kindes of bread and wine . i The laudable custom of ministring the Communion to the lay-People , in one kinde only , reasonably introduced by the Church and the holy Fathers , is to be held for a law : nor is it lawfull for any one to reject it or without the authority of the Church to change it . k If any one affirme that by the commandment of God , or of necessity to salvation all the faithfull ought to receive the Sacrament in both kinds , let him be accursed . l If any say that the holy Catholik Church ( i.e. in their Dialect the Romane Church ) was not induced by just & reasonable causes , that the Laity and Clergy , which do not consecrate , should communicate but in one kind , or therin to have erred , let him be accursed . An Advertisement touching the wine which in some places is allowed to the Laity after the taking of the bread . SOme ( to excuse the sacriledge of the Romanists ) have said , the people are not deprived of the Communion Cup , as we pretend , for that they have a little wine allowed them after the receit of the wafer . The truth is , some times , and in some places , the people have so , to a wash the wafer down their throats , which otherwise might be like to stick in their mouths ; yet it must not be consecrated wine , least it should be received as the other part of the Sacrament : and where Claret wine is more deare ( as in Spain ) they give the people water instead of wine : To that purpose , the French-Priests were ( as b Chamier noteth ) more bashfull , then to be so base , where that kinde of wine ( which would come nearest the complection of Transubstantiation , if it were true ) is more cheape then in other places . But both the French and the Spanish ( what difference so ever is betwixt their Nations or Churches ) agree in the violation of the Lords ordinance , and an injurious detention of the peoples allowance , since the French-wine , is not more Sacramentall then the Spanish-water , though that seem more hereticall , as carrying an appearance of the Doctrine and practise of the c Aquarij , who held it not unlawfull to administer the Sacrament in meere water , and so forbore the use of wine , though as Cyprian giveth the reason , their practise did partake of policy , as well as of heresie , for they did it lest the smell of wine should bewray them to their enemies , to be Christian Communicants . Art. 31.   The Offering of Christonce made is that perfect Redemption , propitiation and satisfaction for all the sinnes of the whole world , both originall and actuall , and there is none other satisfaction for sin , but that alone ; wherfore the Sacrifices of Masses , in the which it was commonly said , that the Priests did offer Christ for the quicke and the dead , to have remission of paine and guilt , were blasphemous fables and dangerous deceits . m In the divine Sacrifice which is made in the Masse , Christ is contained , and is unbloodily offered up in Sacrifice , who on the Altar of the Crosse offered himselfe up a bloody Sacrifice — the fruit of which bloody offering by this unbloody is most plentifully received ; wherfore it is offered , not onely for the sinnes , paines , satisfactions , and other necessities , of the living , but for the dead in Christ , who yet are not purged to the full . n And they that deny this are accursed by the Councell of Trent . Art. 32.   Bishops , Priests and 〈◊〉 are not commanded by Gods ●aw , either to vow the estate of single life , or to ●bstain from marriage ; therefore it is lawfull also for them , as for all other Christian men , to marry at their owne discretion , as they shall ●udge the same to serve better to godlinesse . o If any one say that Clerks that are in holy orders ( or Regulars that have taken the profession of chastity upon them ) may contract matrimony , and that such a contract by them made is valid and of force , notwithstanding the Law of the Church , or the vow of single life , let him be accursed . Art. 37.   The Bishop of Rome hath no ●urisdiction in this Realme of England . p King Iohn was condemned by a sentence in the Court of Rome , to be deposed from all title to this Realme . q Pope Innocent the fourth tooke upon so much power in England as to call the king of England his Vassall or bond-man , and to say he could with a becke or a nod commit him to prison and shamefully confound him . r Pope Pius the fift declared Queen Elizabeth and all her adherents to be Hereticks , absolved her Subjects from the Oath of Allegiance , and accursed all that performed obedience unto her . s The same power he takes upon him in many other Kingdomes , but his hatred to England , which he takes for an hereticall and Apostaticall Kingdom above others , gives just cause of speciall caution ( for the Church and State of England ) against his usurpation . TO these particulars , I might adde other Protestant tenets of our Church , out of the Books of Homilies , wherin , though there be some things doubtfull , there are many very true and Orthodox Doctrines , very soundly stated and proved , and zealously pressed against the Heresies of Popery ; and among these thirty-nine Articles there are some others opposite to Popery , which I have not mentioned , as the tenth of Freewill ; and the thirteenth of workes done before Justification , because the Antithesis betwixt the Protestant and Popish Doctrine , by the subtile and ambiguous formes of expression ( on the Popish-side ) is made more intricate and problematicall , then in the rest , and in these we have exprest , there are some other which are necessarily implied as by mutuall relation , defending or destroying one another . So it is betwixt a Purgatory and prayers for the dead ; for if there be a Purgatory ( as Papists affirme ) prayers for the dead will be needfull , and profitable offices of the living on their behalfe : if no Purgatory ( as our 22. Article orthodoxally determineth ) prayers for the dead are frivolous , and fruitlesse services ; for if there be only two places for receipt of soules after death , Heaven and Hell , to pray for those in Heaven is needlesse , for them in Hell bootlesse : To them no good thing is wanting , for these no good thing will be obtained , not so much refreshing , as a drop of water from the tip of the finger , Luk ▪ 16. 24. These then may be sufficient both to informe such as make this Protestation , what Doctrine of our Church is opposite to Popery : and to assure those that do propound it , of their minds to the Religion established , who willingly present themselv● to promise , vow and protest , in the forme fore-mentioned , for they that are Protestants and Antipapists in these points , will never side with the Popish-party , against the Religion established , or the Parliament assembled . Thus much of matter of Doctrine , mentioned both in the Oath of the sixt Canon , and the late Protestation : Wherin though they materially agree , yet considering what hath beene said by way of b doubt against the meaning of the Canon ( which hath no place in this Protestation . ) They that were affraid of the former ( in this respect ) have no cause to make scruple of the latter . Of that wherin the Oath of the sixt Canon and the Protestation do differ , in respect of the matter contained in either , which the other hath not . THe most doubts for number , and the most perplexing for difficulty , for the Oath of the Canon , are in that part of it , which concerneth discipline and government , by Arch-bishops , Bishops , Deans , Arch-deacons , with that boundlesse &c. beyond which we can find no shore , and wherin our line and plummet can reach no bottom , especially if rites and Ceremonies , be reduced to discipline , as I have observed in● my c first particular doubt of the Oath , from all this perplexity ( wherwith the Canon entangleth a timerous conscience ) the Protestation giveth very good , and undoubted Security , expresly declaring , that these words [ The true reformed Protestant Religion , expressed in the Doctrine of the Church of England , against all Popery and Popish Innovations , within this Realme , contrary to the same Doctrine ] are not to be extended to the maintaining of any forme of worship , discipline or government , nor of any rites or Ceremonies of the said Church of England ; wherin , as they do not require the ratification of any such particulars , so neither do they disa●ow them , but leave them ( as controversed points ) to such a decision as is due unto them . This Declaration was not in that Protestation you sent unto me , if it had , it may be , you had not mooved the doubt ( as you did ) Whether my doubts against the Oath , did not stand up , and invite to scruples against the present Protestation . But though all this doubtfull matter be discarded from it ( which was the most dangerous part of the charge of the Canon ) yet there is other matter of much doubt and great moment within the Protestation , which the Canon contains not , as the Power and Priviledges of Parliaments , the rites and liberties of Subiects , which are points of too high a pitch for common capacities ; and it may be difficult enough for the wiser sort , well , and truly to understand . I will not ( as I said before ) take upon me to expound the meaning of these termes ( for generall satisfaction , for so it belongeth to them that made the Text to make the Comment ) the Authours are the best , and most Authenticke Interpreters of their owne words ; who alone can make the one as generall as the other : but for the guiding of mine own conscience ( touching the sence of these words ) I have this to say . First , for the Power and Priviledges of Parliaments d King Iames taught me to take them in a very large extent , where he repeated and approoved the Speech of that old wise man ( as he cals him ) the Treasurer Burleigh , who was wont to say , he knew not what an Act of Parliam●nt could not doe in England , doubtlesse it may doe any thing , but what is contrary to his Acts or Statutes , whose least word hath more right to rule in all Lands , then any Laws that are made by men , in any one Country or Kingdome whatsoever . 2. For the Rights and liberties of Subjects , I find no cause to doubt of them in the generall , since the word [ lawfull ] is added unto them , and indeed ( throughout the whole Protestation ) here are such words of Caution and limitation , as may serve for prevention of all scruples , in this respect , for though the length of it be not fully twelve lines , there are thus many clauses to give it a relish of regular construction : [ as farre as lawfully I may , lin. 2. lawfull rites , lin. 6. lawfull pursuance , and as farre as lawfully I may , lin. 7. by all good wayes , lib. 8. in● all iust and honourable waies , lin. 10. ] there are no such words of caution to the conscience in the Canonicall Oath . There is one clause in it which seemeth to limit one part of it to the rule of right , for it requireth a ratification of the Governement by Archbishops , Bishops , Deans , Arch-deacons , &c. [ as of right in ought to stand ] which words are like a Picture in a ●urrowed Table , equivocally varying the aspect , according to the site or placing of him that looketh towards it . These limitations are none such : but very plain , and they are so placed as to diffuse an influence of fidelity and Justice the Protestation throughout , and that may suffice for assent unto it in generall termes , and when any particular is singled out for approbation or pursuit , I doubt not but it will come forth so plainly declared , by the same authority that proposeth it , that we may both conceive it well , and conceive well of it , and so addresse our selves to conformity to it . Thus much for comparison of the Oath of the Canon and Protestation in respect of the matter of them both . The difference in forme betwixt the Parliamentary Protestation and the Canonicall Oath may induce us to the one , and with-hold us from the other . IF we consider them in their forme ; we shall finde that difference betwixt them , which may make us more willing to hee Protestants then Canonists : For the Protestation goeth no further then to vow , promise and protest , but the sixt Canon requireth a solemne Oath . Now though a●vow lawfully made , ( and we may say the same of a Promise and Protestation ) must be carefully kept , Numb. 30. 22. Deut. 23. 21. Psalm . 50. 14. Ps. 76. 11. Esa. 19. 21. Eccles. 5. 4 and though made unto men the performance of it ( as of conscience to God ) be a religious duty : and albeit a vow in e some sort be referred to a premissary Oath , and sometimes be a part of divine worship as well as an Oath ( in which respect the Papists are justly charged with Idolatry , for their vowes made unto Saints ) and though as f Bernard saith , he that breaketh a vow is perjured , yet there is great difference betwixt a Promise , vow , Protestation , and an Oath ; for an oath is more then a Promise ( though promises only have served in former times for consent and ratification of g Canonicall Decrees ) for that is but a simple expression of a purpose , for somewhat to come : A vow is that and somewhat more . viz. h a religious engagement of man with reference to God , and i with intention to binde the conscience to the thing vowed , but an Oath goeth beyond all this , and so it giveth vigour and obligation to a vow , whence it is k that the Jewes when they meant to give their vowes the strongest degree of Asseveration and assurance added an Oath unto them ; and an Oath is more then a Protestation ; for that ( as Al●●at defineth it ) is no more l but a declaration of the mind made for the acquiring or preserving of some Right , or for depulsion , or driving away of some damage . And because it is made ( many times ) with vehemency and vigour of spirit , it is defined by some , to be a loud , m or shouting testification , for Caution to him that makes i● . But an Oath ( as we see by that which but now I noted of the Jewes ) engageth the conscience , more deeply then a single promise , ●ow , or protestation doth , and the breach of it bindeth over the forsworne man to the perill of a greater punishment : And of Oaths there be divers kinds in respect of the different Formalities and Ceremonies , wherwith they are taken . Some Oathes are called verball , some corporall : n a corporall Oath is that which hath an outward gesture annexed to it , as the verball hath not : and of these gestures or Ceremonies there is much variety . The manner of old ( even as old as to Abrahams time ) was by lifting up the hand , Gen. 14. 22. The like we read of the Angell , who lifted up his hand to Heaven and swore by him who liveth for ever and ever , Rev. 10. 5. upon which place , o Bezaes note is , That it was the gesture accustomed to accompany an Oath ; as at this day in p France , the Judges use to say to him that is to take an Oath ( as in England is said by the Clerke of the Assize , to the Prisoner at the barre ) hold up thy hand , but an Ecclesiasticall person is bidden , to ●ay his hand on his breast . In the * Palatinate Paraeus observes the manner of taking of an Oath to be , by lifting up three fingers , with reference to the blessed Trinity attested in it . There is a difference also in regard of the dignity of the person who is to sweare , so in the sixt Councell of Millan , a q Bishop or a Prelate , was ( for reverence of his place or dignity ) to be put to no more ( when he was to sweare ) then to lay his hand upon his breast , wheras the Inferiour Clergy were to use another Ceremony ( as I shall shew anon ) Sometimes the r Superiour , caused the Inferiour , to put his hand under his thigh , to whom he swore ; so did Abraham , when he sent , and swore his servant to make choyce of a wife for his sonne , Gen. 24. 2. So also did Iacob sweare his sonne Ioseph for his buriall out of Aegypt . In which Ceremony s St. Augustine imagined a great mystery , viz. a prophesie of the promised Seed , to be derived from the loynes of Abraham , and so of Isaack his sonne , and of Iacob his Grand-childe , &c. The most received Ceremony , ( since the Gospel had the protection of Christian Princes ) hath bin to lay the hand upon some part of Holy-Writ : this was required of t sub 〈◊〉 , Deacons and Presbyters by the Councell of Millan , when Bishops were onely to lay their hands upon their breast ; but with this difference , that in u lesser matters it would suffice inferiour Clerks ( unlesse a Prelate were present ) to use the same Ceremony , but in greater matters they were to take their Oath with touching of the Bible . Of this formality the first instance I meet withall , is the x imperfect worke ( which goeth in Chrysostomes name ) upon S. Matthew : But I find not the expresse manner of it untill the sixt Councell of Constantinople , where y Georgius Chartaphylax a Deacon , gave testimony to two parchment books , touching the holy Oracles of God , saying , by these holy vertues , and by him who hath spoken by them in truth and verity , these are the two bookes which contain the acts of the fif● generall Synod ▪ which the z Magdeburgenses note upon the seventh Century , and about the ninth a Century I finde first mention of kissing of the Booke . Afterwards ( about the eleventh Century ) the forme of an Oath was varied thus : ( as may be seene in an example of Arnulpus giving an Oath to a Bishop in this manner ) He gave him one hand , and laying the other hand upon the Gospell , averred the truth of his words , with this conclusive clause , b so helpe me God , and these holy Gospels . The manner of an Oath among us is commonly knowne to be this : he that sweareth layeth his hand upon the Bible , or some part of it ( especially the Gospell ) and having delivered the matter to be assured by swearing , concludeth it with these words , so helpe me God in Iesus , Christ , sealing up all with kissing the Book . In the forme of the Oath required by the sixt Canon , are all the ingredients , which ( with so much doubtfull matter ) may make it formidable to a scrupulous and timerous conscience , for it is concluded thus : This I do heartily , willingly and truly , upon the Faith of a Christian , so helpe me God in Iesus Christ , wherto the finall c kisse must be added , though it be not mentioned , which , taking it according to the exposition of Doctor Cousins a late famous Civilian , maketh it , is as full of danger , as of doubting ; d We renounce , saith he , in taking a Corporall oath , all the Promises of the Bible , and call upon us all the curses therin contained , if we sweare not truly . A man may be willing to promise , vow and protest , and he is bound in conscience to make good his word , whether it be promise , vow or protestation , if it be of a matter lawfull , and within his power to performe : For instance , a god-father promising and vowing for a childe at Baptisme , but he would be loath to be engaged to performance of what he so saith , with a pawn or forfeiture of goods and lands , of wife , and children , and friends , and whatever else ( wherin he taketh comfort ) and to be whipt , or hang'd , or burnt , or torne in peeces , if he keep not touch for what he undertaketh : and yet all this is nothing , to laying Jesus Christ and his merits to pawne , renouncing all right and interest to him and them : and imprecating all the curses and comminations in the word of God against himselfe , as in this Oath he doth who taketh it , if his sincerity and constancy bee not answerable to what hee professeth . There is no such danger in making the Protestation fore-mentioned : Nay , no danger at all , unlesse a man take no heed how he takes it , or make no conscience how he keeps it . Personall considerations , which may induce to the making of the Protestation , and discouragement from taking of the Oath . ANd yet ( besides this reall difference ) we are in the next place to note , that which is personall ; and therein to observe the different condition betwixt those that proposed the Protestation , and the composers of the Canon , and that is observable in foure particulars . 1. In their Authority . 2. In their Liberty . 3. In their Integrity . 4. In their Benignity . For the first . They who sent forth the Protestation were undoubtedly endowed with sufficient Authority , for what they did : we cannot say so of the Ecclesiasticks of that Synod , wherin the late Canons were decreed since their Assembly , and Acts done in it have beene questioned , and disallowed by the Parliament . 2. For Liberty , they who composed the Protestation , and commended it with generall publication and proposall to all throughout the Land were free and independent , none subordinate to another ( howsoever diversified by the titles of Lords , Knights , Citizens and Burgesses ) and so their consent therin being unanimous is ( in congruity of reason ) to be taken for a dictate of free Judgement , and good conscience : It was not so with those that decreed the Oath of the sixt Canon , as elswhere hath bin observed . 3. For Integrity , the Protestation came from those , who give undoubted evidence of their dislike of all , both black and blanched Popery , opposing , not only the grosser Tenets and superstitions of the Romish-Religion , but the Arminian-fallacies which are devised to ensnare the subtler , as the other to deceive the simpler sort , and they shew therin a sincere and uniforme affection and fore-cast to the welfare of the King and his Subjects of all sorts , and to the establishment of Religion , Justice and Peace , throughout all the Kingdomes of his Majesties Dominions . I am sorry we cannot say nor thinke so of some , who had too great a sway in composing of the Canons ; and who are probably suspected of a partiall intent to maintain their own interests , and to support their Ecclesiasticall Prelation , with little regard of the good of the inferiour Clergy , how good soever , or of the Churches committed to their particular charges . 4. For Benignity ; our Protestant leaders of the Commons-House , give leave to private persons out of their House , to make doubts concerning the meaning of some words , contained in their Protestation . But some of our Canonicall Lords ( who would have us rather their sworne-men , then the Churches free Ministers ; and would have us give our assent to their dictates , with an implicite faith ) much disliked our doubting of their new devised Oath , notwithstanding it be of much more perillous importance to us , then this Protestation can be to any ; and therfore some have bin called in question , and strictly examined ( as if they had been suspected of some haynous crime ) concerning the shewing or communicating of the London Ministers Quaeries of the Oath to the reading of others . 2. The Composers of this Protestation were so facile and favourable to those that doubted of it , that what did scruple them , they expresly discharged and excluded out of the compasse of their Protestation , and that with such readinesse and expedition , that to many , if not to most , the doubt was rather prevented then removed , the Protestation and explanation comming both at once unto their hands . But the doubts of the Oath were not so tenderly taken to heart by some of our Ecclesiasticall Governours , though their title Fathers obliged them to more mildenesse and pitty to their perplexed sonnes : for some were so farre from a compassionate complying with us , by with-drawment of that which was so full of ambiguity and danger in our apprehension , that for moving doubts unto them ( though with as much meeknesse and moderation of spirit as the cause would well beare ) some of us were noted as adversaries to them , and so accompted not onely uncapable of their fatherly indulgence , but unworthy the good will and acceptation of our Bretheren : And if they had still been as predominant as of late they were , wee might have expected rather punishment , b as for some high presumption against our Superiours , then any satisfaction of our scruples , or removall of the scandals that did offend us . This may suffice to manifest such disparity betwixt the Oath and Protestation , that he that is afraid to take the one , may have a good heart to take the other . By that which hath bin said you will well perceive that the doubts in my booke are blocks lying at the doore of the Convocation house ( where the Oath was framed ) none of them will be found in the way of the House of Parliament , from whence this promise , ●ow and protesta●n proceeded . An Answer to your doubt of the ●ase of Conscience , wherin the opposition betwixt your Seminary and me is clearly demonstrated . NOw for your scruple , at some part of my resolution of the Case of Conscience , ( I presume you will not blame mine answer to it in this place , as an hysteron proteron , if you forget not my reasons before delivered , for departing from the order of your proposals ) having promised your first motive of writing unto me , you begin your matter of exception against me , with that which I cannot but receive with much acceptation : viz. a Your zealeus endeavour to reduce one of neare relation to you from the Romish Religion : And I doe as much approve of your prudence in making choice of the grand Sacriledge of the Papists ( in withholding the Communion Cup from the Laity ) as a ground of perswasion to returne to that Church where the Laity receive their full right in both kinds , as well as the Clergy . But then you tell me that having therupon received an escript from a Romish Priest , ( about Christmas , 1639. ) who , as you say , stated the point to the same effect as I have done , wherto you returned an answer , which be tooke with him to Rome , where he hath , as it seemes , ever since beene resident , your indeavour will proove f●uitlesse , if the truth be as I have condescended unto . Afterwards you b twice joyne me and the Seminary together , as if we two were at better accord about their fraudulent detention of half the Sacrament , then you and I. Truly , Sir , I am so farre from all guilt of that Sacrilegious guile of the Romish Church , that I conceive if any had suspected me for it heretofore , my booke which you have read , might have served for a compleat Apology and purgation from it ; but I see , by your conceipt , the saying of Cicero verified betwixt you and me ; c It is not of so much moment , with what minde one writeth , as with what mind another readeth . I suppose you set your selfe so affectionately against the Seminaries sacrilegious tenet , that the heat of your zeale warped your misconceipt to a degree of excesse ; which hath bin an occasion of errour to d some of the greatest Clerkes , as King Iames hath observed of St. Augustine in particular , giving some rules for reading of the Fathers , he adviseth to distinguish e their positive Doctrine from that which they write in heat of opposition , wherin , saith he , sometimes ( through too much vehemency ) they over-straine in their Polemicke Tractates against Hereticks ; for instance , S. Augustine in his worthy Treatises extant in the seaventh Tome of his workes , in vehemently oppugning those Hereticks that agree with our Arminians , to wit , the Pelagians , who denied Originall sin in Infants , and consequently held Baptisme needlesse , was so farre transported to urge the necessity therof , that he excludeth all Infants ( dying unbaptized ) from all hope of Salvation . In application of this to your Case , you may see my disposition to returne you better coyne , then I received from you ; for you joyne me with a Romish Seminary , in society of Sacriledge : I joyne you with a most renowned Doctour of the Church , in an exube●ancy of zeale , easily capable of pardon , and not altogether uncapable of some commendation : and if either you or any one els had convinced me of any errour , whether of this or any other kinde , I would learne of him a better lesson then this example sheweth , which is f f●r want of wisedome before hand to make amends by modest confession of a fault afterwards . But ( as yet I conceive my cause ) I must stand upon my just defence against a three-fold charge in your Letter . 1. Of Popish conformity with the Seminarie Priest . 2. Of ambiguity in mine own Tenet , without reference to him . 3. Of scandall and offence , which you conceive some may take ( as your selfe have done ) at that passage , wherat , you say , you have taken a stumble . For the first , you first set downe my words , then the Seminaries ; my words ( as you rightly set them downe , though you take them in a wrong sence ) are these ; g Though there be most dispute betwixt us and the Papists , upon the with-holding of the Cup of the holy Communion , in the thing it selfe , there is no more necessity held ( by either side ) of the use of the one Element then of the other , nor is Christ lesse present to the faithfull in the one then in the other . The Seminaries Tenet you deliver more largely , but I will note onely so much of it , as is most pertinent to cleare the point of consent or difference betwixt us ; and this it is : I affirme , saith the Seminary , that by one of the Elem●nts alone , the whole thing is both signified , and the efficacy produced , for by the one we receive whole Christ , who is as really present by receiving one , as by both . Hereupon you addresse this demand unto me . Now Sir , if it be true , as to the thing it selfe , that there is no other necessity of the use of one Element then of the other ; ●r that the whole benefit may be received by one ; and that Christ is no lesse present to the faithfull in the one element then in the other , or in both together ; then me thinks it is not well done by any of our side , to foment or cherish so great a controversie , as is maintained betwixt us Protestants and the Papists , concerning the obolition of the Communion Cup . If your Seminary had seen this part of your Letter he would perhaps have taxed you for ●●andering his Church ; since though the Communion Cup be with-held from the Laity , it is not abolished : for you know ( and you shew it afterwards out of Popish Authours ) that they consecrate the Sacrament , and the consecrating Priests and Princes receive it , in both kinds : but ( though I would be so just , as to give the Divell his due , and therfore would not make any point of Popery ( which is bad enough ) worse then it is ) I answer for my selfe touching your conceipt of my conformity with the Seminary Priest , that we differ in two main Points ( which are noted by your self ) besides divers others . First , that the Seminary equals one Element with both , I comp●re the one with the other , the Cup with the bread , and say there is no more necessity of the one then of the other : neither necessitate med●● ( for the one is not either more or lesse needfull to a Christian then the other ) nor necessitate precepti ( for both were alike , and together prescribed by the same precept ) if you hold otherwise , you must shew that the bread is more necessary then the Cup , or the Cup more necessary then the bread ; and that the one was prescribed , the other but permitted , or wholly omitted in Christs institution . 2. The Seminary holds one as sufficient as both , both for efficacy , and for signification . I compare the one with the other , but for efficacy ( as your self confesse ) and if you hold that the faithfull receiving of the one is not as effectuall as the faithfull receiving of the other , shew which of the two hath the preheminence of efficacy , and your reason why . 3. Your Seminary Priest ( especially if commorant at Rome ( as you note he was , and it may be yet is ) holds himselfe bound to beliefe and practise of the decrees of the Councels of Constance , Basil and Trent ( as I have set them down in the Popish contradiction to our 30. Article ) which not onely forbid the use of the Communion Cup to the Laity in common , but excommunicateth and anathematizeth those that contradict their decree : I hold it is most soundly determined ( in our thirtieth ) That the Cup of the Lord is not to be denied to the Lay-people , for both parts of the Lords Sacrament ( by Christs ordinance and commandement ) ought to be administred to all Christian men alike ; and I take it for no lesse then h Heresie and a most impious presumption , and damnable Sacriledge of the Popish Prelates , so to crosse our Saviours expresse prescription and practice , an● to defraud so many thousands , of halfe that holy portion of the Sacramen● which his beneficence bequeathed to them when he left this world . Therefore ( Sir ) there is certainly very good cause ( though you seeme to doubt of it ) why you and I should contest in this controversie against the Seminaries Tenet ; Yea why the Protestant Church should be for ever at unreconcilable odds and opposition with the Church of Rome . I shall not need much to insist on that you say ( by way of i comparison ) betwixt the Seminary and me , touching the manner of the presence of Christ in the Sacrament : since , First , my words gave you no cause to suspect me , as either unsound or ambiguous in that point : For they are these [ nor is Christ lesse present to the faithfull in the one then in the other ] whereby you may well enough perceive , I meane ( as a true Protestant should doe ) such a presence as is determined in the 15. Article of our Religion , viz. the body of Christ ( and the same must necessarily bee conceived of his blood ) is given , taken and eaten in the Supper onely after an heavenly and spirituall manner , and the means whereby it is received and eaten in the Supper is faith . And supposing your Seminary Priest ( as in congruity of reason you must ) to be a Papist , you need not doubt but he holds such a presence as you set downe , for the k second member of your four-fold distinction of presence , a corporeall presence by transubstantiation , which ( according to the 38. Article of our Church ) I condemne , as repugnant to the plaine words of Scripture , and destructive of the nature of a Sacrament . This is enough to make me an Hereticke to Papists , and that Papists for their Sacramentall Sacriledge are Hereticks to me , you might have observed in the next leafe of my Case of Conscience l before the words , wheron you ground your comparison betwixt the Seminary and me ; so that your joyning of him and me together ( in this sacrilegious Synecdoche , of a part for the whole ) whom Religion hath put a sunder at further distance then Rome ( where the Seminary resided , and London where my Booke was printed ) is a match as unmeet as their divorce is unjust and unlawfull , who sever the Sacramentall Elements ( with a Canonicall curse ) which our Saviour joyned together with a blessing in the first Institution . My words which you take for the ground of your doubt cleared of ambiguity , and the truth declare● , how Christ may be said to be received with one kind , how with both . HAving purged my selfe , I hope , from all appearance of participation with your Romish Seminary , I shall now cleare my words from your three demands which you raise upon them ; and shall further declare , how Christ may be said to bee received with one , how with both the parts of the Sacrament . Your first demand is what I mean by these words [ There is no more necessity of the use of the one Element then of the other ] whereupon m your words are , I cannot tell certainly what to understand , whether you meane comparatively for dimension or number . If I have pusled you in that I have said , you have cryed quittance with me in your distinction of [ comparatively for dimension or number ] for I cannot understand with any congruity to the point in hand , what you meane by the difference betwixt dimension and number , if you had said [ for degree or number ] the termes of your distinction ( being lodged in divers predicaments ) might have been more easily conceived , and then I should have taken your doubt to be , whether the necessity be as binding for the one as for the other , and no more binding for both , but that one alone might serve for both kindes ? If you enquire of the comparison of one single Element with the other , I have answered you to that already : if of one with both , my words give you none occasion of such a doubt : for I compare but one with one , not one with both , yet the Case of Conscience , being mooved upon the inability of one to receive the bread of the Communion , I conceived it most probable , that in such a case it is better to receive the Sacrament in n Wine onely , as for them that have an o Antipathy to Wine to receive it in Bread onely , then either to forbeare both , or to make use of some other thing instead of that which they cannot have , or cannot take , which I propound ( as in a probleme ) but by way of probability , not meaning to binde any one to this resolution , nor to contend with any for it , who is otherwise minded , which , you may perceive by that p I say of substituting some other matter analogicall to bread or wine in some cases of extreame and extraordinary necessity . And for mine opinion in that point conformable to the judgement and practise of the q reformed Churche in France , confirmed in twenty severall Synods , I r rendred two reasons , which have had the approbation of as learned and judicious Divines as any I know . The one is that by receiving the one kinde [ re ] the other [ ●oto ] the one Element in deed , the other in desire ( when it cannot really be had , or not so received ) the party receiveth Christ , and with Christ both his body and blood . The other is , that it seemes hard measure to debarre any from both parts of the Sacrament , because God hath enabled them to partake but of one , especially if they much desire it , and be enclined to scruples and discomforts if they should want it . The latter Reason is obvious to a meane understanding . Of the former an intelligent Citizen ( accustomed both to reading and reasoning more then ordinary Tradesmen ) made some question , but he was not more scrupulous in his doubt , then ingenuous in receiving satisfaction by mine answer unto it . And because others may haply be scrupled ( as well as either you or he ( though I be not made acquainted with it , as I am with your doubts ) I will briefly deliver how I conceive Christ may be said to be received with one kinde , how with both . It is the constant and s common Doctrine of the Papists , that whole and entire Christ is wholy and entirely under each kind , and that as whole Christ , and a true Sacrament is received in one kinde , so as tou●hing the f●uit they are defrauded of no grace necessary to salvation that receive only one kinde : and that not onely t whole Christ is contained under the species of bread , and under the species of wine , but under every part of the consecrated host , and consecrated wine . And this so commonly held and pleaded ( by the Romanists ) that it commeth in continually like the Cuckoes note , as u Chamier observeth , and giveth it a name accordingly . Wherin though the Popish expression have a tang of Transubstantiation , saying , [ in each kinde and under each kind is whole Christ ] and that in such an advancing of the value of one Element only , their craft and drift is , to make the people contented to be cousened of the other ; yet in a case of necessity ( such as that I resolved ) where both Elements cannot be had , or cannot be taken , it is no Popish , but a protestant Doctrine , That he that faithfully receiveth one kinde with an affection to both , receiveth whole Christ both body and blood . This position in expresse or equivalent termes , you might have read before my booke came forth , in the discourses of divers x Protestant Divines , who have approoved themselves very zealous Antipapists in the controversie of the Eucharist for both kinds . Here I may fitly return you an answer to your second demand , viz. what I meane by the thing it selfe ? wherin I may well admit of your distinction of y res Sacramentalis & res Sacramenti , the Sacramentall signes or elements , and the thing of the Sacrament , that is , Christ which is signified and represented by them . In application of which distinction , I say first , that on both sides it is held , as * I have shewed , that he that rightly receiveth but one element only , may receive rem Sacramenti , that is Christ , and whole Christ . 2. For res Sacramentalis , or the Sacramentall signes , there is no difference for the things themselves , but on both sides it is held that Christ is no lesse present to the faithfull receiver , when he receiveth the one signe then when he receiveth the other , which is all one as if we should say , that the bread hath no preheminence over the wine , nor the wine over the bread , as to a Sacramentall either ordinance or operation , and therfore , z as Dr. Willet rightly observeth , the Papists might as well have kept backe the bread , and have given the Cup without bread , as bread without the Cup . But if the Sacrament be received but in one kind , though in such a case as that I discussed , you seem to deny participation of Christ and Sacramentall efficacy ; otherwise your professed pleading against mine assertion were very impertinent , and if that be your mind , I shall desire your further consideration upon the sayings of sundry Orthodox Divines , forenoted in the margine at the letter x , consenting that whole Christ is received with either Element . Of the same Judgement with them is learned Chamier , who , when the Papists urge the receiving of whole Christ , though but with halfe the visible Sacrament , grants a that for the thing signified by the Sacrament , that is all one to eate the body and drinke the blood of Christ ; and that b there is great difference betwixt that , and the signes by which it is signified , for the thing signified , saith he , is neither eaten nor drunken ; and hereto he applieth and approveth the saying of Bellarmine , that for the thing signified there is no distinction betwixt meat and drinke , and we have , saith * he , often protested unto you that we dispute not of the thing signified by the Sacramentall signes , but of the signes themselves ; therfore in this sence your argument is an Alien from the Thesis in Question . Whence we may inferre a spirituall concomitancy and averre it too , though we deny the c●rnall concomitancy of the Papists , as D. Francis White hath done in his answer to Fisher the Jesuite , his words are these . c The ob●ection , to wit , if the soule and blood were not in Christs body by concomitancy ( s●il . according to the Popish tenet , which teacheth that the bread is turned into flesh , and the wine into blood ) communicants should receive the body of Christ , but not truly Christ is inconsequent , because by receiving the 〈◊〉 , they receive the other : So in this kinde of spirituall concommitancy , neither the Fathers , nor Calvin , nor we , nor you , need to be at any difference : which differeth so much from the carnall concomitancy of the Papists , that the one is most abs●rd and contradictory both to Religion , and Reason , and common sence ; the other , though too high a mystery to be perceived by a sensuall apprehension , yet very consonant to sound and religious reason , according to the prec●dent distinction betwixt the signes , and the thing signified . For the Popish concomitancy dasheth upon this horrible absurdity , d That the flesh and bones of Christ without any alteration of them at all are drunke out of the Challice . In which respect with other such like sutable absurdities , which are concomitant with transubstantiation and concomitancy , e Chamier calleth Transubstantiation the most horrid monster that in the whole world was ev●r fained or formed , not onely ●mong the Haeresies , but in Turcisme or He●●henis●e . But of the spirituall concomitance , that is of receiving whole Christ in spirituall manner , though but one element be received , as in the case of necessity fore-mentioned and presupposed in my resolution of the case of conscience , there is good reason very agreeable to Orthodox Doctrine ; as First , because the means of receiving Christ spiritually is by faith , according to our fifteenth Article , and faith so layeth hold upon Christ , as to be partaker of whole Christ , according to the spirituall concomitancy fore-mentioned , and acknowledged by our Protestant Authours . 2. Though the manner of signification of Christ be divers betwixt the Sacrament of Baptisme and the Lords Supper , yet Christ the thing signified is as fully exhibited to those that are fit to receive it by the use of one element ( though but water ) as by the use of both those of the Eucharist , bread and wine ; and therfore it is true which f Beza delivereth , That in Baptisme Jesus Christ is proposed as conceived , borne , crucified , dead , buried , raised up , and ascended into Heaven , that to all beleevers he may become wisdome , justification , sanctification and redemption , and though in the Sacrament of the Lords Supper the signes & significations be divers , the thing signified , that is whol Christ is the same to the faithful receiver : & though the signes be severed , the thing signified is not so , the body and blood of Christ are not divided , as out of our Protestant Writers I have observed . 3. Then if one have received the bread ( faithfully beleeving that he receiveth whole Christ , according to the Protestant concomitancy fore-mentioned ) should by some extraordinary hap be disappointed of the other part of the Sacrament ( as sometimes it hath , and too oft may fall out in Congregations of the Country , where there may be an unexpected failing of wine , and no timely supply from Vintners to be expected , doth that failing which was none of the receivers fault , make his faith to faile , which was his duty and vertue rightly exercised upon the right object , if it doe not in a case of such necessity , as I discussed , the faithfull receiver may receive whole Christ , though for the outward element he receive but one part of the Sacrament . Vpo● your second demand you presently make a third , viz. wh●t I meane by necessity ? To which I need not make a particular reply in this place , for I have made answer to it already under the first part of your charge , wherin you would have chain●d your Seminary and me tog●ther in an hainous breach of the Sacramentall combination . And yet even the word necessity maketh a maine and materiall diff●rence betwixt the halfe Communion of the Papists , and that which I propound and plead for in my Case of Conscience , viz. the lawfulnesse and sufficiency of one Element alone in case of necessity where both cannot be had , or cannot be taken , which is g extraordinary and rare . But the Popish parting of the Sacrament and putting a part for the whole ( saving a few exceptions of conficient or consecrating Priests or Princes ) is generall and ordinary , and that by Canon discharged with a dreadfull curse , as hath before been observed ; so that when you professe to hold , That the Eucharist ought to be communicated by such as are able and fit , both Priests and people in both Elements , and not in one of them indifferently . You hold nothing against me for your limitation [ of able and fit ] maketh for such indulgence as I defend ; otherwise and out of such cases of exception , I hold ( as you doe ) that all both Pastours and people ought to receive in both Elements , and not in one of them indifferently . Though the faithfull receive whole Christ with on● part of the Sacrament , yet it is utterly ●nlawfull , either to administer the Sacrament in the Popish Church with 〈◊〉 kind● , or so to receive it , though none other exception were to be taken at the Religion then their broken communion , with the inducements to it , and consequences upon it . FRom that which hath been said of receiving whole Christ by or with one element only , it will not follow that either the Popish Doctrine , and practise ( concerning the dismembred administration of the Eucharist ) is not to be ●●ndemned as unlawfull , and no lesse then sacrilegious and hereticall , nor that any one may lawfully receive the Sacrament in one kinde only in their Church , though nothing els w●re amisse in it then their maiming and mangling this holy Sacrament . And for their pretence of whole Christ under one kind to defraud the people of the other , it is easily answered . First , that Christ knew that much better then they , and yet he did institute the Sacraments in both kinds , and so delivered it to his Disciples , as is confessed in the Councell of a Constance and b Trent , and so it was accustomed to be from the beginning of Christian Religion , as is likewise confessed by many learned c Papists and the constant practice of it for d twelve hundred yeeres is averred by Protestant Divines , and the Papists themselves in part confor●e to the originall rule and example in consecrating the Sacrament in both kinds ( as in the Priests and Princes receivin● in both kinds ) to which purpose you have e cited sundry testimonies of Romish Writers which make much against their with-holding of the consecrated Cup from the Lay Communicants . But what matter is it , saith f Beca●us , if they have whole Christ , though they have but one halfe of the Sacrament ? Suppose , saith he , that a 〈…〉 a lega●y of a thousand Florens bequeathed to him in two codicills or wills , each containing the same summe , it is s●fficient for him to have the one of them , which will be as beneficiall as both . But he is well answered by g Chamier , that the Testator in this case appoints as well both the codicils to be delivered , as the legacy it selfe ; for it was instituted by our Saviour at the first , and so delivered over in his name to the Church by the Apostle , 1. Cor. 11. Nay to say the truth , he trusteth the Ministers of the Church only with the codicils or outward evidences of this legacy , the gift of himselfe , he reserveth to himselfe , and he giveth himselfe to those only whom he , and he alone knoweth , by faith to be meetly qualified to receive him . They then who are trusted with two tokens of Christs love , and charged to deliver them both to his people , and keepe backe one halfe , doe proove themselves both disobedient and unfaithfull to their Lord , and injurious unto men . Ob. But while they administer in one kind , and in that kinde whole Christ unto the people , though th●y may have some wrong , they have neither damage nor danger , by keeping back the other part of the Sacrament . Sol. The answer to this will require a second reason against their halfe Communion , and it is that which you have touched in your Letter to me , as well as the former , yet in both you will , I hope , give me leave ( if you give me not thanks ) to expresse mine exception● against this Popish Sacriledge in mine own way : and for that I say , that if we consider either the significancy of the signes , or energy of effect where both may be had ▪ there is a double maime in that single administration without the Cup of the Sacrament . For the first , where there is but one Element the signification is defective , and that two wayes . 1. In regard of fullnesse . 2. Of clearnesse . For the former . Our Saviour meant by the●e outward signes to signifie a h perfect refection to the soule of the faithfull by m●at and drinke , which makes up a full and compleat repast , so that whatsoever is needfull for our nourishment is reduced to one of them , this we may call a reall f●ll●esse , and there is a personall also , wherto the Elements must in their use and application be extended , so that they must signifie such a full refreshing to the Laity as well as to the Clergy , since as it is well said in the * Augustan Conf●ssion , the Sacrament was instituted not for a part of the Church , but for the whole Church both Priests and people . 2. For clearnesse ; as this is more fully , so it is more clearly signified in two distinct ●lements , which must be received in a distinct and severall manner , according to their kind : as bread by it selfe in the manner of eating and wine by it selfe in the manner of drinking , not according to the confused concomitancy of the Papists , wherby they fancy the b●dy of Christ to be drun●e in the Cup , and his blood 〈…〉 in the 〈◊〉 . 2. For efficacy where both may be had , and either is refused , there may be a question , whether there be any gracious efficacy at all , and more li●e that there is not , for me thinks that sounds to good reason , which Dr. Francis White hath delivered against Fisher the Iesuite . i The Church ( saith he ) cannot expect that Christ should fullfill his promise in giving his flesh and his blood , unlesse shee observe his ordinance , and do that which he hath appointed . But if there be any benefit by such a receiving , it is like to be lesse ( k according to our Protestant Tenet ) then might bee expected by both . For first , Christ blessed both Elements severally , and they that so take them as he ordained them , take them not with a single , but a double blessing . 2. The double representation works more upon the apprehension and affections ( in one that cometh duly prepared to receive the Sacrament ) and so maketh them fitter to receive Sacramentall grace with the Sacramentall signes , and when men are more fitted for grace , they are like to be more furnished with grace : and as there is a two-fold act of faith on their part who rightly receive the Sacrament in both kinds : So no doubt there is an answerable operation of grace on Gods part , where the words of Salomon ( though spoken in another sence ) may be verified , Two is better then one , for they have a good reward for their labour , Eccles. 4. 9. two Sacramentall ●ignes , two faithfull receivings are better then one , for they have not only a good reward but a better reward , viz. two gracious refreshings from the Authour of the Sacrament , and a stronger union with him then is made by one signe or one act of receiving of the Sacrament , l as by this entire receiving of the Sacrament there is a str●nger union betwixt the mysticall body and the head , then where the Sacrament is received in one kind only . And that there is lesse benefit by one Element then by both ( as hath been said ) is implicitly confessed in the Tridentine Councell , where the Step-Fathers of Trent , decreeing the defra●ding of their children , of halfe the portion of their heavenly fathers provision for their soules , say m That by keeping the Cup from them , they are not deprived of any grace that is necessary to salvation . Of some grace then they are deprived , but not of any without which they cannot be saved . But it is more plainly acknowledged by Vasquez , where he saith , n We grant that the Lay-people ( who are not allowed the Communion Cup ) are defrauded of some grace , but none of that , without which they may not be saved . By the same reason they might take from them the other part of the Sacrament , and so let them have no Sacrament at all , for o though it be necessary , that when the Sacrament of the Lords Supper is administred , it be done according to his institution , except in such cases of necessity ( as I have partly here , and partly in the resolution of the Case of Conscience observed ) yet there is no such simple necessity of it , but that a man may be saved without it , which the Papists themselves will not deny , and though they hold a greater necessity ( for salvation ) of the Sacrament of Baptisme then of the Eucharist , yet they will not gain-say the saying of p S. Aug. that those who have not beene washed in the Laver of Regeneration , if they die for confession of the Christian faith , that is as availeable for remission of their sinnes , as if they had been washed in the fountain of Baptisme . And why should they confine the comforts of a Christian within the narrow lists of necessity to ●alvation ? when the Lord hath been liberall in his allowance of sweet and gracious refreshings , a man may be saved and yet be distressed and tro●bled in conscience ( as * Luther was for three yeers together ) and it may be the want of an entire Sacrament ( according to the Lords ordinance ) may be cause of much discontent to a well affected and scrupulous Christian , will it stand then with the charity of those who ( above others ) affect the name of Fathers , and of that Church which usurps and glories in the title of a common mother to b● so hard-hearted to their children , as not to care how uncomfortable their condition be upon earth , so they goe not to Hell for lacke of necessaries to salvation ? Their doctrine and practice proclaimes them such unkinde , u●naturall Parents as uncharitable to their children in with-holding from them their spirituall aliment , in an entire receipt of the blessed Sacrament , as they are undutifull and disobedient to their Lord and master in breaking his commandment in their broken Communion . Upon these premises it wil necessarily follow that if there were nothing to be blamed in the Service or Lit●rgy of the Romish Church , but this violation of the Lords ordinance , as they make it in decree and practice ( notwithstanding that whole Christ may be , as we have shewed , received with one kind ) it is utterly unlawfull to receive the Sacrament , as the Romanists administer it in one Element only , for that were to consent unto , and ( for his part that so doth ) to confirme their sinfull separation of those things , which God for the good of man , hath ( by expresse both institution and practise ) joyned together . The third p●rticul●● of scandall answered . TOwards the conclusion of your Treatise ( wherto I may now addresse my selfe after full satisfaction ( I trust you will take it for no lesse ) to the two former particulars ) you professe a feare of scandall to many among us ( you mean Protestants ) who may be changed in opinion or at least offended by that passage of my case of conscience , which you have selected , as most worthy of exception , and to the Romish-party who may vouch this concession of mine , for indifferency of Communion in one kind , for which cause you heartily wish , that that peece of my book had been obliterated before it came to the Presse . Sir , I will not blame you for being chary of scandals , it is too common a fault , and more common in these times then in any ( within the compasse of mine observation ) to be too much addicted in self satisfaction , with too little respect of others whether they stumble or stand at our sayings or doings . And if you concived my words so offensive as you say , you could not wish any lesse unto them then the dash of a pen , which mine owne hand should have made , if I had conceived any suspition that they did deserve it . But I hope by this time you well understand , that you were more afraid , then any could be hurt by that I have written : Yet I deny not but there be some , who are either so uncapable of religious reason , especially in problematicall discussion● , or so captiously perverse as to turn most saving truths into matter of scandall , els a Alphonsus a Castro could not have counted thirteen Heresies concerning the Sacrament of the Eucharist , as he hath done . And for the Papists in particular , they are the lesse to be heeded , because they are knowne to make no conscience of corrupting , wresting and misapplying of the writings of the Protestants : Wherin they seeme sometimes to take the Divel● practice for their ●●tterne , who alleadging a Text of angelicall protection out of the 91. Psalm ( when he tempted our Savio●r to cast himselfe down from the Pinacle of the Temple ) b left out the words which were most pe●●nent to repell his temptation . So do c Quirinus Cnoglerus , d Pe●rus Ludsemius and e Franciscus Longus deale with Calvine , where they cite him as such an enemy to the sacred Trinity , that he could not indure the words Trinity , person , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and therefore wished they were buried : and they quote for proof , lib. 1. I●stit . c. 13. Sect. 5. wheras there he reproves the perversnesse of the Arrian spirit in their distaste and detestation of those words , yet shews his owne indisposition to a logomachy or strife of words , so far that he wishes that those words were buried , but upon this condition ( which these Popish , yea divellish slanderers conceale ) that the ●aith of the Trinity were soundly asserted , as I have more lagely shewed in the fourth Chapter of mine Apology for the Geneva annotations , against the ●mputation of Iudaisme and Arri●●isme . And your selfe in your f late detection of papisticall fraud observe how forward they were to falsifie Sir Humphry Linds words touching the number of Sacraments , and most absurdly to make him to dispute against himself and the Church of England ; and your selfe perhaps may be abused by them in the like kinde , for they may say you plead for the use of the ( much abused ) termes g Priest , Altar , Sacrifice with an affectionate relish of the Romish-Religion , and from your tenet of Episcopacy by h divine Right , they may 〈◊〉 that you condemne all the reformed Churches that 〈◊〉 ●ot under the government of Episcopall Authority . And some on the quite contrary side , may 〈◊〉 use of your words in favour to the Lay-Presbytery , in that i you all●adge such instances of Lay-men made Bishops , as k Gersom Bucer bringeth in for establishment of Laicall Presbyters : and if a man will set himself to cavill at your words , it may be he may impose upon you that which is as farre from your purpose , as Popery from mine , viz , l that making Timothy a Bishop , and ordained and consecrated to that office by the office of the Presbytery , ( which you say may be done by one ) then a Presbyter may ordain a Bishop , and so Presbytery shall be superiour to Episcopacy . But for my Tenet touching comm●nicating in one kind ( as I have stated it ) I feare no just occasion of offence , since m D. Featly delivered the same in disputation with M. Everard ; and the n French-Church hath both decreed , and as occasion required , administred the Sacrament accordingly , and yet no scandall hath been given , no advantage taken therof by the Papists , so far as I have either read or heard . So much for your charge and my clearing , or ( if you like better ) for your doubts , and my resolution : wherin if the truth be further cleared and confirmed ( as I doubt not but you will acknowledge upon your unpartiall peru●all of what I have written ) neither you nor I shall have cause to wish that those lines had bin obliterated , which you took for the ground of this intercourse betwixt us . Which I trust for my part you will take as a testimony both of my love to the truth , and of my respect to your self , and that you will be no more displeased with me for my reply , o then I am with you , for your provocation unto it : since I strive not p as with an adversary for victory , but for the prevailing of truth aboue errour , which may be a contestation not incompatible with the affections of very good friends : and such a one I shall be glad upon all good occasions to approve my s●lf on your behalf that you may account me , 〈◊〉 ●●dworth in 〈◊〉 Ju●● 26. 1641. Yours as power and opportunity enable me to doe you Service , John Ley. Notes, typically marginal, from the original text Notes for div A48307e-360 a Proverbium [ nodum in Scyrpo quaerere ] in an●●ium dicebatur , nimisque diligentem aut me●i●ulosu●● , qui illic scrupulum mover●t ubi nihil esset ad dubi . ●andum . E●asm . Ch●liad . p. 158 Col. 1. b That is the Protestation , dated the third of May , 1641● c 2. Parti● . doubt p. 16. d 4. Parti● . doubt . p. 32. e 5 Parti● . doubt . p. 37. f Stow● Annals p. 1074. a Per suos Apostolos tanquam fontem , omnis salutaris veritatis & morum disciplinae omni creaturae praedicari iussit , perspiciensque hanc veritatem , & disciplinam contineri in libris Scriptis & sine Scripto traditionibus quae & ipsius Christi ore ab Apostolis acceptae , aut ab ipsis Apostolis S. S. dictante quasi per manus traditae ad nosusque pervenerunt , Concil. Trid. Ses. 4. Tom. 9. Concil. pag. 354. col . 1. a. Edit. Bin . Paris . 1636. b Ne cui dubitatio suboriri possit , quinam libri sint , qui ab ipsa Synodo suscipiuntur , sunt infra , scripti Testamenti veteris 5. libri Mosis , Gen. Exod. Levit. Numb. Deut. Jos. Judg. Ruth 4. Regum . 2 Paralipon , Esdr. 1. & 2. qui & Nehemias , Tobias , Judith , Esther , Job , Psalterium Davidicum 150. Psalmorum , Parabolae , Ecclesiastes , Cantic. Canticor , Sapientiae , Ecclesiasticus , Esias . Jerem. cum Baruch , Ezech. Dan. Prophetae minores ( prout in nostris codicibus ) & post eos 2 Maccab. Lib. Concil. Trid. Ses. 4. Tom. 9. p. 354. Col. 1. c Siquis autem hos libros integros cum omnibus suis partibus ( prout in Ecclesia catholica legi consueverun● , & in veteri vulgata latina editione habentur ) pro sacris , & canonicis non susceperit , & traditiones praedictas sciens & prudens contempserit , Anathema sit . ibid. d See the letters f. g. e Hanc co●cupiscentiam quam aliquando Apostolus [ dicit non quando , ut supra , sed aliquando ] Caranza Sum. Con. Concil. Trid. S●s . 4. fol. 480 b. & 487. b. f Siquis dixerit sola fide impium iustificari , ita ut intelligat , nihil aliud ▪ requiri , quod ad iustificationis gratiam cooperetur , anathema sit . Concil. Trid. Ses. 6. Can. 9. Tom. 9. pag. 362. col . 2. g Concilium perfectionis vocamus ▪ opus bonum à Christo nobis non imperatum sed demonstratum , non mandatum sed commendatum . Bel. de Mon. l. 2. c. 7. tom . 2. p. 146. h Rhemists Annot. in 2 ad Corinth . 8. 14. See also their ▪ Annot. on 2 Cor. 2. 10. i Gloriosam Virginem Dei genetricem Mariam , perveniente & operante divini numinis gratia singulari , nunquam actualiter subiacuisse originali peccato , sed immunemsemper fuisse ab omni originali & actuali culpa . Concil. Basil. oecumen. Ses. 36. Tom. 8. p. 97. col . 1. prope finem . k Declarat haec sancta Synodus non esse suae intentionis comprehendere in hoc decreto ( ubi de pe●cato originali agitur ) beatam & immaculatam Virginem Mariam D●i genetricem . Concil. Trid. Sess 5. Tom. 9. pag. 357. col . 1. l Bel. de Concil. l. 2. ca. 2. Tom. 2. pag. 22. Col. 1. m Romanae Ecclesiae fides per Petrum super petron aedificata , nec hactenus defecit , nec deficiet in secula . Epist. Leon . pap . 9. c. 32. Tom. 7. Conc. par . 1. p. 239. col . 2. n Romana Ecclesia nunquam erravit nec in perpetuum ▪ errabit . Epist. Gregor. 7. ibid. pag. 362. o Papa non potest ●llo modo definire aliquid haereticumà tota ecclesia ●redendum . Bel. de Ro. po . l. 4. cap. 2. pag. 311. p Purgatorium esse animasque ibi detentas fidelium suffragijs i●vari . Conc. Trid. Ses. 25. Tom ▪ 9. p. 419. col . 2. p Purgatorium esse animasque ibi detentas fidelium suffragijs i●vari . Conc. Trid. Ses. 25. Tom ▪ 9. p. 419. col . 2. q Sacra sancta Syn●dus indulgentiarum usum Christiano pop●do maximè salutarem in Ecclesia retinendum esse docet , eosque anathemate damnat qui inutiles esse asserunt . Ibid. pag. 433. col . 1. See Bel. de Jud. lib. 1. cap. 2. Tom. 2. pag. 438. q Sacra sancta Syn●dus indulgentiarum usum Christiano pop●do maximè salutarem in Ecclesia retinendum esse docet , eosque anathemate damnat qui inutiles esse asserunt . Ibid. pag. 433. col . 1. See Bel. de Jud. lib. 1. cap. 2. Tom. 2. pag. 438. t Imagines Christi & sanctorum venerandae sunt non solum per accidens , vel impropriè , sed per se , & propriè , ita ut ipsae terminent venerationem . Bellar. de Imag. Sanct. lib. 2. cap. 21. Tom. 2. p. 328. princip. cap. t Imagines Christi & sanctorum venerandae sunt non solum per accidens , vel impropriè , sed per se , & propriè , ita ut ipsae terminent venerationem . Bellar. de Imag. Sanct. lib. 2. cap. 21. Tom. 2. p. 328. princip. cap. s Imagines porro Christi , Deiparae Virginis , & aliorum sanctorum , in Templis praesertim habendas , & retinendas , eisque debitum honorem , & venerationem impertiendum . Concil. Trid. Ses. 25. pag. 420. Col. 1. s Imagines porro Christi , Deiparae Virginis , & aliorum sanctorum , in Templis praesertim habendas , & retinendas , eisque debitum honorem , & venerationem impertiendum . Concil. Trid. Ses. 25. pag. 420. Col. 1. t Ex omnibus sacris imaginibus magnum fructum percipi , ibid. t Ex omnibus sacris imaginibus magnum fructum percipi , ibid. u Mandat sancta Synodus Episcopis , &c , de Reliquiarium honore & legitimo Imaginum usu fideles diligenter instruant . Concil. Trid. Ses. 25. Tom. 9. p. 419. col . 2. u Mandat sancta Synodus Episcopis , &c , de Reliquiarium honore & legitimo Imaginum usu fideles diligenter instruant . Concil. Trid. Ses. 25. Tom. 9. p. 419. col . 2. w Imprimis de sanctorum Intercessione & Invocatione , Ibid. Item . Bel. de Sanctor . beatitud . lib. 1. cap. 19. Tom. 2. p. 294. x Bonum atque utile est suppliciter eos invocare , Concil. Trid. ubi supra . w Imprimis de sanctorum Intercessione & Invocatione , Ibid. Item . Bel. de Sanctor . beatitud . lib. 1. cap. 19. Tom. 2. p. 294. x Bonum atque utile est suppliciter eos invocare , Concil. Trid. ubi supra . y Etsi missa magnam contineat populi fidelis eruditionem , non tamen expedire visum est Patribus , ut lingua vulgari celebraretur . Concil. Trid. Ses. 22. c. 8. Tom. 9. p. 402. Col. 2. z Catholicae Ecclesiae Sacramenta septenario numero definita sunt . Catechis . Concil. Trid. ad Parochos p. 173. Conc. Trid. Ses. 23. c. 3. Tom. 9. pag. 406. col . 1. a Prim. est Baptismus , deinde confirmatio , tum Eucharistia 4●0 . loco paenitentia , postea vero extrema unctio , sequitur ●rdo , postremo additur , matrimonium . Catech. Concil. Trid. p. 174. b Nunc denuò sancta haec Synodus declarat post consecrationem panis & vini conversionem fieri totius substantiae panis in substantiam corporis Christi , & totius substantiae vini , in substantiam sanguinis , eiusque conversio convenienter & propriè a sancta Catholica Ecclesia transubstantiatio est appellata , Concil. Trid. Sess. 13. cap. 4. Tom. 9. p. 380. Col. 2. c Panem & vinum ( quae in Altari ponuntur ) post consecrationem , non solum Sacramentum , sed etiam verum corpus & sanguinem Christi esse , & sensualiter , non solum Sacramento , sed in veritate manibus Sacerdotum tractari & frangi & fidelium dentibus atteri , jurans per sanctum & homousion Trinitatem & per haec sacra sancta Dei Evangelia . Concil. Ro. Sub. Nicol. Pap. 2. Tom. 7. Concil. par . 1. p. 274. Col. 2. d Deferri ipsam Sacram Eucharistiam ad infirmos , & in hunc usum diligenter in Ecclesia conservari , cum summa equitate et ratione conjunctum est — quare sancta haec Synodus retinendum omnino falutarem hunc morem statuit . Concil. Trid. Ses. 13. cap. 8. Tom. 9. pag. 381. Col. 1. e Declarat praeterea sancta Synodus piè & religios● , admodum in Dei Ecclesiam inductum fuisse morem , & singulis annis peculiari quodam , & festo die precelsum hoc & venerabile Sacramentum si●gulari veneratione & solemnitate celebreretur , atque in Processionibus reverenter & honorificè per vias & loca publica circumferretur . Concil. Trid. Sess. 13. cap. 5. Tom. 9. pag. 381. Col. 1. e Declarat praeterea sancta Synodus piè & religios● , admodum in Dei Ecclesiam inductum fuisse morem , & singulis annis peculiari quodam , & festo die precelsum hoc & venerabile Sacramentum si●gulari veneratione & solemnitate celebreretur , atque in Processionibus reverenter & honorificè per vias & loca publica circumferretur . Concil. Trid. Sess. 13. cap. 5. Tom. 9. pag. 381. Col. 1. f Nullus dubitandi locus relinquitur quin omnes Christi fideles promore in Catholica Ecclesia semper recepta latriae cultum ( qui vero Deo debetur ) huic sanctissimo Sacramento cum veneratione exhibeant , Ibid. c. 5. p. 380. Col. 2. fine . f Nullus dubitandi locus relinquitur quin omnes Christi fideles promore in Catholica Ecclesia semper recepta latriae cultum ( qui vero Deo debetur ) huic sanctissimo Sacramento cum veneratione exhibeant , Ibid. c. 5. p. 380. Col. 2. fine . g So the Rhemists ●in 1 ▪ Cor. c. 11. ver. 27. Sect. 10. pag. 526. h Cum in nonnullis mundi partibus quidam temerariè asserere praesumant populum Christianum debere sacrum Eucharistiae Sacramentum sub utraque panis & vini specie suscipere , et non solum sub specie panis , sed etiam sub specie vini populum laicum passim communicent ( tum sepuitur decretum Concilij hisce verbis sequentibus ) Quod nullus Presbyter sub poena excommunicationis communicet populum sub utraque specie panis & vini . Conc. Constant. Sess. 13. Tom. 7. Concil. p. 1042. Col. 1. & Col. 2. i Laudabilis quoque cons●etudo communicandi Laicum populum sub una specie , ab Ecclesia & sanctis patribus rationabiliter introducta — pro lege habenda est , nec alicui licitum est eam reprobare aut sine authoritate Ecclesiae ipsam immutare . Concil. Basil. Oecum . Sess. 30. Tom. 8. p. 85. col . 2. et p. 86. col . 1 k Si quis dixerit ex praecepto Dei vel necessitate salutis , omnes & singulos Christi fideles u●●amque speciem sanctissimae Eucharistiae Sacramenti sumere debere , anathema sit . Concil. Trid. Sess. 21. Can. 1. Tom. 9. p. 399. l Si quis dixerit sanctam Ecclesiam Catholicam non iustis causis & rationalibus adductam fuisse , ut Laicos atque Clericos non conficientes , sub panis tantummodo specie communicaret , aut in eo errasse , anathema sit . Ibid. Can. 2. p. 399. a In quibusdum locis po●●●gunt vinum non ●onsecratum ; solet apud Gallos ●ieri , & ex eo prejudicio creadebam ego quidem ap●d omnes , nunc primū audivi , apud quosdam & aliunde didici , in Hispania aquam ●ari , sed our non apud omnes ? nam foliola illa ●arinacia non sunt faciliùs deglubenda alibi , quam apud nos Cham de Euchar. l. 9. c 6. Tom. 4. de Sacr. p. 496. b Itaque nostrotes ▪ Sacerdotes pudor aliquis tenuit , apudquos vili●s est vinum . Chamier . de Eucharist . l. 9. c. 6. Tom. 4. de Sacr. p. 496. Col. 2. c Aquarij loco vini aquâ ●si sunt , ne odore vini Christianit atis judicio proderentur . Cyprian . Ep. 63. ad Caelium . Vide et Baron . Annal. ad an. 257. 〈◊〉 . 9 , 10 , 11. m In divino hoc Sacrificio quod in missa peragitur , idem ille Christu● continetur & in-cruentè immolatur qui in ●●a crucis semel seipsum cruentè obtulit — cujus oblationis ( cruentae inquam ) fructus per hanc incruentam uberrimè percipiuntur , quare non solum profidelium virorum peccatis , poenis , satisfactionibus & alijs necessitatibus , sed & pro defunctis in Christo , nondum ad plenum purgatis , ritè , juxta Apostolorum traditio●●m offertur . Concil. Trid. Sess. 22. c. 3. Tom. 9. p. 402. Col. 1. n Qui dixerit missae Sacrificium soli prodesse sumenti , neque pro vivis & defunctis pro peccatis , poenis satisfactionibus atque necessitatibus offerri debere , anathema sit . Ib. Can. 3. p. 403. Col. 1. o Si quis dixerit Clericos in sacris ordinibus constitutos ( vel regulares castitatem solemniter professos ) posse matrimonium contrahere , contractumque validum esse , non obstante lege Ecclesiastica vel voto anathema sit . Concil. Trid. Sess. 24. Can. 9. Tom. 9. Concil. p. 411. Col. 1. fine . See also Bel. de Cleric . l. 1. c. 18. p. 112. Col. 2. p Papa gravi maerore de consilio Cardinalium , Episcoporum & aliorum virorum prudentum sententialitèr definivit , ut Rex Anglorum Johannes a solio Regni deponeretur , & alius , Papa procurante , succederet qui dignior esset . Math. Paris Histor. major . in Ioh. p. 310. q Nonne Rex Anglorum noster est Vassalus , & ut plus dicam mancipium ? possumus eum nuto nostro incarcerare & ignomi●iae mancipare . Ib. in Hen. 3. pag. 1160. r S. N. D. Pij Papae 5. sententia declaratoria contra Eliz. ( pretensam Angliae Reginam ) qua declaratur absoluti omnes subditi à iuramento fidelitatis , & quocunque alio debito , & deinceps obedientes anathemate illaqueantur . Bull . Pij 5. San. de Schis. Angl. pag. 182. s Non regnum hoc Angliae solum sed & reliqua omnia quae per Europam sunt regna ( nec vel unum excipio ) omnia inquam sunt pontificis ; constat hoc ex Registro Greg. 7. apud Steuchum 2. lib. contra Vallam pro donatione Constantini . Regnum Arragoniae , Sardiniae , Hispaniae , Hungariae , Danorum , Russiae , Portugaliae , Boemiae , Sueciae , Norvegiae , Galliae , Poloniae . Vide Tort. Torti . p. 217 , 218. a H●retici omnes tum recentiores , tum antiquiores , qui purgatorium negarunt , consequenter etiam suffragia & indulgentias mortuis prodesse negaverunt . Bellar. de Indulg. lib. 1. c. 14 Tom. 2 p. 456. col . 1. See also Bell. de purg . l. 1 c. 15. Tom: 2. p : 250. Suffragia Ecclesiae defunctis prodesse . Ibid : l : 2. de purg . ca. 15. Tom. 2. p 264. col . 2. b In my booke ag●inst the Oath , D●ubt . 2. pag. 16. and Doubt . 4. p ▪ 32. and Doubt . 5. p. 37. c My booke of Doubts and Hopes , p. 15 , 16. d K. Iames in his Speech in Starr-chamb●r . 1●16 . Op●● . p. 552. e Votum quodammodo ad ●uramen●um promissarium referri debet . Rivet . in Dec● l. p 146. M Whateley his Prototypes ▪ part ● p. 51. f Vovens & non solvens quid nisi perjuro . Bern ▪ de praecept ▪ & dispensat c. 20. col : 930. g Haec itaque legalia statuta vel decreta in nostro conventu Synedali edicta ●uncti tunc temporis optimates se observaturos fideliter spondebant Conc. Aenham . Can 7. Tom 1. Con● D. Spelm p. 527. h Votum est testificatio quaedam promissionis spontaneae , quae Deo & de●is que Dei sunt propriè fieri debet , Lumbard . l 4. dist. 38. a. fol. 423. pag. 1. i Per●ins vol● pag 111. col . ● . k Gravissimum vovendi 〈◊〉 fuit cum juramentum adhi●●batur , M●●don . in M●th. 15. v. 6. col . 315. Votum est actus religiosus soli Deo debitus . Bell. de cul●u Sanct. l. 1. c. 9. Tom. 2 p. 355. l Protestatio est animi nostri declaratio juris acquirendi vel conservandi , vel damni depellendi causa acta Andr. Alceat . de verbor . signif. Comment. in Vlp. l. 6. leg. 40. p●g . 89. Votum est aelicujus faciendi vel non saciendi versu● Deum deliberata & justa promissio . Andr. Alc●at . de verbor . signif Commentar. p. 474. m Protestationem quidam defiaiu●r clamosam esse Testationem , quae in obtestantis ipsius cantionem i●venta ●it . Ibid. pag. 88 ▪ Votum est promissio & sponsio Deo ●acta . Azor. Instit. l. 11. c. 12 p. 754 Quod inter homines dicitur promissio id Dei respectu votum appellatur . Z●nch . Tom. 7. p. 707. col . 2. n D. Cous. Apol. for Ecclesiasticall proceedings c. 3. p. 23. o Hic erat gestus jurantium 〈◊〉 ●●iamnùm bodie . Beza Annot. in R●v. 10. 5. p Rivet . exercit 81. in Gen. p. 390. * Pa●aeus Gen. 24. c. 2. q Quid ab Episcopis Prelatisve ob dignitatem qua praecellunt ex instituto fieri decet , ut manu ad pectus admota , si quando oportet jusjurandum prestent . Concil. Mediol . Tom. 9. pag. 676. col . 2. r Inferiores sub superiorum ●emore manum ponebant . Gen. 24. 2. & 34 7. & 47. 29. Dud . Fenneri The●● . l. 5. c. 3. fol. 53. pa. 2. s Aug. de C. D. l. 16. c. 33. pag. 608. t Reliqui Ecclesiastici bomines subdiacon● Diaconi , Presbyteri , si jura re necesse habent , id tactis sacri● litteris aga●t . Concil. medio l●n . 6. Tom. 9. pag. 676 col 2. u In causis vero levibus , ubipo 〈◊〉 est , jurent manu pectori almotâ s● modo superior praesen● no● adest , quo praese●te contactis Scripturis jusjurandum prestent . Ibid pag. 676. col . 2. 677. col . 1. x Homil. 44. op●r Imper● . in Math. y Georgius Deo a nabilis , & Charta●●ylax dixit hi sunt duo Codices qui continet Acta Sanctae Synodi — tangens igitur proposita sa●ro sanct ● Dei eloquia , dixit per ist as sanctas virtutes & D●um 〈…〉 est per eas , cum 〈…〉 libri , &c. Sext. Synod . Constantinop . Art. 14. Tom 5. pag. 231. 232. z Centu● . 7. col . 227. 20. a Centur. 9. col 287. 40. b Sic me Deus adsuve● & ista sancta Evangelia . Centur. 11. col . 131. 20. c Why do they not as vvell challenge us that vvee give the booke to touch and kisse in taking an oath . The defence of the Humble Remonstrance , §. 11. p 81. d D. R Cousins Apology for proceeding in Ecclesiasticall Courts , part . 3. c 4. 1. Authority . 2. Liberty . See the Preface pr●fixed before the doubts of the Oath . fol. 2. p. 2. 3. Integrity . 4. Benignity . b See the Defence of the Humble Remonstrance , p. 162. a I have heretofore endeavoured tovvith●dravv one ( vvho had neere relation to mee ) from the Rom●sh Religion , attempting to vvork it , upon the great vvrōg the Laity did suffer in that Religion for vvant of the Communion Cup M. Harlow p ▪ 1. If you and the Seminary doe meane , &c. ● Ibid. b Because neither you nor the Seminary have declared vvhat kinde of presence , &c. p. 6. c Non tam interest quo animo s●ribatur , quam quo accip●atur , Cic. Ep. f●● . l. 6. p 65. nu 26. d Ardebant veteres tanto syncerae pietatis ardore , ut dum unum errorem omni virium conatu destru . ere annituntur , s●epe in alterum oppositum errorem , vel deciderint , vel quoda●●●odo decidisse videantur , Sixt. Senens . Prefat. in lib. ● . Biblioth. Sanct. p. 1. & 2. e D. Featley Cygnea ca●tio , p. 31. f Secundas babeat mod estiae , qui primas non po●uit ba●ere sa●ientiae . Aug. Ep 7. Marc●llino . Tom. 2. p. 32. g M. Ley his Case of Conscience . p. 17. Answ. h I ranke the Papists with grosse Heretiks for taking the Communion Cup from the Laity . In my case of conscience , p. 15 , 16. i Because neither you nor the Semina●y have decl●red what kinde of pr●sence you intend , &c. p. 6. And again if you a●d the Seminary due meane , &c ●b . As before is noted . k Ibid. l Pag. 15 , 16. 1. Demand ▪ m Pag. 1. n See the case of conscience , p. 13 , 14 , 18 , 19 o Su●t qui sine animi deliquio 〈…〉 n●n possunt . Calv. Ep inter Ep. Bez Ep. 15. p. 167. p Case of conscience , pa. 8. q Ibid. p. 10. r Ibid. p. 13 , 14. s Totum & integrum Christum a● verum S●cramentum subqualibet specie sumi . Conc. Trid. Sess. 21. c 3. Tom. 9. pa. 399. Bin . euit . 1636. t Nec Vllatenus ambigendum est quod non sub specie panis caro tantum , nec sub specie vini sanguis tantum , sed sub qualibet specie est integer & totus Christi●s . Basil Conc●● . Oecumen. Sess. 30. Tom. 8. p. 85. col 2. Totus Christus continetur sub specie panis , & totus sub specie vini , & sub qualibet qu●que parte host●ae consecratae , & vini consc●rati . Concil. Floren●● . 3. sub Eugen. 4. Decret. super unione Jacobinorum & Atmenorum . Tom. 8. Conc●l p 866. col 1. Lumbard . l. 4. dist. 11. fol. 354 b Bel. l 4 de ●uchar . cap. 21. Tom. 3 pag 287. Col 2. Ruardus Tapperun . act . 15 notat . post pag. 402. Tom. 1. Hard apud Jewell . Act. 2. pag 75. Ecciu● in locis suis dicit in unâ specie tantumesse quantum sub utraque , ideo quod sub qualibet specie totus fit Christus . Musc. loc. com . de caena . Dom. p. 373. u In utraque specie totu●● Christus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} perpetu●● . Chami●r de Euch. l. 9. c. 10. Tom. 4. p. 510. col . 1. x They ( as we ) also hold that whole Christ is received in either kind , for Christ is not d●vided . Bishop Morton . instit. Sacr lib. 1. c. 3. Sect. ● p. 58 So also saith D. Willet . Synops. Papis . 13 Gen. controv. . q. 8. pa. 640. As touching the use of the Eucharist , though we doe not deny that whole Christ is distributed , as well in the bread as in the wine , yet we teach the use of both parts to be common to the whole Church . Confess . Wittenburg . Harm. Confess . Sect 14. c 9. p 459. And the note of other Protestant D●vines upon it is , notwithstanding the signes be severally distributed , nothing is divided in the humanity of Christ . Observ. in Harm. Observ. 41. 42. He that receiveth in one kinde being not qualified to receive the other , receiveth the whole substance of the Sacrament , as it is taken for the thing signified . Dr. Featly in his conference with Mr. Everard , pag. 267. Idem . pag 201. The same confession of whole Christ received with either element . Dr Fr. White maketh , as his words are cited afterwards at the letter ● . See also to the same purpose Fest. Hommij dis. 648 p. 263. y Mr. Harlow . pa. 2. * At the letter● . z D. Willet Synops Papis . 13. Gen. controv . q. 8. p. 644. x ● a Concedo quod ad rem significatam , idem else edere corpus & bil ere sanguinem . Chamier . de Euchar. l. 9. c. 10. Tom. 4. p. 511. col . 1. b De re significata non est quod agane prolixius , quia bujus ratio longè est diversa á ratione signorum , certè res significata , neque editur , neque bibitur , cujus ●ei illud argumentum est quod verè Bell●●minus asserit non distirgui , sci l. in ie significata cilum & potum . Ibid. p. 508. col 2. * I am saepius protestati sumus non disputari de re significatâ , Itaque hoc sensu argumentum est extra Thesi● . Cham. de Euchar l. 9. c. 10. Tom 4. p. 510. col . 2. c D Ft. White ans●er to Fisher , p. 4●6 . d To this absu●dity 〈◊〉 M. E●erar● driv●● by D Featly in his disput. pag. 268 , 269. e 〈…〉 illu●●●rrendum , & qua●e nu●qu●m 〈◊〉 in 〈…〉 , vel 〈…〉 vel 〈…〉 , nullum no● 〈…〉 , sed ●eque , i● Tur●ismo , out etia● 〈…〉 de Euc●ar . l. 9. c. 6. Tom. 4 de S●cr . p. 497. c●l . ● . f In baptism● proponitur Iesus Christus conceptus , ●atus , crucifixus , ut omnibus credentibus fiat sapientia . justitia , sanctificatio & redemptio , Sic Beza confess . c. 4. Act. 50. 3. Demand . g Extraordin●ry cases ought not to ju●tle outordinary laws & customes ; ●or th●t command of Christ to his Apostles , Goe 〈…〉 every crea●ure of ma● , stood good in the generall , albeit many men hapned to b●● deafe — every one by S Peter is to give an answer of his faith , to every one t●at asketh , which precept was not therefore alterable because of multitudes of men that were dūb Bish. Morton of t●e Instit. of the Sacr. l 1. c. 3. §. ●0 p. 61. a Licet Christ●● post caenam i●stituerit & suis Disci●●li● a●ministraverit sub utraque specie ven●rabile 〈◊〉 Sacramentum , tamen hoc non o●sta●te , &c. Concil. Constant. Self 13. Tom. 7. part . 2. pag. 1042. col ● . b Insuper declarat 〈◊〉 Redemptor n●ster ut antedict●m est in suprema illa cae●a h●c Sacramentum in 〈◊〉 speci●bus instituerit & Apostolis tradiderit , tamen fatendum esse etiam su● altera tantum specie totum atque integrum Christum 〈◊〉 Sacramentum s●mi . Concil. Trid. Sess. 21. Tom. 9. c. 3. p. 399. Col. 1. & 2. c See Dr. Featley , Grand Sacriledge . c. 1● . p. 143 , &c. d Praxis Ecclesi● per 1200. secula ●ro cal●ce . 〈◊〉 . Tom. 4 l. 9. ● . 10. p. 512 col . 2. e ● Harlow , p. 10. f 〈◊〉 facia●us ( 〈…〉 ) legatum 〈…〉 sibi ess● & totum in 〈…〉 scriptum co●tineri , &c. 〈…〉 Chamier . Tom 4. de Sacrament . Euch : l. 9. c. 7. p. 498. col . 2. g Ibid. h Bi. Morton in his Institut . of the Sacrament . l. 1. Sect. 8 p. 57. * Dat●● Laicis utraque pars Sacramenti , quia Sacra●entum institutum est non solum pr● parte Eccle●● scil●pro Presbyteris , sed etia● pro reliqua Ecclesia Confess . Aug. Syn●ag . confess . p. 36. i D. Fr. White against Fisher , p. 479. k Cham. Tom. 4 l. 9. c 9 p ●06 . D. Willet . synops Papis . 13. Gen. contr. q. 8. pag. 64● . Bish. White answer to Fisher , p. 463. & 479. & 480. D. Featly in the grand Impost . p. 205. l Sumpto hoc Sacramento dign● 〈…〉 , specie major est affectus unionis corporis mystici cum capite quam sumptio sub altera . Alex Hal. 4 , q. 10. in 4. act . 1. §. 1. m Quod ad frustum attinet nulla gratia ●ecessaria ad salutem eos defraudari qui unam speciem solùm accipi●n●Concil . Trid. Sess 21. c 3. Tom. ● p. 399. col . 1 & 2. n Concedimus Laicos quibus altera species negatur , gratia aliqua defra●dart , non tamen necessaria ad salutem . Vasq. in 3 c. 4. dis. 215 o Nec sane conclusimus unquā necessitatem Eucharistiae ; quomodo ergo utrius● , speciei ? Sed tantum necessitatem utri●sque specieiposito usu Eu●●ar . Cham. Tom 4 l. 9 c. 10. p. 508. col . 2 p Quicurque e●tam non percepto regenerationis lavacro pro Christi confessione , moriun●ur ta●●um , eis valet ad demittenda peccata , quātum si abluerentur sacro fonte Baptismatis . Aug. de Civ. Deid . 13. c. 7. * Perkins ope● . vol. 1. p. 417. col . 2. b. M Harlow p. 11 I pray God that on our side it ca●se not many among us to becom changed in opinion , or at least o●●ēded therby , & that on the Romish Party , this confession of yours be not vouched against us for indifferency of communion in one kinde , as the concessions of their learned men for communion in both kind● are cited against the practice of the Romish Church the●in . a Alphonsu● a Castro 〈◊〉 13. H●res de Eucharisti● . l. 6. a ●ol . 169. 〈◊〉 . 190. b [ In all thy wa●es , Ps. 91. 11. c Quirinus Cn●gler . in his book called Symbola tria Act 1. Symbol Cal p 25. a. d Petrus Lud●●mius de desperata Calv ni 〈◊〉 S●ct 5. p 64. e Fr●nci●c . Lon prelu● in sum . Concil. p. 91. f M. Harlow his detection of papisticall fraud . Sect. 3. p. 24. g Ibid. p ●5 . h Ibid. p● 40. i Ibid p. 8. k Gerso● B●cer dissertat . de gubernat . Eccles. p 27. l M. Har. p. 38. m D. ●eatly in his confer. with Everard added to his grand Imposture , pag. ●67 . n In my case of conscience , p. 10. the like is proposed by D. Featly in his grand Imposture , p. 200. o Si culpa est respondi●●e , qu●so ut patienter a●dias mul●o maj●● est prov●casse Aug. ●p . ●●ter op●ra . Hier. Tom. ● . p. 257. p Non de aduersario victoria● , sed de mendacio 〈◊〉 veritate●D●●l inter Aug. & Hier . Tom. 4. oper H●er . p. ●97 . 
A50967	----	The minister's reasons for his not reading the kings declaration, friendly debated by a dissenter. Dissenter. 1688 Approx. 78 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A50967 Wing M2195 ESTC R10242 12999294 ocm 12999294 96454 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50967) Transcribed from: (Early English Books Online ; image set 96454) Images scanned from microfilm: (Early English books, 1641-1700 ; 391:12) The minister's reasons for his not reading the kings declaration, friendly debated by a dissenter. Dissenter. 24 p. Printed by G. Larkin ..., London : 1688. Caption title. "Allowed to be published this 21st day of June, 1688" Imprint from colophon. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Church and state -- England. Great Britain -- Religion -- 17th century. 2006-09 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Taryn Hakala Sampled and proofread 2007-10 Taryn Hakala Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Minister's Reasons For His not reading the Kings ' Declaration , Friendly Debated . By A Dissenter . Allowed to be Published this 21st day of June 1688. SIR , I Am beholding to you for Publishing the Reasons you alledg for your refusal to Read His Majesties Declaration in your Church ; for by them I discern , that he who writ the first Letter to a Dissenter , wherein he told us you were convinc'd of your Error , in being Severe towards us , and that we had not now to do with those Rigid Prelates , who made it a matter of Conscience to give us the least Indulgence , writ this of his own Head , without any Authority from you ; but that He , or They who writ a Treatise , which was Published a little before the Kings Declaration , Entituled , The Vanity of all pretensions for Toleration , ( wherein the Question is put and Answered , Shall we give up the Cause , and subscribe to a Toleration ? Nothing less , and that because in our Circumstances , it is not only contrary to Religion and Civil Prudence , but also to Charity and Compassion ) were guided in this matter by the same temper of Mind , with that which is discovered in your reasonings , which are as like one to the other as Face is to Face in a Glass ; for therein the Author , who is your Advocate , and without doubt had both your Countenance and Assistance , tells us , That the practice of punishing Dissenters is contrary neither to the Doctrine or Practice of Christ , and therefore He hopes , they that use it upon great occasion may be discharged of the odious Imputation of Antichrist ; and that Experience hath taught us , that Compulsion in matters of Religion serves many times to render Men more Teachable , and willing to be Instructed ; And besides all this , That a steady and discreet Execution of the Laws against Dissenters , might happily have been a much more merciful Conduct , even with respect to them , then that R●●nissness or Connivance which tempted them to presumptuous Sins . One touch he hath also at the Kings Prerogative , not like to your present reasoning , which calls it into Question , but by way of Allowance and Commendation ; for he says , We owe it only to the Wisdom and Foresight of His late Majesty , that some of the most considerable Laws are now in being , I mean that of 35 Q. Elizabeth , which He saved by His Prerogative , as well as Men , when it was condemned to be Abolished , and if His Clemency had saved many , who the Laws had justly Condemmed , Why should it not save a Law that had done Him and His Ancestors no small Service , and was then doom'd to an undeserved Fate . I intend not to enter upon Examination of this your Advocate Treatise , which is sufficiently refelled and rebuked by His Majesties Royal Declaration of Indulgence ; but to shew you , until you give a better Evidence to the contrary , then hitherto you have done , how the Dissenters are to interpret Your Charity , Your Compassion , Your Mercy , Your Clemency , and Your due tenderness towards them , when you have an opportunity of shewing your Inclinations without danger : But I pass from this to what I intend , and that is to make a brief enquiry into the weight of your Reasons , which I suppose , you therefore make Publick , that they might be well consider'd & scann'd , in order thereto I have without partiallity , or injury to their proper sence , not Literally Transcribed but Extracted the substance of them . That which hath principally induced me to this , is , because I think you either do not your self understand the substance of the Kings Declaration , or else by your not Reading it , and Mis-representing it , you seem unwilling that it should be understood by any others : For thus you begin . I. To take away the Test and Penal Laws at this time is but one step from the introducing of Popery , and therefore to read such a Declaration in our Churches , though it do not immediately bring Popery in , Yet it sets open our Church Doors for it , and then it will take its own time to enter . Here is a far fetch'd Inference ; How would you be understood ? Suppose it granted for Argument sake , that to take away the Test and Penal Laws is but one step from the introducing of Popery ; Is your Reading the Declaration a nearer step to the introducing of Popery then such a Repeal ? If you should Read it , will that open your Church Doors so wide that Popery may enter without any more to do , though the Penal Laws and Test should not be taken away ? I take the true and genuine sense of the Kings Declaration to be a setting open your Church Doors that Papists and Dissenters , who have no mind to be there , may not be Compelled by Temporal Penalties to come in , and abide there , whether they will or no ; For you have hitherto opened your Church Doors , that you may drive them in , and in force of Penal Laws to keep them there in Spiritual Bondage against their Wills ; and if they have at any time , for above these Hundred Years , adventured to start out of your Churches to free themselves from this sort of Bondage , you by your Excommunication prosecuted them into Corporal Bondage without Redemption : It s accounted an ill Omen to stumble at the Threshold , but this you have done by calling that an opening your Doors to let Popery in , which is intended only to let Papists and Dissenters out , and to leave you with all that are of the Religion Established by Law in the full and peaceable Possession of your Churches , and to enjoy them with Security to Perpetuity . II. You say , Should we comply with this Order all good Protestants would Despise and Hate us , and then we may be easily Crush'd , & may soon fall without any Pity . In reasoning thus , you are either very Censorious and Uncharitable toward all Dissenters , or else you greatly mistake their Temper ; For your reasoning herein can conclude no less , then , either that there is not one good Protestant among all the Dissenters , or else , if there be any such , that they would Dispise and Hate you for doing of that which is their Interest to do themselves , and to have done by all Men , and by you in particular , that the Justice , Reason and Clemency which the King has manifested in His Gracious Declaration may be known and acknowledged by all : If any other good Protestants should Despise and Hate you for it , for which they have no cause , yet you do not suppose , that they are the Men that would Crush you ; and for the Dissenters , though you Mis-represent them in the Close of your Letter , yet herein I would do them this right , to rid you of your groundless Fears ; You may be assured that for your Reading & Pursuing the intent of the Kings Declaration which Tends both to your and their Security in Equity and Law , they will not Crush you , for thereby they will expose themselves to be Crush'd together with you ; so that I see no cause for your Fears , either of Dishonour or Downsal , unless you resolve to throw your selves down , and pu 〈…〉 down the Dissenters also to verisie your subsequent Prognostications . III. You say , We fall a little sooner for not Reading the Declaration , If our Gracious Prince resent this as an Act of an Obstinate , Peevish or Factious Disobedience ( as our Enemies will be sure to represent it to Him ) we shall as certainly fall , and not long after if we do read it , and then we shall fall Vnpitied and Despised , and it may be with the Curses of the Nation , whom we have ruined by our Compliance , and this is the way never to rise more . I do not Reckon my self to be among the Number of your Enemies , and therefore , though you are somewhat Peevish , I would not that you should be represented to the King as Obstinate : For my Hopes are , that upon better Consideration you will shew your selves Obedient to his Commands ; But if it should prove otherwise , as your Enemies will not , so your Friends cannot Excuse you , as being altogether Free from Faction , But how comes it to pass that you being a Minister of the Gospel should fix your Eye so steadity upon the Dishonour being Unpitied and Despised , as inseparable Concomitants of a Certain Fall not long after you have read the Kings Declaration , if you Comply to Read it ? A settled Apprehension that you shall certainly Fall , whether you Read or not Read , is sufficient to Disturb your Fancy , so as to Interrupt the making of a Solid Judgment in reference to your Duty , and Discharge of a good Conscience towards God : There is as little need , as there is Just Occasion for you to Surmize , as you do , that your Complyance will Ruin the Nation , and procure their Curses ; for I cannot see any such moral certainty attending your reading as Ruining the Nation : Those other Incredients might have been p●●termitted , if you have no Disposition , by discovering your seeming Fears , to stir up a real fear in the minds of others . I think it more nearly concerns you , setting aside all thoughts of Honour and Dishonour , good Report or bad Report , to see to it that you have the Law of God on your side , to excuse your Disobedience to the King ; for otherwise the ill Consequences of contending with Soveraign Power , and inticing others to do the like after your example will lye heavy upon you . For tho you Mention onely your own Fall , yet you intimate plainly enough , that you are not to Fall alone , and never to Rise more , but that this will be the Fate of all the Protestant Chruches also , and therefore you proceed after that Manner . IV. May I Suffer all that can be Suffer'd in this World , rather than to contribute to the final Ruin of the best Church in the World. So that it seemes if you Fall , the best Church in the World must Fall also , and that not partially , or for a season , but Totally and Finally . Do you not Attribute too much to your self in this ? Are you the only Pillar upon which the best Church in the World is Built ? And are Penal Laws the onely strength by which you Support the Church ? If those you will have in this point to be accounted , your Adversaries , should prevail ( as once you know they did do , for Twenty Years together ) to Divest you of your Coercive Power , your Experience may Dictate to you ; that a Protestant Church here , as well as else where has subsisted , and may Subsist through Divine Assistance , when that coercive Power is taken out of your Hands : However I acknowledg no Man can justifie himself for contributing to the Ruin of any true Church ; but in this you are not singular , as you would make your selves to be ; the Dissenter may claim Equally with your selves a share in such a resolution as this , and say as you do ; may I Suffer still , as I have Suffered all that you have Inflicted upon me , or what else the Providence of God Allots for my Portion ; rather then that I should contribute to the Ruin of the best , or any Church of Christ in the World. V. You say , I suppose no Minister of the Church of England , can give his consent to the Declaration , and reading the Declaration in our Churches , will be with great Reason interpreted a Consent . You might have taken caution from your own Postscript to your Reasons , concerning Henry Care , not to have made your Supposition , so Universally Comprehensive of every Minister of the Church of England ; in regard you say , Reading is Teaching , and signifies Consent to the matter Read ; and you Instance in Four or Five which did Read , and I think I may more probably suppose , that if any precise Disquisition should happen to be made , many of your Ministers who did not Read , may chuse to excuse themselves , rather by their not receiving Directions from their Ordnary to Read , then to alledge as you do , that ●hey did refuse to do it , because they could not consent to the matter of the Declaration . VI. You say , By our Law , all Ministerial Officers are Accountable for their Actions , which shews , that our Law does not look upon the Ministers of the Church to be meer Machines and Tools , to be managed wholly by the will of Superiours , without Exercising any Act of Judgment or Reason themselves . Apply this to your usual Practice of publishing all such Declarations in your Churches , as have been commended to you by your Ordnary , or his Official : Tell me in what case you have charged your Conscience , so much as to make a private Judgment , which you ought always to have done whether all the sentences of Excommunication , and Ecclesiastical Censures and Orders which you have published ; Censures of Church-Wardens , for refusing the Oath prescribed by your Cannons : Censures for not paying your Apparitors and Officers the Fees they Demanded . Excommunications purposely contrived and improved to prevent many of their Votes at Elections : Interdicting any Divine Service , to be performed in a Church for Burying of persons Excommunicated for Non-conformity in Consecrated ground , till the Church-Wardens caused the Dead Corp● to be Dug up again , and removed : Publishing whole Sheets full of Orders of S 〈…〉 on s , wherein such Dissenters as conformed so far as to come to Church , have been reproached , as doing i● to save their Money ; and therefore giving a charge to mark all such 〈…〉 not Kneel at their Prayers , and stand up at the Gloria Patri : Orders that none should be relieved that fell under Poverty , if they came not to Church and Conformed to your Ceremonies , if they were able of Body so to do ; and many others of like nature : Have all these in your private Judgment been warranted by the Law of God ? Do you Esteem it a light thing to Cast , or Publish any Mans being cast out of all Christian Society , and delivered over to Sathan for such matters as are no crimes against any Divine Law ? I take it ( for ought that ever I saw manifested to the contrary ) that a Subjection to the command of your Superiours , as being onely in such things Ministerial Offices , has been at least your tacite Plea , for not stirring up or troubling your Consciences , to make a Dis●retive Judgment ; whether the Act of your Superiour which you are commanded to Publish , were Lawful , or Unlawful , by the Law either of God , or of the Land ; and to tell you the truth , I do not think you are in the Eye of the Law such Criminals as on this particular occasion you would render your selves to be , in case you should Read the Kings Declaration in Obedience to his Command , though you did not approve the matter of it in your private Judgment ; it not being your Province , positively to determine concerning it in point of Law : You might with better pretence of Conscience , ( if pressed to it in your own mind , as an Act necessary to avoid a Sin against God ) after the Reading of the Declaration , have taken your Exceptions to it in your particular Station , then to have followed the course you have taken , as it were by common consent , one in the name of all the Rest , thus openly to Declaim against it , for that had been an Exercising of such an Act of Judgment , and Reason , if the cause Required it , as a Minister of the Gospel might have done in reference to God , whatever had been the consequence of it in respect to Men : And the Prospect you had of this ( as you afterwards manifest ) does not excuse but rather condemn you for seeing better things , and following the worse . VII . You say , Our Law supposes , that what we do in Obedience to Superiours , we make our own Act by doing it : This is the onely Reason I know , why we must not obey a Prince against the Laws of the Land , or the Laws of God ; because what we do , let the Authority be what it will that Commandt it , becomes our own Act , and we are Responsible for it . If you State this as a general Case of every Subject , I suppose you mistake the Law , for I cannot conceive how a Clerk in Parliament , Privy Council , Court of Justice , or Convocation who Writes , and afterwards Reads openly what his Superiours have Dictated , and Commanded him to Read should be supposed in the Eye of the Law , to be his own Act : If you mean by your Laws , you being Ministers are Responsible for what you do in any other Manner , then the rest of the Kings Subjects , or Ministerial Officers are , you should have done well to have shewed it , for till that be done I know not how to Distinguish of your Case as Different from other Ministerial Clerks . The onely Reason you alledge , why you must not obey a Prince against the Law of the Land or the Laws of God , is both Complicated , and Equivocal ; For if you willingly walk after any Command , which is contrary to the Law of God , let the Authority be as you say what it will , that Commands it , whether of a Prince singly , or a Prince in conjunction with a Parliament ; I grant , that it becomes your own Act , for which you are responsible to God ; But it is not so in many Cases , where a Prince may Command to Do , or forbear , what a particular Statute forbids or appoints , Because He may therein Exercise His Prerogative according to the Common Law. Besides , if you being a Minister should obey the Kings , and your Lawful Superiours Order , and Read his Declaration , by which some Penal Laws are suspended , and this Act of Prerogative should afterwards come to be Questioned in Parliament to whom are you Responsible ? Surely not to the King , nor to your Ordnary , whom you have Obeyed ; you cannot mean tha● , not to any ordinary Court of Justice , for no Information or Indi●●ment will lye against you there at the Kings Suit ; you must be then Arraign'd for it in Parliament , or no where , And if you come to be Responsible for it there , I think your Rubrick established by Law , and our Ignorance of any other Law will be a Sufficient Plea to excuse you , For it will be a President of the First Impression ; I know not of any Parish Minister has ever heretofore been Question'd and Condemn'd in Parliament for obeying an Order in this Kind of His Prince or Lawful Superiour . VIII . Ministers are bound to take care that what they Publish in their Churches , be neither contrary to the Laws of the Land , nor the good of the Church . Ministers of Religion are not look'd upon as common Cryers , but what they Read , they are supposed to recommend too , though they do no more then read it , For is not Reading Teaching ? It may be it were no fault to consent to the Declaration , but if I consent to teach my People what I do not consent to my self , I am sure that is a great one . I take it for granted that you have sufficiently demonstrated to all Men , that Reading and not Preaching off Book , is Teaching , for that has been your ordinary Practice for many Years , and it is true , by Reading you Teach your People to understand what you Read , but when that is done , your People are at liberty to judge , and you also in this Present Case being ordered to read what the King hath declared , are at liberty to Pen a Sermon that may be a Paraphrase upon what you read before , and read that in your Pulpit afterwards , so as therein you do not transgress the Law of God , or of the Land , and by that your People may understand whether you consent to , or dissent from what you have read , and if your are commanded by Law to read what you do not consent to in your own Conscience , and for the discharge of a good Conscience towards God , let your People know so much ; I think you therein discharge both the Office of a Minister to Man , and Duty of a Teacher to God ; and in such a Case , tho you should afterwards be judged by Mans Law , yet you may with a quiet Mind , therein commend your Cause to God , who judgeth righteously . Be it so , That Ministers are not look'd upon as common Cryers , yet give me leave to say , you being Ministers are look'd upon as publick Preachers , or Heralds to publish the Orders of your Superiors , and are no more accountable to any Man for the matter which you so publish , then a Herald who Publishes the Kings Proclamation to his Subjects ; con●●der the Consequence , if the Judgment of what i● agreeable or contrary to the Laws of the land , the Good or Hurt of the Church , be left to the private Determination of every Parish Minister , What will become of the Authority of their Superiours ? Of what us● is the Rubrick to which they have Subscribed , which directs them to read what the King or their Ordnary enjoyns ? For in this Case , 't is all one , as I said before , whether you are enjoyned to Read by an ● of State or an Act of Parliament ; for I think you will grant me this , That the ● of an Eternal 〈…〉 t 〈…〉 t of Parliament then 〈…〉 : So that in 〈…〉 , 〈…〉 no 〈…〉 f●r in your S●tion to 〈…〉 it himself of Evil a 〈…〉 the 〈…〉 of 〈…〉 , but by the Method before prescribed , especially i● such a case as is before us ; wherein you say , It may be no fault to consent to the Declaration , for if the Matter be so doubtful in it self , as that it cannot be any otherwise determined to be either Good or Evil , then by every Mans private Judgment , by such a Rule as What is not of Faith is Sin ; you have exceeded your Bounds in prescribing a general Rule concerning it , as a like Obligatory upon all Ministers . IX . You say , I take the Declaration to be a contradiction of the Doctrine of our Church by Law Fstablished . O●r Reading it in our Churches , must serve instead of Addresses of thanks , which our Clergy generally Resused , tho it was onely to thank the King for his Gracious Promises renewed to the Church of England in his Declaration , which was much more Innocent then to Publish the Declaration it self in our Churches . I think my self bound in Conscience not to Read it , because I am Bound in Conscience not to approve it . It s against the Constitution of the Church of England which is Established by Law , and to which I have Subscribed , and am therefore bound in Conscience to Teach nothing contrary to it while this obligation lasts . Your Terms are so general , and the s●nse of your Arguments are so Ambiguous ▪ that tho I labour to Pick out your true meaning , I am afraid of mistaking it , if I do so , pray R 〈…〉 i●ie me Candidly , and Friendly , because the manner of your Express 〈…〉 your self , and not any wilful Error in 〈◊〉 is the cause of it . You take the Declaration to be a Contradiction of the Doctrine of your Church by Law Established ; In what Sence shall I take your say so ? Is the whole , and every part of the Declaration contrary to all , and every part of your Doctrine by Law Established ? This cannot be your Meaning , because you take Notice of the Kings Gracious Promises Renewed to the Church of England : I can find none of the Thirty-Nine Articles Contradicted , nor any of your Religious Constitutions Invaded by any thing in the Kings Declaration ; But Your Doctrines , your Service , your Ceremonies remain all the same , as they were Settled , and Exhibited to the late King Charles the Second , by the Presidents , Bishops , and Clergy of Both Provinces , with the same Civil Sanction for the use of them , that Ever they had : And besides that , they are neither contradicted nor Invaded , The Royal promise you mention , is to Protect , and Maintain his Arch-Bishops , Bishops , and Clergy , and all other His Subjects of England , in the Free Exertise of their Religion , as by Law Established ; and therefore if you would Free your Self from all Suspition of Prevarication in this Point , Its incumbent on You first to shew , wherein the Kings Declaration Contradicts it self , and then , wherein , in particular , 〈◊〉 Coatradicts your Doctrine , and Invades your Constitution ; For till then , your telling openly , That You take the Declaration in General to be a Contradicton , and against the Constitution of the Church of England in General , may be taken , as Intended by You to Amuse , and not to Edify your Reader : But what is it you mean , when you say , Your Reading must serve instead of Addresses of Thanks , which your Clergy generally Refused ? Did His Majesty Require , You should Thank Him for his Declaration , as He does , that you should Read it ; & did you Refuse to Obey Him in that , tho' as you say , It was more Innocent than the Other , as you do in this ? Is this Intended as a Memorial of unmannerly Disobedience at First , and undutiful Carriage at Last ? or what is that you signify , by your Resusing to Thank Him , which must now be Recompenced by Reading ? Do you think His Command to Publish His Declaration , is of no more Weight , in point of State , than your passing of a complement with His Majesty , in Giving Him Thanks , or that the Thing He designed in His Command , was principally to Solve the Want of your thankful Addresses ? Let me tell you , this is not only a streign of Levity in Interpreting the Reason of the Royal Precept for your Reading His Declaration in your Churches , unbecoming your Gravity , but a Surmize of a more Dangerous consequence : The King Commanded , that you should Publish His Declaration in your Churches , that All His Loving Subjects might Know the Contents of it ; And you Insinuate to them , That it is to Serve instead of a thankful Addressing , which before you Refused . But you pass from this to Matter of Conscience , and herein you shew your Self more Subtle in your Distinction , of Conscience , then the Learned Bishop Sanderson in all his Praelections on this Subject ; For you seem to have a Politick Conscience , not to do any thing , which by consequence may Hurt ( your Interest , or as you Term it ) the Church , and herein your Conscience is Guided by a frequent Review , and Must ' ring up the Numbers on both sides ; How many may be for , and how many may be against your Reading ; and finding by the Computation you make , that the greatest Number of your supposed Friends will be Disobliged by your Reading , and that more may be against it than for it : This Governs you to make as much Conscience of Reading the Declaration , as of Doing the most Immoral Action in Nature . Your Second Distinction is of a Temporary Conscience , which is to Last as long as the Obligation of your Subscription , to that , you call the Constitution of the Church of England , lasts : By what means you will reckon your selves Discharged of this Temporary Obligation of Conscience , I cannot divine , unless you Reckon , that perhaps you may be Absolved from it by an Act of Convocation , or Statute-Law : But then here lies the Difficulty with me . Because Your Third Distinction of the Obligation of Conscience seems to be of such a permanent Nature , as no Law of Convocation or Parliament , any more than the Kings Prerogative can Absolve you from : For this I take to be the Genuine Sense of this sort of Conscience you mention in contradistinction from the other ; That you are Bound in Conscience not to Read the Kings Declaration , because you are bound in Conscience not to Approve it ; And If you make the Invariable Law , or Revealed Will of God , the Rule of your Consciencious Approving , or not Approving the Matter of the Kings Declaration ; You cannot in my Apprehension any more Approve of it , or Consent to the Reading of it , if it should be Established by A Convocation , or Statute-Law ( the Law of God , and the Matter remaining the same , as now they are ) than you can Do it at the Command of the Kings Royal Will. Tenthly , Possibly the People understand , that the Matter of the Declaration is against Our Principles ; But is this any Excuse that we Read , and by reading Recommend that to them , which is against our Censcience and Judgments ? Reading the Declaration would be no Fault at all , but our Duty , when the King Commands it , did we approve of the Matter of it ; But to Consent to Teach our People such Doctrines as we think contrary to the Laws of God , or the Laws of the Land , does not lessen , but Aggravate the Fault . Consenting to Teach your People such Doctrine , as you think contrary to the Laws of God , is a Fault ; may be a great Fault : Tho' the Doctrine you Teach , may , in it self , be true Doctrine , because Conscience , though Erroneous , obliges not to Act against it : But what it is that does not lessen , but aggravate the Fault you mention , I cannot discern , For you Grant , That reading the Declaration , when the King commands it , if you Approved the Matter of it , would be no Fault at all : You say , It is possible the People understand that the Matter of the Declaration is against your Principles ; I Answer , T is possible they understand neither the Declaration nor your Principles , for by the Reports I hear frequently ●ut of the Countrys , there may be Thousands that never Read themselves , nor heard the Kings Declaration read to them , but take the Matter of it to be , as you represent it , which to be sure is Bad enough ; and thus they are kept in ignorance , and Affrighted with the conceit of it . Most certainly , if the Kings Heart were not well Assured of the Justice and Clemency towards all His Subjects in what He has Declared , It would be the most Impolitick Action imaginable for Him to command , that it should be Published , and Communicated to all of them , in the most solemn manner , when they are Discharged from all Secular Diversions , and have their Minds most Free , and Intent upon the Matter that is read to them : His Majesty Declares the Reason why He would have it thus Published , Viz. That they may Vnderstand and Reap the Benefit of that General Good , which He designs for the whole Kingdom ; That His chief Aim has been , not to be the Oppressor , but the Father of His People , That they may lay aside all Animosities , and groundless Jealousies , and Choose such Members of Parliament , as may do their part to Finish what He has Begun , for the Advantage of the Monarchy , over which Almighty God hath placed Him. Now , if the Matter of the Declaration would not bear the most exact Scrutiny , and Recommend it self to the Consciences and Understanding of all His Subjects : Can any Man rationally think , that this was a probable way for His Majesty to Effect the End He proposed therein ? But since you put me upon Possibilities , I think it may possibly be , and very probably also , as I Gather from your Reasonings , that you do what lyes in you , to Conceal from your People , the Matter of the Declaration , least your People would Approve it , and Consent to Promote it . But though you are thus Industrious to Conceal the Declaration , Why do you not tell us what your Principles are , for in this , you are as Dark as in all the rest ? I must profess , if I had no other means of knowing what the Declaration contains , nor what your Principles are , than by what you have said in your Discourse concerning them , you deal so much in Generals , that I should never be Able to Understand either of them , nor wherein the One is against the Other . But now let us come to the main Point , for in comparison of that , All the Rest is of little value . You say , For you to Consent to Teach your People such Doctrines as you think contrary to the Laws of God , or the Laws of the Land , does not lessen , but aggravate the Fault . You have , in your Letter , made mention of an old Maxim , The King can do no Wrong , And therefore if any Wrong be done , the Crime , and Guilt is the Ministers , who does it : Nor is any Minister , who does an Illegal Action , allowed to pretend the Kings Commission , and Authority for it . You cannot Forget who They were that before you Insisted upon this sort of Argument , nor how severely you of all Men have in your Pulpits and Prints , handled them for it ; But now you think it may serve your Turn , you Revive it again . Since therefore you make it no scruple of Conscience in this Case , to Approve such Things now , as you Condemned heretofore ; Why should you not do it in some other Cases also ? The Dissenters , as oft as they were Summoned into your Courts , or elsewhere , for their Nonconformity to your Modes of Worship , or for Assembling to Worship in other manner , Pleaded simply , They could not Do the One , nor Forbear the Other ; because in doing the first , or forbearing the last , They should Sin against their Conscience , and Transgress the Law of their Lord ; whatever your Laws , or the Laws of the Land commanded , or prohibited : This Plea was usually Termed a meer pretence , and their Assemblies Censured by their Secular Judges , as Riots , Routs , Seditious or Vnlawful Assemblies ; and by your Judges they were Condemned , as Obstinate and Contumacious ; and upon these Scores they suffered the Penalties inflicted : Now , though you did Publish , and cause to be Executed , such Sentences heretofore against the Dissenters , who made use of this Plea , as a Pure matter of Conscience , with respect to God's Law ; this may be no Bar , as appears by your former instance , but that you may take up the same simple Honest Plea at this time , if you are , as they were , sincere therein , and make it for your selves now , as they did then ; And by this way you may , without Intangling your selves by determining positively Doubtful Points of Law ( which is not your Province ) come to a fair Issue in that , which is the proper Charge of your Function as Ministers ; for the Dissenters agree with you in this Principle , that For any Man to Consent to Teach others such Doctrines as he thinks contrary to the Laws of God , is a great Fault : Let the Matter of the Declaration therefore be fairly Discussed between you and us , with that Modesty , which becomes Subjests : Many Dissenters differ from you in their Thoughts in this point ; They think The King's Declaration is not contrary to the law of God ; and that therefore it may lawfully be Read ; If any of them question any part of it , It is that wherein the King promises to Protect and Maintain the Arch-Bishops , and Bishops , as Lord Bishops , of which they find no Footsteps in the Holy Scriptures ; but if they will consider , that the Dignity of Barons is only an Addition to that of a Bishop , and does neither Alter , Enlarge , or Abrogate the Spiritual Office ; but is an Honour conferr'd upon them by the Civil Sovereign Power : There is no Reason for any Dissenter , or any other of the King's Subjects , to make this a scruple of Conscience , in regard it proceeds from a Civil Constitution , and is a Law of Mans Creation , to which , among others of like nature , every Christian is to submit for the Lord's sake : And that you and I may as well Agree in our Thoughts about the Subject in hand , as in the Principle I have mention'd : It s necessary that we consider , what it is that His Majesty has Declared ; I shall repeat that Point , upon which many others Depend , as a necessary Consequence , as that to which I think you take the greatest Exception : The KING declares , that It hath been His constant Sense and Opinion , that Conscience ought not to be constrained ; nor People Forced in Matters of meer Religion . Now its incumbent on you to shew wherein you think this Point is contrary to the Laws of GOD , and that you do it , is but a reasonable Request , for else you perform not your Function to your people , but will lye under the suspition of Teaching for Doctrines , the Commands of Men , which you know our Lord sharply Reproves in those that exercise the Function of Teachers . Till you have done this , and made it plain , you have no Reason to Carp at any Thing that is naturally subsequent , as the suspending such Penalties , by which many of His Subjects are co-erced to Worship contrary to their Consciences , or pardoning Offences against such Laws , For this is a natural Exercise of His Prerogative , as God's Vicegerent in Acts of Goodness and Clemency ; It can be no Offence to GOD , that the Execution of such Laws be neglected by the King's Ministers , or Suspended by Himself , till they can be Repealed by Parliament , which ought never to have been made , and could never be obeyed , without Transgressing the Law of GOD : The King 's lawful , proper , and necessary Prerogative , is to provide for all Exigents , wherein there is no provision made by a particular Law , and to suspend such particular Statutes , as were from the Beginning , or in process of time , prove useless , or burthensom to a multitude of His Subjects , and Wherein no particular Subject is injured , as to any Right , or Priviledge , which he can claim by Law : so that till you have performed your Task , and shewed that this Doctrine , which the Declaration Teacheth , is against the Law of God , and what Branch of the Divine Law it is against , that the Penalties whereby Men are compelled to Worship contrary to their Consciences , should be suspended : No more need to be said to this , taking it singly , as it is a Matter of pure Conscience , supposed by you to be an Offence against the Law of God. But I consider how you state it with a double Aspect , having an Eye both to the Laws of God , and to the Laws of the Land , and that not conjunctively , but disjunctively : It is an Aggravated Fault with you to Consent to Teach your People such Doctrines as you think contrary to the Laws of God , or the Laws of the Land , that so you may have a double string to your Bow : If you cannot prove the Doctrine of the Kings Declaration to be contrary to the Laws of God , yet you cannot consent to Teach it your People , because you think it is contrary to the Laws of the Land : nevertheless taking your Reasoning to be consistent with it self , having before shewed , you did not Approve of the Matter of the Declaration , I cannot suppose you made mention of the Laws of God superfluously , or vainly , and therefore it remains as a Charge upon you to declare plainly , Whether you think it contrary to the Laws of God , or not : And having Repeated this , that you may take the more Notice of it , I 'le pass to the next Branch , and that is for you to shew , wherein it is contrary to the Law of the Land ; the Reasons for this I shall give you in my Remarks upon your next Paragraph . Eleventhly , Say you , It is to Teach an unlimited , and universal Toleration , which the Parliament in 1672. declared Illegal , and which has been Condemned by the Christian Church in all Ages . It is to Teach my People , that they need never come to Church more , but have my Free Leave , as they have the Kings , to go to a Conventicle , or to Mass . It is to Teach the Dispensing Power , which Alters what has been formerly thought the whole Constitution of this Church , and Kingdom , which we dare not Do , till we have the Authority of Parliament for it . Let us consider what part of the King's Declaration may be supposed by you to do the Things here Alledged , and whether , what you are required to do , be as to the Matter of it , of any other Nature , than what has heretofore been Approved by Authority of Parliament . His Majesty , after the suspention of all Penal Laws in matters Ecclesiastical , for not coming to Church , or not Receiving the Sacrament , or for any other Nonconformity to the Religion Established , or for , or by reason of the Exercise of Religion in any manner whatsoever , is pleased to Declare upon what Terms , and in what Manner All His Loving Subjects have Free leave to Meet , and Serve God after their own Way , and Manner . Now I must pray you to Interpret what you mean by an Unlimited , and Universal Toleration , for you are still in Generals , Is it such an Unlimited , and Universal Toleration , as gives all Men Liberty to Meet in such manner , and to do , and say as they please : There seems to me many Restrictions in the Declaration , the Meeting must be For the Exercise of Religion , and not Irreligion , and though All may Meet , and Serve in their Own Way , yet It is to Serve God , and not an Idol . For my part , if I had no Fear of God before me , yet I should very much fear severe Corporal punishment from the Hands of the Civil Power , if I should Meet , and openly preach Blasphemy , Idolatry , or any other Doctrine of immortality , against the Light , and Law of Nature given to , and inscribed on the Heart of every Man ; For tho' the King is pleased to say , I shall not be compelled to perform any Act of Worship contrary to my Conscience , I am nevertheless Accomptable for all Things that I openly and voluntarily , without any compulsion do , or say , which fall under the Cognizance of the Civil Magistrate , as all things do , which are against the Reason of Mankind , and common Light and Law of Nature ; and tho' there should be no Statute Law in the Case , The Comman Law of the Land is grounded upon the Law of Nature , and no way suspended by the King's Declaration , and by this , open Scandals against the Light of Nature are Punishable by the Civil Judges . But you say , an unlimited , and universall Toleration the Parliament in 1672 declared Illegall ; It may be so , but I doe not know it ; I have seen no Copy of any Law , or Ordinance of Parliament applicable to the point in hand : If you Intend to prove the Kings present Declaration , was declared to be Illegall by the Parliament in 1672 , you must mend your Common Fault of Dealing in General , For it is all one , and no more a Proof of any thing being Declared Illegal in a Parliament , to Quote onely the year , without repeating the Words of the Law , and applying the matter of the Declaration to it , then if you had said it of your Own Head , or mention'd for a proof of your Assertion , a Vote of the House of Commons , which was Published by Order of their Speaker , Jan : 10. 1680 , Wherein it was resolved to be the Opinion of that House , That the Prosecution of Protestant Dissenters upon the Penal Laws , was at that time Grievous to the Subject , a Weakening of the Protestant Interest , an Encouragement to Popery , and Dangerous to the Peace of the Kingdom . Your next Assertion is , That an unlimited and universal Toleration has been Condemned by the Christian Churches in All Ages ; If you mean by this , that the Christian Churches in All Ages did Assume to themselves a Power of Judging , and Jurisdiction over all men that were without the Church , or that the Church in all Ages did by Temporal Penalties constrain men to come into the Church , or when they were there , to Worship contrary to their Consciences , or to Abide there , when they had no Heart to do so , but would Forsake their Faith , their Profession , or their Christian Doctrine , and Conversation , and also their Assemblys : I think you are very much mistaken in the Christian Doctrine and Practise of the Churches in the primitive Ages : Surely I may say in this , as in the Rest , Shew me an Apostolical Authority for such a Practise ; And I have so much the more Reason to insist upon this , Because Christs Disciples in the primitive Age , were All Volunteers , Suitable to the Doctrine which Our Lord , and his Apostles Taught , Repentance from Dead Works , and Faith in the Son of God , which are Convictions , and Operations upon the Mind of Man , and necessary Qualifications to the being of a True Christian , and the profession of them to the being of a Visible Christian , and the Doctrine of Self-Denial to his Continuance in his Profession ; The Doctrine is plain , Whosoever Will , let him take of the Water of life Freely , You will not Come to me that you may have life ; and when many of those , who for some time professed to be our Lords Disciples went back , and Walked no more with him , That which was the Ground of the Others perseverance was , that with him were the words of Eternal Life , and that they Believed , and knew that He was the Christ , the Son of the Living God , and that therefore there was none Else to whom they could Go ; The Apostle Foretels us , That in the Latter Times , some would Depart from the Faith , Giving heed to seducing Spirits , and Doctrines of Devils ; That there would be M●ckers Walking after their own Ungodly Lusts ; that such They were , who being sensual , and having not the Spirit , seperated themselves , and the Apostle John says Expressly , that in his day there were Many Antichrists , who went out from us ( that is from the Apostles , and Churches ) but they were not of us ; For if they had been of us , they would have Remained with us , But They went out , that it might be made Manifest , they were not All of us : And this the Apostle makes as the Characteristical Note , by which he Knew it was the Last time . Now as I cannot find the I east Mention in any One word , Doctrine , or Precept , that any persons were , or should be Compelled , by Outward Force to come or continue in the Christian Church in the First Age , so neither can it be agreeable to the Mind of Our Lord , that any persons should be Compelled by Temporal Penalties so to do against their Minds in After Ages , Unless you can shew us , that the Doctrine of Christ , and his Apostles are not the same in After Ages , that they were when they were first delivered . Say you , It is to Teach my People that they need never come to Church more , but have my Free Leave , as they have the King 's , to go to a Conventicle , or to Mass . Does any thing of this kind Flow naturally from the King's Declaration ? Does that Engage or Incline you , or any Man else to teach any Doctrine contrary to his own Sentiment ? I take it rather to be an Encouragement to do , and say sincerely what they apprehend , and believe to be the Will of God , relating to the Worship of himself , and that your Leave is neither Asked nor Granted in my going from your Church , further than this , That if I be Excommunicate by you for it , you cannot thereupon , by your Certificate , obtain as formerly , the Writ De Excommunicato Capiendo , to make me a perpetual Prisoner , whilst the King is pleased to Suspend the Execution of that Penalty . The Declaration does not Teach any of your Hearers , that they need not come to Church , and Worship God any more there in that Way and Manner , if in their Own Consciences they are Convinced they ought so to do ; It does not Forbid your Teaching or Reading to your People any Doctrines , or Homilies Approved of by the Church of England , Queen Elizabeth's Injunctions , ( which she Enjoyned to be Read in your Churches Four Times in a Year , ) or any thing Else by which they may be Instructed in the knowledge , or discharge of their Duty to God in your Churches . You greatly undervalue your Ministry and Doctrine , to suppose that there are no Arguments to prevail with your People to come to your Church , but only Temporal Scourges , For if you have the Truth of God on your side , as no Humane Law can Alter the Nature of it , so you are at Liberty , notwithstanding any thing in the Declaration , to Preach it to your People . The Declaration is an Incitement to all the King's Subjects to Worship God , and no enticement for any of them to forsake his Worship , and that they may respectively serve God , ( as the Christian Religion teaches , in Holiness and Righteousness ) without fear : His Majesty promises Equal Protection to all who do worship God in such Way and Manner , as each of them Understand and Believe , it is his Will they should do ; And in the first place gives the Royal Countenance and Protection to All of the Church of England in their worshiping of God in their Churches , as by Law Established : So that you make a wrong Gloss upon the Declaration , in insinuating that it Teacheth your People , that they need never to come to Church more , or that they have the King 's Free Leave , or Yours , contrary to their own Minds and Consciences to forsake the Church , or to go to a Conventicle , or to Mass . For there is nothing in the Declaration that requires , gives Leave or Countenance to any man to forsake that Religion , and way of Worship to which his Conscience obliges him , or to Dissemble , and play the Hypocrite , in forsaking of any one way , and ( in appearance ) to adhere to another , if he do it not in sincerity , but against his Mind and Conscience . But we are now come to another Point , at which you seem to stick more than at all the rest . Say you , It is to Teach the Dispensing Power , which alters what has been formerly thought the whole Constitution of this Church and Kingdom , which we dare not do , till we have the Authority of Parliament for it . Let this Matter then , as you say in your Letter , be examined Impartially , and take in here also that Question I touched upon before ; Whether the Matter of the King's Declaration herein be contrary to the Laws of the Land ? Whole Treatises have been Written upon this Subject , with great Evidence to Manifest the Kings Right of Indulgence in Spiritual Matters , which you may do well ( in Order to your Satisfaction ) at your Leisure to Peruse : I shall here Instance only in some few Cases , wherein the Kings of England , have for several Ages past Exercised such a Dispensing Power ; and in their Grants , Tolerated a Dissent from the Religion and Ceremonies by Law Established , which have been , either not Question'd at all in Parliament , or there admitted to be legally done : Queen Elizabeth in her Reign , granted many Dispensations of this kind ; and as is credibly Reported , to some Lay-men to Preach publickly . Several Grants have been made before , and in the Reigns of the three last Kings , both to Foreigners here , and to their own Subjects abroad , for the Exercise of Religion in their own Way ; with a Non Obstance to the Statute in Force , for Uniformity in Religion . The Act for Uniformity in the 14th Year of King Charles the Second , takes notice of those Grants to Foreigners ; and Provides , that the Penalties of that Act , shall not extend to such Churches as have been Allowed , or shall be Allowed by the King , His Heirs or Successors . The Act for Suppression of Seditious Conventicles , though it do not in express Words grant a License for any Number of Persons , not exceeding four besides the Family , to meet under Pretence of Exercising Religious Worship , otherwise than according to the Lyturgy and Practice of the Church of England ; yet it doth not make it Penal for any so to do , except they exceed that Number : And the common Interpretation given of it , by your selves and others , and Encouragement taken thence has been , That it was Tantamount to such a Licence ; and this I think , fully reaches that , which you call the Matter of the Declaration that you cannot approve of : For if you admit , as you have done in all the Arguments I have seen upon this Point , that is was Allowed ▪ that four Dissenters besides the Family might meet , and Worship in other manner than is by Law Established , without Incurring any Temporal Penalties thereby , the Paucity or Greatness of the Number , cannot alter the Religious Nature of the Matter ; What 's lawful for Four , is lawful for Four Thousand , with respect to the Matter of Worship ; The restraining the Number , is only the Policy and Prudence of the Civil State , which may be Limited or Enlarged at Pleasure : And by this Act , It is provided , That Nothing therein Contained shall Extend to Invalidate , or Avoid His Majesties Supremacy in Ecclesiastical Affairs , but that His Majesty , His Heirs and Successors , may from Time to Time , and at all times hereafter , Excercise and Enjoy all Powers and Authorities in Ecclesiastical Affairs , as Fully and as Amply , as Himself and His Predecessors have or might have done the same , any thing in this Act Notwithstanding : And I think , the Exercise of the King's Power , is as naturally applicable to his Dispensing with the Limitation of Numbers , in this Case , as to any other Clause in that Act ; which without this Especial Provision , might have been Construed , an Abridgment of the King's Supremacy . To make good this , That the King 's Dispensing Power in His Declaration , alters what has been formerly thought the whole Constitution of this Church : It is Incumbent on you , to shew wherein it does so , more th●n has been done in any Case of the like Nature heretofore , by any former Royal Dispensations , Grants , or Authority in Parliament . And tell me ingeniously , if without any Offence against the Holy Scriptures , the King may not , if He so please , Grant a Dispensation to His Own Subjects , as well as to Strangers and their Off spring , ( even after they are become Denizens , and understand Our Language ) to Worship God after their own Way and Manner ? And whether among all the Jurisdictions Annexed to the Crown , which heretofore have been , or may lawfully be used for the Reforformation or Order of the Ecclesiastical State , there be no manner of Dispensing Power Contained ? 12. Say you , No Men in England will be pleased with Our Reading the Declaration , but those who hope to make great Advantage against us , and against Our Church and Religion . This is a bare Supposition , arising meerly from your own Disturbed Imagination , which is through Prejudice so Darkned , that you cannot discern between your Friends and your Enemies : I can tell you of many , who neither Hope , nor seek to make any Advantage against you , your Church or Religion , that are displeased at your refusing to Read , because you thereby give an Advantage to such as may be your Adversaries , which they could never have gained by your Compliance with the King's Order . You afterwards suggest , That the Dissenters , who are Wise and Considering , are sensible of the Snare themselves , and though they desire Ease and Liberty , they are not willing to have it with such Apparent Hazzard of Church and State. But if there be any Dissenters who deserve the Epithites you give them , you have by your Severities kept them at such an uncharitable Distance from you , that you are unacquainted with their Temper ; and thence it is , that as on the one Hand you Misrepresent them , that you may render them Equally Obnoxious to the Government with your selves , as giving Countenance to your Disobedience : So on the other Hand , you suspect them without Cause , to be seeking an Advantage against you , your Church and Religion : You cannot but know , that the Generality of Dissenters ( who have rendred their solemn Thanks to the King for His Indulgence , and the Establishment proposed in His Declaration , ) are for the Reading of it , That all the King's Subjects may understand , and in their places , pursue the Contents of it to Effect : Therefore ▪ upon what Grounds you suggest , ( as if you spoke their Language ) that they are not willing to have their Liberty in the Way which the King proposes , I cannot Imagine . You Term it with such Apparent Hazard of Church and State ; They Apprehend and Express it , with Apparent Advantages of Church and State , and that which has a direct Tendency to settle Both on such a Righteous Foundation , as may preserve them in a safe and prosperous State to Perpetuity . But , is not this to ●●●tter such among the Dissenters , as you can Intice to hearken to your Insinuations , that they may be thought Wise and Considering ? For you tell them , When there is an Opportunity of shewing your Inclinations without Danger , they may find you are not such Persecutions as you are Represented : But while you speak of their being sensible of a Snare , are not you laying a Snare for them ? How long may they wait for such a Season , wherein you may in your own Apprehension without Danger , Manifest any Incli●n●ions or Kindness towards them ? Immediately after the House of Commons Declared , That the Prosecution of Dissenters , was a weakning of the Protestant Interest , you Promoted it with greater Vehemence than ever before : If the King at any time dispense with Penal Laws , you Cry out , The Dispensation is Illegal : As oft as any Bill of Comprehension has been brought into Parliament to touch any thing of your Constitution , so as to enlarge it beyond its present Streightness , it hath met with Opposition from your Ordinaries : So that the Dullest Dissenters in England , have been sensibly taught by you , That there has been no Opportunity , wherein you could without Danger , shew them any kindness for Twenty Eight Years past ; and if any Dissenters should be so Catch'd in the Snare of your Insinuations , that at some time or other hereafter , there may happen an Opportunity , wherein you may be kind toward them , as to let go the present Season , wherein His Majesty Proposes , a Legal and Perpetual Establishment both of your Church State and their Freedom from Temporal Penalties for Nonconformity to it ; I shall not take such Dissenters to be in this Case , either Wise or Considerate . 13. Say you , Reading the Declaration , is to Recommend to Our People , the choice of such Persons to Sit in Parliament , as shall take away the Test and Penal Laws , which most of the Nobility and Gentry of the Nation have declared their Judgment against . Our Reading will Discourage , Provoke or Misguide , all the Friends the Church of England has ; Have we not Reason to Expect , That the Nobility and Gentry , who have already Suffer'd in this Cause , when they hear themselves Condemned for it , in all the Churches of England , Will think it time to mend such a Fault , and Reconcile themselves to their Prince ; and if our Church fall this Way , is there any Reason to expect that it should Ever Rise again ? These Consequences are almost as Evident , as Demonstrations ; and let it be what it will in it self , which I foresee , will Destroy the Church of England , and the Protestant Religion and Intrest ; I think I ought to make as much Conscience of Doing it , as of Doing the most Immorall Action in Nature . If We must compare Consequences , To Dis-oblige all the Nobility and Gentry , by Reading the Declaration , is likely to be much more Fatal then to Anger the Dissenters . By Your Mistaking , and Misrepresenting the Sentiments of the Dissenters ; You have given me Cause to Suspect , You may be Mistaken in some things which you have Asserted concerning the Nobility and Gentry ; particularly in that you make no distinction , between the Repeal of the Penal Laws , and that of tie Fest ; which diverse of the Nobility and Gentry in their ordinary Discourses on this Subject have Done ; and this seems to me the more Remarkable , because you make it Equally as Necessary for the preserving your Constitutions , to keep the Penal Laws on Foot , as the Test . Secondly , You lay , in my Opinion , too great a Stress upon your Reading ; Do you suppose , None of your Friends to have any better Discerning , then to be Misguided in their Judgments by the bare Reading the Declaration ? No more Resolution then to be Discouraged by it ? No more Charity , then to be Provoked to be your Enemies by it ? I cannot see any Reason you have to Expect , that your Reading the Declaration , should lay any of the Nobility or Gentry under any Conviction of a Fault , or that they would reckon themselves Condemned ( if it had been or should be read in all the Churches of England ) for any thing which they have Done or Suffer'd in that you call this Cause . His Majesty has been pleased to Declare the Reason of the Changes He has made in Civil and Military Officers ; not thinking any ought to be Employed in His Service , who will not Contribute towards the Establishing the Peace and Greatness of their Countrey : If a Question be put to any Noble Man , or Gentleman ; Whether he will give his Consent to Repeal the Penal Laws and Tests ? Where such a Question meets an Inward Setled Principle , that no man ought to be Debarr'd of his Civil Rights or Privilidge , for the sake of his Religious Opinions , and that , no man ought to be Compelled by Temporal Penalties to perform an Act of Religious Worship against his Conscience , Such a Person is always prepared to give a Ready Answer ; l'ts fit that all such Laws , as tend to do either of these , should be Repealed ; because they Tend to Alter such Fundamental Maxims as should ever be preserved Inviolable , the One in reference to Civil Rights the other in reference to the Christian Religion : But where the Question meets not with any such Setled Principle ; but either the Contrary Opinion , or that present Policies of State may Govern in deciding it : In this latter Case , Honour and Prudence both , may be pleaded against a Pre-engagement , until they Arrive to a Satisfaction therein , by Debates on this Subject in Parliament . Who sees not , that there 's a vast difference between a previous Obligation to a positive Vote in Parliament , and your Refusal to perform Such a Ministerial Act , in Obedience to the King's Order , which you have never Scrupled to do in Obedience to any Order of your Ordinary , or his Officials , without any regard had to the matter published . But I perceive , You are now upon your Politicks , and you would therefore have it , That these Noblemen and Gentlemen , are already Engag●d in the same Cause with your Selves , or if they be not , you do your Best that they may be so , and not be Reconciled to their Prince ; For then you Suppose your Church would Fall , and not only So ; but that if it Fall this Way , You have no Reason to Expect It should Ever-Rise again . And these Consequences you would have to pass for Demonstrations , & from your Foresight of the Event , make as much Conscience of Reading the Declaration , as of Destroying the Protestant Religion and Interest , together with the Church of England : I will not give my Self the Liberty for your Churches Sake , to Dilate upon the Surmises ; I take them to be the Effect only of a Sudden Vertigo , raised by an Imagination , that You are upon the Top of a Precipice in imminent Danger of a Destructive Fall ; When in Truth , though you are in the ASCENT above any of your Fellow Subjects ; yet you have there a broad Space to Walk upon as long as you please and a safe Descent into the Plain , to others of your Companions when you please , and are in no Danger at all of Falling Down , from any other Cause , but the Swimming ▪ Conceipt of your Own Head. If it were not so , You would never have taken the Method you have done , to draw your Conclusion from such Comparison of Consequences , as you have made ; to Disoblige all the Nobility and Gentry , is likely to be much more Fatal , then to Anger the Dissenters . Would you have it Conceited , That you have Engaged the Nobility and Gentry by a Positive Promise , upon no Terms to part with the Penal Laws , or give the Dissenters any Ease , till you Signifie to them , by Reading the Declaration , That it is an Opportunity , wherein they may Do it without any Danger ? Have you no Cause , as you are a Minister of the Gospel , to relent at the Hard Measure , which You , and Others by your Instigation have Meted out to the Dissenters of all Sorts ? Suppose , All the Nobility and Gentry were against the Repealing of Penal Laws , Yet I should think , If you set your Thoughts upon the proper Discharge of your Function , that Equal Justice and Clemency would Govern your Determinations more then all Worldly Policy . But you are for putting a Question Ironically , and Answering it plainly and positively : Cannot the King keep his Promise to the Church of England , if the Test and Penal Laws be Repeal'd ? Your Answer is , We cannot say , but this may be ; And yet the Nation does not think fit to try it ; and if the Question were put to us , We think We ought in Conscience to deny them Our Selves , and we Commend those Great Men that deny it . This looks as if your Passions were in a high Ferment , and yet there is some appearance of an Artifice in it : It Sounds with what follows , as if you had an Assurance , That the gene ●a Vogue of the Nation , is under your management and direction , either to have or not to have a Parliament , to Repeal or not Repeal the Test and Penal Laws , as you please , — For say you , Are there not as high Probabilities , that our reading the Declaration will Promote the Repeal of the Test and Penal Laws , as that such a Repeal will Ruine our Constitution and bring in Popery ? Herein you shew your selves , to be greater Artists the Doctrine of Probabilities then any College of Jesuits , whilst you persist in your Disobedience to the Kings Order , and will not read it : The Nation does not think fit to try ; But if you Return to your Obedience and Read , you shall thereby induce them to Try and Promote the Repeal . Let me for once after your Example ( tho I come One Thousand degrees short of your skill in the Doctrine ) Conjecture at a few probable Points . First , It seems to me that you are convinced in your Conscience that there is Such an innate Vertue and Power in the matter o● the King's Declaration , as will command an Assent in the minds of them that hear and consider it ; whence it may be , That you think in your Conscience it is not safe for your Interest to Read it . Secondly , If you were not under some such Conviction , it 's probable you would make as little Conscience to read it , as you did any of those Censures or Orders , which you cannot otherwise justifie , than as you therein only performed a Ministerial / Act , in Obedience to your Superiours . Thirdly , It 's very probable , that it is also from hence , that in your Reasonings , you run altogether upon the Topicks of Trusting to the King's Promise , and upon a Repeal of the Test and Penal Laws , and speak not a Word ; either of the King 's making no doubt of the Concurrence of his two houses of Parliament ( when he shall think sit to call them ) to this Declaration of Indulgence , ( which he mentions in the first Paragraph of it ) or of His Majesty's Conjuring His Subjects to lay aside all private Animosities , as well as ground less Jealousies , and to choose such Members of Parliament , as may do their part to finish what he has begun , ( in the close of it ) or of any of the Clauses throughout the whole of it , or of His Majesty's Endeavours to establish Liberty of Conscience on such just and equal Foundations , as will vender it unalterable , and secure to all People the free Exercise of their Religion for ever . Now if this be plainly manifest , ( as it is in its self , and will appear to every Man who is not scar'd by you from considering it ) that it is not any one Single Clause but the whole and every part of the Declaration , that the King seeks to have Established by a Perpetual Law ; and that he would have this speedily Effected . Why is it that you descant so much upon His Royal Promise , ( of the stedfastness whereof , we have had so general an Experience ) as if that were all the Security intended to Perpetuity ; unless you have still a Mind to Monopolize the Laws to your selves , and that none of His Subjects should have the Benefit of any Law , but such as will ( though it be contrary to their Conscience ) Conform to a Tittle to your Measures and Modes of Worship ? Lastly , It may be also probable , if a Parliament be speedily called , as His Majesty declares he intends it shall be , that they , when they are met , will wisely Consider , how both to gratifie the King in what he desires , and secure the Subject in all their Properties , Civil and Religious : For the Sum of all that is to be Granted , de Novo , Is Liberty of Conscience , to worship God without incurring any temporal damage by it . What things are already setled by Law , as to the Religion of the Church of England , and their Possessions , are so to continue , and be confirmed to them . And if such a New Law be contrived to this Purpose , as may continue for ever , it will require such Ingredients to be in it , as may by the Provisions therein made , ( which the Wisdom of Parliament will readily suggest , ) render it stable and perpetual , and it may be in particular , such as may prevent your suggested Jealousies of Preists and Jesuits ; and also , keep you as well as them , within the Spheres of your proper Function , that all of the Clergy who expect the Benefit of other Laws , shall subscribe t before your Eyes , that no Royal Promise , no setled Laws , no common Interest can dispel it , so as to give a Discerning of the proper Means to Arrive at a secure Establishment ? Bear with my Expostulations ; I am coming to a Close . It is not desired you should Part with any Laws in ●●ing , but such only as are the Causes of an Vnjustifiable ●●pression , and consequently of an Vnavoidable Contention . If you can justifie the Compelling of any Man ●y Temporal Punishments , to Worship God contrary to his Vnderstanding and Conscience , bring out your strong Reasons for it , that all who are otherwise minded may be Convinced ; But if you cannot do this , bring your Mind to do , and permit Right to be done to all Men herein : Even your Enemies , that they may have no just Quarrel against you , nor seek by any undue Attempt , to wrest themselves from under your Power : Neither you nor any others ▪ have any Reason to fear a Downfall ; if you are willing to depart from the Ways of Opression . It is not desired , that any Laws in being , should be Removed by any other means , but by Introducing such as are Just , Equal , and of much greater security in their stead : Do not conceit your self safe ( and that you can be secured o●●● ) under the Continuance of Vnequal and Oppressive Laws ; such as 〈◊〉 iust humane Nature , Christian Grace , and Known Maxims of the Law of the Land. I Consider how you close your Letter , That if you were never so desirous that the Dissenters might have their Liberty , yet you canno● consent they should have it this Way , which they will find the dearest Liberty that ever was Granted : I am afraid from First to Last , le●st I should mistake your Meaning ; You have said before , You dare n●t ●each the Dispensin● Power ▪ till you have the Authority of Parliament for it ; You cannot Read the Declaration , because it is to Recommend to your People , the Choice of such Persons to Sit in Parliament , as shall take away the Test and Penal Laws : So that you suggest , as there is no Authority , so you are not willing there ever should be any countenance given by Authority , Either to Dispense With , or to Repeal Penal Laws against Dissenters ; Where to do your Desires that they should have Liberty Tend ? You cannot consent they should have it This Way ; that is , by a Dispensing Power ; nor that Way , that is ▪ by a Repeal . In your next , I Pray signifie what means you Propose , that are effectual for the Accomplishment of your Desires ; and if upon the Contemplations thereof , you cannot find any Means in common Use heretofore , so effectual for making Way for Removal of Spiritual Oppressions as the stirring up the Hearts of Princes : In the first Place , To give the Subjects ease , by Discountenancing and Suspending such Laws , as are the Occasion of their Oppression . And in the next place , By the Royal Assent to the Advice of their great Council , to Repeal such Laws , and Establish better , and more equal in their stead ; Return to your Obedience , and acknowledge it is just and equal that together with your own Perpetual Establishment by Law , Dissenters of all sorts , should by the same Law be secured in that which is THEIR RIGHT by the Law of GOD and NATURE , in common with all mankind ; not to be Compelled to Worship contrary to their Consciences , but to enjoy a just , and duly-stated Liberty to Worship God according to their Consciences ; and that measure of Understanding of the Will of God , that he has , or shall please to Reveal to them : And if you can remove your Prejudice , and come to a right Mind in these things , I doubt not , but they will Incline you , not barely to Read the Kings Declaration in your Churches ; but also to Recommend to your Auditors , ( from the Consideration of the Reasonableness , Righteousness , and Clemency of it ) the Choice of such Members to serve in Parliament , as may Happily Finish that , which His Majesty has therein Proposed , and Mercifully Begun . LONDON : Printed by G. Larkin , at the Two Swans without Bishopsgate . 1688. 
A51796	----	The manner of the impeachment of the XII bishops accused of high treason for prefering a petition, and making a protestation to the subverting the fundamentall laws and being of Parliaments whereunto is added the said petition and remonstrance of the said bishops. This text is an enriched version of the TCP digital transcription A51796 of text R7149 in the English Short Title Catalog (Wing M474). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A51796 Wing M474 ESTC R7149 12988750 ocm 12988750 96290 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51796) Transcribed from: (Early English Books Online ; image set 96290) Images scanned from microfilm: (Early English books, 1641-1700 ; 257:E181, no 22) The manner of the impeachment of the XII bishops accused of high treason for prefering a petition, and making a protestation to the subverting the fundamentall laws and being of Parliaments whereunto is added the said petition and remonstrance of the said bishops. Williams, John, 1582-1650. [8] p. Printed for Joseph Hunscott, London : 1642. Reproduction of original in Thomason Collection, British Library. eng Church of England -- Bishops. Great Britain -- Religion -- 17th century. A51796 R7149 (Wing M474). civilwar no The manner of the impeachment of the XII. Bishops accused of high treason, for preferring a petition, and making a protestation, to the subv [no entry] 1642 1130 2 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE MANNER Of the IMPEACHMENT Of the XII . BISHOPS Accused of High Treason , for preferring a Petition , and making a Protestation , to the subverting the fundamentall Laws and Being of PARLIAMENTS . Whereunto is added the said Petition and Remonstrance of the said Bishops . London , Printed for Joseph Hunscott . 1642. THe House of Lords was pleased , on the 30 of December , to send a Message to the House of Commons , by Sir John Banks , and Judge Reeves , to desire a present Conference , by a Committee of both Houses , touching matters of dangerous and high consequence . And at the Conference , the Lord Keeper , in the name of the house of Peers , delivered as followeth : That this Petition and Protestation of the 12 Bishops , contayning matters of high and dangerous Consequence , and such as my Lords are very sensible of , and such as require a speedy and sudden Resolution ; it extending to the deep entrenching upon the Fundamentall Priviledges and Being of Parliament . Therefore the Lords have thought fit , that this matter , concerning the whole Parliament , may be communicated to the house of Commons ; It being a thing of so great and so generall Concernment . This being thus communicated to the house of Commons , they came to this Resolution , To accuse these 12 Bishops of high Treason , for endeavouring to subvert the Fundamentall Laws and Being of Parliaments . And Master Glynne was ordered to go to the Lords , and at their Bar , in the name of the house of Commons , and all the Commons of England , To accuse these 12 Prelates of high Treason , for endeavouring to subvert the Fundamentall Laws of the Realm , and the very Being of Parliaments , manifested by preferring that Petition and Protestation ; And to desire the Lords that they may be forthwith sequestred from Parliament , and put into safe Custody ; and that their Lordships would appoint a speedy day for the Commons to charge them , and they to answer , for that the Commons were ready to make good their Charge . He was further ordered to give the Lords thanks for communicating this Petition , with so much affection and speed , and for expressing their sense thereof . After Master Glyn had delivered this at the Barre , the Lords sent the Black Rod instantly , to finde out these Bishops , and apprehend them ; and by 8 of the Clock at night , they were all taken and brought upon their knees to the Barre , and 10 of them committed to the Tower ; and two ( in regard of their Age , and indeed of the worthy parts of one of them , the learned Bishop of Durham ) were committed to the Black Rod . To the Kings most Excellent Majesty , and the Lords and Peeres now assembled in Parliament . The humble Petition and Protestation of all the Bishops and Prelates now called by his Majesties Writts to attend the Parliament , and present about London and Westminster , for that Service . THat whereas the Petitioners are called up by severall and respective Writs , and under great penalties , to attend in Parliament , and have a cleer and undubitate Right to Vote in Bills , and other matters whatsoever , debateable in Parliament , by the ancient Customes , Laws , and Statutes of this Realm , and ought to be protected by your Majesty , quietly to attend and prosecute that great Service . They humbly remonstrate and protest before God , your Majesty , and the Noble Lords and Peers now assembled in Parlament , That as they have an indubitate Right to sit and Vote in the House of the Lords , so are they ( if they may be protected from force and violence ) most ready and willing to performe their Duties accordingly . And that they do abhominate all Actions or Opinions , tending to Popery , and the maintenance thereof ; as also , all propension and inclination to any malignant party , or any other side or party whatsoever , to the which their own Reasons and Consciences shall not move them to adhere . But wheras they have been at severall times violently Menaced , Affronted , and Assaulted , by multitudes of people , in their coming to perform their Services in that Honourable House ; and lately chased away , and put in danger of their lives , and can finde no redresse or protection , upon sundry complaints made to both Houses in these particulars . They likewise humbly protest before your Majesty , and the Noble House of Peers , That saving unto themselves all their Rights and Interests of Sitting and Voting in that House at other times , they dare not Sit or Vote in the House of Peers , untill your Maj●sty shall further secure them from all Affronts , Indignities and dangers in the premisses . Lastly , Whereas their fears are not built upon Phantasies and Conceipts , but upon such Grounds and Objects , as may well terrifie men of good Resolutions , and much Constancy . They doe in all duty and humility , protest before your Majesty , and the Peers of that most Honorable House of Parliament , against all Laws , Orders , Votes , Resolutions , and determinations , as in thems●lves Null , and of none effect ; which in their absence , since the 27 of this instant Moneth of December , 1641. have already passed ; as likewise against all such as shall hereafter passe in that most Honourable House , during the time of this their forced and violent absence from the said most Honorable House ; not denying , but if their absenting of themselves were wilfull and voluntary , that most Honorable House might proceed in all these premisses , their absence , or this their Protestation notwithstanding . And humbly beseeching your most Excellent Majesty to command the Clerk of that house of Peers , to enter this their Petition and Protestation amongst his Records . They will ever pray to God to blesse and preserve , &c. Jo. Eborac . Thomas , Duresme . Robt . Co. Lich. Jos. Norwich . Jo. Asaphen . Guil. Ba. & Wells . Geo. Hereford . Rob. Oxon. Ma. Ely . Godfr . Glouc. Jo. Peterburg . Mor. Llandaff . Vera Copia . Jo. BrowneCleric . Parliament . 
A53040	----	A letter to Dr. Fowler vicar of St. Giles Cripplegate in answer to his late vindicatory preface by William Newbery & William Edmvnds. Newbery, William. 1685 Approx. 24 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A53040 Wing N845 ESTC R18268 13411030 ocm 13411030 99420 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53040) Transcribed from: (Early English Books Online ; image set 99420) Images scanned from microfilm: (Early English books, 1641-1700 ; 468:10) A letter to Dr. Fowler vicar of St. Giles Cripplegate in answer to his late vindicatory preface by William Newbery & William Edmvnds. Newbery, William. Edmunds, William. [2], 6 p. [s.n.], London : 1685. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fowler, Edward, 1632-1714. -- Great wickedness and mischievous effects of slandering ... in a sermon ... with a preface ... in his own vindication. Great Britain -- Religion -- 17th century. 2006-10 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Jonathan Blaney Sampled and proofread 2006-11 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A LETTER TO D r. FOWLER , Vicar of St. GILES CRIPPLEGATE . IN ANSWER TO HIS Late Uindicatory Preface . By WILLIAM NEWBERY , & WILLIAM EDMVNDS . Yspys y dengys y dyn , O ba radd y bo ei wreiddyn . LONDON , Printed in the Year , 1685. A LETTER TO D r. Fowler , &c. Reverend Pastor , UPON Perusal of a Preface to a Sermon upon Slander , under your Name , We the Subscribers of this Paper found you as hard upon us in the Press , as you use to be in the Pulpit . And therefore for the Satisfaction of the World , and the Discharge of our Selves , we have resolv'd upon the Publishing of this Address . You are pleased to mention a Certificate given us , and your Repentance for it . Let it not trouble you , Sir , for the Certificate has done you no harm , and us no good : For a Great Man told us , That it would shake the Credit of our Loyalty ; and so we laid it aside , as a Thing we were not Proud of . The Words were , That we were Peaceable , and Christian like temper'd Men. And truly , when your Hand was in upon Certifying , we had a mind to Try , If you would do it for Loyal Men , as well as for Others . Your Opinion of us , we perceive , is much alter'd since you gave us that Character ; though the World will witness the Justice we have to the Title of it , and stand in Admiration at us , for Bearing from your Self , and your Assistant , all the Satyrs , Invectives , and Comminations against us , that have been vented in the Pulpit , without praying the Justice of the Law to hold your Hand . Besides this , It hath been your Practice to Discourse of us both , with Great and Small , as Monsters of Spight and Malice ; which is a Charge , that we shall in Charity divide betwixt your Self and your Assistant . And for our own Vindication , We do Appeal to All that know us , and our Consciences do bear us Witness , that we never oppos'd you out of any Ill-Will to your Person ; but only to put a stop to some of your Latitudinarian Designs and Practices , by a Due Course of Law. And since we are forc'd upon this Way of Clearing our Selves , we must Impute the Cause now Depending , to your own Irregular and Unwarrantable Proceedings in your Office , which have Engaged us to Appear , as we do , for the Honour and Defence of our Mother Church . And if this be an Act of Spight and Malice , then we are Guilty ; and our Crime is , the Service of the Established Church . Your Preface goes on in the Praise of Mr. R. W. and Mr. S. The former of these you Represent for a Truly Loyal Conforming Man , and our Proceedings against him to be Spightful and Malicious . We shall not Reflect upon his being a Souldier under Colonel Hacker , and so continuing till near the Kings Restauration ; A noted Conventicler , and one of Doelittles Congregation , till he came to be Church-warden of Cripplegate . We shall not Reflect upon his Rude , Trifling , Antick Gesture , at the Church , in the time of Divine Service , which appeared no other to the Congregation , than a Ridiculing of the very Office , as well as the Performance of that Holy Duty . We could tell you , Sir , That since his Certified Conformity , which we account upon , as the Date of his Conversion , we never heard , that he ever gave the Church Service one good word , or ever Attended to it with that Reverence as he ought to do . We presume you are no Stranger , Sir , to a Passage of His at a Ward-Moot Inquest . Where a Motion was made to begin the Work , with Reading the Morning Prayers . Your truly Loyal and Conforming Mr. W. opposed it , Calling it an Innovation . I hope , Mr. W. ( say's one ) you will not call the Prayers an Innovation , I mean , says Mr. W. the bringing of them into the Quest is an Innovation . To which one Replyed : That it was generally used in all the Quests in London , and had been used in Cripplegate too before Mr. W. was born . Whereupon Mr. W. flew from the Table , crying , They that will have a May-pole , shall have a May-pole . And as the rest were Rising to go to Church to Prayers , Mr. W. got him to the Fire in the Chamber , saying ; You that are so hot in Zeal , that can be warmed by Prayers , may go into the Church ; As for my part , they never warmed me in all my Life ; I 'le stay and warm my self by the Fire . And if I had thought this , that you would have had Prayers , I would have bespoke some Fidlers this Morning , that I saw at Tom Charnley 's , ( an Ale-house-Keeper ) ; For Prayers without Musick do's not do well . And during the whole Session , he never went with the Quest to Prayers , though he was a Member of it . The Report of this Scandalous Rudeness being told in the hearing of Mr. Recorder , he was pleased to examine the Matter , and to appoint the Reporters of it to come to the Sessions at Guild-Hall , and there to Deliver their Information upon Oath ; which accordingly they did . And the Recorder Ordered an Information to be Exhibited against Mr. W. for Depraving and Ridiculing the Church Service . But by great and powerful Sollicitation on his behalf , there was a Noli Prosequi granted , before the next Term ; not for the Baseness of the Cause , as you would have People believe , but for other Reasons , not so proper for this Occasion . Another Instance of Mr. W's Affection to the Church may be this . The Alderman of the Ward Ordered the Presenting of all Conventicle Houses . In pursuance whereof a Motion was made in the very same Quest . Upon this up starts Mr. W. and called it , A Spiteful and Malicious Motion : For who could prove the Proprietors of Conventicle Houses . To which it was replyed , That they would be easily found out . Why then , aith Mr. W. make what Presentments you will , For my part I will never set my Hand to them . A Word more now , with your Favour , to his Loyalty , He was as Active a Stirrer in the Tumultuous Elections at Guild-Hall as any Man ; and Polled always on the Factious side . He was All in All with his Friend Bateman ( at present Prisoner for the Conspiracy ) to get Hands to a Seditious Petition . And whoever refused it , he Branded him for a Papist ; Particularly Mr. Newbery , now Deputy of the Ward . And this must be no part of the Quarrel you are pleased to Mention . The Steeple was so Crazy it seems , that on the 29 th of May , Mr. W. would not let the Bells be Rung , for fear it should fall . And yet upon Shaftsburie's Ignoramus Jury , the Steeple was strong enough to bear it . He himself , as Church-warden , ordered the Bells to be Rung , and made a Bonfire at his Own Door , for Joy , at the Deliverance . It s very true , Sir , that he was Tallow-Chandler also to your Good Lord and Master , and that we hope was the Ground of your Certifying Mr. W. to be a truly Loyal Conforming Man. As for Mr. S. Your Commendations are well bestowed on him ; For he is your Grand Informer , a Talebearer betwixt you and your Parishioners , a very Busy-Body in other Mens Offices and Affairs . And for his Reputation , There is not a Curate in England , that either Studies less , or Usurps more upon his Neighbours . We do not dislike him indeed , Sir , for his Sermons upon Restitution , as you would be thought to Imagine ; For they were Preacht before we ever bore Office in the Parish . And so we could not be Instruments of Wasting the Poors . Stock , which most Untruly , as well as Invidiously , you intimate in your Preface But if you will allow a Falshood to bring Truth to light , we shall now tell you the Story of those Sermons . It was Mr. S's Hap one Day to be chopping of Logick with a Pawn Broker in the Parish , who Reproving Mr. S. for some Ill thing he had done , Mr. S. was much Offended at him , insomuch that he fell upon the Mans Calling the next Sunday in the Pulpit , with the Doctrine of Restitution ; where he Denounc't Damnation , against Usury , Extortion , and Oppression . But this Treatment is no News from Mr. S. to our Parish and Officers , and our Great Slander and Damage . For by these Calumnies , He has diverted the Charity of divers of our Good Benefactors , and gotten the Mony into his own Hand , whereof he gives no Account . He makes a great Noise indeed , how much the Poor are obliged to him , and yet by your Favour and His , the Number is much encreased , and the Taxes considerably raised , since he came amongst us . He had once a Project of setting up a Nursery in the Parish to lessen the Charge , and bring poor Children up to Learning . To this end he got the Benevolence of several Good People , and Eighteen pence a Week of the Parish for every Child he took , being the very Price they were kept at before . He stockt his Nursery with about twenty of these Children , who as they went every Sunday Morning to Cornhill Lecture , gave the Spectators to understand , that they were Mr. S's Charity-Children But instead of being Taught , these Poor Children were let out to Cooks Shops , Spinning-Wheels , or the like , at Twelve pence or Eighteen pence a Week , and were so scantly fed , and nastily kept , that the Churchwardens or Overseers , took them away to their old Maintenance , and some of them dying , it was not thought convenient to give the Searchers the View of their Bodies . This shall be made good ( whenever Mr S. pleases ) to any Court of Justice , without any need of his Prophaning the Pulpit with Ribaldry , and Scandal against his Neighbours . And therefore , Sir , as you value your own Credit and Ours , be no longer led by Mr. S. into these uncharitable Mistakes ; Curates do not behave themselves thus in other Parishes . And its hard for Cripplegate , to be the only Curate-Ridden Parish in London . Many of his Sermons are not only Personal Invectives , but some of them so Broad and Course : That the Men he Intends , are Pointed at by the Congregation . But it s well ▪ if he does not play the Muggleton , and pronounce them Damn'd . We have born these Indignities thus long , more out of Respect to the Holy Function , than to the Curate ; and we do joyntly desire you would keep him to his Text , and advise him to Preach Jesus Christ as becomes a Minister of the Gospel . But the main Business is yet to come . The Cause depending in Doctors Commons , betwixt your self and One of us . The Sum of your Preface on that Matter , is partly Accusation , partly Excuse . And the Printing of it might have bin spar'd , after so many Private Discourses and Publick Preachments upon that Subject , wherein you have made us , and some others of our Neighbours , a Parcel of Lewd , Vicious , Prophane , Scandalous , Debauch't Fellows . Wherein the whole Parish , and all that know us , and will speak Truth , will appear to our Vindication . Sir , you should do well , to lay your Certificate and your Sermons together , and Reconcile this Character to the other . In the mean while deal with us as a Gentleman , a Christian and a Minister . You are pleased to Insinuate , That we are Netled at your Preaching Impartially against certain Vices , which make Loyal Conformists a Disgrace to the King and the Church . Now the Truth is , Those Vices are rather chargeable upon your sort of Loyal Conformists , than upon any of the King 's and Churches , that we know of . And the scope of your Present Design is this , There is a Heavy Charge sworn against you at Doctors Commons ; And one of us is the Fair and Open Prosecutor of it . So that if you can either Blast us in our Credit , or disable us in our Fortunes , from going thorough with it , you do a great part of your Work. And upon this Consideration , you have not left a Stone unturned to Defame us with Persons of Honour , and to Disparage us in our Dealings with our Customers and Tradesmen , to say nothing of your Reflection upon the Alderman of the Ward for chusing so Vile , Scandalous , and Debauch't a Creature , as you have Represented his Deputy to be . Who is so sensible of these Indignities , that he is resolved in the first place to acquit himself , and afterwards to Resign on St. Thoma's Day next Ensuing . For the best Words you can bestow on him and others are these ; Enemies , Malitious Enemies , Implacable Spirited Men , Wretched Lyars , Vile-Slanderers , Vicious Debauch't Men , not known whether Papists , Contrivers of Mischief , Deprav'd , Forsaken of Divine Grace , &c. And whoever compares the Doctrine of your Sermon , with the Practice of the Preface and Conclusion , will hardly believe one and the same Wise Man to have bin the Author of them . Or that the Design of Christianity and of your Preface , had one and the same Father . The first Visible Change of your Countenance and Carriage towards us was ( as we have Good Cause to Remember ) just upon our Suppressing six or seven Conventicles in the Freedom Part of the Parish ; And after that , upon our Endeavours to Purge the Vestry of some very Ill Men , ( which by your and Mr. S's Artifice had bin lately Introduc'd ) your Countenance seem'd to be further altered towards us . The one of these was an Anabaptist ; Another , an Anabaptist Preacher ; the Third an Elder of Griffith 's Congregation , and a Conspirator ; and the Rest of the same Leaven , and who could never be Admitted by your Predecessor the Bishop of Gloucester . It 's , Sir , you know , a Populous Parish , and we thought it our Duty to the Government to do what we did . We Petitioned His Majesty in this Affair , and obtain'd a Gracious Reference to Mr. Attorney General and Mr. Recorder : And you your self were present , with a great many more of the Parish , at a full Hearing before Mr. Recorder and the Alderman of the Ward ; where you were urged again to clear the Vestry of those Men. Your Reply was , That they were New Converts , or upon Coming over , and sober Men ; and that you thought in time hey might prove useful Persons to the Government . To which the Alderman made Answer , Truly Doctor , if they are such , you should have made six or seven years Tryal of them before you brought them into the Vestry ▪ But at length ▪ after much strugling , you desir'd them to withdraw themselves from the Vestry in such a manner , that every Body saw your Heart went along with them , even when you parted with them . You speak of Articles Exhibited against you , and you say , That the First ( for Obstructings Presentments ) had nothing like ▪ a Proof of it Produc'd in Court ; but in this we Remit our selves to the Law. You cannot but remember , Sir , how Fierce you were upon the Deputy in Doctors Commons , Exclaiming , What had a Deputy of a Ward to do to meddle with Presentments ? and Threatning him , That if the Churchwardens Presented those whose Names he had given , you would Present the Churchwardens for Perjury , and Him for not coming to Church on Holy-days . We must mind you likewise , Sir , of your Suppressing the Order appointed to be Publish'd for the Presenting of all People that did not come to the Sacrament ; and of your calling it , A Device to make the Clergy Odious . You told the Churchwardens ( you say ) That , they should Present Impartially , and not gratifie any Mans particular Pique or Disgust . If your meaning was , They must Present All , or None , there must then be no Presentments at all : For how should they take Cognizance of at least Thirty thousand Souls in that Parish ? So that since All could not be taken notice of , why might not the same Prudent Course serve in Cripplegate , as well as in all other Parishes ; that is , to Single out the Heads and Ring-Leaders of the Faction , which would probably bring the Inferior Sort of Dissenters into better Order ? This Course was commended by Dr. P. in Eighty two and Eighty three , and in several places had good Success . We need say no more to Prove the Good-will you had to the Obstructing of Presentments : So that now we shall briefly set before you the Inconveniences that followed upon your Backwardness to Present . The Warmth which you were pleased to express toward the Covering and Protecting of Phanaticks , presently made Cripplegate a Sanctuary for the Dissenters , and brought them out of other Parishes into Ours , as if they had Fled from Persecution into a City of Refuge . They themselves owning and declaring , That they should not be Molested with us , for any Church Matters or Sacraments . As for the Second Article , concerning your Administring the Sacrament to Excommunicated Persons , there needs no farther Proof , than your own Answer to the Libel in Court , and your own Confession and Declaration in your Preface . It 's something however , that the Excommunicates were Notorious Dissenters , and chosen ( by your Interest and Influence ) Churchwardens in the Lordship part of the Parish , contrary to the Liking of the Loyal Men in that Vestry . Nay , there are some that say , You were resolv'd they should be Churchwardens , for this very Reason , That they would make no Presentments . After this they were Cited to take the Churchwardens Oath , which they peremptorily refused to do ; and thereupon a Sentence of Excommunication was Pronounc'd against them in the Court , in Form : And an Instrument for Publishing the same in the Church was sent to you , which for some time you laid by , according to Good Advice , ( as you say ) and afterwards Admitted these Person 's to the Sacrament , being Actually Excommunicated and before they were Absolv'd ; though after they had Receiv'd , you did your Best to have them Absolved . Let any Man make an Excuse for this Vsurpation , if he can . No , say you , there is no need of it ; for I have made a sufficient Apology for it my self in these Words of my Preface . I had leave to defer the Publishing of that Excommunication ; and the Sacrament was given them before it was Publish'd : And I had then great Assurance , that Excommunications can take no Effect till they are Publish'd : And what I did , was done upon the Best Advice I was capable of Having ; and I rely'd upon the AUTHORITY OF MORE THAN ONE ECCLESIASTICAL JUDGE . And the same Article had been Exhibited against many other Divines besides my Self , had they been so unhappy , as to have had in those Parishes any People of such Venemous Spirits as I am Infested with : So that , if this were a Fault , it was a Fault of most Excusable ( if I may not say ) Invincible Ignorance . You must now give us leave , Sir , to make some Remarks upon your Apology . First , We find that Doctors Commons and Dr. Fowler are divided upon the Question : They are positive that it 's a Fault , and the Doctor is doubtful ; for you say , If it be a Fault . Secondly , It seems not to stand with the Honour of your Dignity in the Church , to pretend Ignorance in a Point of the highest Nature in our Church Discipline . Thirdly , Your Defence is only Crimination , and you should not have brought your Advisers upon the Stage ; but rather have kept that Secret behind the Curtain . Fourthly , You should have spar'd them for the sake of the Ten Pounds Cost you boast of , and some other Reasons : For it 's a New thing , for a Criminal , who Confesses the Fact , to be Clear'd ; and the Accuser , or Prosecutor , that makes Good his Charge , to be Punish'd . Fifthly , The Many Divines you speak of are Men that we never yet heard of . Sixthly , We will leave the World to Judge , whether the Fault lyes in the Venemous Parishioners , or in the Peevish Minister . Seventhly , We take your Slanders the less ill , because you make no Bolder with us , than with Our Ecclesiastical Judges , and many of our Divines , nay , with our Mother Church it self , in giving the Church of Rome the Advantage of Throwing a Reproach upon us , which we believe She never had before , since the Blessed Reformation . For what will they say , to see such a Doctrine so Authorized , and a Parochial Minister in the Church of England take more upon him than the Pope of Rome ; that is to say , in Admitting of Excommunicated Persons to the Communion before they are Absolv'd ? Sir , As we have done you no Wrong all this while , so we will now do you this Right in the Story about the Election of Common Council Men , to Declare , That we believe you were no ways concerned in it ; but that the Greater part of it belongs properly to Mr. S. And now to Conclude , We cannot but Observe what an unlucky Hand you have had at Vindications : You wrote one against Bunnion the Tinker ; Another for Breaking the Church-Windows at Gloucester , and making use of the Trinity in the Seal , that was Idolatry in the Glass . This Preface of yours is the Third ; and we do not know , but that this Letter of Ours may Produce a Fourth . If all this be for your Health , and by way of Prescription , as ( a Wag said ) now and then to take a lusty Dose of Vindication Pills to Purge Choler , we wish you good speed . We would do this in better Terms , but Letters and Vindications are none of our Talent . You were pleased to bestow a Couple of Latin Verses upon us at the end of your Preface ; it 's possible they may be something against our Church , but we understand them not . We presume however , that they will do as well at the End of a Letter , as at the End of a Preface ; And therefore we shall conclude with them , Desiring , that if your Book comes to a Second Edition you would bless the World with your Crippling Verses in English . Hoc mihi pro certo quod si cum Stercore certo , Vinco , seu Vincor , certe Ego Maculor . Sir , We ask your Pardon for the Freedom we have taken to Vindicate ( according to your Certificate , ) Sir , Your Peaceable and Christian-like Temper'd Parishioners and Servants , WILLIAM NEWBERY , Deputy . WILLIAM EDMUNDS . 
A50916	----	Of reformation touching chvrch-discipline in England, and the cavses that hitherto have hindred it two bookes, written to a freind [sic] Milton, John, 1608-1674. This text is an enriched version of the TCP digital transcription A50916 of text R17896 in the English Short Title Catalog (Wing M2134). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 140 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50916 Wing M2134 ESTC R17896 13042383 ocm 13042383 96875 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50916) Transcribed from: (Early English Books Online ; image set 96875) Images scanned from microfilm: (Early English books, 1641-1700 ; 261:E208, no 3) Of reformation touching chvrch-discipline in England, and the cavses that hitherto have hindred it two bookes, written to a freind [sic] Milton, John, 1608-1674. [4], 90 p. Printed for Thomas Underhill, [London?] : 1641. The first of Milton's pamphlets written in support of the five protestant ministers in the Smectymnuus controversy. Attributed to John Milton. Cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Smectymnuus. Church of England -- Discipline. Great Britain -- Religion -- 17th century. A50916 R17896 (Wing M2134). civilwar no Of reformation touching church-discipline in England: and the causes that hitherto have hindred it. Two bookes, written to a freind. Milton, John 1641 25191 83 5 0 0 0 0 35 C The rate of 35 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-07 TCP Assigned for keying and markup 2002-07 Apex CoVantage Keyed and coded from ProQuest page images 2002-08 John Latta Sampled and proofread 2002-08 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion OF REFORMATION Touching CHVRCH-DISCIPLINE IN ENGLAND : And the CAVSES that hitherto have hindred it . TWO BOOKES , Written to a FREIND . Printed , for Thomas Vnderhill 1641. Faults escap't in the printing are heer corrected . Page 1. l. 5. at frequent must be a comma , p. 2. l. 27. sensual . p. 4. l. 31. exorcism . p. 5. l. 9. at adoration a comna . p. 6. l. 4. in ignorance there wants an a. l. 29. she taught . p. 7. l. 9. adde in Discipline , which is the execution . p. 19. l. 4. collegues . l. 13. known . p. 70. l. 6. yea other nattonsp . 72. l. 5. each other state . l. 7. at common is no period , but a comma . OF REFORMATION IN ENGLAND , And the CAVVSES that hitherto have hindred it . Sir , AMidst those deepe and retired thoughts , which with every man Christianly instructed , ought to be most frequent , of God , and of his miraculous ways , and works , amongst men , and of our Religion and Worship , to be perform'd to him ; after the story of our Saviour Christ , suffering to the lowest bent of weaknesse , in the Flesh , and presently triumphing to the highest pitch of glory , in the Spirit , which drew up his body also , till we in both be united to him in the Revelation of his Kingdome : I do not know of any thing more worthy to take up the whole passion of pitty , on the one side , and joy on the other , then to consider first , the foule and sudden corruption , and then after many a tedious age , the long-deferr'd , but much more wonderfull and happy re●…ormation of the Church in these latter dayes . Sad it is to thinke how that Doctrine of the Gospel , planted by teachers Divinely inspir'd , and by them winnow'd , and sifted , from the chaffe of overdated Ceremonies , and refin'd to such a Spirituall height , and temper of purity , and knowledge of the Creator , that the body , with all the circumstances of time and place , were purifi'd by the affections of the regenerat Soule , and nothing left impure , but sinne ; Faith needing not the weak , and fallible office of the Senses , to be either the Vshers , or Interpreters of heavenly Mysteries , save where our Lord him-selfe in his Sacraments ordain'd ; that such a Doctrine should through the grossenesse , and blindnesse , of her Professors , and the fraud of deceivable traditions , drag so downwards , as to backslide one way into the Jewish beggery of old cast rudiments , and stumble forward another way into the new-vomited Paganisme of sensuall Idolatry , attributing purity , or impurity , to things indifferent , that they might bring the inward acts of the Spirit to the outward , and customary ey-Service of the body , as if they could make God earthly , and fleshly , because they could not make themselves hea●…enly , and Spirituall : they began to draw downe all the Divine intercours , betwixt God , and the Soule , yea , the very shape of God himselfe , into an exterior , and bodily forme , urgently pretending a necessity , and obligement of joyning the body in a formall reverence , and Worship circumscrib'd , they hallow'd it , they fum'd it , they sprincl'd it , they be deck't it , not in robes of pure innocency , but of pure Linnen , with other deformed , and fantastick dresses in Palls , and Miters , gold , and guegaw's fetcht from Arons old wardrope , or the Flamins vestry : then was the Priest set to con his motions , and his Postures his Liturgies , and his Lurries , till the Soule by this meanes of over bodying her selfe , given up justly to fleshly delights , bated her wing apace downeward : and finding the ease she had from her visible , and sensuous collegue the body in performance of Religious duties , her pineons now broken , and flagging , shifted off from her selfe , the labour of high soaring any more , forgot her heavenly flight , and left the dull , and droyling carcas to plod on in the old rode , and d●…udging Trade of outward conformity . And here out of question from her pervers conceiting of God , and holy things , she had faln to beleeve no God at all , had not custome and the worme of conscience nipt her incredulity hence to all the duty 's of evangelicall grace instead of the adoptive and cheerefull boldnesse which our new alliance with God requires , came Servile , and thrallike feare : for in very deed , the superstitious man by his good will is an Atheist ; but being ●…carr'd from thence by the pangs , and gripes of a boyling conscience , all in a pudder shuffles up to himselfe such a God , and such a worship as is most agreeable to remedy his feare , which feare of his , as also is his hope , fixt onely upon the Flesh , renders likewise the whole faculty of his apprehension , carnall , and all the inward acts of worship issuing from the native strength of the SOVLE , run out lavishly to the upper skin , and there harden into a crust of Formallitie . Hence men came to scan the Scriptures , by the Letter , and in the Covenant ofour Redemption , magnifi'd the external signs more then the quickning power of the Spirit , and yet looking on them through their own guiltinesse with a Servile feare , and finding as little comfort , or rather terror from them againe , they knew not how to hide their Slavish approach to Gods behests by them not understood , nor worthily receav'd , but by cloaking their Servile crouching to all Religious Presentments , somtimes lawfull , sometimes Idolatrous , under the name of humility , and terming the Py-bald frippery , and oftentation of Ceremony's , decency . Then was Baptisme chang'd into a kind of exorcisme , and water Sanctifi'd by Christs institute , thought little enough to wash off the originall Spot without the Scratch , or crosse impression of a Priests fore-finger : and that feast of free grace , and adoption to which Christ invited his Disciples to sit as Brethren , and coheires of the happy Covenant , which at that Table was to be Seal'd to them , even that Feast of love and heavenly-admitted fellowship , the Seale of filiall grace became the Subject of horror , and glouting adoration , pageanted about , like a dreadfull Idol : which sometimes deceve's wel-meaning men , and beguiles them of their reward , by their voluntary humility , which indeed , is fleshly pride , preferring a foolish Sacrifice , and the rudiments of the world , as Saint Paul to the Colossians explaineth , before a savory obedience to Christs example . Such was Peters unseasonable Humilitie , as then his Knowledge was small , when Christ came to wash his feet ; who at an impertinent time would needs straine courtesy with his Master , and falling troublesomly upon the lowly , alwise , and unexaminable intention of Christ in what he went with resolution to doe , so provok't by his interruption the meeke Lord , that he threat'nd to exclude him from his heavenly Portion , unlesse he could be content to be lesse arrogant , and stiff neckt in his humility . But to dwell no longer in characterizing the Depravities of the Church , and how they sprung , and how they tooke increase ; when I recall to mind at last , after so many darke Ages , wherein the huge overshadowing traine of Error had almost swept all the Starres out of the Firmament of the Church ; how the bright and blissfull Reformation ( by Divine Power ) strook through the black and settled Night of Ignornnce and Antichristian Tyranny , me thinks a soveraigne and reviving joy must needs rush into the bosome of him that reads or heares ; and the sweet Odour of the returning Gospell imbath his Soule with the fragrancy of Heaven . Then was the Sacred BIBLE sought out of the dusty corners where prophane Falshood and Neglect had throwne it , the Schooles opened , Divine and Humane Learning rak't out of the embers of forgotten Tongues , the Princes and Cities trooping apace to the new erected Banner of Salvation ; the Martyrs , with the unresistable might of Weaknesse , shaking the Powers of Darknesse , and scorning the fiery rage of the old red Dragon . The pleasing pursuit of these thoughts hath oft-times led mee into a serious question and debatement with my selfe , how it should come to passe that England ( having had this grace and honour from GOD to bee the first that should set up a Standard for the recovery of lost Truth , and blow the first Evangelick Trumpet to the Nations , holding up , as from a Hill , the new Lampe of saving light to all Christendome should now be last , and most unsettl'd in the enjoyment of that Peace , whereof we taught the way to others ; although indeed our Wicklefs preaching , at which all the succeding Reformers more effectually lighted their Tapers , was to his Countrey-men but a short blaze soone dampt and stifl'd by the Pope , and Prelates for sixe or seven Kings Reignes ; yet me thinkes the Precedencie which GOD gave this Iland , to be the first Restorer of buried Truth , should have beene followed with more happy successe , and sooner attain'd Perfection ; in which , as yet we are amongst the last : for , albeit in purity of Doctrine we agree with our Brethren ; yet in execution and applying of Doctrine home , and laying the salve to the very Orifice of the wound ; yea tenting and searching to the Core , without which Pulpit Preaching is but shooting at Rovers ; in this we are no better then a Schisme , from all the Reformation , and a sore scandall to them ; for while wee hold Ordination to belong onely to Bishops , as our Prelates doe , wee must of necessity hold also their Ministers to be no Ministers , and shortly after their Church to be no Church . Not to speake of those sencelesse Ceremonies which wee onely retaine , as a dangerous earnest of sliding back to Rome , and serving meerely , either as a mist to cover nakednesse where true grace is extinguisht ; or as an Enterlude to set out the pompe of Prelatisme . Certainly it would be worth the while therefore and the paines , to enquire more particularly , what , and how many the che●…We causes have been , that have still hindred our Vniforme Con●… to the rest of the Churches abroad , ( at this time especially ) when the Kingdome is in a good propensity thereto ; and all Men in Prayers , in Hopes , or in Disputes , either for or against it . Yet will I not insist on that which may seeme to be the cause on GODS part ; as his judgement on our sinnes , the tryall of his owne , the unmasking of Hypocrites ; nor shall I stay to speake of the continuall eagernes and extreame diligence of the Pope and Papists to stop the furtherance of Reformation , which know they have no hold or hope of England their lost Darling , longer then the government of Bishops bolsters them out ; and therefore plot all they can to uphold them , as may bee seene by the Booke of Santa Clara the Popish Preist in defence of Bishops , which came out piping hot much about the time that one of our own Prelats out of an ominous feare had writ on the same Argnment ; as if they had joyn'd their forces like good Confederates to support one falling Babel . But I shall cheifly indeavour to declare those Causes that hinder the forwarding of true Discipline , which are among our selves . Orderly proceeding will divide our inquirie into our Fore-Fathers dayes , and into our Times . HENRY the 8. was the first that rent this Kingdome from the Popes Subjection totally ; but his Quarrell being more about Supremacie , then other faultinesse in Religion that he regarded , it is no marvell if hee stuck where he did . The next default was in the Bishops , who though they had renounc't the Pope , they still hugg'd the Popedome , and shar'd the Authority among themselves , by their sixe bloody Articles persecuting the Protestants no slacker then the Pope would have done . And doutles , when ever the Pope shall fall , if his ruine bee not like the sudden down-come of a Towre , the Bishops , when they see him tottering , will leave him , and fall to scrambling , catch who may , hee a Patriarch-dome , and another what comes next hand ; as the French Cardinall of late , and the See of Canterbury hath plainly affected . In Edward the 6. Dayes , why a compleate Reform was not effected , to any considerate man may appeare . First , he no sooner entred into his Kingdome , but into a Warre with Scotland ; from whence the Protector returning with Victory had but newly put his hand to repeale the 6. Articles , and throw the Images out of Churches , but Rebellions on all sides stir'd up by obdurate Papists , and other Tumults with a plaine Warre in Norfolke , holding tack against two of the Kings Generals , made them of force content themselves with what they had already done . Hereupon follow'd ambitious Contentions among the Peeres , which ceas'd not but with the Protectors death , who was the most zealous in this point : and then Northumberland was hee that could doe most in England , who little minding Religion , ( as his Apostacie well shew'd at his death , bent all his wit how to bring the Right of the Crowne into his owne Line . And for the Bishops , they were so far from any such worthy Attempts , as that they suffer'd themselvs to be the commō stales to coun tenance with their prostituted Gravities every Politick Fe●…ch that was then on foot , as oft as the Potent Statists pleas'd to employ them . Never do we read that they made use of their Authority and high Place of accesse , to bring the jarring Nobility to Christian peace , or to withstand their di●…oyall Projects ; but if a Toleration for Masse were to be beg'd of the King for his Sister MARY , lest CHARLES the Fifth should be angry ; who but the grave Prelates Cranmer and Ridley must be sent to extort it from the young King ? But out of the mouth of that godly and Royall Childe , Christ himselfe return'd such an awfull repulse to those halting and time-serving Prelates , that after much bold importunity , they went their way not without shame and teares . Nor was this the first time that they discover'd to bee followers of this World ; for when the Protectors Brother , Lord Sudley , the Admirall through private malice and mal-engine was to lose his life , no man could bee found fitter then Bishop Latimer ( like another Doctor Shaw ) to divulge in his Sermon the forged Accusations laid to his charge , thereby to defame him with the People , who else was thought would take ill the innocent mans death ; unlesse the Reverend Bishop could warrant them there was no foule play . What could be more impious then to debarre the Children of the King from their right to the Crowne ? To comply with the ambitious ●…urpation of a Traytor ; and to make void the last Will of HENRY 8 , to which the Breakers had sworne observance ? Yet Bishop Cranmer , one of the Executors , and the other Bishops none refusing , ( lest they should resist the Duke of Northumberland ) could find in their Consciences to set their hands to the disinabling and defeating not onely of Princesse MARY the Papist , but of ELIZABETH the Protestant , and ( by the Bishops judgement ) the Lawfull Issue of King HENRY . Who then can thinke , ( though these Prelates had sought a further Reformation ) that the least wry face of a Politician would not have hush't them . But it will be said , These men were Martyrs : What then ? Though every true Christian will be a Martyr when he is called to it ; not presently does it follow that every one suffering for Religion , is without exception . Saint Paul writes , that A man may give his Body to be burnt , ( meaning for Religion ) and yet not have Charitie : He is not therfore above all possibility of erring , because hee burnes for some Points of Truth . Witnes the Arians and Pelagians which were slaine by the Heathen for Christs sake ; yet we take both these for no true friends of Christ . If the Martyrs ( saith Cyprian in his ●…0 . Epistle ) decree one thing , and the Gospel another , either the Martyrs must lose their Crowne by not observing the Gospel for which they are Martyrs ; or the Majestie of the Gospel must be broken and lie flat , if it can be overtopt by the novelty of any other Decree . And heerewithall I invoke the Immortall DEITIE Reveler and Judge of Secrets , That wherever I have in this BOOKE plainely and roundly ( though worthily and truly ) laid open the faults and blemishes of Fathers , Martyrs , or Christian Emperors ; or have otherwise inveighed against Error and Superstition with vehement Expressions : I have done it , neither out of malice , nor list to speak evill , nor any vaine-glory ; but of meere necessity , to vindicate the spotlesse Truth from an ignominious bondage , whose native worth is now become of such a low esteeme , that shee is like to finde small credit with us for what she can say , unlesse shee can bring a Ticket from 〈◊〉 , Latimer , and Ridley ; or prove her selfe a retainer to Constantine , and weare his badge . More tolerable it were for the Church of GOD that all these Names were utterly 〈◊〉 , like the Brazen Serpent ; then that mens fond opinion should thus idolize them , and the Heavenly Truth be thus captivated . Now to proceed , whatsoever the Bishops were , it seemes they themselves were unsatisfi'd in matters of Religion , as they then stood , by that Commission granted to 8. Bishops , 8. other Divines , 8. Civilians , 8. common Lawyers , to frame Ecclesiasticall Constitutions ; which no wonder if it came to nothing ; for ( as Hayward relates ) both their Professions and their Ends were different . Lastly , we all know by Examples , that exact Reformation is not perfited at the first push , and those unweildy Times of Edward 6. may hold some Plea by this excuse : Now let any reasonable man judge whether that Kings Reigne be a fit time from whence to patterne out the Constitution of a Church Discipline , much lesse that it should yeeld occasion from whence to foster and establish the continuance of Imperfection with the commendatory subscriptions of Confessors and Martyrs , to intitle and ingage a glorious Name to a grosse corruption . It was not Episcopacie that wrought in them the Heavenly Fortitude of Martyrdome ; as little is it that Martyrdome can make good Episcopacie : But it was Episcopacie that led the good and holy Men through the temptation of the Enemie , and the snare of this present world to many blame-worthy and opprobrious Actions . And it is still Episcopacie that before all our eyes worsens and sluggs the most learned , and seeming religious of our Ministers , who no sooner advanc't to it , but like a seething pot set to coole , sensibly exhale and reake out the greatest part of that zeale , and those Gifts which were formerly in them , settling in a skinny congealment of ease and sloth at the top : and if they keep their Learning by some potent sway of Nature , 't is a rare chance ; but their devotion most commonly comes to that queazy temper of luke-warmnesse , that gives a Vomit to GOD himselfe . But what doe wee suffer mis-shapen and enormous 〈◊〉 , as we do , thus to blanch and varnish her 〈◊〉 with the faire colours , as before of Mar●…yrdome , so now of Episcopacie ? They are not 〈◊〉 , GOD and all good Men know they are not , that have fill'd this Land with late confusion and violence ; but a Tyrannicall crew and Corporation of Impostors , that have blinded and abus'd the World so long under that Name . He that inabl'd with gifts from God , and the lawfull and Primitive choyce of the Church assembl'd in convenient number , faithfully from that time forward feeds his Parochiall Flock , ha's his coequall and compresbyteriall Power to ordaine Ministers and Deacons by publique Prayer , and Vote of Christs Congregation in like sort as he himselfe was ordain'd , and is a true Apostolick Bishop . But when hee steps up into the Chayre of Pontificall Pride , and changes a moderate and exemplary House , for a mis-govern'd and haughty Palace , spirituall Dignity for carnall Precedence , and secular high Office and employment for the high Negotiations of his Heavenly 〈◊〉 , Then he degrades , then hee un-Bishops himselfe ; hee that makes him Bishop makes him no Bishop . No marvell therfore if S. Martin complain'd to Sulpitius Severus that since hee was Bishop he felt inwardly a sensible decay of those vertues and graces that God had given him in great measure before ; Although the same Sulpitius write that he was nothing tainted , or alter'd in his habit , dyet , or personall demeanour from that simple plainnesse to which he first betook himselfe . It was not therfore that thing alone which God tooke displeasure at in the Bishops of those times , but rather an universall rottennes , and gangrene in the whole Function . From hence then I passe to Qu. ELIZABETH , the next Protestant Prince , in whose Dayes why Religion attain'd not a perfect reducement in the beginning of her Reigne , I suppose the hindring Causes will be found to bee common with some formerly alledg'd for King EDWARD 6. the greennesse of the Times , the weake Estate which Qu. MARY left the Realme in , the great Places and Offices executed by Papists , the Judges , the Lawyers , the Justices of Peace for the most part Popish , the Bishops firme to Rome , from whence was to be expected the furious 〈◊〉 of Excommunications ; and absolving the People from their Obedience . Next , her private Councellours , whoever they were perswaded her ( as Camden writes ) that the altering of Ecclesiasticall Policie would move sedition . Then was the 〈◊〉 given to a number of moderate 〈◊〉 , and Sir Tho. Smith a Statesman to bee purg'd , and Physick't : And surely they were moderate Divines indeed , neither hot nor cold ; 〈◊〉 Grindall the best of them , afterwards Arch Bishop of Canterbury lost favour in the Court , and I think was discharg'd the goverment of his See for favouring the Ministers , though Camden seeme willing to finde another Cause : therefore about her second Yeare in a Parliament of Men and Minds some scarce well grounded , others belching the soure Crudities of yesterdayes Poperie , those Constitutions of EDW. 6. which as you heard before , no way satisfi'd the men that made them , are now establish't for best , and not to be mended . From that time follow'd nothing but Imprisonments , troubles , disgraces on all those that found fault with the Decrees of the Conv●…cation , and strait were they branded with the Name of Puritans . As for the Queene her selfe , shee was made beleeve that by putting downe Bishops her Prerogative would be infring'd , of which shall be spoken anon , as the course of Method brings it in . And why the Prelats labour'd it should be so thought , ask not them , but ask their Bellies . They had found a good Tabernacle , they sate under a spreading Vine , their Lot was fallen in a faire Inheritance . And these perhaps were the cheife impeachments of a more sound rectifying the Church in the Queens Time . From this Period I count to begin our Times , which , because they concerne us more neerely , and our owne eyes and eares can give us the ampler scope to judge , will require a more exact search ; and to effect this the speedier , I shall distinguish such as I esteeme to be the hinderers of Reformation into 3. sorts , Antiquitarians ( for so I had rather call them then Antiquaries , whose labours are usefull and laudable ) 2. Libertines , 3. Polititians . To the votarists of Antiquity I shall think to have fully answer'd , if I shall be able to prove out of Antiquity , First , that if they will conform our Bishops to the purer times , they must mew their feathers , and their pounces , and make but curttail'd Bishops of them ; and we know they hate to be dockt and clipt , as much as to be put down outright . Secondly , that those purer times were corrupt , and their Books corrupted soon after . Thirdly , that the best of those that then wrote , disclaim that any man should repose on them , and send all to the Scriptures . First therfore , if those that over-affect Antiquity , will follow the square therof , their Bishops must be elected by the hands of the whole Church . The ancientest of the extant Fathers Ignatius , writing to the Philadelphians saith , that it belongs to them as to the Church of God to choose a Bishop . Let no man cavill , but take the Church of God as meaning the whole consistence of Orders and Members , as S. Pauls Epistles expresse , and this likewise being read over : Besides this , it is there to be mark'd , that those Philadelphians are exhorted to choose a Bishop of Antioch . Whence it seems by the way that there was not that wary limitation of Dioces in those times , which is confirm'd even by a fast friend of Episcopacie , Camden , who cannot but love Bishops , as well as old coins , and his much lamented Monasteries for antiquities sake . He writes in his description of Scotland , that over all the world Bishops had no certaine Dioces , till Pope Dionysius about the yeare 268. did cut them out , and that the Bishops of Scotland executed their function in what place soever they came indifferently , and without distinction till King Malcolm the third , about the yeare 1070. whence may be guest what their function was : was it to goe about circl'd with a band of rooking Officials , with cloke bagges full of Citations , and Processes to be serv'd by a corporalty of griffonlike Promooters , and Apparitors ? Did he goe about to pitch down his Court , as an Empirick does his banck , to inveigle in all the mony of the Con̄trey ? no certainly it would not have bin permitted him to exercise any such function indifferently wherever he came . And verily some such matter it was as want of a fat Dioces that kept our Britain Bishops so poore in the Primitive times , that being call'd to the Councell of Ariminum in the yeare 359. they had not wherewithall to defray the charges of their journey , but were fed ; and lodg'd upon the Emperors cost , which must needs be no accidentall , but usuall poverty in them , for the author Sulp. Severus in his 2 Booke of Church History praises them , and avouches it praise-worthy in a Bishop , to be so poore as to have nothing of his own . But to return to the ancient election of Bishops that it could not lawfully be without the consent of the people is so expresse in Cyprian , and so often to be met with , that to cite each place at large , were to translate a good part of the volume , therfore touching the chief passages , I referre the rest to whom so list peruse the Author himselfe : in the 24. Epist. If a Bishop saith he , be once made and allow'd by the testimony and judgement of his collegues , and the people , no other can be made . In the 55. When a Bishop is made by the suffrage of all the people in peace . In the 68. marke but what he saies , The people chiefly hath power , either of choosing worthy ones , or refusing unworthy : this he there proves by authorities out of the old and new Testament , and with solid reasons : these were his antiquities . This voyce of the people to be had ever in Episcopal elections was so well known , before Cyprians time , even to those that were without the Church , that the Emperor Alexander Severus desir'd to have his governours of Provinces chosen in the same manner , as 〈◊〉 can tell : So little thought it he offensive to Monarchy ; and if single authorities perswade not , hearken what the whole generall Councel of Nicaea the first and famousest of all the rest determines , writing a Synodal Epist. to the African Churches , to warn them of Arrianisme , it exhorts them to choose orthodox Bishops in the place of the dead so they be worthy , and the people choose them , whereby they seem to make the peoples assent so necessary ; that merit without their free choyce were not sufficient to make a Bishop . What would ye say now grave Fathers if you should wake and see unworthy Bishops , or rather no Bishops , but Egyptian task-masters of Ceremonies thrust purposely upon the groaning Church to the affliction , and vexation of Gods people ? It was not of old that a Conspiracie of Bishops could frustrate and fob off the right of the people , for we may read how S. Martin soon after Constantine was made Bishop of Turon in France by the peoples consent from all places thereabout m●…ugre all the opposition that the Bishops could make . Thus went matters of the Church almost 400. yeare after Christ , and very probably farre lower , for Nicephorus Phocas the Greek Emperour , whose reign fell neare the 1000. year of our Lord , having done many things tyrannically , is said by Cedrenus to have done nothing more grievous and displeasing to the people , then to have in-acted that no Bishop should be chosen without his will ; so long did this right remain to the people in the midst of other palpable corruptions : Now for Episcopall dignity , what it was , see out of Ignatius , who in his Epistle to those of Trallis confesseth that the Presbyters , are his fellow Counsellers , and fellow benchers . And Cyprian in many places , as in the 6. 41. 52. Epist. speaking of Presbyters , calls them his Compresbyters , as if he deem'd himself no other , whenas by the same place it appeares he was a Bishop , he calls them Brethren ; but that will be thought his meeknesse : yea , but the Presbyters and Deacons writing to him think they doe him honour enough when they phrase him no higher then Brother Cyprian , and deare Cyprian in the 26. Epist. For their Authority 't is evident not to have bin single , but depending on the counsel of the Presbyters , as from 〈◊〉 was ere while alledg'd ; and the same Cyprian acknowledges as much in the 6 Epist. and addes therto that he had determin'd from his entrance into the Office of Bishop to doe nothing without the consent of his people , and so in the 31. Epist , for it were tedious to course through all his writings which are so full of the like assertions , insomuch that ev'n in the womb and center of Apostacy Rome it selfe , there yet remains a glimps of this truth , for the Pope himselfe , as a learned English writer notes well , performeth all E●…clesiasticall jurisdiction as in Consistory amongst his Cardinals , which were originally but the Parish Priests of Rome . Thus then did the Spirit of unity and meeknesse inspire , and animate every joynt , and sinew of the mysticall body , but now the gravest , and worthiest Minister , atrue Bishop of his fold shall be revil'd , and ruffl'd by an insulting , and only-Canon-wise Prelate , as if he were some slight paltry companion : and the people of God redeem'd , and wash'd with Christs blood , and dignify'd with so many glorious titles of Saints , and sons in the Gospel , are now no better reputed then impure ethnicks , and lay dogs ; stones & Pillars , and Crucifixes have now the honour , and the almes due to Christs living members ; the Table of Communion now become a Table of separation stands like an exalted platforme upon the brow of the quire , fortifi'd with bulwark , ●…and barricado , to keep off the profane touch of the Laicks , whilst the obscene , and surfered Priest scruples not to paw , and mammock the sacramentall bread , as familiarly as his Tavern Bisket . And thus the people vilifi'd and rejected by them , give over the earnest study of vertue , and godlinesse as a thing of greater purity then they need , and the search of divine knowledge as a mystery too high for their capacity's , and only for Church-men to meddle with , which is that the Prelates desire , that when they have brought us back to Popish blindnesse we might commit to their dispose the whole managing of our salvation , for they think it was never faire world with them since that time : But he that will mould a modern Bishop into a primitive , must yeeld him to be elected by the popular voyce , undiocest , unrevenu'd , unlorded , and leave him nothing but brotherly equality , matchles temperance , frequent fasting , incessant prayer , and preaching , continual watchings , and labours in his Ministery , which what a rich bootie it would be , what a plump endowment to the many-benefice-gaping mouth of a Prelate , what a relish it would give to his canary-sucking , and swan-eating palat , let old Bishop Mountain judge for me . How little therfore those ancient times make for moderne Bishops hath bin plainly discours'd , but let them make for them as much as they will , yet why we ought not stand to their arbitrement shall now appeare by a threefold corruption which will be found upon them . times were spreadingly infected . men of those times fouly tainted . writings of those men dangerously adulterated . These Positions are to be made good out of those times witnessing of themselves . First , Ignatius in his early dayes testifies to the Churches of Asia , that even then Heresies were sprung up , and rife every where , as Eusebius relates in his 3. Book , 35. chap. after the Greek number . And Hegesippus a grave Church writer of prime Antiquity affirms in the same Book of Euseb. c. 32. that while the Apostles were on earth the depravers of doctrine did but lurk , but they once gon , with open forehead they durst preach down the truth with falsities : yea those that are reckon'd for orthodox began to make sad , and shamefull rents in the Church about the trivial celebration of Feasts , not agreeing when to keep Easter day , which controversie grew so hot , that Victor the Bishop of Rome Excommunicated all the Churches of Asia for no other cause , and was worthily therof reprov'd by Irenaeus . For can any sound Theologer think that these great Fathers understood what was Gospel , or what was Excommunication ? doubtlesse that which led the good men into fraud and error was , that they attended more to the neer tradition of what they heard the Apostles somtimes did , then to what they had left written , not considering that many things which they did , were by the Apostles themselves profest to be done only for the present , and of meer indulgence to some scrupulous converts of the Circumcision , but what they writ was of firm decree to all future ages . Look but a century lower in the 1. cap. of Eusebius 8. Book . What a universal tetter of impurity had invenom'd every part , order , and degree of the Church , to omit the lay herd which will be little regarded , those that seem'd to be our Pastors , saith he , overturning the Law of Gods worship , burnt in contentions one towards another , and incresing in hatred and bitternes , outragiously sought to uphold Lordship , and command as it were a tyranny . Stay but a little , magnanimous Bishops , suppresse your aspiring thoughts , for there is nothing wanting but Constantine to reigne , and then Tyranny her selfe shall give up all her cittadels into your hands , and count ye thence forward her trustiest agents . Such were these that must be call'd the ancientest , and most virgin times between Christ and Constantine . Nor was this general contagion in their actions , and not in their writings : who is ignorant of the foul errors , the ridiculous wresting of Scripture , the Heresies , the vanities thick sown through the volums of Justin Mar●…yr , Clemens , Origen , 〈◊〉 and others of eldest time ? Who would think him fit to write an Apology for Christian Faith to the Roman Senat , that would tell them how of the Angels , which he must needs mean those in Gen. call'd the Sons of God , mixing with Women were begotten the Devills , as good Justin Martyr in his Apology told them . But more indignation would it move to any Christian that shall read Tertullian terming S. Paul a novice and raw in grace , for reproving S. Peter at Antioch , worthy to be blam'd if we beleeve the Epistle to the Galatians : perhaps from this hint the blasphemous Jesuits presum'd in Italy to give their judgement of S. Paul , as of a hot headed person , as Sandys in his Relations tells us . Now besides all this , who knows not how many surreptitious works are ingrass'd into the legitimate writings of the Fathers , and of those Books that passe for authentick who knows what hath bin tamper'd withall , what hath bin raz'd out , what hath bin inserted , besides the late legerdemain of the Papists , that which Sulpitius writes concerning Origens Books gives us cause vehemently to suspect , there hath bin packing of old . In the third chap. of his 1. Dialogue , we may read what wrangling the Bishops and Monks had about the reading , or not reading of Origen , some objecting that he was corrupted by Hereticks , others answering that all such Books had bin so dealt with . How then shall I trust these times to lead me , that restifie so ill of leading themselvs , certainly of their defects their own witnesse may be best receiv'd , but of the rectitude , and sincerity of their life and doctrine to judge rightly , wee must judge by that which was to be their rule . But it wil be objected that this was an 〈◊〉 state of the Church wanting the temporall Magistrate to suppresse the licence of false Brethren , and the extravagancy of still-new opinions , a time not imitable for Church government , where the temporall and spirituall power did not close in one beleife , as under Constantine . I am not of opinion to thinke the Church a Vine in this respect , because , as they take it , she cannot subsist without clasping about the Elme of worldly strength , and felicity , as if the heavenly City could not support it selfe without the props and buttresses of secular Authoritie . They extoll Constantine because he extol'd them ; as our homebred Monks in their Histories blanch the Kings their Benefactors , and brand those that went about to be their Correctors . If he had curb'd the growing Pride , Avarice , and Luxury of the Clergie , then every Page of his Story should have swel'd with his Faults , and that which Zozimus the Heathen writes of him should have come in to boot : wee should have heard then in every Declamation how hee slew his Nephew Commodus a worthy man , his noble and eldest Son Crispus , his Wife Fausta , besides numbers of his Friends ; then his cruell exactions , his unsoundnesse in Religion , favoring the Arrians that had been condemn'd in a Counsell , of which himselfe sate as it were President , his hard measure and banishment of the faithfull and invincible Athanasius , his living unbaptiz'd almost to his dying day ; these blurs are too apparent in his Life . But since hee must needs bee the Lord-starre of Reformation as some men clatter , it will be good to see further his knowledge of Religion what it was , and by that we may likewise guesse at the sincerity of his Times in those that were not Hereticall , it being likely that hee would converse with the famousest Prelates ( for so he had made them ) that were to be found for learning . Of his Arianisme we heard , and for the rest , a pretty scantling of his Knowledge may be taken by his deferring to be baptiz'd so many yeares , a thing not usuall , and repugnant to the Tenor of Scripture , Philip knowing nothing that should hinder the Eunuch to be baptiz'd after profession of his beleife . Next , by the excessive devotion , that I may not say Superstition both of him and his Mother Helena , to find out the Crosse on which Christ suffer'd , that had long lien under the rubbish of old ruines , ( a thing which the Disciples and Kindred of our Saviour might with more ease have done , if they had thought it a pious duty : ) some of the nailes whereof hee put into his Helmet , to beare off blowes in battell , others he fasten'd among the studds of his bridle , to fulfill ( as he thought , or his Court Bishops perswaded him ) the Prophesie of Zachariah ; And it shall be that that which is in the bridle shall be holy to the Lord . Part of the Crosse , in which he thought such Vertue to reside , as would prove a kind of Palladium to save the Citie where ever it remain'd , he caus'd to be laid up in a Pillar of Porphyrie by his Statue . How hee or his Teachers could trifle thus with halfe an eye open upon Saint Pauls Principles , I know not how to imagine . How should then the dim Taper of this Emperours age that had such need of snuffing , extend any beame to our Times wherewith wee might hope to be better lighted , then by those Luminaries that God hath set up to shine to us far neerer hand . And what Reformation he wrought for his owne time it will not be amisse to consider , hee appointed certaine times for Fasts , and Feasts , built stately Churches , gave large Immunities to the Clergie , great Riches and Promotions to Bishops , gave and minister'd occasion to bring in a Deluge of Ceremonies , thereby either to draw in the Heathen by a resemblance of their rites , or to set a glosse upon the simplicity , and plainnesse of Christianity which to the gorgeous solemnities of Paganisme , and the sense of the Worlds Children seem'd but a homely and Yeomanly Religion , for the beauty of inward Sanctity was not within their prospect . So that in this manner the Prelates both then and ever since comming from a meane , and Plebeyan Life on a sudden to be Lords of stately Palaces , rich furniture , delicious fare , and Princely attendance , thought the plaine and homespun verity of Christs Gospell unfit any longer to hold their Lordships acquaintance , unlesse the poore thred-bare Matron were put into better clothes ; her chast and modest vaile surrounded with celestiall beames they overlai'd with wanton tresses , and in a a●…aring tire 〈◊〉 her with all the gaudy allurements of a Whore . Thus flourish't the Church with Constantines wealth , and thereafter were the effects that follow'd ; his Son Con●…antius prov'd a flat Arian , and his Nephew Iulian an Apostate , 〈◊〉 there his Race ended ; the Church that before by insensible degrees welk't and impair'd , now with large steps went downe hill decaying ; at this time Antichrist began first to put forth his horne , and that saying was common that former times had woodden Chalices and golden Preists ; but they golden Chalices and woodden Preists . Formerly ( saith Sulpitius ) Martyrdome by glorious death was sought more greedily , then now Bishopricks by vile Ambition are hunted after ( speaking of these Times ) and in another place ; they gape after possessions , they tend Lands and Livings , they coure over their gold , they buy and sell : and if there be any that neither possesse nor traffique , that which is worse , they sit still , and expect guifts , and prostitute every indu●…ment of grace , every holy thing to sale . And in the end of his History thus he concludes , all things went to wrack by the faction , wilfulnesse , and avarice of the Bishops , and by this means Gods people , & every good man was had in scorn and derision ; which S. Martin found truly to be said by his friend Sulpitius ; for being held in admiration of all men , he had onely the Bishops his enemies , found God lesse favorable to him after he was Bishop then before , & for his last 16. yeares would come at no Bishops meeting . Thus you see Sir what Constantines doings in the Church brought forth , either in his own or in his Sons Reigne . Now lest it should bee thought that somthing else might ayle this Author thus to hamper the Bishops of those dayes ; I will bring you the opinion of three the famousest men for wit and learuing , that Italy at this day glories of , whereby it may be concluded for a receiv'd opinion even among men professing the Romish Faith , that Constantine marr'd all in the Church . Dante in his 19. Canto of Inferno hath thus , as I will render it you in English blank Verse . Ah Constantine , of how much ill was cause Not thy Conversion , but those rich demaines That the first wealthy Pope receiv'd of thee . So in his 20. Canto of Paradise hee makes the like complaint , and Petrarch seconds him in the same mind in his 108. Sonnet which is wip't out by the Inquisitor in some Editions ; speaking of the Roman Antichrist as meerely bred up by Constantine . Founded in chast and humble Povertie , 'Gainst them that rais'd thee dost thou lift thy horn , Impudent who●…e , where hast thou plac'd thy hope ? In thy Adulterers , or thy ill got wealth ? Another Constantine comes not in hast . Ariosto of Ferrara after both these in time , but equall in fame , following the scope of his Poem in a difficult knot how to restore Orlando his chiefe Hero to his lost senses , brings Astolfe the English Knight up into the moone , where S. John , as he feignes , met him . Cant. 34. And to be short , at last his guid him brings Into a goodly valley , where he sees A mighty masse of things strangely confus'd , Things that on earth were lost , or were abus'd . And amongst these so abused things listen what hee met withall , under the Conduct of the Evangelist . Then past hee to a flowry Mountaine greene , Which once smelt sweet , now stinks as 〈◊〉 ; This was that gift ( if you the truth will have ) That Constantine to good Sylvestro gave . And this was a truth well knowne in England before this Poet was borne , as our Chaucers Plowman shall tell you by and by upon another occasion . By all these circumstances laid together , I do not see how it can be disputed what good this Emperour Constantine wrought to the Church , but rather whether ever any , though perhaps not wittingly , set open a dore to more mischiefe in Christendome . There is just cause therefore that when the Prelates cry out Let the Church be reform'd according to Constantine , it should sound to a judicious eare no otherwise , then if they should say Make us rich , make us lofty , make us lawlesse , for if any under him were not so , thanks to those ancient remains of integrity , which were not yet quite worne out , and not to his Government . Thus finally it appears that those purer Times were no such as they are cry'd up , and not to be follow'd without suspicion , doubt and danger . The last point wherein the Antiquary is to bee dealt with at his owne weapon , is to make it manifest , that the ancientest , and best of the Fathers have disclaim'd all sufficiency in themselves that men should rely on , and sent all commers to the Scriptures , as all sufficient ; that this is true , will not be unduly gather'd by shewing what esteeme they had of Antiquity themselves , and what validity they thought in it to prove Doctrine , or Discipline . I must of necessitie begin from the second ranke of Fathers , because till then Antiquitie could have no Plea . Cyprian in his 63. Epistle . If any , saith he , of our Auncestors either ignorantly or out of simplicity hath not observ'd that which the Lord taught us by his example ( speaking of the Lords Supper ) his simplicity God may pardon of his mercy , but wee cannot be excus'd for following him , being instructed by the Lord . And have not we the same instructions , and will not this holy man with all the whole Consistorie of Saints and Martyrs that liv'd of old rise up and stop our mouthes in judgement , when wee shall goe about to Father our Errors , and opinions upon their Authority ? in the 73. Epist. hee adds , in vaine doe they oppose custome to us if they be overcome by reason ; as if custome were greater then Truth , or that in spirituall things that were not to be follow'd , which is revel'd for the better by the holy Ghost . In the 74. neither ought Custome to hinder that Truth should not prevaile , for Custome without Truth is but agednesse of Error . Next Lactantius , he that was prefer'd to have the bringing up of Constantines children in his second Booke of Institutions , Chap. 7. & 8. disputes against the vaine trust in Antiquity , as being the cheifest Argument of the Heathen against the Christians , they doe not consider , saith he , what Religion is , but they are confident it is true , because the Ancients deliver'd it , they count it a trespasse to examine it . And in the eighth , not because they went before us in time , therefore in wisedome , which being given alike to all Ages , cannot be prepossest by the Ancients ; wherefore seeing that to seeke the Truth is inbred to all , they bereave themselves of wisedome the gift of God who without judgement follow the Ancients , and are led by others like bruit beasts . St. Austin writes to Fortunatian that he counts it lawfull in the bookes of whomsoever to reject that which hee finds otherwise then true , and so hee would have others deale by him . He neither accounted , as it seems , those Fathers that went before , nor himselfe , nor others of his rank , for men of more then ordinary spirit , that might equally deceive , and be deceiv'd . and oftimes , setting our servile humors aside , yea God so ordering , we may find Truth with one man , as soon as in a Counsell , as Cyprian agrees 71. Epist. Many things , saith he , are better reveal'd to single persons . At 〈◊〉 in the first , and best reputed Counsell of all the world , there had gon out a Canon to divorce married Priests , had not one old man Paphnutius stood up , and reason'd against it . Now remains it to shew clearly that the Fathers referre all decision of controversie to the Scriptures , as all-sufficient to direct , to resolve , and to determine . Ignatius taking his last leave of the Asian Churches , as he went to martyrdome exhorted them to adhere close to the written doctrine of the Apostles , necessarily written for posterity : so farre was he from unwritten traditions , as may be read in the 36. c. of Eusebius 3. b. In the 74. Epist. Of Cyprian against Stefan Bish. of Rome imposing upon him a tradition , whence , quoth he , is this tradition ? is it fetcht from the authority of Christ in the Gospel , or of the Apostles in their Epistles : for God testifies that thosi things are to be done which are written : and then thus ; what obstinacie , what presumption is this to preferre humane Tradition before divine ordinance ? And in the same Epist. If we shall return to the head , and beginning of divine tradition ( which we all know he means the Bible ) humane error ceases , and the reason of heavenly misteries unfolded , whatsoever was obscure , becomes leare . And in the 14. Distinct . of the same Epist directly against our modern fantasies of a still visible Church , he teaches ; that succession of truth may fail , to renew which we must have 〈◊〉 to the fonntaines , using this excellent similitude , if a Channel , or Conduit pipe which brought in water plentifully before , suddenly fail , doe we not goe to the fountaine to know the cause , whether the Spring affords no more , or whether the vein be stopt , or turn'd aside in the midcourse : thus ought we to doe , keeping Gods precepts , that if in ought the truth shall be chang'd , we may repaire to the Gospel , and to the Apostles , that thence may arise the reason of our doings , from whence our order , and beginning arose . In the 75. he inveighs bitterly against Pope Stefanus , for that he could boast his Succession from Peter , and yet foist in Traditions that were not Apostolicall . And in his Book of the unity of the Church he compares those that neglecting Gods Word , follow the doctrines of men , to Corch , Dathan , and Abiram . The very first page of 〈◊〉 against the Gentiles , averres the Scriptutes to be sufficient of themselves for the declaration of Truth ; and that if his friend Macarius read other Religious writers , it was but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} come un virtuoso , ( as the Italians say , ) as a lover of elegance : and in his 2d Tome the 39. pag , after he hath rekon'd up the Canonicall Books , In these only , saith he , is the doctrine of godlinesse 〈◊〉 , let us man 〈◊〉 to these , or take from these ; and in his 〈◊〉 having again set down all the Writers of the old & new Testament , these , saith he , be the anchors , and props of our Faith : besides these , millions of other Books have bin written by great and wise men according to rule , and agreement with these , of which I will not now speak , as being of infinite number , and meer dependance on the canonical Books . Basil in his 2d Tome writing of true Faith , tells his auditors he is bound to teach them that which he hath learn't out of the Bible : and in the same Treatise , he saith , That seeing the Commandments of the Lord , are faithfull and sure for ever ; it is a plain falling from the Faith , and a high pride either to make void any thing therin , or ●…o introduce any thing not there to be found : and he gives the reason for Christ saith , My Sheep heare my voyce , they will not follow another , but fly from him , because they know not his voyce . But not to be endlesse in quotations , it may chance to be objected , that there be many opinions in the Fathers which have no ground in Scripture ; so much the lesse , may I say , should we follow them , for their own words shall condemn them , and acquit us , that lean not on them ; otherwise these their words shall acquit them , and condemn us . But it will be reply'd , the Scriptures are difficult to be understood , and therfore require the explanation of the Fathers , 't is true there be some Books , and especially some places in those Books that remain clouded ; yet ever that which is most necessary to be known is most easie ; and that which is most difficult , so farre expounds it selfe ever , as to tell us how little it imports our saving knowledge . Hence to inferre a generall obscurity over all the text , is a meer suggestion of the Devil to disswade men from reading it , and casts an aspersion of dishonour both upon the mercy , truth , and wisdome of . God : We count it no gentlenesse , or fair dealing in a man of Power amongst us , to require strict , and punctual obedience , and yet give out all his commands ambiguous and obscure , we should think he had a plot upon us , certainly such commands were no commands , but ●…nares . The very essence of Truth is plainnesse , and brightnes ; the darknes and crookednesse is our own . The wisdome of God created understanding , fit and proportionable to Truth the object , and end of it , as the eye to the thing visible . If our understanding have a film of ignorance over it , or be blear with gazing on other false glisterings , what is that to Truth ? If we will but purge with sovrain eyesalve that intellectual ray which God hath planted in us , then we would beleeve the Scriptures protesting their own plainnes , and perspicuity , calling to them to be instructed , not only the wise , and learned , but the simple , the poor , the babes , foretelling an extraordinary effusion of Gods Spirit upon every age , and sexe , attributing to all men , and requiring from them the ability of searching , trying , examining all things , and by the Spirit discerning that which is good ; and as the Scriptures themselvs pronounce their own plainnes , so doe the Fathers testifie of them . I will not run into a paroxysm of citations again in this point , only instance Athanasius in his fore-mention'd first page ; the knowledge of Truth , saith he , wants no humane lore , as being evident in it selfe , and by the preaching of Christ now opens brighter then the Sun . If these Doctors who had scarse half the light that we enjoy , who all except 2 or 3 were ignorant of the Hebrew tongue , and many of the Greek , blundring upon the dangerous , and suspectfull translations of the Apostat Aquila , the Heretical Theodotion , the Judaiz'd Symmachus ; the erroneous Origen ; if these could yet find the Bible so easie , why should we doubt , that have all the helps of Learning , and faithfull industry that man in this life can look for , and the assistance of God as neer now to us as ever . But let the Scriptures be hard ; are they more hard , more crabbed , more abstruse then the Fathers ? He that cannot understand the sober , plain , and unaffected stile of the Scriptures , will be ten times more puzzl'd with the knotty Africanisms , the pamper'd metafors ; the intricat , and involv'd sentences of the Fathers ; besides the fantastick , and declamatory flashes ; the crosse-jingling periods which cannot but disturb , and come thwart a setl'd devotion worse then the din of bells , and rattles . Now Sir , for the love of holy Reformation , what can be said more against these importunat clients of Antiquity , then she her selfe their patronesse hath said . Whether think ye would she approve still to dote upon immeasurable , innumerable , and therfore unnecessary , and unmercifull volumes , choosing rather to erre with the specious name of the Fathers , or to take a ●…ound Truth at the hand of a plain upright man that all his dayes hath bin diligently reading the holy Scriptures , and therto imploring Gods grace , while the admire●…s of Antiquity have bin beating their brains about their Ambones , their Diptychs , and Meniaia's ? Now , he that cannot tell of Stations , and Indictions ; nor has wasted his pretious howrs in the endles conferring of Councels and Conclaves that demolish one another , although I know many of those that pretend to be great Rabbies in these studies have scarce saluted them from the strings , and the titlepage , or to give 'em more , have bin but the Ferrets and Moushunts of an Index : yet what Pastor , or Minister how learned , religious , or discreet soever does not now bring both his cheeks full blown with Oecumenical , and Synodical , shall be counted a lank , shallow , unsufficient man , yea a dunce , and not worthy to speak about Reformation of Church Discipline . But I trust they for whom God hath reserv'd the honour of Reforming this Church will easily perceive their adversaries drift in thus calling for Antiquity , they feare the plain field of the Scriptures ; the chase is too hot ; they seek the dark , the bushie , the tangled Forrest , they would imbosk : they feel themselvs strook in the transparent streams of divine Truth , they would plunge , and tumble , and thinke to ly hid in the foul weeds , and muddy waters , where no plummet can reach the bottome . But let them beat themselvs like Whales , and spend their oyl till they be dradg'd ashoar : though wherfore should the Ministers give them so much line for shifts , and delays ? Wherfore should they not urge only the Gospel , and hold it ever in their faces like a mirror of Diamond , till it dazle , and pierce their misty ey balls ? maintaining it the honour of its absolute sufficiency , and supremacy inviolable : For if the Scripture be for Reformation , and Antiquity to boot , 't is but an advantage to the dozen , 't is no winning cast : and though Antiquity be against it , while the Scriptures be for it , the Cause is as good as ought to be wisht , Antiquity it selfe sitting Judge . But to draw to an end ; the second sort of those , that may be justly number'd among the hinderers of Reformation , are Libertines , these suggest that the Discipline sought would be intolerable : for one Bishop now in a Dioces we should then have a Pope in every Parish . It will not be requisit to Answer these men , but only to discover them , for reason they have none , but lust , and licentiousnes , and therfore answer can have none . It is not any Discipline that they could live under , it is the corruption , and remisnes of Discipline that they seek . Episcopacy duly executed , yea the Turkish , and Jewish rigor against whoring , and drinking ; the dear , and tender Discipline of a Father ; the sociable , and loving reproof of a Brother ; the bosome admonition of a Friend is a Presbytery , and a Consistory to them . 'T is only the merry Frier in Chaucer can disple them . Full sweetly heard he confession And pleasant was his absolution , He was an easie man to give pennance . And so I leave them : and referre the political discourse of Episcopacy to a Second Book . OF REFORMATION , &c. The Second Book . Sir , IT is a work good , and prudent to be able to guide one man ; of larger extended vertue to order wel one house ; but to govern a Nation piously , and justly , which only is to say happily , is for a spirit of the greatest size , and divinest mettle . And certainly of no lesse a mind , nor of lesse excellence in another way , were they who by writing layd the solid , and true foundations of this Science , which being of greatest importance to the life of man , yet there is no art that hath bin more canker'd in her principles , more soyl'd , and slubber'd with aphorisming pedantry then the art of policie ; and that most , where a man would thinke should least be , in Christian Common-wealths . They teach not that to govern well is to train up a Nation in true wisdom and vertue , and that which springs from thence magnanimity , ( take heed of that ) and that which is our beginning , regeneration , and happiest end , likenes to God , which in one word we call godlines , & that this is the true florishing of a Land , other things follow as the shadow does the substance : to teach thus were meer pulpitry to them . This is the master-piece of a modern politician , how to qualifie , and mould the sufferance and subjection of the people to the length of that foot that is to tread on their necks , how rapine may serve it selfe with the fair , and honourable pretences of publick good , how the puny Law may be brought-under the wardship , and controul of lust , and will ; in which attempt if they fall short , then must a superficial colour of reputation by all means direct or indirect be gotten to wash over the unsightly bruse of honor . To make men governable in this manner their precepts mainly tend to break a nationall spirit , and courage by count'nancing open riot , luxury , and ignorance , till having thus disfigur'd and made men beneath men , as Juno in the Fable of 〈◊〉 , they deliver up the poor transformed heifer of the Commonwealth to be ●…ung and vext with the breese , and goad of oppression under the custody of some Argus with a hundred eyes of jealousie . To be plainer Sir , how to soder , how to stop a leak , how to keep up the floting carcas of a crazie , and diseased Monarchy , or State betwixt wind , and water , swimming still upon her own dead lees , that now is the deepe designe of a politician . Alas Sir ! a Common-welth ought to be but as one huge Christian personage , one mighty growth , and stature of an honest man , as big , and compact in vertue as in body ; for looke what the grounds , and causes are of single happines to one man , the same yee shall find them to a whole state , as 〈◊〉 both in his ethicks , and politiks , from the principles of reason layes down by consequence therfore , that which is good , and agreeable to monarchy , will appeare soonest to be so , by being good , and agreeable to the true wel-fare of every Christian , and that which can be justly prov'd hurtfull , and offensive to every true Christian , wil be evinc't to be alike hurtful to monarchy : for God forbid , that we should separate and distinguish the end , and good of a monarch , from the end and good of the monarchy , or of that , from Christianity . How then this third , and last for t that hinder reformation , will justify that it stands not with reason of state , I much muse ? For certain I am ●…he Bible is shut against them , as certaine that neither Plato , nor Aristotle is for their turnes , What they can bring us now from the Schools of Loyola with his Jesuites , or their Malvezzi that can cut Tacitus into slivers and steaks , we shall presently hear . They alledge 1. That the Church government must be conformable to the civill politie , next , that no forme of Church government is agreeable to monarchy , but that of Bishops . Must Church government that is appointed in the Gospel , and has chief respect to the soul , be conformable , and pliant to civil , that is arbitrary , and chiefly conversant about the visible and external part of man ? this is the very maxim that moulded the Calvs of Bethel and of Dan , this was the quintessence of Jeroboams policy , he made Religion conform to his politick interests , & this was the sin that watcht over theIsraelites till their final captivity If this State principle come from the Prelates , as they affect to be counted statists , let them look back to Elutherius Bishop of Rome , and see what he thought of the policy of England ; being requir'd by Lucius the first Christian King of this Iland to give his counsel for the founding of Religious Laws , little thought he of this sage caution , but bids him betake himselfe to the old , and new Testament , and receive direction from them how to administer both Church , and Common-wealth ; that he was Gods Vicar , and therfore to rule by Gods Laws , that the Edicts of Caesar we may at all times disallow , but the Statutes of God for no reason we may reject . Now certaine if Church-goverment be taught in the Gofpel , as the Bishops dare not deny , we may well conclude of what late standing this Position is , newly calculated for the altitude of Bishop elevation , and lettice for their lips . But by what example can they shew that the form of Church Discipline must be minted , and modell'd out to secular pretences ? The ancient Republick of the Jews is evident to have run through all the changes of civil estate , if we survey the Story from the giving of the Law to the Herods , yet did one manner of Priestly government serve without inconvenience to all these temporal mutations : it serv'd the mild Aristocracy of elective Dukes , and heads of Tribes joyn'd with them ; the dictatorship of the Judges , the easie , or hard-handed Monarchy's , the domestick , or forrain tyrannies , Lastly the Roman Senat from without , the Jewish Senat at home with the Galilean Te●…rarch , yet the Levites had some right to deal in civil affairs : but seeing the Euangelical precept forbids Church-men to intermeddle with worldly imployments , what interweavings , or interworkings can knit the Minister , and the Magistrate in their several functions to the regard of any precise correspondency ? Seeing that the Churchmans office is only to teach men the Christian Faith , to exhort all , to incourage the good , to admonish the bad , privately the lesse offender , publickly the scandalous and stubborn ; to censure , and separate from the communion of Christs flock , the contagious , and incorrigible , to receive with joy , and fatherly compassion the penitent , all this must be don , and more then this is beyond any Church autority . What is all this either here , or there to the temporal regiment of Wealpublick , whether it be Popular , Princely , or Monarchical ? Where doth it intrench upon the temporal governor , where does it come in his walk ? where does it make inrode upon his jurisdiction ? Indeed if the Ministers part be rightly discharg'd , it renders him the people more conscionable , quiet , and easie to be gov●…'d , if otherwise his life and doctrine will declare him . If therfore the Constitution of the Church be already set down by divine prescript , as all sides confesse , then can she not be a handmaid to wait on civil commodities , and respects and if the nature and limits of Church Discipline be such , as are either helpfull to all political estates indifferently , or have no particular relation to any , then is there no necessity , nor indeed possibility of linking the one with the other in a speciall conformation . Now for their second 〈◊〉 , That no form of Church government is agreeable to Monarchy , but that of Bishops , although it fall to pieces of it selfe by that which hath 〈◊〉 sayd ; yet to give them play front , and 〈◊〉 , it shall be my task to prove that Episcopacy with that Autority which it challenges in England is not only not agreeable , but tending to the destruction of Monarchy . While the Primitive Pastors of the Church of God labour'd faithfully in their Ministery , tending only their Sheep , and not seeking , but avoiding all worldly matters as clogs , and indeed derogations , and debasements to their high calling , little needed the Princes , and potentates of the earth , which way soever the Gospel was spread , to study ways how to make a coherence between the Churches politic , and theirs : therfore when Pilate heard once our Saviour Christ professing that his Kingdome was not of this world , he thought the man could not stand much in Caesars light , nor much indammage the Roman Empire : for if the life of Christ be hid to this world , much more is his Scepter unoperative , but in spirituall things . And thus liv'd , for 2 or 3 ages , the Successors of the Apostles . But when through Constantines lavish Superstition they forsook their first love , and set themselvs up two Gods instead , Mammon and their Belly , then taking advantage of the spiritual power which they had on mens consciences , they began to cast a longing eye to get the body also , and bodily things into their command , upon which their carnal desires , the Spirit dayly quenching and dying in them , they knew no way to keep themselves up from falling to nothing , but by bolstering , and supporting their inward rottenes by a carnal , and outward strength . For a while they rather privily sought opportunity , then hastily disclos'd their project , but when Constantine was dead , and 3 or 4 Emperors more , their drift became notorious , and offensive to the whole world : for while Theodosius the younger reign'd , thus writes Socrates the Historian in his 7th Book , 11. chap. now began an ill name to stick upon the Bishops of Rome , and Alexandria , who beyond their Priestly bounds now long agoe had stept into principality and this was scarse 80. years since their raising from the meanest worldly condition . Of courtesie now let any man tell me , if they draw to themselves a temporall strength and power out of Caesars Dominion , is not Caesars Empire thereby diminisht ? but this was a stolne bit , hitherto hee was but a Caterpiller secretly gnawing at Monarchy , the next time you shall see him a Woolfe , a Lyon , lifting his paw against his raiser , as Petrarch exprest it , and finally an open enemy , and subverter of the Greeke Empire . Philippicus and Leo , with divers other Emperours after them , not without the advice of their Patriarchs , and at length of a whole Easterne Counsell of 3. hundred thirty eight Bishops , threw the Images out of Churches as being decreed idolatrous . Upon this goodly occasion the Bishop of Rome not only seizes the City , and all the Territory about into his owne hands , and makes himselfe Lord thereof , which till then was govern'd by a Greeke Magistrate , but absolves all Italy of their Tribute , and obedience due to the Emperour , because hee obey'd Gods Commandement in abolishing Idolatry . Mark Sir here how the Pope came by S. Peters Patrymony , as he feigns it , not the donation of Constantine , but idolatry and rebellion got it him . Yee need but read Sigonius one of his owne Sect to know the Story at large . And now to shroud himselfe against a storme from the Greek Continent , and provide a Champion to beare him out in these practises , hee takes upon him by Papall sentence to unthrone Chilpericus the rightfull K. of France , and gives the Kingdome to Pepin for no other cause but that hee seem'd to him the more active man . If he were a freind herein to Monarchy I know not , but to the Monarch I need not aske what he was . Having thus made Pepin his fast freind , he cals him into Italy against Aistulphus the Lombard , that war●…'d upon him for his late Usurpation of Rome as belonging to Ravenna which he had newly won . Pepin , not unobedient to the Popes call , passing into Italy , frees him out of danger , and wins for him the whole exarchat of Ravenna , which though it had beene almost immediately before , the hereditary possession of that Monarchy which was his cheife Patron , and Benefactor , yet he takes , and keepes it to himselfe as lawfull prize , and given to St. Peter . What a dangerous fallacie is this , when a spirituall man may snatch to himselfe any temporall Dignity , or Dominion under pretence of receiving it for the Churches use ; thus he claimes Naples , Sicily , England , and what not ? To bee short , under shew of his zeale against the errors of the Greeke Church , hee never ceast baiting , and goring the Successors of his best Lord Constantine what by his barking curses , and Excommunications , what by his hindering the Westerne Princes from ayding them against the Sarazens , and Turkes , unlesse when they humour'd him ; so that it may be truly affirm'd , he was the subversion , and fall of that Monarchy , which was the hoisting of him ; this , besides Petrarch , whom I have cited , our Chaucer also hath observ'd , and gives from hence a caution to England to beware of her Bishops in time , for that their ends , and aymes are no more freindly to Monarchy then the Popes . Thus hee brings in the Plow-man speaking , 2. Part. Stanz. 28. The Emperour Yafe the Pope sometime So high Lordship him abovt That at last the silly Kime , The proud Pope put him out , So of this Realme is no doubt , But Lords beware , and them d●…fend , For now these folks be wonders ●…out The King and Lords now this amend And in the next Stanza which begins the third part of the tale he argues that they ought not to bee Lords . Moses Law forbode it tho That Preists should no Lordships welde Christs Gospell biddeth also , That they should no Lordships held Ne Christs Apostles were never so bold No such Lordships to hem embrace But smeren her Sheep , and keep her Fold . And so forward . Whether the Bishops of England have deserv'd thus to bee fear'd by men so wise as our Chaucer is esteem'd , and how agreeable to our Monarchy , and Monarchs their demeanour ha's been , he that is but meanly read in our Chronicles needs not be instructed . Have they not been as the Canaanites , and Philistims to this Kingdom ? what Treasons , what revolts to the Pope , what Rebellions , and those the basest , and most preten selesse have they not been chiefe in ? What could Monarchy think when Becket durst challenge the custody of Rotchester-Castle , and the Tower of London , as appertaining to his Signory ? To omit his other insolencies and affronts to Regall Majestie , till the Lashes inflicted on the a●…ointed body of the King washt off the holy Vnction with his blood drawn by the polluted hands of Bishops , Abbots , and Monks . What good upholders of Royalty were the Bishops , when by their rebellious opposition against King John , Normandy was lost , he himselfe depos'd , and this Kingdom made over to the Pope ? When the Bishop of Winchester durst tell the Nobles , the Pillars of the Realme , that there were no Peeres in England , as in France , but that the King might doe what hee pleas'd . What could Tyranny say more ? it would bee petty now if I should insist upon the rendring up of Tournay by Woolseyes Treason , the Excommunications , Cursings , and Interdicts upon the whole Land . For haply I shall be cut off short by a reply , that these were the faults of the men , and their Popish errors , not of Episcopacie , that hath now renounc't the Pope , and is a Protestant . Yes sure ; as wise and famous men have suspected , and fear'd the Protestant Episcopacie in England , as those that have fear'd the Papall . You know Sir what was the judgement of Padre Paolo the great Venetian Antagonist of the Pope , for it is extant in the hands of many men , whereby he declares his feare , that when the Hierarchy of England shall light into the hands of busie and audacious men , or shall meet with Princes tractable to the Prelacy , then much mischiefe is like to ensue . And can it bee neerer hand , then when Bishops shall openly affirme that , No Bishop , no King ? a trimme Paradox , and that yee may know where they have beene a begging for it , I will fetch you the Twin-brother to it out of the Jesuites Cell ; they feeling the Axe of Gods reformation hewing at the old and hollow trunk of Papacie , and finding the Spaniard their surest friend , and safest refuge , to sooth him up in his dreame of a fift Monarchy , and withall to uphold the decrepit Papalty have invented this super-politick Aphorisme , as one termes it , One Pope , and one King . Surely there is not any Prince in Christendome , who hearing this rare Sophistry can choose but smile , and if we be not blind at home we may as well perceive that this worthy Motto , No Bishop , no King is of the same batch , and infanted out of the same feares , a meere ague-cake coagulated of a certaine Fever they have , presaging their time to be but short : and now like those that are sinking , they catch round at that which is likeliest to hold them up . And would perswade Regall Power , that if they dive , he must after . But what greater debasement can there be to Royall Dignity , whose towring , and stedfast heighth rests upon the unmovable foundations of Justice , and Heroick vertue , then to chaine it in a dependance of subsisting , or ruining to the painted Battlements , and gaudy rottennesse of Prelatrie , which want but one puffe of the Kings to blow them down like a past bord House built of Court-Cards . Sir the little adoe , which me thinks I find in untacking these pleasant Sophismes , puts mee into the mood to tell you a tale ere I proceed further ; and Menenius Agrippa speed us . Upon a time the Body summon'd all the Members to meet in the Guild for the common good ( as Aesops Chronicles averre many stranger Accidents ) the head by right takes the first seat , and next to it a huge and monstrous Wen little lesse then the Head it selfe , growing to it by a narrower excrescency . The members amaz'd began to aske one another what hee was that took place next their chief ; none could resolve . Whereat the Wen , though unweildy , with much adoe gets up and bespeaks the Assembly to this purpose . That as in place he was second to the head , so by due of merit ; that he was to it an ornament , and strength , and of speciall neere relation , and that if the head should faile , none were fitter then himselfe to step into his place ; therefore hee thought it for the honour of the Body , that such dignities and rich indowments should be decreed him , as did adorne , and set out the noblest Members . To this was answer'd , that it should bee consulted . Then was a wise and learned Philosopher sent for , that knew all the Charters , Lawes , and Tenures of the Body . On him it is impos'd by all , as chiefe Committee to examine , and discusse the claime and Petition of right put in by the Wen ; who soone perceiving the matter , and wondring at the boldnesse of such a swolne Tumor , Wilt thou ( quoth he ) that art but a bottle of vitious and harden'd excrements , contend with the lawfull and free-borne members , whose certaine number is set by ancient , and unrepealable Statute ? head thou art none , though thou receive this huge substance from it , what office bearst thou ? What good canst thou shew by thee done to the Common-weale ? the Wen not easily dash't replies , that his Office was his glory , for so oft as the soule would retire out of the head from over the steaming vapours of the lower parts to Divine Contemplation , with him shee found the purest , and quietest retreat , as being most remote from soile , and disturbance . Lourdan , quoth the Philosopher , thy folly is as great as thy filth ; know that all the faculties of the Soule are confin'd of old to their severall vessels , and ventricles , from which they cannot part without dissolution of the whole Body ; and that thou containst no good thing in thee , but a heape of hard , and loathsome uncleannes , and art to the head a foul disfigurment and burden , when I have cut thee off , and open'd thee , as by the help of these implements I will doe , all men shall see . But to return , whence was digress't , seeing that the throne of a King , as the wise K. Salomon often remembers us , is establisht in Justice , which is the universall Justice that Aristotle so much praises , containing in it all other vertues , it may assure us that the fall of Prelacy , whose actions are so farre distant from Justice , cannot shake the least fringe that borders the royal canopy : but that their standing doth continually oppose , and lay battery to regal safety , shall by that which follows easily appear . Amongst many secondary , and accessory causes that support Monarchy , these are not of least reckning , though common to all other States : the love of the Subjects , the multitude , and valor of the people , and store of treasure . In all these things hath the Kingdome bin of late sore weak'nd , and chiefly by the Prelates . First let any man consider , that if any Prince shall suffer under him a commission of autority to be exerciz'd , till all the Land grone , and cry out , as against a whippe of Scorpions , whether this be not likely to lessen , and keel the affections of the Subject . Next what numbers of faithfull , and freeborn Englishmen , and good Christians have bin constrain'd to forsake their dearest home , their friends , and kindred , whom nothing but the wide Ocean , and the savage de●…erts of America could hide and shelter from the fury of the Bishops . O Sir , if we could but see the shape of our deare Mother England , as Poets are wont to give a personal form to what they please , how would she appeare , think ye , but in a mourning weed , with ashes upon her head , and teares abundantly flowing from her eyes , to behold so many of her children expos'd at once , and thrust from things of dearest necessity , because their conscience could not assent to things which the Bishops thought indifferent . What more binding then Conscience ? what more free then indifferency ? cruel then must that indifferency needs be , that shall violate the strict necessity of Conscience , merc●…les , and inhumane that free choyse , and liberty that shall break asunder the bonds of Religion . Let the Astrologer be dismay'd at the portentous blaze of comets , and impressions in the aire as foretelling troubles and changes to states : I shall beleeve there cannot be a more ill-boding ●…gne to a Nation ( God turne the Omen from us ) then when the Inhabitants , to avoid insufferable grievances at home , are inforc'd by heaps to forsake their native Country . Now wheras the only remedy , and amends against the depopulation , and thinnesse of a Land within , is the borrow'd strength of firme alliance from without , these Priestly policies of theirs having thus exhausted our domestick forces , have gone the way also to leave us as naked of our firmest , & faithfullest neighbours abroad , by disparaging , and alienating from us all Protestant Princes , and Common-wealths , who are not ignorant that our Prelats , and as many as they can infect , account them no better then a sort of sacrilegious , and puritanical Rebels , preferring the Spaniard our deadly enemy before them , and set all orthodox writers at nought in comparison of the Jesuits , who are indeed the onely corrupters of youth , and good learning ; and I have heard many wise , and learned men in Italy say as much . It cannot be that the strongest knot of confederacy should not dayly slak'n , when Religion which is the chiefe ingagement of our league shall be turn'd to their reproach . Hence it is that the prosperous , and prudent states of the united Provinces , whom we ought to love , if not for themselves , yet for our own good work in them , they having bin in a manner planted , and erected by us , and having bin since to us the faithfull watchmen , and discoverers of many a Popish , and Austrian complotted Treason , and with us the partners of many a bloody , and victorious battell , whom the similitude of manners and language , the commodity of traffick , which founded the old Burgundian league betwixt us , but chiefly Religion should bind to us immortally , even such friends as these , out of some principles instill'd into us by the Prelates , have bin often dismist with distastfull answers , and somtimes unfriendly actions : nor is it to be consider'd to the breach of confederate Nations whose mutual interest is of such high consequence , though their Merchants bicker in the East Indies , neither is it safe , or warie , or indeed Christianly , that the French King , of a different Faith , should afford our neerest Allyes as good protection as we . Sir , I perswade my selfe , if our zeale to true Religion , and the brotherly usage of our truest friends were as notorious to the world , as our Prelatical Schism , and captivity to Rotchet Apothegmes , we had ere this seene our old Conquerours , and afterward Liege-men the Normans , together with the Brittains our proper Colony , and all the Gascoins that are the rightfull Dowry of our ancient Kings , come with cap , and knee , desiring the shadow of the English Scepter to defend them from the hot per●…ecutions and taxes of the French . But when they come hither , and see a Tympany of Spanioliz'd Bishops swaggering in the fore-top of the State , and meddling to turne , and dandle the Royall Ball with unskilfull and Pedantick palmes , no marvell though they think it as 〈◊〉 to commit Religion , and liberty to their arbitrating as to a Synagogue of Iesuites . But what doe I stand reck'ning upon advantages , and gaines lost by the mis-rule , and turbulency of the Prelats , what doe I pick up so thriftily their scatterings and diminishings of the meaner Subject , whilst they by their seditious practises have indanger'd to loose the King one third of his main Stock ; what have they not done to banish him from his owne Native Countrey ? but to speake of this as it ought would ask a Volume by it selfe . Thus as they have unpeopl'd the Kingdome by expulsion of so many thousands , as they have endeavor'd to lay the skirts of it bare by disheartning and dishonouring our loyallest Confederates abroad , so have they hamstrung the valour of the Subject by seeking to effeminate us all at home . Well knows every wise Nation that their Liberty consists in manly and honest labours , in sobriety and rigorous honour to the Marriage Bed , which in both Sexes should be bred up from chast hopes to loyall Enjoyments ; and when the people slacken , and fall to loosenes , and riot , then doe they as much as if they laid downe their necks for some wily Tyrant to get up and ride . Thus learnt Cyrus to tame the Lydians , whom by Armes he could not , whilst they kept themselves from Luxury ; with one easy Proclamation to set up Stews , dancing , feasting , & dicing he made them soone his slaves . I know not what drift the Prelats had , whose Brokers they were to prepare , and supple us either for a Forreigne Invasion or Domestick oppression ; but this I am sure they took the ready way to despoile us both of manhood and grace at once , and that in the shamefullest and ungodliest manner upon that day which Gods Law , and even our own reason hath consecrated , that we might have one day at least of seven set apart wherein to examin and encrease our knowledge of God , to meditate , and commune of our Faith , our Hope , our eternall City in Heaven , and to quick'n , withall , the study , and exercise of Charity ; at such a time that men should bee pluck't from their soberest and saddest thoughts , and by Bishops the pretended Fathers of the Church instigated by publique Edict , and with earnest indeavour push't forward to gaming , jigging , wassailing , and mixt dancing is a horror to think . Thus did the Reprobate hireling Preist Balaam seeke to subdue the Israelites to Moab , if not by force , then by this divellish Pollicy , to draw them from the Sanctuary of God to the luxurious , and ribald feasts of Baal-peor . Thus have they trespas't not onely against the Monarchy of England , but of Heaven also , as others , I doubt not , can prosecute against them . I proceed within my own bounds to shew you next what good Agents they are about the Revennues and Riches of the Kingdome , which declares of what moment they are to Monarchy , or what availe . Two Leeches they have that still suck , and suck the Kingdome , their Ceremonies , and their Courts . If any man will contend that Ceremonies bee lawfull under the Gospell , hee may bee answer'd otherwhere . This doubtlesse that they ought to bee many and over-costly , no true Protestant will affirme . Now I appeale to all wise men , what an excessive wast of Treasury hath beene within these few yeares in this Land not in the expedient , but in the Idolatrous 〈◊〉 of Temples beautified exquisitely to out-vie the Papists , the costly and deare-bought Scandals , and snares of Images , Pictures , rich Coaps , gorgeous Altar-clothes : and by the courses they ●…ooke , and the opinions they held , it was not likely any stay would be , or any end of their madnes , where a pious pretext is so ready at hand to cover their insatlate desires . What can we suppose this will come to ? What other materials then these have built up the spirituall BABEL to the heighth of her Abominations ? Beleeve it Sir right truly it may be said , that Antichrist is Mammons Son . The soure levin of humane Traditions mixt in one putrifi'd Masfe with the poisonous dregs of hypocrisie in the hearts of Prelates that lye basking in the Sunny warmth of Wealth , and Promotion , is the Serpents Egge that will hatch an Antichrist wheresoever , and ingender the same Monster as big , or little as the Lump is which breeds him . If the splendor of Gold and Silver begin to Lord it once againe in the Church of England , wee shall see Antichrist shortly wallow heere , though his cheife Kennell be at Rome . If they had one thought upon Gods glory and the advancement of Christian Faith , they would be a meanes that with these expences thus profusely throwne away in trash , rather Churches and Schools might be built , where they cry out for want , and more added where too few are ; a moderate maintenance distributed to every painfull Minister , that now scarse sustaines his Family with Bread , while the Prelats revell like Belshazzar with their full carouses in Goblets , and vessels of gold snatcht from Gods Temple . Which ( I hope ) the Worthy Men of our Land will consider . Now then for their COVRTS . What a Masse of Money is drawne from the Veines into the Ulcers of the Kingdome this way ; their Extortions , their open Corruptions , the multitude of hungry and ravenous Harpies that swarme about their Offices declare sufficlently . And what though all this go not oversea ? 't were better it did : better a penurious Kingdom , then where excessive wealth flowes into the 〈◊〉 and injurious hands of common sponges to the impoverishing of good and loyall men , and that by such execrable , such irreligious courses . If the sacred and dreadfull works of holy Discipline , Censure , Pennance , Excommunication , and Absolution , where no prophane thing ought to have accesse , nothing to be assistant but sage and Christianly Admonition , brotherly Love , flaming Charity , and Zeale ; and then according to the Effects , Paternall Sorrow , or Paternall Joy , milde Severity , melting Compassion , if such Divine Ministeries as these , wherin the Angel of the Church represents the Person of Christ Jesus , must lie prostitute to sordid Fees , and not passe to and fro betweene our Saviour that of free grace redeem'd us , and the submissive Penitent , without the truccage of perishing Coine , and the Burcherly execution of Tormentors , Rooks , and Rakeshames sold to 〈◊〉 , then have the Babilonish Marchants of Soules just excuse . Hitherto Sir you have heard how the Prelates have weaken'd and withdrawne the externall Accomplishments of Kingly prosperity , the love of the People , their multitude , their valour , their wealth ; mining , and sapping the out-works , and redoubts of Monarchy ; now heare how they strike at the very heart , and vitals . We know that Monarchy is made up of two parts , the Liberty of the subject , and the supremacie of the King . I begin at the root . See what gentle , and benigne Fathers they have beene to our liberty . Their trade being , by the same Alchymy that the Pope uses , to extract heaps of gold , and silver out of the drossie Bullion of the Peoples sinnes , and justly fearing that the quick-sighted Protestants eye clear'd in great part from the mist of Superstition , may at one time or other looke with a good judgement into these their deceitfull Pedleries , to gaine as many associats of guiltines as they can , and to infect the temporall Magistrate with the like lawlesse though not sacrilegious extortion , see a while what they doe ; they ingage themselves to preach , and perswade an assertion for truth the most false , and to this Monarchy the most pernicious and destructive that could bee chosen . What more banefull to Monarchy then a Popular Commotion , for the dissolution of Monarchy slides aptest into a Democracy ; and what stirs the Englishmen , as our wisest writers have observ'd , sooner to rebellion , then violent , and heavy hands upon their goods and purses ? Yet these devout Prelates , spight of our great Charter , and the soules of our Progenitors that wrested their liberties out of the Norman gripe with their dearest blood and highest prowesse , for these many years have not ceas't in their Pulpits wrinching , and spraining the text , to set at nought and trample under foot all the most sacred , and life blood Lawes , Statutes , and Acts of Parliament that are the holy Cov'nant of Union , and Marriage betweene the King and his Realme , by proscribing , and confiscating from us all the right we have to our owne bodies , goods and liberties . What is this , but to blow a trumpet , and proclaime a fire-crosse to a hereditary , and perpetuall civill warre . Thus much against the Subjects Liberty hath been assaulted by them . Now how they have spar'd Supremacie , or likely are here-after to submit to it , remaines lastly to bee consider'd . The emulation that under the old Law was in the King toward the Preist , is now so come about in the Gospell , that all the danger is to be fear'd from the Preist to the King . Whilst the Preists Office in the Law was set out with an exteriour lustre of Pomp and glory , Kings were ambitious to be Preists ; now Priests not perceiving the heavenly brightnesse , and inward splendor of their more glorious Evangelick Ministery with as great ambition affect to be Kings ; as in all their courses is easie to be observ'd . Their eyes over imminent upon worldly matters , their desires ever thirsting after worldly employments , in stead of diligent and fervent studie in the Bible , they covet to be expert in Canons , and Decretals , which may inable them to judge , and interpose in temporall Causes , however pretended 〈◊〉 . Doe they not hord up Plefe , seeke to bee porent in secular Strength , in State Affaires , in Lands , Lordships , and Demeanes , to sway and carry all before them in high Courts , and Privie Counsels , to bring into their grasp , the high , and principall Offices of the Kingdom ? have they not been bold of late to check the Common Law , to slight and brave the indiminishable Majestie of our highest Court the Law-giving and Sacred Parliament ? Doe they not plainly labour to exempt Church-men from the Magistrate ? Yea , so presumptuously as to question , and menace Officers that represent the Kings Person for using their Authority against drunken Preists ? The cause of protecting murderous Clergie-men was the first heart-burning that swel'd up the audacious Becket to the pestilent , and odious vexation of Henry the second . Nay more , have not some of their devoted Schollers begun , I need not say to nibble , but openly to argue against the Kings Supremacie ? is not the Ch●…ife of them accus'd out of his owne Booke , and his late Canons to affect a certaine unquestionable Patriarchat , independent and unsubordinate to the Crowne ? From whence having first brought us to a servile Estate of Religion , and Manhood , and having predispos'd his conditions with the Pope , that layes claime to this Land , or some Pepin of his owne creating , it were all as likely for him to aspire to the Monarchy among us , as that the Pope could finde meanes so on the sudden both to bereave the Emperour of the Roman Territory with the favour of Italy , and by an unexpected friend out of France , while he was in danger to lose his new-got Purchase , beyond hope to leap in to the faire Exarchat of Ravenna . A good while the Pope suttl'y acted the Lamb , writing to the Emperour , my Lord Tiberius , my Lord Mauritius , but no sooner did this his Lord pluck at the Images , and Idols , but hee threw off his Sheepes clothing , and started up a Wolfe , laying his pawes upon the Emperours right , as forfeited to Peter . Why may not wee as well , having been forewarn'd at home by our renowned Chaucer , and from abroad by the great and learned Padre Paolo , from the like beginnings , as we see they are , feare the like events ? Certainly a wise , and provident King ought to suspect a Hierarchy in his Realme , being ever attended , as it is , with two such greedy Purveyers , Ambition and 〈◊〉 , I say hee ought to suspect a Hierarchy to bee as dangerous and derogatory from his Crown as a Tetrarchy o●… a Hepiarchy . Yet now that the Prelates had almost attain'd to what their insolent , and unbridl'd minds had hurried them ; to thrust the Lai●…●…der the despoticall rule of the Monarch , that they themselves might confine the Monarch to a kind of Pupillag●… under their Hierarchy , observe but how their own ●…inciples combat one another , and supplant each one his fellow . Having fitted us only for peace , and that a servile peace , by lessening our numbers , dreining our estates , enfeebling our bodies , cowing our free spirits by those wayes as you have heard , their impotent actions cannot sustaine themselves the least moment , unlesse they rouze us up to a Warre fit for Cain to be the Leader of ; an abhorred , a cursed , a Fraternall Warre . ENGLAND and SCOTLAND dearest Brothers both in Natnre , and in CHRIST must be set to wade in one anothers blood ; and IRELAND our free Denizon upon the back of us both , as occasion should serve : a piece of Service that the Pope and all his Factors have beene compassing to doe ever since the Reformation . But ever-blessed be he , and ever glorifi'd that from his high watch-Tower in the Heav'ns discerning the crooked wayes of perverse , and cruell men , hath hitherto maim'd , and insatuated all their damnable inventions , and deluded their great Wizzards with a delusion fit for fooles and children : had GOD beene so minded hee could have sent a Spirit of Mutiny amongst us , as hee did betweene Abimilech and the Sechemites , to have made our Funerals and slaine heaps more in number then the miserable surviving remnant , but he , when wee least deserv'd , sent out a gentle gale , and message of peace from the wings of those his Cherubins , that fanne his Mercy-seat . Nor shall the wisdome , the moderation , the Christian Pietie , the Constancy of our Nobility and Commons of England be ever forgotten , whose calme , and temperat connivence could sit still , and smile out the stormy bluster of men more audacious , and precipitant , then of solid and deep reach , till their own fury had run it selfe out of breath , assailing , by rash and heady approches , the impregnable situation of our Liberty and safety , that laught such weake enginry to scorne , such poore drifts to make a NationallWarre of a Surplice Brabble , a Tippet-scuffle , and ingage the unattainted Honour of English Knighthood , to unfurle the streaming Red Crosse , or to reare the horrid Standard of those fatall guly Dragons for so unworthy a purpose , as to force upon their Fellow-Subjects , that which themselves are weary of , the Skeleton of a Masse-Booke . Nor must the Pat●…ence , the Fortitude , the firme Obedience of the Nobles and People of Scotland striving against manifold Provocations , nor must their sincere and moderate proceedings hitherto , be unremember'd , to the shamefull Conviction of all their Detractors . Goe on both hand in hand O NATIONS never to be dis-united , be the Praise and the Heroick Song of all POSTERITY ; merit this , but seeke onely Vertue , not to extend your Limits ; for what needs ? to win a fading triumphant Lawrell out of the teares of wretched Men , but to settle the pure worship of God in his Church , and justice in the State . then shall the hardest difficulties smooth out themselves before ye ; envie shall sink to hell , craft and malice be confounded , whether it be homebred mischeif , or outlandish cunning : yea 〈◊〉 other Nations will then cover to serve ye , for Lordship and victory are but the pages of justice and vertue . Commit securely to true wisdome the vanquishing and uncasing of craft and suttlerie , which are but her two runnagates : joyn your invincible might to doe worthy , and Godlike deeds , and then he that seeks to break your union , a cleaving curse be his inheritance to all generations . Sir , you have now at length this question for the time , and as my memory would best serve me in such a copious , and vast theme , fully handl'd , and you your selfe may judge whether Prelacy be the only Church-government agreeable to MONARCHY . Seeing therfore the perillous , and confused estate into which we are faln , and that to the certain knowledge of all men through the irreligious pride and hatefull Tyranny of Prelats ( as the innumerable , and grievous complaints of every shire cry out ) if we will now resolve to settle affairs either according to pure Religion , or sound Policy , we must first of all begin roundly to cashier , and cut away from the publick body the noysom , and diseased tumor of Prelacie , and come from Schisme to 〈◊〉 with out neighbour Reformed sister Churches , which with the blessing of peace and pure doctrine have now long time flourish'd ; and doubtles with all hearty joy , and gratulation , will meet , and welcome our Christian union with them , as they have bin all this while griev'd at our strangenes and little better then separation from them . And for the Discipline propounded , seeing that it hath bin inevitably prov'd that the natural , and fundamental causes of political happines in all governments are the same , and that this Church Discipline is taught in the Word of God , and , as we see , agrees according to wish with all such states as have receiv'd it , we may infallibly assure our selvs that it will as wel agree with Monarchy , though all the Tribe of Aphorismers , and Politicasters would perswade us there be secret , and misterious reasons against it . For upon the setling hereof mark what nourishing and cordial restorements to the State will follow , the Ministers of the Gospel attending only to the work of salvation every one within his limited charge , besides the diffusive blessings of God upon all our actions , the King shall sit without an old disturber , a dayly incroacher , and intruder ; shall ridde his Kingdome of a strong sequester'd , and collateral power ; a confronting miter , whose potent wealth , and wakefull ambition he had just cause to hold in jealousie : not to repeat the other present e●…ills which only their removal will remove . And because things simply pure are inconsistent in the masse of nature , nor are the elements or humors in Mans Body exactly homogeneall , and hence the best founded Common-wealths , and least barbarous have aym'd at a certaine mixture and temperament , partaking the severall vertues of each other●… State , that each part drawing to it selfe may keep up a steddy , and eev'n uprightnesse in common , There is no Civill Goverment that hath beene known , no not the Spartan , not the Roman , though both for this respect so much prais'd by the wise Polybius , more divinely and harmoniously tun'd , more equally ballanc'd as it were by the hand and scale of Justice , then is the Common-wealth of England : where under a free , and untutor'd Monarch , the noblest , worthiest , and most prudent men , with full approbation , and suffrage of the People have in their power the supreame , and finall determination of highest Affaires . Now if Conformity of Church Discipline to the Civill be so desir'd , there can be nothing more parallel , more uniform , then when under the Soveraigne Prince Christs Vicegerent using the Scepter of David , according to Gods Law , the godliest , the wisest , the learnedest Ministers in their severall charges have the instructing and disciplining of Gods people by whose full and free Election they are consecrated to that holy and equall Aristocracy . And why should not the Piety , and Conscience of Englishmen as members of the Church be trusted in the Election of Pastors to Functions that nothing concerne a Monarch , as well as their worldly wisedomes are priviledg'd as members of the State in suffraging their Knights , and Burgesses to matters that concern him neerely ? And if in weighing these severall Offices , their difference in time and qualitie be cast in , I know they will not turn the beame of equall Judgement the moity of a scruple . Wee therfore having already a kind of Apostolicall , and ancient Church Election in our State , what a perversnesse would it be in us of all others to retain forcibly a kind of imperious , and stately Election in our Church ? And what a blindnesse to thinke that what is already Evangelicall as it were by a happy cha●…ce in our Politie , should be repugnant to that which is the same by divine command in the Ministery ? Thus then wee see that our Ecclesiall , and Politicall choyses may consent and sort as well together without any rupture in the STATE , as Christians , and Freeholders . But as for honour , that ought indeed to be different , and distinct as either Office looks a severall way , the Minister whose Calling and end is spirituall , ought to be honour'd as a Father and Physitian to the Soule ( if he be found to be so ) with a Son-like and Disciple-like reverence , which is indeed the dearest , and most affectionate honour , most to be desir'd by a wise man , and such as will easily command a free and plentifull provision of outward necessaries , without his furder care of this world . The Magistrate whose Charge is to see to our Persons , and Estates , is to bee honour'd with a more elaborate and personall Courtship , with large Salaries and Stipends , that hee himselfe may abound in those things whereof his legall justice and watchfull care gives us the quiet enjoyment . And this distinction of Honour will bring forth a seemly and gracefull Uniformity over all the Kingdome . Then shall the Nobles possesse all the Dignities and Offices of temporall honour to themselves , sole Lords without the improper mixture of Scholastick , and pusillanimous upstarts , the Parliament shall void her Vpper House of the same annoyances , the Common , and Civill Lawes shall be both set free , the former from the controule , the other from the meere vassalage and Copy hold of the Clergie . And wheras temporall Lawes rather punish men when they have transgress't , then form them to be such as should transgresse seldomest , wee may conceive great hopes through the showres of Divine Benediction , watering the unmolested and watchfull paines of the Ministery , that the whole Inheritance of God will grow up so straight and blamelesse , that the Civill Magistrate may with farre lesse toyle and difficulty , and far more ease and delight steare the tall and goodly Vessell of the Common-wealth through all the gusts and tides of the Worlds mutability . Here I might have ended , but that some Objections , which I have heard commonly flying about , presse mee to the endevour of an answere . We must not run they say into sudden extreams . This is a fallacious Rule , unlesse understood only of the actions of Vertue about things indifferent , for if it be found that those two extreames be Vice and Vertue , Falshood and Truth , the greater extremity of Vertue and superlative Truth we run into , the more vertuous , and the more wise , wee become ; and hee that flying from degenerate and traditionall corruption , feares to shoot himselfe too far into the meeting imbraces of a Divinely-warranted Reformation , had better not have run at all . And for the suddennesse it cannot be fear'd . Who should oppose it ? The Papists ? They dare not . The Protestants otherwise affected . They were mad . There is nothing will be remoov'd but what to them is profess'dly indifferent . The long affection which the People have borne to it , what for it selfe , what for the odiousnes of P●…elates , is evident : from the first yeare of Qu. Eliz●…beth , it hath still beene more and more propounded , desir'd , and beseech't , yea sometimes favourably forwarded by the Parliaments themselves . Yet if it were sudden & swift , provided still it be from worse to better , certainly wee ought to hie us from ●…ill like a torrent , and rid our selves of corrupt Discipline , as wee would shake fire out of our bosomes . Speedy and vehement were the Reformati●…ns of all the good Kings of Juda , though the people had beene nuzzl'd in Idolatry never so long before ; they fear'd not the bug-bear danger , nor the Lyon in the way that the sluggish and timorous Politician thinks he sees ; no more did our Brethren of the Reformed Churches abroad ; they ventur'd ( God being their guide ) out of rigid POPERY , into that which wee in mockery call precise Puritanisme , and yet wee see no inconvenience befell them . Let us not dally with God when he offers us a full blessing , to take as much of it as wee think will serve our ends , and turne him back the rest upon his hands , lest in his anger he snatch all from us again . Next they alledge the antiquity of Episcopacy through all Ages . What it was in the Apostles time , that questionlesse it must be still and therein I trust the Ministers will be able to satisfie the Parliament . But if Episcopacie be taken for Prelacie , all the Ages they can deduce it through , will make it no more venerable then Papacie . Most certaine it is ( as all our Stories beare witnesse ) that ever since their comming to the See of Canterbury for neere twelve hundred yeares , to speake of them in generall , they have beene in England to our Soules a sad and dolefull succession of illiterate and blind guides : to our purses , and goods a wastfull band of robbers , a perpetuall havock , and rapine : To our state a continuall Hydra of mischiefe , and molestation , the forge of discord and Rebellion : This is the Trophey of their Antiquity , and boasted Succession through so many Ages . And for those Prelat-Martyrs they glory of , they are to bee judg'd what they were by the Gospel , and not the Gospel to be tried by them . And it is to be noted that if they were for Bishopricks and Ceremonies , it was in their prosperitie , and fulnes of bread , but in their persecution , which purifi'd them , and neer their death , which was their garland , they plainely dislik'd and condemn'd the Ceremonies , and threw away those Episcopall ornaments wherein they were instal'd , as foolish and detestable , for so the words of Ridley at his degradment , and his letter to Hooper expressly shew . Neither doth the Author of our Church History spare to record sadly the fall ( for so he termes it ) and infirmities of these Martyrs , though we would deify them . And why should their Martyrdom more countnance corrupt doctrine , or discipline , then their subscriptions justify their Treason to the Royall blood of this Relm ; by diverting and intaling the right of the Crown from the true heires , to the houses of Northumberland and Suffolk , which had it tooke effect , this present King had in all likelyhood never sat on this Throne , and the happy union of this Iland had bin frustrated . Lastly , whereas they adde that some the learnedest of the reformed abroad admire our Episcopacy , it had bin more for the strength of the Argument to tell us that som of the wisest States-men admire it , for thereby we might guesse them weary of the present discipline , as offensive to their State , which is the bugge we feare ; but being they are Church-men , we may rather suspect them for some Prelatizing-spirits that admire our Bishopricks , not Episcopacy . The next objection vanishes of it selfe , propounding a doubt , whether a greater inconvenience would not grow from the corruption of any other discipline , then from that of Episcopacy . This seemes an unseasonable foresight , and out of order to deferre , and put off the most needfull constitution of one right discipline , while we stand ballancing the discommodity's of two corrupt ones . First constitute that which is right , and of it selfe it will discover , and rectify that which swervs , and easily remedy the pretended feare of having a Pope in every Parish , unlesse we call the zealous , and meek censure of the Church , a Popedom , which who so does let him advise how he can reject the Pastorly Rod , and Sheep-hooke of CHRIST , and those cords of love , and not feare to fall under the iron Scepter of his anger that will dash him to peeces like a Potsherd . At another doubt of theirs I wonder ; whether this discipline which we desire , be such as can be put in practise within this Kingdom , they say it can not stand with the common Law , nor with the Kings safety ; the government of Episcopacy , is now so weav'd into the common Law : In Gods name let it weave out againe ; let not humain quillets keep back divine authority . T is not the common Law , nor the civil , but piety , and justice , that are our foundresses ; they stoop not , neither change colour for Aristoc●… , democraty , or Monarohy , nor yet at all interrupt their just courses , but farre above the taking notice of these inferior niceties with perfect sympathy , where ever they meet , kisse each other . Lastly , they are fearfull that the discipline which will succeed cannot stand with the Ks. safety . Wherefore ? it is but Episcopacy reduc't to what it should be , were it not that the Tyranny of Prelates under the name of Bishops hath made our eares tender , and startling , we might call every good Minister a Bishop , as every Bishop , yea the Apostles themselves are call'd Ministers , and the Angels ministrîng Spirits , and the Ministers againe Angels . But wherein is this propounded government so shrewd ? Because the government of assemblies will succeed . Did not the Apostles govern the Church by assemblies , how should it else be Catholik , how should it have Communion ? Wee count it Sacrilege to take from the rich Prelates their Lands , and revenu's which is Sacrilege in them to keep , using them as they doe , and can we think it safe to defraude the living Church of GOD of that right which GOD has given her in assemblies ! O but the consequence : Assemblies draw to them the Supremacy of Ecclesiasticall jurisdiction . No surely , they draw no Supremacy , but that authority which CHRIST , and Saint Paul in his name conferrs upon them . The K. may still retain the same Supremacy in the Assemblies , as in the Parliament , here he 〈◊〉 do nothing alone against the common Law , and there neither alone , nor with consent against the Scriptures . But is this all ? No , this Ecclesiasticall Supremacy draws to it the power to excommunicate Kings ; and then followes the worst that can be imagin'd . Doe they hope to avoyd this by keeping Prelates that have so often don it ? Not to exemplifie the malapert insolence of our owne Bishops in this kind towards our Kings : I shall turn back to the Primitive , and pure times , which the objecters would have the rule of reformation to us . Not an assembly , but one Bishop alone , Saint AMBROSE of Millan , held Theodosius the most Christian Emperor under excommunication above eight moneths together , drove him from the Church in the presence of his Nobles , which the good Emperor bore with heroick humility , and never ceas't by prayers , and teares , till he was absolv'd , for which coming to the Bishop with Supplication into the Salutatory , some out Porch of the Church , he was charg'd by him of tyrannicall madnes against GOD , for comming into holy ground . At last upon conditions absolv'd , and after great humiliation approaching to the Altar to offer ( as those thrise pure times then thought meet ) he had scarse with-drawne his hand , and stood a while , when a bold Arch-deacon comes in the Bishops name , and chaces him from within the railes telling him peremptorily that the place wherein he stood , was for none but the Priests to enter , or to touch : and this is another peece of pure Primitive Divinity . Thinke yee then our Bishops will forgoe the power of excommunication on whomsoever ? No certainly , unlesse to compasse sinister ends , and then revoke when they see their time . And yet this most mild , though withall dredfull , and inviolable Prerogative of Christs diadem excommunication servs for nothing with them , but to prog , and pandar for fees , or to display their pride and sharpen their revenge , debarring men the protection of the Law , and I remember not whether in some cases it bereave not men all right to their worldly goods , and Inheritanees besides the deniall of Christian buriall . But in the Evangelical , and reformed use of this sacred censure , no such prostitution , no such Jscariotical drifts are to be doubted , as that Spirituall doom , and sentence , should invade worldly possession , which is the rightfull lot and portion , even of the wicke dest men , as frankly bestow'd upon them by the al-dispensing bounty , as rain , and Sun-shine . No , no , it seekes not to bereave or destroy the body , it seekes to saue the Soule by humbling the body , not by Imprisonment , or pecuniary mulct , much lesse by stripes or bonds , or disinheritance , but by Fatherly admonishment , and Christian rebuke , to cast it into godly sorrow , whose end is joy , and ingenuous bashfulnesse to sin : if that can not be wrought , then as a tender Mother takes her Child and holds it over the pit with scarring words , that it may learne to feare , where danger is , so doth excommunication as deerly , and as freely without money , use her wholsome and saving terrors , she is instant , she beseeches , by all the deere , and sweet promises of SALVATION she entices and woos , by all the threatnings , and thunders of the Law , and rejected Gosspel she charges , and adjures ; this is all her Armory , her munition , her Artillery , then she awaites with long-sufferance , and yet ardent zeale . In briefe , there is no act in all the errand of Gods Ministers to man-kind , wherein passes more loverlike contestation betweene CHRIST and the Soule of a regenerate man lapsing , then before , and in , and after the sentence of Excommunication . As for the fogging proctorage of money , with such an eye as strooke Gehezi with Leprosy , and Simon Magus with a curse , so does she looke , and so threaten her firy whip against that banking den of theeves that dare thus baffle , and buy and sell the awfull , and majestick wrincles of her brow . He that is rightly and apostolically sped with her invisible arrow , if he cā be at peace in his Soule , and not smel within him the brimstone of Hell , may have faire leave to tell all his baggs over undiminish't of the least farding , may eat his dainties , drinke his wine , use his delights , enjoy his Lands , and liberties , not the least skin rais'd , not the least haire misplac't for all that excommunication has done : much more may a King injoy his rights , and Prerogatives unflowr'd , untouch'd , and be as absolute , and compleat a King , as all his royalties and revenu's can make him . And therefore little did Theodosius fear a plot upon his Empire when he stood excommunicat by Saint Ambrose , though it were done either with much hau●…y pride , or ignorant zeale . But let us rather look upon the reformed Churches beyond the seas , the Grizons the Suisses , the Hollanders , the French , that have a Supremacy to live under as well as we , where do the Churches in all these places strive for Supremacy , where do they clash and justle Supremacies with the Civil Magistrate ? In France a more severe Monarchy then ours , the Protestants under this Church government carry the name of the best Subjects the King has ; and yet Presbytery , if it must be so call'd , does there all that it desires to doe : how easie were it , if there be such great suspicion , to give no more scope to it in England . But let us not for feare of a scarre-crow , or else through hatred to be reform'd stand hankering and politizing , when GOD with spread hands testifies to us , and points us out the way to our peace . Let us not be so overcredulous , unlesse GOD hath blinded us , as to trust our deer Soules into the hands of men that beg so devoutly for the pride , and gluttony of their owne backs , and bellies , that sue and sollicite so eagerly , not for the saving of Soules , the consideration of which can have heer no place at all , but for their Bishopricks , Deaneries , Prebends , and Chanonies ; how can these men not be corrup●… , whose very ●…se is the bribe of their own pleading ; whose mo●… cannot open without the strong breath , and l●… stench of avarice , Simony , and Sacrilege , embe●…ling the treasury of the Church on painted , 〈◊〉 guilded walles of Temples wherein GOD ●…h testified to have no delight , warming their Palace Kitchins , and from thence their 〈◊〉 , and epicurean paunches , with the almes of the blind , the lame , the impotent , the ●…d , the ●…fn , the widow , for with these the ●…sury of CHRIST ought to be , here must be his jewels bestow'd , his rich Cabinet must be emptied heer ; as the constant martyr Saint Laurence taught the Roman Praetor . Sir would you know what the remonst●…ance of these men would have , what their Petition imply's ? They intreate us that we would not be weary of those insupportable greevances that our shoulders have hitherto 〈◊〉 under , they beseech us that we would think 'em fit to be our Justices of peace , our Lords , our highest officers of State , though they come furnish't with no more experience then they learnt betweene the Cook , and the manciple , or more pro foundly at the Colledge audit , or the regent house , or to come to their deepest insight , at their Patrons Table ; they would request us to indure still the russling of their Silken Cassocks , and that we would burst our midriffes rather then laugh to see them under Sayl in all their Lawn , and Sarcenet their shrouds , and tackle , with a geometricall rhomboides upon their heads : they would bear us in hand that we must of duty still appear before them once a year in Jerusalem like good circumcizd males , and Females to be taxt by the poul , to be scons't our head money , our tuppences in their Chaunlerly Shop book of Easter . They pray us that it would please us to let them still hale us , and worrey us with their band-dogs , and Pursivants ; and that it would please the Parliament that they may yet have the whipping , fleecing , and fleaing of us in their diabolical Courts to tear the flesh from our bones , and into our wide wounds instead of balm , to power in the oil of Tartar , vitriol , and mercury ; Surely a right reasonable , innocent , and soft-hearted Petition . O the relenting bowels of the Fathers . Can this bee granted them unlesse GOD have smitten us with frensie from above , and with a dazling giddinesse at ●oon day ? Should not those men rather be heard that come to plead against their owne preferments , their worldly advantages , their owne abundance ; for honour , and obedience to Gods word , the conversion of Soules , the Christian peace of the Land , and union of the reformed Catholick Church , the unappropriating , and unmonopolizing the rewards of learning and industry , from the greasie clutch of ignorance , and high feeding . We have tri'd already , & miserably felt what ambitio●● worldly glory & immoderat wealthcan do , what the boistrous & contradictional hand of a temporall , earthly , and corporeall Spiritualty can availe to the edifying of Christs holy Church ; were it such a desperate hazard to put to the venture the universall Votes of Christs Congregation , the fellowly and friendly yoke of a teaching and laborious Ministery , the Pastorlike and Apostolick imitation of meeke and unlordly Discipline , the gentle and benevolent mediocritie of Church-maintenance , without the ignoble Hu●…sterage of pidling Tithes ? Were it such an incurable mischiefe to make a little triall , what all this would doe to the flourishing and growing up of Christs mysticall body ? As rather to use every poore shift , and if that serve not , to threaten uproare and combustion , and shake the brand of Civill Discord ? O Sir , I doe now feele my selfe inwrapt on the sodaine into those mazes and Labyrinths of dreadfull and hideous thoughts , that which way to get out , or which way to end I know not , unlesse I turne mine eyes , and with your help lift up my hands to that Eternall and Propitious Throne , where nothing is readier then grace and refuge to the distresses of mortall Suppliants : and it were a shame to leave these serious thoughts lesse piously then the Heathen were wont to conclude their graver discourses . Thou therefore that sits's in light & glory unapprochable , Parent of Angels and Men ! next thee I implore Omnipotent King , Redeemer of that lost remnant whose nature thou didst assume , ineffable and everlasting Love ! And thou the third subsistence of Divine Infinitude , illumining Spirit , the joy and solace of created Things ! one Tri-personall GODHEAD ! looke upon this thy poore and almost spent , and expiring Church , leave her not thus a prey to these importunate Wolves , that wait and thinke long till they devoure thy tender Flock , these wilde Boares that have broke into thy Vineyard , and left the print of thir polluting hoofs on the Soules of thy Servants . O let them not bring about their damned designes that stand now at the entrance of the bottomlesse pit expecting the Watch-word to open and let out those dreadfull Locusts and Scorpions , to re-involve us in that pitchy Cloud of infernall darknes , where we shall never more see the Sunne of thy Truth againe , never hope for the cheerfull dawne , never more heare the Bird of Morning sing . Be mov'd with pitty at the afflicted state of this our shaken Monarchy , that now lies labouring under her throwes , and struggling against the grudges of more dreaded Calamities . O thou that after the impetuous rage of five bloody Inundations , and the succeeding Sword of intestine ●…rre , soaking the Land in her owne gore , didst pitty the sad and ceasles revolution of our swift and thick-comming sorrowes when wee were quite breathlesse , of thy free grace didst motion Peace , and termes of Co●…ant with us , & having first welnigh freed us from Antichristian thraldome , didst build up this Britannick Empire to a glorious and enviable heighth with all her Daughter Ilands about her , stay us in this felicitie , let not the obstinacy of our halfe Obedlence and will-Worship bring forth that Viper of Sedition , that for these Fourescore Yeares hath been breeding to eat through the entrals of our Peace ; but let her cast her Abortive Spawne without the danger of this travailling & throbbing Kingdome . That we may still remember in our solemne Thanksgivings , how for us the Northren Ocean even to the frozen Thule was scatter'd with the proud Ship-wracks of the Spanish Armado , and the very maw of Hell ransack't , and made to give up her conceal'd destruction , ere shee could vent it in that horrible and damned blast . O how much more glorious will those former Deliverances appeare , when we shall know them not onely to have sav'd us from greatest miseries past , but to have reserv'd us for greatest happinesse to come . Hitherto thou hast but freed us , and that not fully , from the unjust and Tyrannous Claime of thy Foes , now unite us intirely , and appropriate us to thy selfe , tie us everlastingly in willing Homage to the Prerogative of thy eternall Throne . And now wee knowe , O thou our most certain hope and defence , that thine enemies have been consulting all the Sorceries of the great Whore , and have joyn'd their Plots with that sad Intelligencing Tyrant that mischiefes the World with hi●… Mines of Ophir , and lies thirsting to revenge his Navall ruines that have larded our Seas ; but let them all take Counsell together , and let it come to nought , let them Decree , and doe thou Cancell it , let them gather themselves , and bee scatter'd , let them embattell themselves and bee broken , let them imbattell , and be broken , for thou art with us . Then amidst the Hymns , and Halleluiahs of Saints some one may perhaps bee heard offering at high strains in new and lofty Measures to sing and celebrate thy divine Mercies , and marvelous Judgements in this Land throughout all AGES ; whereby this great and Warlike Nation instructed and inur'd to the fervent and continuall practice of Truth and Righteousnesse , and casting farre from her the rags of her old vices may presse on hard to that high and happy emulation to be found the soberest , 〈◊〉 , and most Christian People at that day when thou the Eternall and shortly-expected King shalt open the Clouds to judge the severall Kingdomes of the World , and distributing Nationall Honours and Rewards to Religious and just Common-wealths , shalt put an end to all Earthly Tyrannies , proclaiming thy universal and milde Monarchy through Heaven and Earth . Where they undoubtedly that by their Labours , Counsels , and Prayers have been earnest 〈◊〉 the Common good of Religion and their Countrey , shall receive , above the inferiour Orders of the Blessed , the Regall addition of Principalities , Legions , and Thrones into their glorious Titles , and in supereminence of beatifick Vision progressing the da●●lesse and irrevoluble Circle of Eternity shall clasp inseparable Hands with joy , and blisse in over measure for ever . But they contrary that by the imp●…iting and diminution of the true Faith , the distresses and servitude of their Countrey aspire to high Dig●… , Rule and Pr●…ion here , after a shamefull end in thsi Life ( which God grant them ) shall be thrown downe eternally in to the darkest and deepest 〈◊〉 of HELL , where under the despig●… 〈◊〉 , the trample and spurne of all the other D●… , that in the anguish of their Torture shall have no other case then to exercise a R●…g and ●…all Tyr●…y over them as their Slaves and N●… , they shall remaine in that plight for ever , the ba●… , the ●…most , the most de●…ed , most 〈◊〉 and 〈◊〉 V●…sals of Perd●… . The End . Notes, typically marginal, from the original text Notes for div A50916e-390 1. The best 2. The best 3. The best Notes for div A50916e-6630 A Tale . 
A47296	----	Five discourses on so many very important points of practical religion by John Kettlewell ... ; with a preface giving some account of the author's life. Kettlewell, John, 1653-1695. 1696 Approx. 207 KB of XML-encoded text transcribed from 91 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A47296 Wing K367 ESTC R17624 13386331 ocm 13386331 99356 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47296) Transcribed from: (Early English Books Online ; image set 99356) Images scanned from microfilm: (Early English books, 1641-1700 ; 460:12) Five discourses on so many very important points of practical religion by John Kettlewell ... ; with a preface giving some account of the author's life. Kettlewell, John, 1653-1695. [20], 170 p. Printed for A. and J. Chruchil ..., London : 1696. "Never before printed." Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Kettlewell, John, 1653-1695. Great Britain -- Religion -- 17th century -- Sources. 2004-05 TCP Assigned for keying and markup 2004-06 SPi Global Keyed and coded from ProQuest page images 2004-07 Rina Kor Sampled and proofread 2004-07 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion FIVE DISCOURSES On so many Very Important Points OF Practical Religion . Never before Printed . By John Kettlewell , late a Minister of the Church of England . With a Preface giving some Account of the Author's Life . LONDON , Printed for A. and J. Churchil at the Black Swan in Pater-Noster-Row . 1696. The Preface . THE following Sermons are all that the Reverend Author left finish'd for the Press ; those which had not his last Hand , were by his particular Order forbid to be Printed ; so that the Reader may be assured , that as he is not imposed upon by imperfect Copies , made entire by the care and diligence of Friends ; so neither must he expect any other Remains of this kind , than those which are now offer'd to his charitable perusal . And if Discourses , compos'd upon the weightiest Subjects , handled with great Clearness , and strength of Judgment , animated with a true Spirit of Piety , stood in need of any Recommendation , the Name of the Worthy Mr. Kettlewell might go far to procure them a favourable reception : For such was the Lustre of his Eminent Sanctity , that all Parties paid a due Veneration to his Character ; and how wide soever they differ'd in other Matters , they own'd the Perfection of his Christian Morals : Indeed , his great Piety , useful Learning , and solid Judgment , rendred him a publick Blessing , and a peculiar Ornament of the Church and Age wherein he lived ; and the wise Improvement he made of such valuable Talents , will cause his Light to shine bright to Posterity , and future Generations shall call him Blessed . It must be confess'd , that he has given the World a perfect Image of his own Mind in his admirable Writings , the durable Monuments of his true Worth : But because 't is much easier to prescribe wise Rules for the Conduct of others , than to make use of them in the government of our own Lives ; and that to act reasonably , is of greater value than to write well : I have good grounds to hope , that a very skilful Artist will set this Pattern of Primitive Christianity in its true Light , and convey him down to Posterity in his full proportion , that the World may know how carefully he practised those Duties he preached to others , and confirm'd his Doctrines by the powerful Attractive of a sutable Example , which will make his Name to live , and be mentioned with Reverence in the Records of Church-History . I know his great Modesty thought the Day of Judgment soon enough to lay open the several Particularities of his Life ; Where every Work shall be made manifest , whether it be good , or whether it be evil : And all his Care was , how to stand before the impartial Scrutiny of that Dreadful Tribunal ; yet as a Work of this nature , may be a just Tribute to the Memory of one so truly Great , if Wisdom and Piety , Learning and Vertue , and a large beneficent Mind , may be allowed to constitute the Character : So , moreover , it may prove very advantagious to Christians in general , especially to those who have the great Honour to attend at the Altar , and are dedicated to the more immediate Service of God , by furnishing them with so compleat a Model for their Direction , Examples being allowed to have a mighty Force in forming us to a right Temper of Mind , by a lively Representation in practice of the Possibility and Easiness of those Precepts which are so agreeable to our best Reason , and which our Holy Religion requires of us . Now the Example of this Faithful Servant of God was fitted for Vniversal Imitation , we find no Affectations of Singularity in indifferent Things , no Stress laid upon some particular Duties to the prejudice and neglect of others ; but he had a respect to all God's Commands ; his Life was of a piece , and he distinguish'd himself by nothing so much as solid and substantial Piety ; his Conversation gave frequent Instances of a profound Humility , and admirable Meekness of Spirit , and sweetness of Disposition ; an unspotted Integrity , and a blameless Sincerity ; an universal Charity , and a particular Concern for the Necessities of the Poor ; a great Tenderness for the Afflicted , and an extreme Desire to do Good to all the World : There was remarkable in Him , a great Love of Devotion ; an entire Submission to the Will of God , and a true Contempt of the World , by not suffering it to allure or affright Him from his Duty ; a mighty Patience under all Afflictions , and so perfect an Abhorrence of all Sin , that he started even at the very Appearance of it ; the Flame of prudent Zeal burnt bright in his Mind ; and as nothing gave him a greater Concern , than the hazard Men expose themselves to , by the neglect of their Eternal Salvation , so his chief Sollicitude and Care was always to search and contrive Means to prevent their Everlasting Ruin ; and his Thoughts were employ'd how to rescue Souls from those Snares which are laid for them by the World , the Flesh , and the Devil . Though his Intellectual Faculties improved by the Advantages of a Learned Education , might place him in the first Rank of considerable Men ; yet what he valued more in others , and upon which account he was really more valuable himself , were his Moral Accomplishments , his Pious Temper , and Disposition of Mind , his true Christian Spirit : For Learning , and Great Parts , separated from Meekness and Humility , are like a dangerous Weapon in the Hands of a Mad-man , who uses it indifferently against himself and others ; and the Compiler of his Life will have no great difficulty to find variety of Instances to justifie this part of his Character ; for he showed out of a good Conversation his Works with Meekness of Wisdom . I cannot forbear upon this Occasion to mention his controversial Writings , which bear evidence in this Case , and are a genuine Proof of what was so very commendable in him ; He never treats his Adversaries with ill Language , Scorn or Contempt , nor with personal Reflections , or injurious Surmises ; nor because he thought they erred in one Point , did he ever endeavour to make them Guilty of all ; nor does he consecrate any unchristian heat under a pretence of defending Truth ; a dangerous Rock whereupon many Learned , and otherways good men have fatally split ; as if while a Zeal was express'd in matters of Belief , the weighty matters of Practice might be neglected , and if while we shew our selves warmly concern'd for God's Honour , we were exempted from all Christian Rules in the Prosecution of it ; but the Wrath of Man worketh not the Righteousness of God ; it being a very irregular Method to defend his Cause , by the breach of many of his Precepts , and as improper to expect to convince a Man's Reason , when we provoke his Indignation by any uncivil Treatment . The Suggestions of a Heathen in this Particular are very pertinent , who advises , To give way to falshood with Mildness . Whereby as his Commentator , Hierocles affirms , He doth not mean we should embrace it , but only give it a patient Hearing , and not to count it such a strange thing , if Men fall off sometimes from Truth And that excellent Moralist , a little before admonishes those who are able to destroy Errour , not to do it vehemently nor insolently . Moreover Plutarch , that great Ornament of Moral , as well as Historical Learning , makes the way of managing a Discourse with modesty and mildness of Temper , neither suffering our selves to engage with Vehemency and Passion , nor to be hot and concern'd in urging an Argument , nor to rail and give bad Words , even tho' we are non-plush'd , to be a true sign of a great Proficient in Vertue . And the celebrated Roman Orator , gives it as his Opinion , That Disputes accompanied with Reproaches , and opprobrious Language , with Passion , and obstinate Contention , are unworthy of that Man that makes Profession of Philosophy . I am sure the Precepts of our Blessed Saviour are full to that Purpose , Quae cum legimus quem Philosophum non contemnimus ? And that perfect Model of Piety hath set an Example of great Meekness , in instructing those that opposed themselves , and exercised an abundance of Patience , in bearing with the Infirmities of Men , and above all recommends the Pattern of his Meekness , as the surest method of acquiring a Likeness to him , to which Purpose he was pleased to be represented by a Lamb ; and the Spirit that taught Christianity came down in the shape of a Dove . How charitable and beneficial a Mind he had , appeared in the whole Course of his Life , which was spent in prosecuting the noblest Ends of making others Happy ; either by his pious Conversation , or charitable Offices , by his judicius Writings , or profitable Sermons , which were always adapted to the necessities of his Flock , and gave warning of those Dangers which threatned them : He was ready upon all Occasions to supply the wants of the Poor according to his Abilities ; and the assistance he gave the Sick in his Parish by some skill he had that way , was made use of as a favourable Opportunity to instill his heavenly Instructions , and served as a Vehicle to convey Nourishment to their precious Souls ; nothing could set bounds to his large Mind , but that Period which will set bounds to all things ; for his Inclinations of doing good were particularly conspicuous at his Death in that considerable Settlement he made for ever upon the Poor of the Parish where he was born in Yorkshire . I call it considerable , because Five and twenty Pounds yearly Revenue in that County very well justifies it ; besides it will more deservedly appear so , when the Reader shall know 't was near half of his Estate ; the remainder was Dedicated to the assistance of those Relations , whose Circumstances most requred his Help : but since God had not Blessed him with Children , he gladly adopted the poor Members of Christ , as Heirs to his paternal Inheritance ; and instead of entertaining the least repining thought for want of Issue , he thanked God for the opportunity that was put into his hands , of testifying his Love and Devotion towards him . And I believe there never was a Settlement of that kind made with greater Piety and Prudence ; the Qualifications of those who are to receive benefit by it , are strict Obligations to the Vertues of a Christian Life ; he has laid down such Rules for the managing of it , as in humane Probability may attain their End ; and has provided for all those Difficulties which might threaten to render it ineffectual ; which was all the labour of his own Brain , and received only its form from the skilful in the Law ; 't is possible the World may see the whole at length , since it may serve to direct those whose hearts God shall touch with such charitable Dispositions . Thus while the World lasts he will be clothing the Naked , feeding the Hungry , visiting the Sick , ( having made a yearly allowance for their Necessities ) instructing the Ignorant , and powerfully perswading the Poor to apply themselves to the Service of God , by making it the means of their support to obey him . Happy Soul ! Thy joy of doing Good will be still encreasing by the Blessed fruit thy Zeal will bring forth even after thy Death ; and if in this Life where we see through a Glass darkly , and where our best Services are allayed with the Infirmities of our frail Nature , a good Man often thinks no Pleasure comparable to that of Glorifying God ; what an unconceivable Happiness must it be in the next Life , where all the Excellencies of the Divine Being shall be clearly discovered , and where Love is pure without the least mixture , and inflam'd to its utmost Capacity ; to find that he still glorifies him whom he Loves , and continues to make him yet loved by others ? And this his charitable Temper appeared not only in his Actions , but also in his Discourse , which was govern'd by favourable Interpretations of what others either did or said ; and where things were apprehended by him , so apparently wicked and unrighteous , that they would not admit of his Candor , there he shewed his Charity in judging favourably of those Dispositions of mind wherewith they were done , ascribing them , if he could lay hold of any Colour and Pretence , to the most excusable Principles . He excelled in all the suffering Vertues which are the peculiar Beauties of Christianity , and which the wise and good Providence of God , called upon him to exercise ; as Patience , Meekness , Trust in God , dependance upon him for Succour , Self-denial , cheerfully taking up the Cross , forgiving Injuries , and doing good to those that despitefully used him ; and had he alwaies lived in a calm we could not have formed so just an Idea of his worth ; for we must be in a suffering state , and exposed to the weight of many and great afflictions , before we can be assured how patiently and contentedly , how cheerfully and couragiously we can undergo them ; and agreeable to this 't is remarkable that Plato to finish his Character of a Righteous man , makes him pass through a scene of sufferings to justifie the principle of his vertue ; fleeting pains of this short life well recompenced with everlasting joys . His conduct in the work of the Ministry sufficiently evidenc'd to the world , how truly he answered that important demand in Ordination ; Whether he trusted he was inwardly moved by the Holy Ghost to take upon him that Office and Ministration ? The constant application of his time and pains to the discharge of his Pastoral Duties ; the great neglect he always shewed in solliciting Preferments , and his readiness and chearfulness in parting with that Station he was placed in , when he apprehended the keeping of it inconsistent with the peace of his mind , is a clear proof that the only design he aimed at by engaging in the Sacred Function , was the Service of his Blessed Master , and the Salvation of the Souls of Men ; and that he espoused his Profession as a happy Instrument of doing good , rather than of being rich and great . The last scene of his Life , his Sickness and Death still maintained the character of strict Piety and Christian Devotion ; and when I shall tell the Reader that his admirable Book of Death made Comfortable , the last effort of his Charity for the salvation of his Brethren , was the subject-matter of his own practice , and the constant exercise of his devout mind under that tedious and lingering sickness , which put a period to his days ; he may be satisfied , that he died the death of the Righteous , and that his latter end was like his . 'T is true , Good men alwaies die well , because qualified for that happy state upon which they enter ; though the circumstances of their death be never so sudden , and though the nature of their Disease deprives us of their edifying example in the exercise of death-bed vertues ; yet when God gives time , and the advantage of an undisturb'd understanding , the pious soul is carefull to make use of such Blessings , for the securing a happy Eternity . In order to this purpose our dying Saint , whose lamp was never without oil , thought his sickness a proper season to trim it , and to provide for the Bridegroom 's coming ; he prudently settled all his temporal affairs , and after his large Legacy for charitable uses , he acknowledg'd the kindness of his particular Friends by some gratefull Remembrance , and rewarded the services of his Inferiors by decent Gratuities . As to the concerns of his Soul , he carefully reflected upon all the Actions of his past Life ; diligently examined his Writings , whether they afforded any matter for Repentance , ( a practice highly necessary to be imitated , by those who have been ingaged in Controversie ) he heartily bewailed all his Miscarriages , and made those solemn professions of his Faith , which the Church requires , and which have a great Tendency to strengthen and confirm those that survive : he freely forgave all the world , and was ready and willing to make Compensation for any wrong that could be charged upon him ; he dayly joyned in the publick Prayers of the Church , and frequently received the Blessed Sacrament , once as the Viaticum of a dying Christian , with the benefit of Absolution from an eminent Bishop of our Church ; the remnant of his strength he manag'd for the exercise of his private devotions , upon which account he excused himself from receiving the frequent visits that would have been made him by many of his acquaintance : he bore his languishing condition without the least shadow of discontent , and though his mind was eagerly bent upon Heaven , he never betrayed the least desire for the removal of his pains , till God's appointed time should come , and was willing to bear yet longer those pressures under which he lay , if God thought fit to continue them , even though they delayed that happiness he so earnestly desired , and so comfortably expected , which answers S. Augustin's character of a good Christian , Qui patienter vivit , & delectabiliter moritur . No words can furnish us with a clearer Idea of his true Christian firmness of mind , than those which fell from his own mouth upon the immediate approach of death , when he expressed himself in this manner : I am entring upon my last labour , the Lord gave and he is now taking away , blessed be the Name of the Lord ; for I thank my God I am going without any distrust , without the least misgiving , to a place of rest and joy and everlasting bliss ; there is no life like to a happy death . I have endeavoured even from my youth , to approve my self a faithfull servant to my Great Master : I have taken some pains in writing several Books ; I have seriously considered them , and am fully satisfied ( looking on those about him ) that you may find in them the way to Heaven ; the Christian duties contained therein have been my practice as well as study , and now I find the advantage of it , and therefore be carefull to read them often and seriously and live suitably thereunto , that when you come to the condition I am now in , you may die with comfort as you see me do : I have some little pain indeed , but my pain is nothing so extraordinary as my hopes ; for I have earnestly repented of all my sins , and verily believe , that through the tender mercies of my God , and merits of my Blessed Saviour Jesus Christ , I shall be carried up into Abraham ' s bosome . After which he made this short Prayer . I wait , O God , for that everlasting rest which I want at present , but shall not long ; I am ready when thou my God calls for me , yet can stay with patience till thou pleasest , for thy time is the best time , and thy pleasure the best pleasure . Such a carefull and wise provision had he made for his last hours , as to be able to look death in the face , not only without amazement , but even with a great degree of joy and consolation . In short , he was Learned without Pride ; Wise and Judicious without Cunning ; he served at the Altar without either Covetousness or Ambition ; he was Devout without Affectation , sincerely Religious without Moroseness , Courteous and Affable without Flattery or mean Compliances ; Just without Rigour , Charitable without Vanity , and heartily zealous for the Interest of Religion without Faction . May we that survive imitate the pattern of his piety , that we may attain that happiness which he now possesses as the reward of it , and in consort with him and all those blessed Souls who have departed this life in the faith and fear of God , sing Allelujahs to the King of Saints , salvation and glory , honour and power to him that sitteth on the throne , God the Father , God the Son , and God the Holy Ghost . Amen . 14. Dec. 1695. Blackheath . Nelson . THE CONTENTS . Discourse I. STating the Notion of Christian Salvavation , and shewing it chiefly to consist in a Deliverance from our Sins , Pag. 1 On Matt. 1.21 . Thou shalt call his Name Jesus ; for he shall save his People from their Sins . Discourse II. Shewing that this Deliverance , and entire Obedience is neither impossible nor extream Difficult , if sincere Christians set about it as they ought , p. 35 On Philip. 4.13 . I can do all things thro' Christ which strengtheneth me . Discourse III. How to form such a Purpose of sincere Repentance , and intire Obedience , as will be effectual for this Purpose , Pag. 77 On Acts 11.23 . And exhorted them all , that with purpose of Heart , they would cleave unto the Lord. Discourse . IV. How to take the truest Wisdom of worldly Men in their Managements , and apply them with admirable Vse and Advantage in the Improvement , and Perfection of Holy Obedience , p. 103 On Luk. 16.8 . For the Children of this world are wiser in their Generation , than the Children of Light. Discourse V. About the Return of Prayers ; or when we may , when we may not Promise our selves the particular Things we ask for , p. 143 On Matt. 7.7 , 8. Ask and it shall be given you , for every one that asketh receiveth . DISCOURSE I. Stating the Notion of the Christian Salvation , and shewing it chiefly to consist in a deliverance from our Sins . On Matt. 1.21 . Thou shalt call his Name Jesus : For he shall save his People from their sins . SINCE all men , who make any Pretence to Sobriety and Religion , profess themselves most earnestly desirous of Salvation ; and the great Errand of our blessed Lord into the world was to purchase it , and make a tender of it to them ; it may well seem strange to us , as once it did to the Apostles , that yet for all this , there are but few who shall be saved . For the far greater number of the Christian world , are impenitently wicked ; they live all their days in a course of Sin , and die without amendment ; and such men the Scripture assures us , in the last Judgment will not be forgiven : so , that notwithstanding all the noise that is made about Salvation , the greatest part have very little , or no share in it ; it is but seldom found , tho' it be often talked of , and the generality of men seem to be as far from it , as if the Gospel had never come abroad to bring them to it . Now one chief Reason , why so many men do at last miss of Salvation , after they have put forth such eager desires , and spent such zealous Pains upon it , is because they mistake its Nature , and understand not truly wherein it doth consist . They take it to be something else than what it is ▪ and so are apt usually to hope well of it , and , to think they have attained to it , when as , alas ! they are yet in a lost state , and at a very great distance from it ; for altho' that Salvation which Christ dearly purchased , and which the Gospel comes to promote in us , be a Salvation from sin , as we shall see presently ; yet that which men ordinarily talk off , and expect by him is nothing less . They think to be pardon'd without Obedience , and to be saved from Punishment , whilst they persevere in the Practice of their Sins . For if we come to the most profligate Sinner , altho' it be upon his Death-bed , when he is going out of the world with all his sins , and unmortified Lusts about him ; yet even he , who is thus lost in sin , will still talk of his Saviour Christ , and hopes to be saved by him notwithstanding . To prevent or redress such dangerous mistakes in a matter of so high moment , I intend in discoursing upon these words , First , To represent to you what that Salvation is , which Christ has purchased for us . And , Secondly , To note some particular Uses and Improvements of it . First , I shall represent to you what that Salvation is , which Christ has purchas'd for us . To save , is , to deliver from evil and danger ; and may be extended to as many evils , as men may be delivered from . Thus every where in David's Psalms , the Deliverance of the righteous out of afflictions and troubles , is called * his Salvation ; and Gideon is said to have saved Israel when he rescued them out of the hands of the Midianites , Jud. 6.14 . Now as for those evils which Christ came to save us from , in our Deliverance from which consists our Christian Salvation , they are not the temporal evils and afflictions of this Life . His Kingdom was not of this world ; nor is his Protection always from the evils of it ; he himself was a man of sorrows , and his Church must expect to be like him , and to live under Persecutions . But they are , First , Our sins ; and consequent upon them , Secondly , Those eternal Punishments , which are due unto us for them . Upon these accounts it is , that he is Christ the Saviour ; he shall be called Jesus , or a Saviour saith the Angel , because he shall save his people from their sins . As for the latter of these , viz. the Deliverance from eternal Death , and Hell-torments , which are the Punishment that is due unto our Sins ; this Christ has undoubtedly purchased for all those that are his . There remains no Condemnation to them that are in Christ Jesus ; saith the Apostle , Rom. 8.1 . but they are passed over from death unto life , Joh. 5.24 . God who should in anger exact those Punishments , is reconciled to them by the death of his Son , Rom. 5.10 . so that now they are no longer under his severity as an offended Lord , but can look upon him as their Protector , and Patron , having received the Spirit of Adoption , whereby they can call him Abba , i. e. Father , Rom. 8.15 . And as for this Deliverance , from the worm of Conscience , and Pangs of Soul , from the eternal Pains of Hell , and the Horrors of Darkness , we are generally apt to think it a Deliverance indeed , and such as we have all great need of ; for who is willing to live with everlasting burnings ? Who would be content to roar in never ending Tortures ? There is no man who believes there is such a place as Hell , but whensoever he seriously considers of it , most earnestly desires to be secured from it ; and therefore among all those , who are not Atheistical or desperately loose and inconsiderate , we see there are few or none , who will not make some profession and perform some outward and easie Acts of Religion , that thereby they may quiet their own Consciences , with some confidence , altho' never so groundless , of their share in this Salvation . But then , Secondly , As for those other evils which Christ came to save us from , viz. Our sins ; men are not ordinarily so fully perswaded of their illness , nor think they have any great need to be saved from them . For their sins they dearly love and take delight in ; and therefore they do not look upon it as a Salvation , but as a spoil , to have them taken from them . And yet it is most certain , that this was the great Salvation which Christ designed us , and which he became man to procure for us ; he shall be called Jesus , saith the Angel ▪ because he shall save his People from their sins . Our greatest Evils are our sins , and Christ's saving is his reforming , and reducing the hearts of the sinful and disobedient to the Obedience of the Just : He saves when he makes the bold , irreligious man awful , and the proud man humble ; when he possesseth the hearts of the peevish and contentious , of the envious and revengeful , with Meekness and Patience , Charity and Peace . He delivers the covetous man from his unsatiable love of riches , the carnal mind from its intemperate desire of sensual Pleasures . In one word he saves us from our own Self-will , and makes us to become entirely resign'd to the will of God. This reformation of our hearts and lives , by rescuing us from all sinful Lusts and wicked Practices was the great Deliverance which Christ was sent to effect for us , as might be evidenced from the blessing promised to Abraham ; which as St. Peter expounds it , did principally intend it ; Act. 3.25 , 26. from the Predictions of Prophets concerning the Messiah , which clearly foretold it , Ezek. 11.19 , 20. Isa. 62.25 . Jer. 32.39 . from the Covenant promised to be made with the house of Israel in those days ; whereof Jeremiah speaks , which in plain terms expresses it ; Jer. 31.33 . from the Declarations of Christ and his Apostles , who every where proclaim , that the end of his coming was to call Sinners to repentance , Mat. 9.13 . To turn men from darkness to light , Act. 26.18 . To redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works , Tit. 2.14 . and that his Gospel appears bringing Salvation in teaching us , that denying all ungodliness and worldly Lusts , we should live soberly , godly , and righteously in this present world , Tit. 2.11 , 12. All these are so many direct Arguments , and clear Proofs of Christ's design to save men , by making them better , and that his Deliverance was to consist chiefly in their Reformation , and in rescuing them from the Bondage of their sins . But in regard the Gospel of Christ is the great means of working this Deliverance , and the power of God as St. Paul calls it , to Salvation , I shall rather chuse at present to insist more particularly upon such parts of it , as are peculiarly sitted for this design , which will be the best way of demonstrating this Doctrine . And those are chiefly Three ; the Precepts , the Promises , the Threatnings , which are declared to us therein . First , I shall consider the Precepts of the Gospel ; and that the great Salvation which these are designed to promote among us is this Deliverance from our sins , is plain from hence , because they do most fully , and indispensibly exact it . Never did any Laws of former Legislators , extend the compass of Vertue so wide , and advance it to such a pitch , as the Laws of Christ do ; they require a more full Obedience , and a more perfect reformation , than before that time the world had ever heard of ; they teach Vertue in the highest degrees , and require Obedience in all imaginable Instances ; representing plainly the Nature of several sins , and discovering clearly an irregularity , and Sinfulness in several Actions , which the Gentiles , nay even the Jews themselves never dreamed of . 1. They represent the Nature of several sins , and discover an irregularity in several Actions , which by the bare Light , and Law of Nature the Gentiles never saw : They discern'd no evil in worshipping of Images , and inferiour Deities , in idolatrous Rites , and superstitious Observances ; they knew no sin in hating of an Enemy , in cursing and reproaching of him , in returning his Affronts , and revenging his Injuries ; Uncleanness and Lasciviousness , Fornication and Whoredoms were held generally among them to be as lawful as their Meats and Drinks ; in these Actions as in several others , they had no sense of sin , nor any fears of punishment ; these things as the Psalmist says , God afterwards shew'd to Jacob and declared to Israel , but as for the heathen Nations , they have not known them , Psalm 147.19 , 20. but as for the Sinfulness of all these things , and the dreadful Sentence which shall be denounced upon all , who continue in these Practices , the Law of Christ is express and peremptory . He that looks upon a woman , saith our Saviour , to lust after her , hath committed adultery with her already in his heart , Matt. 5.28 . The works of the flesh , saith St. Paul , are manifest , Adultery , Fornication , Vncleanness , Lasciviousness ; of the which I tell you , that they who do such things , shall not inherit the Kingdom of God , Gal. 5.19 , 21. He who hates his Brother , saith St. John , by the Sentence of our Law , is a Murderer , 1 Joh. 3.15 . and he who is angry with him without a cause ; especially , if he suffer his anger to transport him into reproachful words , and contumelious Expressions , such as Fool , and Racha , or empty Fellow , He is liable , says our Saviour , to Hell fire , Matt. 5.22 . Render to no man evil for evil , says our Religion , but love your enemies ; bless them that curse you ; do good to them that hate you ; and pray for them , that despitefully use you ; that so you may be perfect , and the true Children of your Father which is in Heaven , who is kind even to the unthankful , and the evil , Matt. 5.44 , 45 , 48. and as for the guidance and direction of all religious Worship , we are forbid to give that to any Creature whatsoever , whether Saint or Angel ; Thou shalt worship the Lord thy God , and him only shalt thou serve , Matt. 4.10 . As for all those Sins then , which the Law of Nature did not discover at all , or but very darkly , to the Heathens of old ; they are almost plainly discovered to us Christians by the Law of Christ ; we are shew'd Sin more plainly , and taught it more fully , because we must be reformed from it , more perfectly than ever they were . 2. The Laws of Christ discover an Irregularity , and Sinfulness in several Actions , which the Jews discern'd not under the Law of Moses ; altho' they had a more perfect way to walk by , than the Heathens had , yet even their Obedience fell much short of that pitch which ours must attain to ; for in several things , as the marrying of many Wives , the putting away their Wives for every cause , the praying against their Enemies , and retaliating of their Injuries ; the Law it self was indulgent to them , by reason of the hardness of their hearts . And as for other things , whose Sinfulness the Law did really discover to them ; they were still kept in a general Ignorance of them , thro' the corrupt Glosses , and perverse Interpretations of their Wise Men. Of these our Saviour has given us several Instances ; for as for the main , and most substantial Duties of the Law ; such as Justice , Mercy , and the like ; they had made them needless , by an Opinion of the sufficiency , either of their Sacrifices , for which the Prophets are often reproving them , or of some cheap exterior Performances . Woe unto you Scribes and Pharisees , says our Saviour , for they pay tythe of Mint , Anise and Cummin ; but omit the weightier Matters of the Law , as Judgment , Mercy and Faith ; whereas these things chiefly , ye ought to have done , and not to have left the other undone , Matt. 23.23 . They had taken off all Duty to Parents requir'd in the Fifth Commandment , by an unrighteous Vow , or Oath called Corban , of their own devising . Ye say , says our Saviour , in opposition to what God has said in the Fifth Commandment ; That if a man shall say to his Father or Mother , it is Corban , i. e. a gift by whatsoever thou mightest be profited by me ; he shall be free . And ye suffer him no more to do any thing for his Father or Mother , Mark 7.11 , 12. They had evacuated the Obligation , and cancelled in great part the reverence that is due to Oaths ; by their corrupt Casuistry about them : Woe to you Scribes and Pharisees , says Christ , which say , whosoever shall swear by the Temple , it is nothing ; or whosoever shall swear by the Altar , it is nothing ; but whosoever shall swear by the Gold of the Temple , or the gift upon the Altar , he is bound by his Oath to become a Debtor , Matt. 23.16 , 18. They had undermin'd all Obligations of Conscience to Obedience towards the Roman Governours , because they were Foreigners and Heathens , and by a proud conceit of their own Freedom and Privileges , as they were Abraham's Children . For upon this account , it was they came to Christ , with that captious Question , Master , what thinkest thou , is it lawful to give tribute unto Caesar or not ? hoping by his Answer to have matter to accuse him , either of Disloyalty to Caesar if he denied , or of betraying the Freedoms , and Privileges of the Jewish Nation if he affirm'd it , Matt. 23.15 , 16 , 17. Thus defective was the Sense of Duty , which even the Jews themselves were generally guided by under Moses's if they were admitted into it , be a place of Pleasure to them . Thus for instance , if a man is wholly given up to Lust and Intemperance ; if his greatest Pleasure be in Revellings and Drunkenness , in Luxury and Wantonness , in Licentiousness , Mirth and Riotous , Entertainments , he would as soon be condemned to Abstinence and Fasting , and other Religious Severities , and Self-denials here on earth , as to undergo the very same in Heaven . For there he must needs starve his eager desire , and languish in the pain of an unsatisfied Appetite , the place it self affording no such things , as would content them : In the Resurrection from the dead , says our Saviour , they neither Marry , nor are given in Marriage : That is a Fools wish , and a Mahometan's Paradise ; they neither eat nor drink to sustain them , since they cannot die any more ; being in these respects not like men on Earth , but equal to the Angels of God in Heaven , Luk. 20.35 , 36. Again , if a man is turbulent and factious , apt to set Friends at odds , and to enflame Enmities ; if his whole delight is to stir up strife , and to engage Parties ; in Heaven he must live alone , for he will find no Abettors , nor Encouragers , nor after all his Labour procure so much as one adherent in that most peaceable and quiet place . Again , if a man is ill natur'd and envious ; if he mourns because others rejoyce , and grieves at the prosperity of his Neighbours ; to place him in Heaven , where even the meanest Souls , whom he most contemned on Earth , are Crown'd with immortal Happiness , would be the readiest way both infinitely to heighten , and to perpetuate his Torments . Again , if a Man's heart is full of hatred and malice , if he delights in doing mischief , and is glad at his Soul when he can work his spite , and revenge an injury ; what should he do in Heaven , where there is nothing else but Mercy , Forgiveness and Love. There are none there , but who have loved , not only their Friends , but even their Enemies : they have sought the good of all the World , and have hazarded ; yea , when it was needful , laid down their own Lives to confirm , or bring others to the truth and make them happy . This was the Gallantry of their Vertue then , and it is their immortal Honour and Delight now ; they still reflect upon it , and always rejoyce in it ; and then to make such a man as this a constant Witness of that joy , is to confute and reproach , to shame and torment him for evermore . Again , if a man is proud and ambitious , if he give himself up to assume state , and expect attendance ; if his highest aim be to be above his Brethren , and to have them submit and pay a deference , to bow and cringe to him ; what delight should he take in Heaven , where he would find every Saint raised to Honour , whilst he stands off at a distance , only as a Looker on ; for all the Saints in Heaven , yea , even the very meanest whom he accounted unworthy to come into his Presence here on Earth , are Christ's Brethren , and God's Heirs ; they are set upon a Throne , and Crown'd with an unspeakable and immortal weight of Glory . And this all the Saints about them , whether higher or lower in Happiness and Honour , according as the degrees of their Faith and Obedience in this World have been , are infinitely pleased with . For whilst they were here on Earth , they were wont to esteem others better than themselves , Phil. 2.3 . And to look every man not so much upon his own things , as the things of others , 1 Cor. 10.24 . And this temper they carried to Heaven with them , where every one rejoyces with each other , and counts his Brothers Happiness his own : If this Man then were there , he would see all those exalted , whom his Pride would make low ; he would see them honoured , whom he would have despised ; he would grieve and envy , fret and fume alone , and find them honour'd , and himself unpitied , and contemn'd to all Eternity . Lastly , if a man is an Enemy of God , and an hater of Religion , if it has been his Practice to vilifie God's Saints , and to deride his Ordinances , to burlesque the Holy Scriptures , or to blaspheme the Deity ; what content of heart think you could it be to him , to see there is a God of utmost Majesty and Excellence , mighty and irresistible in power to reward his Saints , and as a flaming Fire to consume his Enemies ? To see , that Heaven and Hell , which he boldly and securely contemn'd as fabulous , are dreadful Realities ? To see what being Religious comes to , which he derided ; and all good men fixt in height of Glory whom he had despised , and thence expect the miserable state of those men , who had set themselves as he had done , to laugh God's Servants out of their Religion ; or out-brave himself out of his Being ? Surely to such a Person , this sight of Heaven could be nothing less than the first Horrors and Amazements , the beginning and foretaste of Hell. And thus it appears , that all the sins of Impiety towards God , of Pride , and Intemperance , of Envy , Hatred , Uncharitableness , and Unpeaceableness , which take up in a manner , the whole Compass of Transgressions , are all so many direct Hindrances , and utter Incapacities to our enjoying any Happiness in Heaven ; they make us dead to all the Enjoyments , and wholly unfit for the Company of that place ; For what Communication hath God with wickedness , what fellowship , saith the Apostle , hath righteousness with unrighteousness , what Communion hath light with darkness , 1 Cor. 6.14 . Nay the being in Heaven with all our sins unmortified about us , would not only deprive us of all the Happiness and Pleasure of that blessed place ; but it would also render it an uneasie state , and make Heaven it self become in part a Hell to us . For it would fill us as I have shown with shame and discontent , with remorse of mind , and grife of heart , with eternal Torment and Vexation . As for this Reformation of our Lives and Natures , and Deliverance from sin , here then , it is plainly requisite and indispensiblely necessary , to fit and capacitate us for any Enjoyments of Happiness in Heaven hereafter . And this the Scriptures plainly affirm concerning it . St. Paul tells us , That the Vessels of mercy , must thro' that method of Faith and Repentance which God has prescribed , be prepared unto Glory , Rom. 9.23 . And that God's delivering us from the power of darkness hath made us meet to be partakers of the Inheritance of the Saints in light , Col. 1.12 , 13. And our Saviour says expresly , That except we put off the old man which is corrupted by sinful Lusts , and be born again , we cannot enter into the Kingdom of God , Joh. 3.3 . This then is clear both from the Declarations of the Scripture , and the evidence of the thing , that a Life of Vertue is plainly necessary to our future Happiness ; and that our being saved from sin in this World ; is indispensiblely requisite to our Salvation in the next . The eternal Life of Heaven is a Life , as I have shewn , that is after the likeness and similitude of God's ; a Life of unspotted Vertue , and compleat Goodness , that implies an entire Exemption , and most absolute Deliverance from all manner of sin . This Perfection and Compleatness of it we must expect in Heaven , whereas St. Paul says , The Spirits of just men are made perfect , Heb. 12.23 . But as for the Life it self , we must enter upon it , and begin it here . That Life of Vertue and Reformation , which we engage upon at our becoming Christians is that very Life which never ends , but which is to grow up to full degrees , and to be eternal in the Heavens . And therefore , the Scriptures as in respect of the full Perfection and Fruition of it , which is to be had in the next World , they are wont to speak of it as a thing future ; so in respect of that more imperfect Enjoyment , which we have of it in this World , they use sometimes to speak of it as a thing possess'd here . He that believes on me , saith our Saviour , hath eternal Life , Joh. 6.47 . And again , Whoso eateth my flesh and drinketh my blood hath eternal life , Verse 54. St. John bids them , That believe on the name of the Son of God , know that they have eternal life , 1 Joh. 5.13 . And that Grace or Goodness of Spirit , which our Saviour expressed by water , Joh. 4. and which he bid the woman of Samaria to ask of him , Verse 10. he tells her , Shall be a Well of water springing up to eternal life , Verse 14. A Life of Vertue and Obedience then , is not only a necessary Qualification for our Salvation , and eternal Life in Heaven ; but in a degree it is that very Salvation and eternal Life it self ; our Deliverance from our sins , is not only the way to Happiness , but in an imperfect measure it is that very Happiness , whose perfection and compleat Degrees we are bid to hope for in Heaven . The Misery that befell us all in Adam , was our falling from God's image , wherein he and all his Holy Angels are infinitely Happy ; and that Happiness and Salvation which is promised to us in Christ , is our Restoration to it . So that as for the Promises of God , 't is clear from them , that the great Salvation which they are designed for is this Deliverance from our sins ; since all other promised Blessings are made to depend upon it , since it is not possible they should be had without it ; nay , since this Deliverance is the chief promis'd Mercy , and even Happiness , and eternal Life it self ; and as to the third part of the Gospel , I proposed to speak to viz. Thirdly , Those Threatnings which are contain'd therein , the Salvation which they aim at , is evidently this Deliverance from our Sins , which are those very things they are all denounced to . The Gospel tho' it breath out nothing but Grace and Mercy to the Penitent , is yet the severest Dispensation that ever was to all incorrigible Men. For therein God declares himself an utter Enemy to all that will not be reformed , and that he will inflict a most terrible Punishment , and exemplary Vengeance on them ; the Author of Grace and Mercy , Christ himself hath spoken it , That except we repent we shall all perish , Luk. 13.3 . And St. Paul tells us plainly , That at the last Day , God will render to all that obey not the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish , and that upon every soul of man , whether he be Jew or Gentile , Rom. 2.6 , 8 , 9 , 10. Our sins then are plainly those Evils , which the Threatnings of the Gospel would fright us from ; and our Deliverance from them is that Salvation which they would enforce upon us . Their end is evidently to make us leave all evil ways , for fear least they should be inflicted on us for our perseverance in them . As for that Salvation then , which Christ came to purchase for us , from what I have deliver'd it appears , I suppose , most evidently what it is . The Declarations of the Prophets , of Christ and his Apostles , the prime end of the Precepts , the Promises , and the Threatnings of the Gospel , the Nature of God , of Heaven and Happiness ; in a word , the Design of our whole Religion , and Christianity , make it clear to us , that it is our Reformation ; or , as the Angel expressed it , our Deliverance from our sins . He shall be called Jesus , because he shall save his people from their sins . And thus having represented what that Salvation is , which Christ came to purchase for us , and shewn , I think clearly , that the great Deliverance design'd us by him , and promoted by his Gospel , is our Reformation , and a Freedom from our Sins . I proceed now , Secondly , To note some Uses , and particular Improvements of this Discourse . 1. Then from what has been discoursed upon the Nature of the Christian Salvation we may plainly understand , what Faith , what Repentance , what Grace , what Preaching , what Ordinances are saving . For if Salvation mainly consists in our Deliverance from our Sins , as we have evidently seen it doth ; then that is a saving Faith which makes us obedient ; and that a saving Repentance which works our Amendment ; and that is saving Grace , which enables us to a pious Practice ; and that is saving Preaching , which is fitted , not to fill us with vain Delights , or learned Niceties , or abstract Speculations , or mysterious Notions , but to awaken our Consciences , and reform our Lives ; and those are saving Ordinances , which are powerful and proper means of our Conversion , and vertuous Performances . This is to be the end of all the helps of Religion , and this the Excellency of all the means of Grace , that they tend strongly to make us leave our sins , and rescue us from Disobedience . Our Salvation is a Deliverance from our sins , and then any thing is saving when it delivers and frees us from them . 2. A second Use which I shall note of this Discourse , is for the Tryal of our State ; to know whether we are indeed of the number of the saved or no ; for if Salvation consists in our Deliverance from our sins , then they are not saved but lost men , who still live in them , and are enslaved to them . Is any man then a contemner , or prophaner of God , of his dreadful Name , or of his holy word ? Doth he spend his time in Luxury and Wantonness , Pride and Covetousness ? are his hands full of violence ? or is he a stranger to the ways of Peace ? In sine , if he doth not make it his business and care , to fear God and keep his Commandments , to be humble , chaste and temperate ; to do all men Justice , and to speak the Truth , and love all , even his Enemies , and employ himself in all the instances of Duty , which must at the last and great Day be the matter of his Account , he has either no share at all , or not enough , in Christ's Salvation . The chiefest Grace which they enjoy , is the Grace of forbearance . God doth not snatch some of them away in their deplorable , nor others in their insecure Condition , but allows them time and opportunities of Reformation ; and the only advice which I can give them , is to renounce their evil Courses , and to live as new men ; and then they may comfortably conclude ; that they are in a safe state , and are not without their part in that Salvation which Christ came to procure for them . 3. A third Use and Improvement , which I shall make of this Discourse is for the directing of our Charity ; in showing what things we ought most chiefly to desire and endeavour after for our Brethren . For if our greatest Happiness , and the great Salvation which Christ came to procure for us , consist in our Deliverance from our sins , and we are to love our Brethren , as Christ loved us ; then 't is plain , that the great benefit which we are to seek for them , is their vertuous Life and Reformation . Holiness is the greatest Kindness which they can receive , or we can endeavour to promote in them : And therefore , among all those endeavours , which are very commendably used for our Brethrens good , whether in their Bodies , good Names , or Fortunes , let us still be sure to have an Eye to their highest good of all , their increase in good Living , and their Deliverance from their sins ; let our greatest care be to make them better , rather than richer , and more honourable than they were . For this is true Kindness and Love indeed to show our selves most concern'd for that whereby they will be infinitely most advantag'd . This Deliverance from their Sins then , is that which above all things , we should endeavour to procure for them ; and as this should be the great aim of all our Labours for their advantage , so should it be of those more especially , which are employ'd for reclaiming them from a false Religion , or establishing them in a right one . For Repentance and Reformation are necessary to Salvation in all Parties , and must carry men ( whose other errours God shall see fit to excuse , because of the Pityableness of their ignorance ) to Heaven in all the Sects of the Christian World. And therefore , if we convert a man to a Party , but not to Obedience , we win a Proselyte but half way , and have not saved a soul from death , till we have reduced him , as from errour , so from sin too . In all our endeavours therefore of this sort , let us strive at least as much to win men to the Practice , as to the Profession of the truth . Let us seek as much to rectifie their hearts , as their understandings , and to get them over unto an entire Obedience unto Christ , and not only to an external Communion with our selves . Some indeed instead of endeavouring to save , and rescue others from their sins ; take a pride in inveagling , and insnaring them into sin . They will Glory in making a sober man drunk ; or in corrupting a modest Vertue , and drawing it Captive at last to Acts , and places of Debauchery ; and some set up to ridicule all Religion and Vertue , making them the Topicks of their Jests and Merryment , this way driving those out of all Professions , and open owning thereof , who cannot bear to be laugh'd at . Now these men , who thus make it their business , to decoy men into sin , are not only unchristian , but base and barbarous . They betray them under a pretence of Kindness , and seek eternally to destroy them under a Mask of Friendship . They are vile Wretches and mischievous Instruments ; nay I might say they are Devils , and Destroyers in the very same Sence that Christ is a Saviour : For he saves in rescuing , and delivering men from their sins , and they destroy them in entangling them therein , and making them subject to them . And these are the Uses which I think fit to draw from the foregoing Notion , and Explication of the Christian Salvation . And God grant , that whilst we are all talking and hoping for Salvation , we may not appear at last , to have been all the while lost men ; but that we may all make it our chiefest care , to get rid of all sinful habits and wicked Courses , whilst we are in this World ; that so we may be qualified for the joys of Heaven , and the Conversation of blessed Spirits , and delivered from those eternal Punishments which will be inflicted on all that are irreclamably disobedient , in the World to come , Amen . DISCOURSE II. Showing that this Deliverance , and intire Obedience , is neither impossible , nor extreme difficult , if sincere Christians set about it as they ought . On Phil. 4.13 . I can do all things thro' Christ which strengthens me . THE things St. Paul here Glories himself able to perform , are the Duties of a Christian , even those that are the greatest Tryal of a strong , and well fixed mind , and have more than ordinary Temptation in them ; such as the knowledge of our selves , and serving God in a prosperous , and trusting in him , and being contented in a necessitous , State. And that which gives him this Ability he confesses , is not any power of Nature derived from Adam , but the super-induced Grace of Christ , which aids and strengthens him . In that forlorn state , wherein Adam's sin left all mankind , subject to strong Lusts , surrounded with numerous and powerful Temptations , and stript of all Divine aids , and super-natural Assistances , they all lay open to be made a prey , and were easie to be overcome . But since Christ has been the restorer of the World , and recover'd more Grace and Strength for us than ever Adam forfeited ; they are again enabled to withstand Temptations , and perform all Duties unto God , even those which seem to have most hardship in them . I know both how to be abased , or live meanly , and how to abound in Honour and Plenty ; every where , and in all places , I am instructed both to be full without forgetting God , and to be hungry without repining at him ; both to abound , and still be humble and temperate , and to suffer need , and at the same time praise and trust God , and rest contented ; I can do all things thro' Christ that strengthens me , Verse 12 , 13. By this performance of all Duties , we are not to understand such a perfection of Obedience to them , as is intermixed with no Escapes ; for so Christ doth not enable any of his Servants in this World , no not St. Paul himself . To live without all sin is not to be expected from any mortal man , but only from the strength of an Angel , or a just Soul made perfect in Heaven . Some sins of ignorance , or forgetfulness , hast and surprize , such as Paul's Speech to Ananias , Acts 23.3 . will adhere to the best men whilst they have earthly Bodies about them : And Christ , who being in our Nature has a fellow-feeling of all our Infirmities , when he comes to sit as our Judge will make fair allowances for them , Heb. 5.2 . But it implies such a perfection of Obedience , as admits of no damning Sins , that is , of no sins which are wilfully incurred , against knowledge , or it may be against Checks and loud Alarms of Conscience ; and which are also persisted in without true Repentance , and Amendment of the same . These sins deprive us of the favour of God , and destroy a Soul ; and therefore , Christ must strengthen men against all these , before he proves a Saviour to them . And this strength St. Paul says he found , as all other Christians will , who will make the Experiment as he did , and not be wanting to themselves , or fail to make use of it . Tho' they will not be strengthned against all involuntary surprizes ; yet , if they are as careful to employ this Grace as Christ is ready to afford it , they will be strengthned against all wilful Breaches of any Commandments , or at least against all impenitent continuance in the same , when at any time they have wilfully broken any . I can do all things thro' Christ that strengthens me . My design from these words , is to show that the Grace of Christ is ready to enable all Christians to obey his Laws ; who are not wanting in their own Care and good Endeavours . He earnestly desires the Obedience of men , and affords them aid sufficient to help it on : So that no Christian can ever fail to do his Duty , but thro' his own fault , when he either neglects , or rejects that Help and Grace , which our Saviour Christ holds out to him . Indeed the great excuse which disobedient men are wont to make for themselves is , that they would do better if they knew how to do it , and are therefore only ill , because they cannot help it . They would plead impotence in themselves , and impracticable heights , and impossibilities in God's Commandments . And if this were true as it is most false , it would be a serviceable Plea indeed , and excuse them both for being ill , and also for being idle : for if they cannot avoid being disobedient , why should they be blamed for it ? And if they are not able to obey , do what they can , why should they throw away their Pains in vain Attempts , and fruitlesly endeavour after it ? There is neither Duty , nor Discretion in attempting impossibilities , and labouring after that which is not to be done : so that if Obedience were impossible , every man might as innocently , and much more wisely , disobey at first , as at last , when he has striven in vain against it ; and it ought not to be censured as the fault of his Choice , but pitied as his invincible misfortune . Now as for this impotence , and impossibility of performing all Duties , it is often pleaded by those , who seem willing and desirous to perform them . And in regard it gives some Colour to this complaint , because we hear it from those ; who have tryed the Hardship , and so from their own Experience are best able to judge of it , and who express a Good-will for their Duty , and so may be presumed to complain of nothing but what they find . In treating of this Subject , I shall , 2. Generally such as endeavour wrong , without using those fit means , which should make them obedient . The means and instruments of Duty , are the way that leads us to the performance of it ; and in these it concerns us much to be careful , what Choice we make if we pursue any Vertue , without the use of any means at all ; that is , as if we should set our selves to the dispatch of any business with our hands behind us ; and if we use improper and unsuitable ones , like men who labour with ill Instruments in any Craft , we shall make but rugged work , and find that too to prove very toilsome and difficult ; and after much time and Pains is spent , see but a very little Fruit of all . The means of Vertue are , as I say , the way to it : And therefore , there is much depends upon the means we use , when we would be vertuous , as upon the way we take , when we would travel to any Town or Place ; we may go the straight Road to it , and that brings us thither in a short time , and without being much wearied ; but if either we take a contrary path , or go much about , we shall spend much more time , and be much more tyred in going ; yea forced , perhaps , at last to sit down short of our Journeys-end . And this now is an ordinary fault of those Complainers , who endeavour to obey without Success , and cannot compass any Vertue , tho' they do take Pains for it . The reason why they fail , is because they are not well directed , and their Labour is not wisely manag'd , and laid out in the use of such means , and in the practice of such Rules , as are most proper and likely to gain the Point , and introduce the Vertue which they wanted . To illustrate this by some Instances ; one man is of an irritable hasty Temper ; and he complains that he has striven , but is not able to bridle and conquer his Passion ; he labours , and doth what he can ; but such is the distracting Variety of his business , the Crossness or Carelesness of those he is concern'd with , or the number of his Provocations one way or other , that notwithstanding all his Care , his Passion is still too strong for him . But I would ask that Person , who says his Labour is lost , whether he advised well upon what he did , and took the ready , and the right way to this Conquest ? Has he for instance , besides his earnest Prayers to God for Grace to master his Passion , avoided moreover as much , as the concerns of Life will suffer him , all unnecessary Discourse , especially Disputes , with wrathful , loud , cross , or scornful Persons ; has he watched over himself daily at such times , and places , and in such Business and Company , wherein he was like to meet with Provocations , and particularly resolv'd within himself , not only long before ; but at those very times , that he will not be transported by them ? And above all Lastly , has he made this a constant Law to himself to forbear speaking , or acting any thing suddenly , when he feels a Passion stirr'd in him ; but to turn aside , and say over the Lord's Prayer , or some devout Ejaculation to himself , which will both gain him time for Consideration , and likewise call God and Goodness into his mind , which will be the most effectual means of all to restrain him ? If these or such like means have not been used , he has not taken the best ways he can ; and if he will set himself to bridle his Nature in this way , I doubt not , but God will bless him in it , and then let him complain he cannot restrain himself , if he find reason . Again , another who has accustomed himself to Oaths , complains that he is convinced he ought , and endeavours to do it , but that he is not able to refrain swearing . But besides his fervent Prayers to God , has such a Complainer labour'd withal to possess his Conscience , with a great sense and dread of it ? Has he particularly call'd to mind , and resolved against it , not only when it was at a distance , but when he was expecting any Disappointment , or coming into the way of any Provocation , which would tempt him to it ? And because men subject to this Vice , swear oft in eagerness of Spirit , and do not know it , has he desired some true Friend , to be his Monitor , to warn him of it before , or tell him when 't is past , that afterwards he may be more careful to prevent it , or to punish himself for it ? And in regard men who shun it at other times , are generally push'd on to swear in haste , thro' the surprize of a Provocation , in the eagerness of Sport , or thro' the suddenness of some cross Accident and Disappointment : Has he taken Care lastly to speak nothing rashly , especially whilst he is in heat and eagerness of Spirit , but to bridle his Tongue , and consider what he is about to say before he utter it , that so if it prove to be ill he may forbear it ? These and such like ways , are the proper method for curing this Sin ; and if a man has labour'd against it , without them , he has sought the end without the means , and pursued the cure without the right Prescriptions . And therefore , if he will correct that Errour , and begin again to labour in right ways , I question not , but , that he will succeed well , and find the effect thro' God's blessing . Thus do men , who endeavour in vain for these , or for any other Vertues , plainly miscarry , for want of chusing right ways ; the Duties are not impossible to be attain'd , if the right Course were used to attain them ; but it is their own neglect of means , or mistaken Choice of bad ones , which makes the Disappointment . And therefore , if they would labour to effect , let them be careful to pursue good things , by wise and proper methods . When they are resolved to endeavour after any Vertue , let them learn from good Books , or from their spiritual Guides , or the advice of any wise or judicious Persons , what Rules serve most to compass it : And if they carefully and diligently follow them , the Duty which seem'd before impossible , will prove a very possible thing . And this again would rid us of the greatest part of those Complainers who fail at last , but yet endeavour something : for most of them , when they endeavour to obey , do not endeavour wisely , or in the use of such proper and discreet Methods , a sure sit to work Obedience in them . But if any complain still , that they have taken advice about the best Course and follow'd it ; but yet all their labour has been without the desired effect : Yet are they always , 3. Such , as when they use right means , endeavour but by halves , and do not go thro' with them . A faint Endeavourer , will never go thro' with any work , which requires either length of time , or strength of Labour . If he put little strength to it , that will not conquer the difficulty of the Task ; and if he is soon wearied , he will give over before it comes to an end . So that a man must apply himself to the same , both earnestly and long , if he would succeed when he has begun , and go on to finish and compleat it . Now our obeying God , and amending of our Lives , is a work of this kind . For our sins being many in number , they will require a considerable space of time , before they are all amended ; and our hindrances in leaving them being great , and the Temptations strong that daily assault and draw us to them , and our own Lusts , and a treacherous Enemy in our own Bosoms , being always ready to take their parts and strike in with them , it requires a great Watchfulness , and a constant Care , and an earnest vigorous endeavour to overcome them . And this the Scripture tells us plainly we must use , if ever we expect to prevail against them ; St. Peter tells us , we must give all diligence , 2 Pet. 1.5 , 10. St. Paul that we must be circumspect , Eph. 5.15 . Our Blessed Saviour that we must watch always , and be ever standing upon our Guard , Mark 13.37 . and strive to enter in at the strait gate , Luk. 13.24 . which striving is call'd a warfare , 2 Cor. 10.4 . and a fight , 1 Tim. 6.12 . All which show the Greatness of that care , and both the Earnestness and Constancy of that endeavour , which we must lay out upon it . And this now is the fault of all those Strivers , who , pursuing Obedience by right and proper Methods , do yet miss of it at last . They endeavour but by halves , and seek it , either by too short , or too sleight Pains . They have not either the Resolution to set manfully about it , or the Patience to go thorow with it ; and so being either faint in their pursuit , or falling off before they are got to the end , they are not reclaim'd from their sins by all their Pains , but continue subject , and enslaved to them still . But now when they fail on this account , it is not because they cannot , but because they will not help it . They might become good , if they would be at the trouble of it , and persevere with Patience , till they have finished it ; but if they will use only sleight Endeavours and short Onsets ; their missing of Success , must not be charged upon the impossibility of God's Laws , but upon their own sloth and remissness in performing them ; they can and do take great and incessant Pains to be rich , or great , or compass a worldly Interest : And if they please they can labour as vigorously , and as incessantly too to be good , and do what God Commands them . And if once they would do this , it would be the best Demonstration , how possible a thing Obedience is ; since less Pains than this comes to , will ordinarily suffice them to that purpose . And this will stop the mouths of all those Complainers , who have not been silenced by the two former Considerations . If they have not complain'd before they tryed , and if in trying to be good , they took a right method ; yet want they one thing still , they endeavoured but by halves , and were not vigorous and constant enough in their endeavours , and that is the reason why they failed : Whereas , if they will try again , and endeavour not only wisely , but also vigorously and incessantly , they will most certainly be enabled to perform their Duty : And their doing it actually , will be the most effectual Conviction that 't is possible to be done . Having said this , to remove the prejudice that lies against this possibility of performing the Laws of God , from the Complaints of those , who say they find it otherwise : I proceed now , 2. To shew that among Christians , there is no cause for such Complaints , and that they will be strengthned to the performance of all Duties , if they are not wanting to themselves . They must be careful as I have observ'd , to use their own endeavours , because God that made them , will not also save them without themselves . And these endeavours must be in wise ways , since we must not expect God should give effects to unsuitable means , and be at the expence of Miracles , to supply for our Follies . And when we endeavour thus wisely , we must do it also vigorously and incessantly ; Obedience being a work of time and Pains , that requires both the earnestness , and the continuance of our Applications . These things are required on our part , and if we take care to perform that , the Grace of Christ will make up the rest , and most certainly enable us , as he did St. Paul , to do all things which he indispensibly requires of us ; he will give us some strength at first , and as we employ that , according to that great Rule of Gospel Distribution , To him that hath shall be given , Matt. 25.29 . he will add more , till at last we perform as much , as is indispensibly required , i· e. as ● noted , either not sinning wilfully , or sincerely repenting , and amending whensoever we do . If they are thus careful , I say , in their own endeavours , this strength all Christians shall surely receive from the Grace of Christ to these performances , as the Apostle in the Text declares of himself ; I can do , &c. Now that every wise , earnest , and incessant Endeavourer , shall be thus enabled to perform all Duties , will appear from these three things , First , Because God indispensibly requires , and passionately exhorts us to this performance . Secondly , Because he has promised this Ability , and Obedience to all who are so qualified and prepared for the same . Thirdly , Because all good men heretofore , and at this present time , do themselves find , and experience it . 1. That they shall be thus enabled to perform all Duties , appears , because God indispensibly requires , and passionately exhorts us to this performance . He indispensibly requires it . For now as St. Paul says , God commandeth all men every where to repent , Acts 17.30 . And that of all sins , they being all lyable to the same Punishment ; The wrath of God being revealed against all unrighteousness , Rom. 1.18 . And he that offends in one point being guilty of all , Jam. 2.10 . And this he requires under the strictest condition , as ever they hope to avoid the wrath to come , or to obtain everlasting Salvation : If the wicked turn from all his sins , and keep all my Statutes , then says God by Ezekiel , but not before , he shall surely live , Ezek. 18.21 . And they only that do his commandments have right to the tree of life , saith Christ , Rev. 22.14 . Now since God thus requires us to obey all his Laws , it must needs be possible for us to obey them ; for God never requires an impossible thing ; what he Commands , he both desires and * expects should be performed ; and therefore , calls men to the † performance of it ; to be not only hearers , but doers of the Law , Rom. 2.13 . And 't is certain they may perform it , since he is too wise , either to desire , or expect what is not to be had . Nay , he doth not only indispensibly require this Obedience , but Friendly and passionately exhorts us to it ; Repent and turn your selves from all your transgressions , so iniquity shall not be your ruine . Cast away from you all your transgressions , and Thus have we an assurance , that God will give us all so much Grace and Strength , as will suffice to make us good , if we diligently , and discreetly apply our selves to become so . This God engages , and he doth not only permit , but expect that we should believe him , and take his word in this , as well as in all other Promises . He would not only have us to have faith in his mercy , for the pardon of any Sins when we repent of them , but likewise to have faith in his power and spirit , enabling us to overcome our sins , when we seriously strive against them . When St. Paul bids us work out our own Salvation , he gives God's working in us , as the reason , plainly directing us to work in that Expectation , Phil. 2.11 , 12. And we are kept to Salvation by the power of God thro' faith , i. e. thro' Faith in the Power , saith St. Peter , 1 Pet. 1.5 . God has promised his Spirit to strengthen us against sin , as well as his mercy to pardon and forgive sin : And since he has promised both ; our Duty is to believe both , and not distrust him in either of them . And since we both may and ought to have this Confidence in God's Grace ; that will perfectly answer the main Objection against the possibility of this performance , which is taken from ourselves , and the reigning Power of our own Lusts. For our Lusts are not too strong for God , tho' they be too strong for us : Tho' there be great Might in corrupt Nature , yet the Grace of Christ is mightier : And therefore , having that on our side , we shall certainly be empowered to please God , let our own sinful Lusts , and the Temptations of the World , oppose themselves never so much against it . Greater is he that is in us , says St. John , Than he that is in the world , 1 Joh. 4.4 . And tho' we be able to do nothing of our selves , as of our selves ; yet having the same Promise we shall all be enabled , as St. Paul was , To do all things thro' Christ that strengthens us . And as this possibility of keeping the Commandments , thro' our own Care and Pains , appears because God indispensibly requires and exhorts to it ; and has promised his Holy Spirit and Grace , to enable all who duely labour after the same : So doth it yet farther , 3. Because good men heretofore , and at this present time , do themselves find and experience it . Whensoever they wisely , and earnestly endeavour'd , and did not grow weary or faint , they always succeeded , and were enabled to have such regard to their whole Duty , as God required the true Servants of God in all Ages , have been endow'd with so much strength as made them intire with God , and able to perform all that he would exact of them . Caleb and Joshua followed the Lord wholly , Numb . 32.12 . David kept my commandments , saith God , and followed me with all his heart , 1 Kin. 14.8 . Zachariah and Elizabeth were both righteous before God , walking in all the ordinances and commandments of the Lord blameless , saith St. Luke , Luk. 1.6 . And what is so expresly said of all these , is by plain Intimation implyed of all others . They that are Christ's , saith St. Paul , have crucified the flesh with the affections and lusts , Gal. 5.24 . If Christ be in you , the body is dead because of sin , i. e. Sin must have no more Service from it , than one would expect from a dead man , but the spirit is life because of righteousness , i. e. lives in righteous ways , Rom. 8.10 . They who do no iniquity walk in his ways , Psal. 119.3 . Thus is it a constant thing in Scripture account , and Relations , and so it was , and is still in all following Ages , for God's faithful Servants to Experiment his Faithfulness in this grand Promise , and to be sufficiently assisted to do his Will , when they diligently and duly applied· themselves to the doing of it . When they wisely and resolutely set themselves to it , and stuck to it , and call'd to him for help ; he put to his Almighty hand , and strengthned them , to accomplish what they attempted ; and God's Promise is still the same to us , as it was to them , and he to the full , as inclinable , and as able to make it good , his Ear is not grown heavy that it cannot hear , nor his arm short or feeble that it cannot help us . So that if we follow their Example , in wisely and faithfully endeavouring , we shall happily find their Success , in acceptably , and intirely obeying too . Nay , I add further , as the good Experiment this Power in themselves , viz. Of doing their Duty thro' God's assistance , and evidence the same by their actual performance thereof ; so likewise do all the bad confess it , by repenting where they fail . For there can be no repentance for a Sin , where there was no possibility of avoiding it . All repentance is a blaming of our selves ; and no man can accuse himself for want of Power , where he is not left to be his own Carver , but only for mis-use of it where he is . So that we can repent for nothing , but what , had we been wise and wary enough , our own hearts tell us we might have done otherwise . If any men then , in hopes to clear themselves , shall deny it in words ; yet , whether they will or no , shall they all confess this Power in their Practice . When they do ill , they repent of it ; and that shows , how by the Grace of God , they might have done better , since otherwise they could only be pitied , not blam'd and censur'd for what they did . I come now in the 3. And last place to show , that this performance is so far from being an impossible Task , that 't is not extreme difficult , when men set to it in earnest . By the Grace of God , and Care of pious Parents , several good Souls are train'd up as soon as may be , to the keeping of their Baptismal Innocence , and performance of their solemn Engagements . They are taught to know God , and to fear him , to know good and ill ; and in reverence to God , to do the good , and refuse the ill , as soon as they are capable of knowing any thing . Now here Religion grows up with them , and corrupt Passions and evil Customs ( which are other Peoples great Complaints and Difficulties ) are stifled and prevented from the first , and never come to grow Head-strong , or have any Power to reign in them . So that what Difficulties they have to find in Religion , are chiefly the Pains and Services of religious Actions ; not those Self-denials , and Mortification of corrupt Lusts and evil Habits , which create so much trouble to other Persons . But the greatest part alas ! have given way to their Lusts , and subjected themselves to wicked Customs , and their work is not retaining Innocence , but recovering it , and rectifying and amending Transgressions ; now in amending our Lives , and obeying God after we have made our selves thus averse to his Obedience , there is difficulty and pains at first . Our former Courses and Customs generally must be alter'd , our Friends sometimes disobliged , our temporal Interest crossed and thwarted , and our natural Lusts formerly indulged , now gain-said and conquered . All this is against our inclination , which is a force upon any man , and that while it lasts , will make an uneasiness in Religion . But to cure this , God's Grace will be working in us , and New-molding of our Natures ; and by use we shall grow perfect and inclineable to the good things , which we set our selves to practise . So that after God's Grace , and our own vertuous usage , have gone on for some due time , the Case will be altered , and Religion will appear not only a reasonable and beneficial , but likewise an agreeable thing . Divine Aids , and good Customs , will give us a new sence of all our Duties , and make them almost always fairly tolerable , and usually delightful things . And thus our Lord encourages us to his Service . Take my yoke upon you , and learn of me ; for my yoke is easie and my burden light , Matt. 11.29 , 30. And St. John speaking of keeping his commandments , for our Comforts adds , that those commandments are not grievous , 1 Joh. 5.3 . This 't is plain our Saviour says , but how , may some reply , doth it consist with sundry Severities and Strictnesses which his Law requires ? For he enjoyns us to mortifie our Lusts , the Plainfulness whereof is express'd , By cutting off right hands , and plucking out right eyes ; to take up the cross , and patiently suffer persecutions ; to watch and strive , and wrestle against spiritual enemies . These are all hard things , and where there are such Severities , and heavy Loads , how can we expect to find , I will not say delight , but easiness , since it seems strange to expect ease , under such uneasie Impositions , But in answer to this I observe , that these and all such like places of Scripture , speak only either the Difficulties of Religion in some less common Cases , as persecutions , in which the increase of Difficulty is so answered by a proportionable increase of Strength , as makes it a tolerable Task to encounter them : Or , the Hardships of it , at mens new entrance on it , after they had done much to unfit themselves for it ; at which time as I have said , it doth call for more Pains . Or lastly , such diligent and just Care , and watchfulness afterwards , as admits of Comfort and Delight enough to sweeten it to us . 1. The hardest things spoken of Religion concern it only in some less common Cases , as Persecutions . To this Case all those hard Sayings relate : It is hardly possible for a rich man to enter into the Kingdom of heaven : i. e. To turn Christian , which was punish'd with Confiscation of Goods at Jerusalem ; and left the Disciples no other way of saving any thing , than by selling all , and having all things common ; which in those days , and all others like them , was an extream Difficulty , call'd here an impossibility , in the way of rich men , Matt. 19.23 , 24. If thou wilt be perfect sell all that thou hast and give to the poor ; which refers I suppose to that particular time , and other succeeding times like it , when if he would adhere to Christ , a man could not keep his Estate , Ver. 21. If any man will come after me ; he must take up his cross , Matt. 16.24 . All that will live Godly in Christ Jesus , must suffer persecutions , 2 Tim. 3.12 . He that will save his life , shall lose it , and he must be willing to lose it for my sake ; that would expect to find it , Matt. 10.39 . All which strict Sayings , do not respect the ordinary course and state of Religion , but only its state in some certain Occurrences , which more seldom happen , and under great Persecutions , which were very hot in the first days ; when as our Saviour told them , they could not be his Disciples , without forsaking houses and lands , and parents and brethren ; yea and their own lives also , Luk. 14.26 , 33. But even in these Cases and suffering times , when Religion enjoyns such hard things , yet are not they too hard for good men ; the increase of Difficulty is so answered by a proportionable increase of Strength , as makes it no heavy , but a tolerable Imposition . For things are hard , or easie in relation to our Strength , according as we are more or less able to deal with them . What is hard to a stripling , is easie to a grown man ; and what would be an intolerable burden to an Infirm , is a very supportable Load , to an Healthy , and Athletick person . And in these suffering days , when God adds to our Task , he adds also to our Strength , so that we are still well able to go thro' with it . When I am weak , says St. Paul , in distresses and persecutions of the flesh for Christ , then am I strong in Spirit to go thro' with them , 2 Cor. 12.10 . As the sufferings of Christ abound in us ; so proportionably our consolation aboundeth by Christ , 2 Cor. 1.5 . In extraordinary Tryals God is faithful , saith St. Paul , 1 Cor. 10.13 . and will afford extraordinary Assistances ; and then however hard their Case may be looked upon by others , who see only at a distance , it will appear fairly tolerable and supportable ; nay full of Comfort to themselves ; as the numerous Army of Martyrs , and Confessors have comfortably experienced ; who were enabled not only to bear , but as the Apostle says , * To take pleasure in necessities and distresses , for Christ ; yea , who could sing , and sometimes rejoyce , and say , they felt no Pain even in the hottest Flames . So that take even Persecutions for God and a good Conscience ; for any first , or second Table Duties , which seems the hardest Case ; and the greatest Hardship in that is farthest off , and men know least of it . But when good men are call'd out to suffer for righteousness sake , and adhere to their Duty inviolably , and rely on God , and intirely commit themselves to him in faithful discharge of the same , they find such Assistances of Grace , as renders them strong enough for what he calls them to ; they cannot only bear , but thro' the rich supplies of spiritual Comforts , the Applause of a good Conscience , and the joyful prospect of a vast increase of future recompenses , for their Surplusage of present Sufferings , they can take pleasure and rejoyce therein ; counting such Losses for a good Conscience , to be their greatest and truest Gain ; and that God instead of being hard upon them , is therein most kind , and beneficent to them . 2. Other Hardships attributed to Religion concern only mens new Entrance upon it , after they have done much to unfit themselves for it , when indeed it requires more Pains . And to this we may refer all those Scriptures , which speak of cutting off right hands , and plucking out right eyes , i. e. Casting away all evil Habits and Inclinations which are very near and dear to us , Matt. 5.29 , 30. Of mortifying our members , which are upon the earth , Col. 3.5 . and the like . These are Difficulties at our first Entrance on the Amendment of evil Courses , for then we throw off all sinful Lusts and Inclinations . It is very painful at the first , but use makes it easier afterwards . Custom rectifies our Inclinations , and begets a new Nature , and reconciles us to those things , whereto we were very averse before , so that the Hardship which these make in Religion , is only when we begin the work of Repentance and Amendment . And tho' it be harder then ; yet even at that time it is a tolerable thing . It employs our Strength , but it doth not excede it . For when we do a little , God still enables us to do more , and so carries us on by degrees , till at last we have Strength enough to Conquer . And as we grow stronger , our Duty grows easier , till it advances at last beyond an ease , into a pleasure . So that this Difficulty is both tolerable while it continues , and besides it is soon over . 3. Other places of Scripture , denoting the Hardships of Religion , express only such diligent and just Care and Watchfulness thro' our whole Course , as admits of Comfort and Delight enough to sweeten it to us . And to this we may refer those Texts which require us to watch , Mark 13.37 . And to give all diligence , 2 Pet. 1.5 , 10. To * strive , and † labour and the like . Religion is not the effect of doing nothing , nor eternal Life a prize that can be gain'd by lazy careless men . It requires Pains in all at first , yea much and great Pains in those who have once corrupted themselves , by contrary Lusts , and wicked Customs : And it also requires a constant Care and Watchfulness for ever afterwards . But this Care and Labour is moderate . It fairly comports , not only with the necessary business , but also with the prudent , convenient and moderate Diversions , and Entertainments of this Life , so that our minding it will not force us to neglect our outward Comforts . It is reasonable in degrees , not holding us up at the utmost stretch of our Faculties : But will do our work , if it do but equal our Care and Pains , for the Interests and Enjoyments of this world , which Pains men are very well content to take without ever complaining of the Hardship of them . For if we are any thing near so intent upon doing our Duty , as ordinarily we are upon the getting an Estate , and will watch the Opportunities of doing good , as we do of growing rich or great ; it will abundantly suffice for it . And besides as this Labour of Vertue , is in it self very moderate ; so has it many Accessory Comforts , and Considerations , which greatly sweeten and recommend it to us . It gives us at present the applause of a good Conscience , and makes us pleas'd and satisfied with our selves , and cherishes our heart , with the joyful hope of eternal Life and Happiness . And when all the Pains we take is so pleasing to our selves , and with this prospect , it will not only be found an ease , but a delight too . And thus I have endeavour'd from these words , to assert this great and necessary Encouragement to all attempts in Religion , viz. That by the Grace of Christ enabling them , men shall be sure to succeed in them , if they are not wanting to themselves . And that when men continue wicked , and say , they cannot help it , they urge a shameful and very false Pretence . And the sum of what I have urged against this Plea is this ; They generally complain most of the impossibility of obeying God , who least endeavour to obey him ; or who endeavour wrong , without using those sit means , whereby they should become obedient ; or when they use right means , endeavour but by halves , and do not go thro' with their Endeavours ; whereas would they endeavour diligently , and discreetly , and incessantly for this Obedience , as they do for other things , they might be sure to succeed , because God commands and exhorts them to it , and Promises by his Grace to help them therein , and good men ; who have endeavoured thus , either now or heretofore , have actually by such Endeavours , perform'd the same . Nay , if they will be perswaded to make the Experiment , they will find it is not only a possible , but after some time at least an agreeable Service : And that in all the parts of it , it is a tolerable , in most an easie ; and in many , a most pleasurable and delightful thing . God Grant , that as by his Grace assisting us , we have all the Power ; so we may likewise have the Will and Heart to make a right use thereof ; and accomplish that Obedience , which he so sincerely and earnestly desires we should ; and will most gladly enable us upon our honest Endeavours to perform . DISCOURSE III. How to form such a Purpose of sincere Repentance , and entire Obedience , as will be effectual for this Purpose . On Acts 11.23 . And exhorted them all , that with purpose of heart , they would cleave unto the Lord. WHEN some of those Christians , who were dispers'd abroad , upon the Death of St. Stephen , came to Antioch , and upon their Preaching , Multitudes believed ; the Church of Jerusalem sent out Barnabas ; that he should go and confirm them in the new Course of Life which they had undertaken ; and in the Holy Faith which they had received , and this he doth in the words of the Text ; Who when he came and had seen the Grace of God , was glad , and exhorted them all , &c. By cleaving to the Lord we may understand , not only adhering to God , and the Christian Religion , in opposition to the Jewish Worship , and to all false Gods , and Heathen Idols ; a Point very necessary to be pressed , when they sought Converts , among Jews and Gentiles . Not only adhering to Gospel-Truths , when they grow hazardous , a thing very requisite to be inculcated under approaching Tryals , and in difficult times : But also adhering to him in Vertue and Holiness in opposition to a wicked Life ; a thing most indispensibly required , and fit to be studiously urged in all times . In adhering thus to God in a vertuous Course , we shall meet with many Difficulties , and be put to de●y our selves , and very likely others too , whom either out of some temporal Expectation , or Affection , we gladly would comply withal ; and this is enough to stagger our Choice , and to draw our hearts off from God , unless they are fully bent upon his ways , and knit to him by a sixt Resolution and steady Purpose of Obedience . And that the Apostle calls for in this place , from those who were engaged in , and would go on with God's Service , He exhorted them all that with purpose of heart , they would cleave unto the Lord. My design from these words is to shew , how to form such a Resolution of new Life , and penitential Purpose , as may both set us in , and also carry us thro' with God's Service ; and this may seem most necessary to be insisted on , because the far greatest part of penitential Purposes fall off before they have wrought an answerable Practice . So that 't is highly useful to inquire what are their Defects , and how in a Point of such eternal moment , we may prevent miscarriages . It is not all Holy Resolution , that will overcome our Lusts , and keep us true to our Maker against all Temptations . If it is weak or wavering , the Sollicitations of our old Friends will quickly alter , or the strength of great Temptations over-power it . If it is chiefly for remote Futurities , and over-looks what is next at hand , it will allow us to be wicked for the present . If it be made only in a good Mood , and the absence of Temptations , it will not bear us out when we come under them . If it were rash and hasty , without a due foresight and Consideration both of the Duties and the Difficulties which we resolv'd upon , it will be quash'd , when Hardships come that were not expected : If this Resolution is too indulgent about means and Expediencies , and not strict enough against all occasions of Sin ; it leaves open a Back-door to let in many damnable Offences ; and on the other side ; if it is indiscreetly rigorous in these Points , it will prove a snare to us ; if it is only a transient Act , and is not frequently repeated , and renewed again , in a little time it will pass off from us . A resolution of Amendment may prove ineffective and mis-carry upon all these Grounds ; as is daily seen in the good Purposes of awakened Sinners , which are ever and anon rais'd in them by Sickness or some affecting Providence , but vanish and come to nothing , ere they have wrought the Reformation , which they were designed for . When our Consciences are awakened then , with a frightful sense of our Sins , and we think seriously of reforming , and leading new Lives , great Care must be taken so to fix the bent of our hearts , and to form such a penitential Purpose , as may take effect , and bear us out in performing what we have design'd . And this I think will be well provided for , in these Particulars . First , Our Resolution of a new Life must be considerate , and well advis'd . Secondly , It must be without all reserve full and perfect . Thirdly , It must be adequate to all times , or a Resolution to forsake Sin , not only hereafter , but instantly , and now at present , not only when we are out of Temptations , but also when we are under them ; not only when we cannot Act our Sins , but also when we can Act and repeat them too . Fourthly , It must not only be upon the Duties , but also upon the means and helps of Duty , not only against the Sins but against the Inducements and Occasions , that lead to sin likewise . And that being once well form'd , it may never wear off , but last thro' all times . Fifthly , It must not only be a transient Act , but oftentimes repeated , and renewed thro' our whole Lives . 1. To form such a Resolution of a new Life as may be like to take effect , it must not be a rash and indeliberate Act , but well advis'd and considerate . When some extraordinary Providences , as great Losses and Dangers , or severe smart and Sickness , have awakened mens Consciences , and fill'd them with a great and painful Dread of God's deserved wrath ; to cure that Dread they resolve without more ado , to please him by a good Life ; never considering what that is , or what Pains it costs , or whether it may not prove such a Remedy , as afterwards they will Fancy worse than the Disease it self . And when they are thus rash and unadvised in resolving on it , they quickly repent of such Resolutions , when they find it worse than they imagin'd , and meet with Hardships which they never expected . To prevent this Sickliness in our Resolutions of a good Life then it is necessary , that we view and consider it well , what it is , and what Pains it requires , before we make them , and look on all sides to see , both what may discourage us from , and what may move us to them . And this our Saviour has plainly directed in two Similitudes ; that of a Builder , who before he begins , considers whether he have enough to finish ; and that of a King making war , who first consults , whether he is strong enough at least to defend himself , if not to conquer ; for speaking to those , who seemed desirous to become his Disciples , he instructs them first to consider , what they are going to undertake , in these two Parables . Which of you , says he , intending to build a Tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it ? Or what King going to War , sitteth not down first , and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand ; so that he may proceed not to fight but seek a Peace , if he find his numbers are in that Disproportion , Luk. 14.28 , 31. Thus when we resolve upon a good Life , if we would have that Resolution take effect , we must consider and weigh well what we do before we make it . We must bethink our selves and attently view , what that good Life is which we resolve upon ; and also what reason we have to resolve upon it ; and when we have thus considered all before , there is the less cause to fear , that any thing which we meet withal afterwards , should make us alter , or recede from it . We must bethink our selves and consider , what that good Life is which we resolve upon . It is not enough that we resolve in the general to be good , but in our thoughts we must survey the particular Instances of Goodness , that so , if we stick at any of them , we may give it all its weight at first , and that after we have once resolved , it may not cause us to start back from it . When we return to God then , to live as he has requir'd , we must run over the several Duties wherein we stand bound to God , our Neighbour and our selves , and observing all the Particulars , ask our selves , whether we are willing to perform all of them for his sake . And if we resolve to do them , after we have taken such particular notice of them , this Resolution is like to do some good , and we may expect the desired effect from it . And when we have thus seriously considered , what a good Life is , we must next consider what great reason we have to resolve upon it , and what those things are , which may either discourage us from it , or excite us to it . To Discourse particularly upon these , would of it self be sufficient , for a Sermon , and therefore upon this Point , I shall barely mention them . As for the Difficulties which may discourage us , they are such as these . When we enter upon a good Life , we engage in a Course , wherein for some time till use has made us Masters of it , we must undergo the Toyl of Inexpertness , and Act contrary to our former Customs , and lay restraint upon our natural Inclinations , and contend daily against the importunity of Temptations , and sometimes it may be , lose our Friends , and disserve our temporal Interests ; all which are uneasie , and discouraging Considerations . Indeed , if by the Earliness of his Conversion , and by the advantages of his place and station ( his Lot being cast in innocent Employments , and among good men ) and by the vertuous bent of his natural Temper and Complexion , ( an invaluable Gift , which God bestows on some Persons ) a mans Soul is originally disposed , and timely secured to Holiness ; he will find little trouble in these things , nor be much pain'd , or hindred by them , from the first entrance . And if he has not been blest , in all these Particulars , to take off all Hardship from the first , yet will he have this to mitigate , and sweeten all the Labour , which he lays out upon them ; the Toyl he undergoes is for the sake of one , who has endured far more for him , and infinitely deserved it of him , and if there is no want in his endeavour , by the help of God he shall be sure to conquer them ; and to reap a present Content of Mind , and Peace of Conscience after every Conflict with them , and in the end to gain the everlasting Joys of Heaven by them . And when he has been used to them a little while , use will take off all the Hardship , and then instead of being burden'd by the ungrateful Duties , he shall begin to like them , and take a Pleasure therein . All which are great Abatements of the foresaid Difficulties , and very encouraging . But let a good Life be difficult and uneasie as it will , when Hell fire is threatned to a wicked Life , that sure is incomparably more difficult ; and a reason for us to resolve to be good beyond all Contradiction . For if the sight of Pain must discourage us from any Course , I am sure Hell fire has infinitely the most of it ; and if Ease and Happiness may be any Inducement , the Ease and Happiness of Heaven , can never in any degree be equall'd ; so that if we seriously consider , and look upon eternal Torment as inseparably annexed to every Sin ; and on endless Joys as the sure Reward of our being intirely obedient ; they are an answer to all Temptations in the World , and bear down every opposite Argument , and will make us resolve to lead a Holy Life , be the Difficulties or Discouragements that attend it what they will. Thus must our penitential Purpose be no rash and sudden Act , but deliberate and well advis'd ; when we resolve to lead a Holy Life ; we must seriously consider with our selves what an Holy Life implys , and what reason we have to resolve upon it ; attently viewing , both what may discourage us from it , and also what , notwithstanding that Discouragement , may and will induce us to it . 2. The Second Qualifications of a penitential Purpose is , that it must be without all reserve full and perfect . When we resolve to amend our Lives , and become good , we must not except any Duties , for God excepts none , nor reserve to our selves an allowance of any Sins , for God forbids , and most severely punishes all sorts of Sin. Our Resolution must know no other limits but our Duty , and extend to every thing which God has required of us . And this compass of religious Purpose the Commandment expresly calls for , when we are enjoyn'd to love God with all our hearts , Luk. 10.27 . For if we keep a secret reserve for any sin , our heart is given but by halves to God , and is not whole with him . Jehu walk'd not in the law of God with all his heart , says the Scripture , and the Proof is given , because he had a reserve in one Point , and departed not from the sins of Jeroboam , 2 Kin. 10.31 . but David , says God , followed me with all his heart ; which appear'd , because he did that only which is right in mine eyes , 1 Kin. 14.18 . and what is said in this Case , the Psalmist expresses more universally of all others , They seek the Lord with their whole heart , who do no iniquity , Psal. 119.2 , 3. Thus must our penitential Purposes be full and intire with God , not sticking at any thing he has enjoyn'd , nor allowing of thing any his Law forbids us ; and therefore , those Resolvers must not think they have finish'd , but only begun the work , who have not renounced all but only the greatest part , and still reserve themselves for some particular Sins ; which are deep rooted in their natural Tempers , or closely interwoven with their way of Life and business ; yea , or for some particular times , and Acts of any sin , resolving against it in all Cases , save only when 't is powerfully recommended by some great Temptations ; whilst they resolve thus by halves , they must needs perform and obey by halves too . 3. A Third Qualification of a penitential Purpose , is that it be adequate to all times , or a Resolution to forsake sin , not only hereafter , but instantly and now at present ; not only when we are out of Temptations , but also when we are under them ; not only when we cannot act them , but also when we can act and repeat them too . 1. It must be a Resolution to forsake sin , not only hereafter , but instantly and now at present . When mens Consciences are affrighted with the sense of their sins , and are made to see the necessity of Repentance , yet thinking that they may repent at any time , and desiring to enjoy the Pleasures of sin as long as they can , to please their Lusts , they will venture to sin on for some time ▪ and to please God too in the end ; resolve afterwards to repent of them . They will fulfil their wicked Lusts while they are in Health , and amend when they come upon their Sick-beds ; they will enjoy all the Liberties of Vice in the vigorous days of youth , and grow severely vertuous when they are bowed down by the infirmities of old Age. Or if they are afraid to defer the work of Reformation so long , lest in the mean time Death prevent them ; yet will they venture still to put it off a little longer , and not set about it suddenly , but delay it till the next Sacrament , or till some solemn time come . But now as to this Dilatoriness in mens penitential Purposes ; so far is it from being an Act of true Repentance , that indeed 't is only an Art and Subterfuge for mens impenitence . For whilst we resolve only to repent hereafter , 't is plain we intend to continue wicked still at present ; nay what is more , we are in very great Danger , when that future time is come , to continue wicked then also . For if we delay it till Death or Sickness seize us , in all Likelihood , we shall neither have time , nor power for it . And if we put it off till old Age , we shall then have far greater Difficulties , and much less Strength to set about it . Nay , if we defer it to any time yet absent , besides our dying in the mean Season , which may prevent our doing what we intend , we shall find as great , or greater Hindrances then , than we do now . If we delay it I say , till Death and Sickness seize us , in all Likelihood we shall have neither time nor power for it . Indeed , if God so please he can work Repentance in us , when there is the least time for it , and by the power of his Almighty Spirit , both begin and finish the Change in us in an instant . And that men may not quite despair in any State ; one Case we have upon Record , wherein he did thus , and that was in the thief upon the Cross , who was reclaimed and converted to God , at the last moment , Luk. 23.43 . So that there is no prescribing to the power of God , when he is willing to employ it in extraordinary Favours , and work wonders in reclaiming , and regenerating us all at once ; whereas his ordinary way is to do it by more leisurely and gradual Motions . But whatever there may be in those rare Cases , wherein God works by unwonted and extraordinary Grace ; yet according to ordinary Rules , and the Course of things , we are not likely to have either time or power sufficient to repent , if we delay it till our Death-beds . The Alteration of a whole Life , and long Course of sin , requires much time , and a vigorous and diligent Application ; for ordinarily we cannot retrench our sinful Habits , but by an opposite Course and Usage ; we cannot turn the Byass of our Natures , and the bent of our corrupt Inclinations , but by strong and frequent Exercise ; the Duties which we are to perform , are very numerous in Particulars , and in the ordinary way we cannot attain , and become habitually inclinable almost to any one , till after many Actions and repeated Tryals . When we have a whole Life to alter and reform ; and must mortifie , many natural Lusts , and root out many habitual Sins , and acquire as many Vertues , which are not only very uncouth , but opposite and repugnant to our Inclinations ; we have a long and studious work that lies upon us , and that requires both much time , and much Freedom , and Fitness in all our Faculties , and how can we expect that upon our Death-bed ? For then our time is short , and all our Faculties enfeebled and oppressed , which utterly unfits them to be held either much or long employ'd ; so that if we delay our Repentance till Death seize us , in all Probability we shall never thorowly repent at all . Again , if we delay our Repentance till old Age , we shall have then , far greater Difficulties , and much less Strength to set about it . The Difficulty which we have to conquer will then be greater . For by our continuance in sin , all those things are strengthned and confirm'd , which make our return difficult ; for all our sinful Habits are confirm'd by Practice , and all our natural Lusts are heightned by Indulgence ; so that our continuance doth nothing else but add to the Disease , and make it harder to be cured afterwards . And as it heightens the Difficulties , so it impairs our Aids , and leaves us much less Strength to set about Amendment . For by every Repetition of an evil Action , our Conscience of its guilt is the more extinguish'd , and the good Spirit of God is the more alienated from us , and provok'd the more to withdraw himself , and abandon us ; and our own Conscience , and God's Grace , are the very things , which must recover us out of our sinful state , if ever we do recover out of it : So that to defer repenting to old Age , is only to put it off , till we have contracted the greatest spiritual Impotence , and till sin is grown most strong and potent in us ; which is not the way to reclaim us from , but to secure us fast in wickedness . Nay , if we would not defer repenting , till our Death-bed , nor till we are grown old , but only till the next Sacrament , or some other time yet distant ; yet even of this delay I must observe , that besides our dying in the mean Season , which may prevent our doing what we intend , if we put it off to any time beyond the present , we shall find as great or greater Hindrances then , than we do now ; for that which hinders us from an actual Reformation now , is only the uneasiness of the work ; and if we take time only to sin more , that , as I have observ'd , is the way to increase that uneasiness , but not at all to lessen or abate it . We have no Exception against the present time , but only because it is present , and because we would have difficult things always future , and far distant from us ; and that Exception will lie equally against all other times , when they come to be present too . Nay , 't will lie against them much more ; because the longer we put off this difficult work , the harder will it be at last when we come to it ; the Hardships daily growing upon our hands , and encreasing by continuance in a Course of wickedness . So that when by reason of the Difficulty of an entire Reformation ; men deferr it to a distant time , they will find to their Cost , when that time comes , that the same Difficulties are still in force ; yea , have more added to them , to make them delay it , yet a little longer ; and that which hindred them at first ; if it be acknowledg'd a sufficient hindrance , will equally , nay , much more hinder them , for ever after . And this St. Austin ingeniously Confesses he found . * When I delay'd repenting , says he , I said yet a little while , and then again a little while , and then I will repent : till at last I found , if I gave way to these little whiles , they would be infinite and last always . Thus if men would repent in earnest , and have their holy Purposes take any good Effects , they must resolve to do it out of hand , and not delay it till their Sick-bed , or some other time yet distant . They are too late in all reason to have a work of that necessity and importance yet to begin ; and they may well be the farther from it , but cannot expect to be more able or likely to begin it at another Season . The present time is only that which they can call their own , and that wherein they are like to go on most easily , and surely with the work of Reformation . So that when they resolve to repent , the only wise Course is to resolve to do it instantly , and use no delays at all . But besides this , That our penitential Purpose must not only be to repent at some time hereafter , but instantly now at present : It is necessary , 2. That it be made against our sins , not only when we are out of Temptations , but also when we are under them : Not only when we cannot Act them , but also when we can act and repeat them too . Some men are very zealous against their sins , whilst they have no Temptation to them ; but their Indignation is quite cold , and all their Resentment is laid aside ; when once they have . They are never angry with them , but when they are at a distance , and are melted down again into Love and Compliance , when once they come to a second Meeting . Their holy Purposes are not owing to any strength of their virtuous Convictions , but only to the absence of sinful Inducements ; so that as soon as they return upon them , they are altogether , the same men , as unresolved , and unreclaimed as they were before . And others are firmly set against some sins only , whilst they are incapacitated for them ; but instantly revolt , when they are able , and prepared to return to to them again . A fit of sickness has cool'd the flames of Lust , or dull'd the edge of Appetite ; and whilst they are in this impotent Estate , they can easily resolve against intemperance and uncleanness ; because they are not fit to undergo them , nor can take any pleasure in them ; but if once their bodily Indisposition is amended , having recovered to the same Desires , they are set as much upon the same Practices as ever . Their good resolution was owing only to the weakness of Nature , and so vanishes in Course , when it becomes vigorous and strong again . But a good resolution is made for the hour of Temptation ; it is to be our strength and guard , and is then most especially to be put on , when our virtue is assaulted , and we have the greatest need of it . So that we must not only put on resolutions , whilst Dangers are at a distance , but most of all , when they are near at hand , and ready to assayl us . Besides these Qualifications of a penitential Purpose hitherto insisted on , there remain two more , which I recited at first , and which I have not time now to explain , and can do little more than mention . 4. In the Fourth place then our penitential Purpose and Resolution of new Life , must not only be upon the Duties , but also upon the means and helps , and not only against the sins , but against the occasions and inducements to sin likewise . The neglect of this resolving upon sit means and helps of living well ; and against the occasions of doing ill , makes as many good Resolutions miscarry , I believe , as any other thing whatsoever . For under some great Convictions , and fright of mind men resolve to be good ; but at the same time , they are not careful to resolve upon the right way and means of being so : They do not resolve in order to it , to store their minds with clear apprehensions of all particular Duties ; to think much of Heaven and Hell , Death and Judgment , and other Motives to obedience ; to make choice of religious Companions , who will cherish in them a sense of good things ; to shew care in keeping out of Temptations , and Watchfulness , and Circumspection , when they are under them ; and call themselves daily to an account of their miscarriages ; and be instant in Prayers for God's Grace ; and to use other wise means and expedients , which may enable them to accomplish what they design , and effectually perform that good Life which they resolve upon ; and for want of resolving thus wisely upon the means , as well as upon the end , all those good beginnings and holy purposes fall to nothing . For a Man may as well resolve to be rich , without resolving to mind his Business , or resolve to be learn'd , without a diligent Application to his Studies ; as resolve to be good , without resolving also upon the right way , and means of attaining Goodness . A bare resolution of it will not do the work , for we must not only firmly resolve ; but wisely endeavour it too . And when we have thus considerately resolv'd to lead new Lives , and have resolved it without reserve in all Points ; and that too in all times , both at present , and for the future , in Temptations and out of them ; and that upon the Means , as well as upon the Duties , and against the occasions , as well as against the sins : When our penitential purpose , I say , is thus qualified in all these Particulars , to make it strong and persevering in all times , we must take care , 5 thly , That it be not only a transient Act ; but oftentimes repeated and renewed through our whole Lives . As for the frequency of this renewal ; there can be no fixt bounds set to all tempers and states of Penitents , but that must be determin'd by the measure of their Zeal for God ; and the necessities of their own Souls . When at any time they relapse into any wilful sin , they must renew their resolution particularly against it , before they come to ask Pardon for it ; because God will not pardon any wilful Sin , till we have particularly repented of it . And when they come to the Holy Sacrament , which is a renewal of the whole Baptismal Covenant ; it may be very fit and adviseable , that at some times through all their Lives , but much oftner whilst their falls are more frequent , and their state more doubtful , they renew their Vows and penitential Engagements upon all the particular heads of Duty , and against all known sins whatsoever . And to be prepared every day , against the sins , which they are lyable to incurr in the constant Course of Life and Conversation ; they may do well to repeat their resolutions against all probable Temptations of that day every Morning , and lay wait for the Opportunities of performing them in the day-time , and take a strict account of their Faculties or Performances every night . And if Repentance is thus made a design'd work , and turn'd into a daily buness ; it will be like to go on well and prosper in our hands . We are still supplying it , where it wants , and renewing it where it fails , and fortifying it , where it begins to falter . And if we persevere in this Course , and proceed in it , not only now and then by Fits , but always ; we shall be in no danger of relapsing , but continue Penitents , to our Lives-end Which God of his great Mercy grant , &c. DISCOURSE IV. How to take the truest Wisdom of Worldly men in their Managements , and apply it with admirable Use and Advantage in the Improvement and Perfection of Holy Obedience . On Luk. 16.8 . For the Children of this World are wiser in their Generation , than the Children of Light. THIS is our Blessed Saviour's reflection , on the unjust Stewards fore-cast , and provision for his present State. When he had lost the favour of his Lord ; he seeks how to make Friends among his Tenants , that they may receive him into their Houses , when he is cast out of his Lord's Service . Now tho' he is to be blamed for his injustice and dishonesty , yet the Lord commends him for his prudence and forecast , or for that in his way , or in the way of Worldly men , he had done wisely , v. 8. And this he observes is not peculiar to him , but is common to the Children of this World. Tho' they are not careful more than the unjust Steward was , of innocence and honesty ; yet they are wise in their worldly Managements , yea wiser in their Generation , than the Children of Light are in theirs . And tho' we are to leave their injustice with them ; yet our Blessed Lord would have us learn Wisdom of Management from them . In Discoursing upon these words , I shall shew . First , Who are the Children of this World , and who are the Children of Light. Secondly , What it is for the Children of this World , to be wiser in their Generation . Thirdly , Note those things , wherein their foresight , and discretion is more particularly imitable ; and wherein we may and ought to learn Wisdom from them . 1. I shall show , who are the Children of this World , and who are the Children of Light. The Children of this World , are they who give themselves up to mind worldly Ends and Matters , and pursue them by worldly Rules and Managements , not regarding the Innocence , more than the unjust Steward did , but only the Serviceableness and Expedience of them . The Children of Light are they , who profess to walk in Belief and Obedience , to the Religion and Commands of Jesus Christ. Whatsoever doth make manifest , saith the Apostle is Light , Eph. 5.13 . and our Blessed Lord is come to manifest to us , all the Will of God , and the way to Heaven , and therefore calls himself the Light , Jo. 8.12 . and chap. 9.5 . and 1.7 . and all who give themselves up to follow and obey him , to believe his Doctrine , and to walk in this way which he discovers and prescribes to us , are the Children of Light. 2. What it is for the Children of this World , to be wiser in their Generation . Now their Generation , is that Age or Time wherein they live ; and those men of that time , of like ends , Professions and Managements , with themselves amongst whom they live . And their being wiser in their Generation than the Children of Light are in theirs , is their managing their several worldly Ends , and Professions among one another in their time , with more true forecast , and Wisdom , than Christians in their day are wont to manage their Profession , of paying their Services , and all Holy obedience unto Jesus Christ , or of doing their Duty in all Points unto him . I come now , 3. Which is the main Point I am to insist upon from these words , to note those things , wherein the forecast and Discretion of worldly men , is more particularly imitable by us , and wherein we may and ought to learn Wisdom from them . And this I shall note in these following Particulars . 1. 'T is one part of their Wisdom , that they fix to themselves some certain end , and so act not loosely , and by chance , but have a certain mark to aim at . 2. That when they have once fix'd their end , they openly own and profess it . 3. That they are particularly careful , to be well skill'd in , and thorowly to understand all the Parts and Offices belonging to their Occupation or Profession . 4. That having thus fix'd themselves upon their end , and made that their Profession , it is the constant mark in their Eye , and daily Care and Employment of their Life , and they are still vigorously intending and driving it on . 5. That they carefully and timely foresee , and provide for Futurities , so as that nothing may be wanting to set on this end and profession , or fall out to its prejudice . 6. That they are ready to cast off any other Cares or Concerns , when they either find , or foresee they are like to prove Impediments or Incumbrances to their main business . 7. They are studious and observant , to direct all Accidents and Occurrences , and cast about how they may pick out , any advantage from them , or make them serviceable , to their own great purpose . 8. When any thing is propos'd to them , their Eye falls in the first place upon their chief end , and they either accept or refuse the same , according as it may be like to serve , or disserve them in their Prosecution or Attainment thereof . 9. They are jealous of their great end , and examine nicely , and are very difficultly brought to give way to any thing , that seems to bear any colour , or may in any Likelihood turn to its prejudice . 10. They are very active and industrious to engage Succours , where they are needful to their great Purposes . 1. One point of the Wisdom of the Children of this world , very fit for us to imitate and learn from them , is this , That they fix to themselves some certain end , and so act not loosely , and by chance , but have a certain mark to aim at . Each one Proposes some particular thing or other to himself ; so that his Actions are not loose and without a steady aim , but he has every day a fixt Point , whereto to direct them . One sets up for Pleasure , another for Power , a third for Profit , but generally all of them for one thing or other , and this makes some order and coherence in Life ; their Actions are not loose , or unrelated to each other , but a second backs and promotes the former , and all concurr to carry on , and compass the end which is fixt for them . Now this Point of their Wisdom , is very fit to be imitated by the Children of Light. Not that they must propose to themselves wrong aims like them . Either such as are ill , or low and mean ones , which will be offensive to God , and unworthy of themselves , and no ways fit to recompence the pains which they lay out upon them . But , as they do , Christians must fix to themselves some end . They must not live in their way as unthinking men , who have no design , and whose Actions are altogether uncertain , carried about here or there , as chance occasions , or undirected and ungovern'd Fancy or the Humour calls them . But they must always propose some spiritual aims to themselves , and fix their mark , whereto they are to steer their Course ; and to direct their labours and endeavours . And this Mark in one word , is their doing their Duty to their Blessed Lord in all Points , and at all times , which is the only way to please God , and to preserve a good Conscience , and to love their precious and immortal Souls . This is the end which they are to fix themselves upon , who profess to have here no abiding City , but to seek one to come , Heb. 13.14 . who have renounced this world , and laid up their Treasures in heaven , Mat. 6.20 . who look for the glorious appearing of our Lord Jesus Christ , and would be accepted by him at his coming , Tit. 2.13 . 2. Another Point of their Wisdom is , that when once they have fix'd their end , they openly own and profess it . They espouse the same in the Face of all , by making it their Trade , their Occupation , their Employment in the World. And this way they do more publickly engage themselves , to be careful and constant in the Prosecution thereof , and bespeak the favour of all their Friends and well Wishers , who may be in any Capacity , to help and further them therein . And this 't is very fit the Children of Light should learn from them . They must not conceal and smother the Service which they bear to their ever Blessed Saviour , but be ready to make it known , and turn it into a free and avow'd Profession . They must as occasion serves , give all to understand that God is their great fear , and that doing their Duty at all times towards him is , and shall be their chief Profession and care : And this way they will strongly and openly have engaged themselves ever after , to make good their own religious Pretences ; and put a timely check upon ill men , not to tempt them with any ill thing ; nor to speak , nor do any thing offensive to God , or to a good mind , if they expect to keep them Company . And this we are call'd to , when we are call'd together in one Body , 1 Cor. 12.13 . Rom. 12.5 . For that is to make open and united Profession of it , as a visible Society . And when we are bid to let our light shine before Men , Mat. 5.16 . To own our Saviour Christ and his laws , in an evil and adulterous Generation , Mar. 8.38 . And with the mouth to make Confession to Salvation , Rom. 10.10 . 3. Another is that they are particularly careful , to be well skill'd in , and thorowly to understand all the parts and Offices belonging to their Occupation or Profession . A man may be ignorant of some things without blame ; and the ignorance of others may deserve Commendation . For 't is both a part of Innocence , and a Guard to it , to be ignorant of the ways of doing ill . And 't is a means of his quiet to be ignorant of other mens Affairs ; and not busily inquisitive into their Matters . And 't is a sign of the well employ'd to be ignorant of trifles and empty things . But 't is a shame for any Man to be ignorant of what he professes ; for that is to be at a loss in his own business . And this all men are thorowly apprehensive of ; and therefore all Trades serve Apprenticeships , and are train'd up for several years , to be thorowly skill'd in all the parts of the Occupation which they profess ; yea , even the ordinary Husband-man , knows very well how to order and manage his ground , when to Plow , and when to Sow , and when to Reap ; and what are the fittest and properest Seasons for the Market . However ignorant they may be in other things , they are careful to know their own business , and Professions , and to be well skill'd , so as to need no Teachers in their own Employments . And this is a most especial instance of Wisdom , which it necessarily behoves the Children of Light to learn from them . For one of the first things , and of the most necessary in the way of a Christian man to Heaven , is to be thorowly instructed in all those things , which God has made Articles of his Salvation . If he must at last be judged by them , it is absolutely necessary that he set himself in the mean time carefully to observe them . And if he must observe them , he must first know them ; yea , and have them made familiar to his Conscience , so that it may readily remind him of them , as oft as any Opportunities occurr in course of Life , for him either to keep , or break them . This knowledge of every particular Duty , which is to be a matter of our final Account , as it is of prime necessity and singular advantage , so will it cost pains and labour to attain it . But I know not how any truly good , and sincerely pious minds , can employ themselves better . They must read good Books , where the Catalogues of such Duties are most particularly recited and explain'd ; and the particular necessity of our Observance of them , ( that we may give up a good Account at the great day , ) is shewn most particularly from the Holy Scriptures . And these they must read attently and often , till they have made themselves Masters of them , and their Consciences are ready upon any occasion to remind them thereof , as they are call'd at any time to observe them in the Course of Conversation ; and when their Conscience doth thus remind them of any of them in Conversation , let them by no means take off their Eye from what their Conscience tells them , is a matter of their final Account ; and instead thereof , follow the Practice of other men , it may be , reputed good , or men of Note for knowledge and understanding . For tho' 't is a sad Reflection , yet 't is a very true one , that numbers of Christians , and those too of note and eminence for Piety and Understanding , seem in their daily converse , to make no Account at all , of a great number of those Duties , which God has declared , he will call us all to a strict Account for . And therefore having themselves happily attain'd this particular knowledge of all necessary Duties , let them stick to their own knowledge on every occasion , and follow it without disputing ; and not once think of leaving the same , to follow the general neglect of many of these things , which he may every where observe in other men . And this we are call'd to in Scripture , when we are bid , To understand what the will of the Lord is , Ep. 5.17 . To be men in understanding , 1 Cor 14.20 . To give all diligence to add to our virtue , or courage knowledge , 2 Pet. 1.5 . To be fill'd with all knowledge , Rom. 15.14 . To be fill'd with the knowledge of his will , Col. 1.9 . 4. Another Point of their Wisdom is , that having thus fix'd themselves upon their end , and made it their Profession , it is the constant mark in their Eye ; and the daily Care and Employment of their Life , and they are still vigorously intending and driving it on . It fills their thoughts , that they can afford little room , to any thing else . It is the full Employment of their time , and they labour in it with Pleasure , and are ready to deny themselves their necessary food , their rest , their ease , to serve the end of their Occupation . And herein it is most fit and needful for the Children of Light to imitate them . The doing their Duty faithfully , and in all Points to their Blessed Lord , which is their End and Profession , should be the constant mark in their Eye , and matter of their Care , as being the chief thing they have set themselves to mind , and daily to labour and employ themselves . It is the one thing necessary which they have fix'd and propos'd to themselves , and must be their every days thought and business . For in every day , and in all Companies and Dealings , they will have Opportunities enough , to do their Duty in sundry Points , or transgress it . And therefore every day , their Eye must be kept earnestly intent , and their Care watchful , and they seriously , and vigorously at work , to do the business of their Profession , and discharge faithfully , as they are call'd to them , all those Duties which their Blessed Lord requires of them . And this we are call'd to in the Holy Scriptures , under the several Expressions of walking with God , Gen. 5.24 . of walking before God , Gen. 17.1 . Of setting the Lord always before us , Psal. 16.8 . of being always upon our watch , Mar. 13.35 , 37. and walking circumspectly , or still having our Eyes intent in every Affair or time , how we may keep off from all sin , and faithfully discharge all those particular Duties , which do await us therein , Eph. 5.15 . 5. Another Point of their Wisdom , is that they carefully and timely foresee , and provide for Futurities , so as that nothing may be wanting to set on this end , and profession , or fall out unawares to prejudice the same . They are intent and careful , not only to use what comes , and make it serve their turn ; but to look on carefully to what may come , and consider how it may be made serviceable to their Purpose , or how to prevent or remedy , what might likely be an hindrance ; or any ways hurtful to it . And this part of their Wisdom , in forecasting , and making provision for Futurities , I shall consider in these three Particulars . First , They forethink , what means and methods to take , as most proper for their End and Profession , and fittest to serve it . Secondly , Having studied and laboured diligently and constantly to compass their desired End , they are careful to secure their Claim and Title to it ; and carefully fift and inquire into it , and take all ways they can to make it good , when a Tryal is like to be brought upon it . Thirdly , They timely provide and forecast Supplies against streights and accidents , that when they come they may be as little hurt by them , as may be , or otherwise provide against them , the best they can . 1. They forethink what means and methods to take , as most proper for their End and Profession , and fittest to serve it ; the Merchant wisely and carefully considers , what Ports 't is fittest to send to , and when , and what Goods give greatest appearance of making the best return . And men in all Trades consider well with themselves , where 't is best to buy , and what things are likeliest to sell , and forecast in their own minds , what ways and methods are likeliest to make them thrive in their several Occupations . A King going to War , as our Lord observes , will first very carefully consider his forces . And a Builder going to build must consider his Purse ; and what it is like to cost him both in Work and Materials , Luk. 14.31 , 32. and Verse 28 , 29. and the unjust Steward forecasting for his future support , in his way , wisely resolves on passing false Accounts , that he may find reception among his Lords Tenants , Luk. 16.3 , 45 , 8. And this is another piece of Wisdom , most fit for the Children of Light , to imitate and learn from them . They must wisely consider and observe before hand , what things do most help and further , what do most tempt and ensnare , what do most obstruct and hinder them , in the way of their Profession , or in faithfully discharging all the Duties of a Christian. They must have carefully , and discreetly forethought with themselves against they enter upon every days Actions , and Business , what Duties they will be likely call'd to exercise therein , and how they may discharge them to the best advantage ; what Temptations also they may likely meet withal , and how likely they are to withstand them ; or how to prevent , or get seasonably out of their way , if they are like to endanger , or prove too hard for them . They must , by no means , be off-hand , and unstudied Livers ; but have their Actions wisely fore-thought , and be still in a readiness , to take the best ways of going on in the work of their Profession ; and sincerely discharging their Duty to their Blessed Lord in all the Points thereof . And this wise and careful forecast , and fixing on the fittest ways to serve our Purpose , we are called to in the forecited Parables , of the Builder , and the King going to War ; and in the Parable of those , who built their houses , one upon a rock , and another upon the sand , Mat. 7.24 , 26. If forecast and wise contrivance doth not direct Actions and Undertakings , Folly and Shame are but too like to be the issue and event of them . But on this Point of their Wisdom , in forecasting , and fixing on the properest ways and methods , I shall observe three other imitable Points of their Wisdom , concerning the execution of them . For they put them in execution , I. Speedily , II. With Assiduity and Diligence . III. With Resoluteness . 1. They put their well chosen means of thriving in Execution speedily . They stay for nothing , but make the most of their good contrivance as soon as they can . If they have put themselves in readiness against a good Market , without more ado they take it . If they have laid in for a good Bargain , without any delay they are for making an end of it . Where they have prepared an advantage , they are for the first opportunity of taking Possession of it . So that they lose nothing by delays , or by slipping their times and seasons . But earnestly desiring to accomplish their Ends , they are still in a readiness hastily to accomplish any wise means , which will make them Masters of it . Now in this they should be followed by the Children of Light. For it is not for them , after once they are wisely and well resolved upon their Duty , either a good Life at large , or the Amendment and Improvement of some particular part thereof , to use delays , and put it off from one Duty to another . They must not be on and off in this great work , as men who are uncertain ; nor slow as men who are unwilling . Delays shew nothing but the inability , or insincerity of their own Purposes , and are a loud call for themselves , to renew and make them better . But they must execute their wise Purposes of holy Living without more ado . They must lose no time , but be eager of growing more perfect in it the next day , than they were the day foregoing ; they must make no stops , but still earnestly push on ; and not cease , till they have made themselves Masters of the Grace , or good Improvements , which they had propos'd to themselves . And this we are call'd to in the Holy Scriptures , when 't is said , To day if ye will hear his voice , Psal. 95.7 , 8. and I made hast and delayed not to keep thy commandments , Psal. 119.60 . work , whilst it is day , for the night cometh when no man can work , Joh. 9.4 . And in this great and most important business , no day is to be neglected , because no man knows , but it may be his last . 2. They put their well chosen ways of thriving in Execution with Assiduity and Diligence . The Tradesman will stick to his Shop from morning till night . And men of other Occupations will be constantly attending , and ready to take all advantages in the way of their business . And this they do with Good-will , with great Diligence , and Vigour of Application . They will spare no pains , they will miss no advantages , they are not slothful , but push on with all their might , and shew how they can bestir themselves to gain their Purposes . And this 't is extremely fit the Children of Light should learn from them . 'T is not for them to be negligent or slothful , in the work and service of the Lord. It is their one thing necessary ; the chief Point they have , or profess to mind ; and therefore they must constantly attend upon it , and stand ever ready to perform a Duty , or avoid a Sin , as any Affairs or Accidents of Life shall give them occasion for the same . And this they must do heartily and earnestly , diligently laying out themselves upon it , and putting what strength they have to it , which can never be better employ'd , nor laid out in any thing , for which it shall in any comparable degree , be so happily and infinitely rewarded . And this the Holy Scripture requires of us , when it calls us to be always upon our watch , Mar. 13.35 , 37. to attend this as the one thing necessary , Luk. 10.42 . To give all diligence in it , 2 Pet. 1.5 , 10. and to serve the Lord with all our mind , and with all our strength , Mar. 12.30 . and the like . 3. They put these well chosen means in Execution with resoluteness ; they are not discouraged by occurrent Difficulties , nor driven back by the Labour or Pains , or by the length and tediousness of their business . They are not weary of their work , but overlook troubles , and bear Self-denials , and go on with Zeal , and without Faintness , till they have accomplish'd their desired Purpose . All labour is easie to them , that accomplishes their desire , and they will not cease labouring , till they have done their utmost , to gain what they seek for . And this also should be imitated by the Children of Light. If they want Zeal and good Resolution , they are not like to do much ; nor are sure to be constant in the work of good Living . But they must go on without Fear or Slackness ; they must think no Pains too dear , to perfect themselves in any Duties . They must be ready , and willing to part with any thing else , rather than wittingly transgress their Duty in any particular , or fall short of eternal Happiness . That is the pearl of price , which they must sell all to purchase , Mat. 13.44 , 46. they must shun no troubles , or fly from any losses , which will surely be repaid , with such an inestimable recompence . Nay , instead of shunning them , they have the truest cause to give thanks , and rejoyce therein . And this the Holy Scripture requires , when it calls us to be strong in the Lord , and in the power of his might , Ephes. 6.10 . to be terrified in nothing by our adversaries , Phil. 1.28 . Not to put on the spirit of fear , but of love to God , of power , or Courage and of a sound mind , 2 Tim. 1.7 . and to be always stedfast and unmoveable in the work of the Lord , 1 Cor. 15.58 . To deny ourselves , and to take up the Cross , and bear it after Christ , if we would be his disciples , Mat. 16.24 . and ch . 10.38 . 2. Another instance of their forecast , and provision for Futurities , is , that having studied and labour'd thus to compass their end , they are careful to secure their Claim and Title to it . But more especially careful to sift and inquire into it , and to take all ways they can to make it good , when a Tryal is like to be brought upon it . If it be a Tryal for Estate , or much more for Life , how forecasting and busie are they , in inquiring into the merit of their cause ; in collecting and clearing up Evidences ; in preparing Witnesses , consulting Counsel , and making their Case as good , as it can be made against the Great Assize . Now the Children of Light are absolutely inexcusable , if they learn not this Point of Wisdom from them . For the Interest which they have to secure , is not like that of worldly men , vain transitory and fading , which may soon be taken from them , or which they shall surely be soon taken from . But it is an eternal life , Mar. 10.30 . A crown of glory that fadeth not away , 1 Pet. 5.4 . a State where they need no sun to light them ; where all tears are wip'd away from their eyes , and there shall be no more crying , nor sorrow , nor pain , Rev. 21.4 . and 23. Now all this most happy State depends upon our perfecting our Obedience , to all the Laws of our Blessed Saviour , whilst we are here in this world . And whether we have faithfully discharged the same or no , must come to a most fair and just Examination and Account , when we all come ( as we all most certainly shall soon come ) to be tryed upon the same at the last Judgment . And therefore , it infinitely concerns all good serious Christians , to be often and carefully before-hand inquiring into the State of their Souls , to see whether they are fit to stand in that Tryal or no. They must pose themselves upon all those Points , upon which God will try them ; at least according to the best of their knowledge they have of them , or under their Circumstances and Opportunities , are sincerely able to compass of the same ; and where they find they have wilfully fail'd in any part of that Obedience , which God necessarily requires , they must instantly amend , and recover themselves into a state of Bliss , and Happiness . And this they must do ; not only once or twice ; for mens spiritual State is often variable , and their Life is always uncertain , and therefore it is a thing that needs more frequent doing ; especially till they come to acquire a steadiness in a safe Condition , that so they may be always ready , and if God call them unawares , they may not be surprized thereby , but go with comfort to give up their Accounts to him . And this God requires of us , when he calls us , To give all diligence , to make our calling and election sure , 2 Pet. 1.10 . and to fear least having a promise left us of entring into his rest , any of us should fall short of it , Heb. 4.1 . and to look diligently least any man fail of the grace of God , Heb. 12.15 . 3. They timely provide and forecast Supplies , against Straights and Accidents ; that when they come , they may be , as little hurt by them as may be , or otherwise provide against them the best they can . And this was the Wisdom which the Lord commended in the unjust Steward : for he was in a great straight , being warn'd out of his Lords Service ; and makes a wise , speedy and seasonable provision for himself , by taking Care to be received among his Lords Tenants . And 't is the same with men of all other Occupations . If straights or misfortunes are like to come upon them , they foresee them in time , and try all ways in due Season to prevent them ; or to keep them off as long as they can , or to make them fall as light as may be , when they do come . But be it better , or worse , they are careful to make the best for themselves , which they are able to do in their present Circumstances and Condition . Now in this also , it is very fit the Children of Light should learn from them . They must have their eyes before them , and timely foresee ; where they want Counsel , and there provide instruction ; where they may be attacked on a weak side , and there contrive how to keep out of the way of Temptation ; where they are like to be call'd to do their Duty ; and there forecast how to do it faithfully and profitably ; where they are like to meet with Difficulties , and disoblige Friends , and disserve Interests , and there either wisely contrive , how to withdraw themselves from them , or vigorously , and steadfastly resolve to break through them , where Crosses are like to come , how they may meet and receive them with Meekness and Patience . A good Christian must not want fore-sight , and be plung'd in Difficulties , and fall into Folly unawares ; but must wisely and seasonably foresee what may happen , and be ready to make the best of all when it comes . And this the Holy Scripture calls for in the Parable of the wise and foolish Virgins ; the difference betwixt which two , lay in their fore-cast , and in making , or not making seasonable and sufficient provision for Futurities , Mat. 25.1 , &c. Of the two men building their houses , one upon a rock , and the other upon the sand , Mat. 7.24 , 26. Of the Builder fore-casting well with himself , how to defray all Charges , and Accidents of work , and Materials , and how able he is to finish , Luk. 14.28 . and the like . 6. A sixth Instance formerly noted of the Wisdom of worldly men in their Managements , is , that they are ready to cast off any Cares , or Concerns , when they either find or foresee , that they are like to prove Impediments , or Incumbrances in their main business . If they have grasp'd at more business than they can manage to advantage , they will ease their hands , by laying that aside which is least for their Purpose . If some proves to be but of little Profit , and uncertain hazard , and of much Pains ; they will try another way , which is like to yield better , with more ease and less uncertainties . They are ever true to their Point , and will not engage themselves in ways , which make against it . Now this likewise is very fit to be learnt of them by all good Christians . 'T is not for them to engage themselves for any Inducement in any ill things , for that is absolutely contrary to all their obedient Professions . Nor in any Occupations , or business which abound so much with strong Temptations , that there is no reasonable expectation , of their keeping Innocence , and faithfully discharging their Duty therein . In their Consideration , and Choice of all these things ; the first thing to be looked at and cared for , is keeping Innocence , and whether their business is fairly consistent , with an intire discharge of their Duty in all Points . And where he can make a moderate , and reasonable advantage , by Innocence and Fairness , there a good man will be easie and exemplary too in his Occupation . Nor must they give way to over-much business ; Religion as our Saviour says , being eat up by the Cares of this world . Nor meddle with more , than allows them daily to discharge their Duty both towards God and Man. And faithfully to attend , and acquit themselves in all the Duties of a Christian as they come before them . Now this the Holy Scriptures require of us , when they tell us , that the world is crucified to us in Christ Jesus ; and we unto the world , Gal. 6.14 . to lay aside every weight , that oppresses us , Heb. 12.1 . and not intangle our selves in any Affairs , to the hindrance of his Service , who hath chosen us to eternal Life in Heaven , 2 Tim. 2.4 . 7. They are studious and observant , to direct all Accidents and Occurrences , and cast about , how they may pick out any advantage from them ; or make them serviceable to their own great Purpose . They are quick to espy an advantage , and as quick to pursue it , and let nothing pass by them neglected ; if they can serve themselves thereof : And by this they bring in to themselves many an accidental Advantage , in the way of their several Occupations . And this 't is very fit the Children of Light should imitate them in . In all they do , and in all they receive , or meet withal , they should look about , and carefully consider ; how they may turn it to give Praise , or to do Honour unto God ; how it may be improved for the advantage and exercise of any Vertue , for the greater sleighting , and contempt of this World , and preference of the next ; for the Encouragement , and Love of whatsoever is good ; and for the Hatred , and Discouragement of whatsoever is evil . And this is to Spiritualize all the things of common Life ; to turn Conversation , Business , and the accidents of this World into Religion ; to own God as the beginning , and to make him the end of every thing . And it will produce a marvellous encrease of Goodness , Devotion , Godly care , and spiritual Heavenly living . And this the Holy Scripture calls for , when it bids us , Whether we eat or drink , or whatsoever we do , to do all to the glory of God , 1 Cor. 10.31 . And whatsoever we do , in word , or deed ; to do all in the name of the Lord Jesus , Col. 3.17 . 8. When any thing is proposed to them ; their Eye falls in the first place upon their chief end , and they either accept or refuse the same , according as it may be like to serve , or disserve them ; in their Prosecution and Attainment thereof . Their first Reflection is , how it suits with the interest of their Occupation ; whether it may be made serviceable thereto ; or is like to be of no use to them , or it may be a diversion , or prejudice to them , in their Prosecution of the same . And they are sure to be true to their main Interest , and listen to nothing , that would take them off from , or disserve them in it . He who sets up for Gain , will neglect Power , or Pleasures , where they are like to cause much expence . He who pursues Pleasures , will not listen to the motions of Gain , or Business , when they are like to cost much Pains , or prove inconsistent with his Diversions . He who is set upon Improvement of knowledge , will set aside worldly Cares and Interests , when they take him from the Prosecution of his Studies . Their great End is the rule of all the rest ; and they stand true and fixt to it ; and rate and measure , the Desireableness of all things thereby , which are offer'd to them . Now this is an excellent Point of Wisdom , for the Children of Light to learn from them . Whatsoever is offer'd to them , their Eye must fix in the first to sift , and examine the Innocence , before they listen at all to any Suggestions of the worldly Expedience of it . If it is ill , or tends to ill , or would hinder them in the doing of their Duty , or expose them to transgress it ; or make for the Dishonour of God , or the Disparagement of the way of Godliness ; no Considerations in the World must make them listen to it ; or deliberate with themselves , whether they should or no. They must measure all Proposals , by their Usefulness to their Souls , and take God and Religion into their Consideration in the first place : And this is to act like men , who have immortal Souls , and seek immortal Happiness , and know the price of both . And this will make them not to judge , or act like other men . But they will carefully seek , what others carefully shun ; and be thankful , where they complain . It will make them chuse Self-denials , and Mortifications , which are a worldly Uneasiness , when they are needful to a spiritual advantage ; and refuse the Pleasures of the flesh , and any advantages of this World , when they are like to prove a spiritual prejudice . Yea , to embrace any worldly Losses and Prejudices , and that with joy , when they come upon them for keeping strictly to the way of Righteousness ; and for doing their Duty faithfully to their Blessed Lord and Saviour , as they ought to do . Now this also the Holy Scripture calls for , when it requires us to love God with all our heart ; that is to love him , above all , Matt. 12.30 . That if we regard iniquity in our heart , the Lord will not hear us , Psal. 66.18 . That if we love lands , or father , or mother , or our own lives , more than our Blessed Lord , we are unworthy of him , Mat. 10.31 . Luk. 14.26 . And the like . 9. They are jealous of their great end , and examine nicely , and are very Difficultly brought to give way , to any thing that seems to bear any colour , or may in any Likelihood turn to its prejudice . They may be over-seen in lesser matters , but they are suspicious about this , which they count of price . They will fear as far , as there is any cause or pretence to fear , and resolve with great wariness , and be ready to start any possible Detriments , and Objections , and pause on any appearance of Inconveniencies which it may bring to them in prosecuting the same . And this again , is an admirable and useful Point of Wisdom , for the Children of Light to take up from them . They must not be for taking the utmost Liberties in any Duties , and coming as near the breach thereof as they can . Nor for abiding in the Neighbourhood , or within the Confines of sin , where they may be in great danger of being won at last by its Temptation . But they must keep all at the greatest distance , which may be like to damnifie , or endanger their Holy Obedience . They must carefully preserve the Virgin innocence , the first Modesties , Fears , and Reluctancies of Conscience , against every evil thing . And not sit down by Dangers , or dwell with Temptations , or indulge small degrees , or listen in the least to any ill Advice , or bear the proposal of any evil things : But take Alarm at the remote approaches , and first appearances of sin ; and keep all Temptation , that may draw on the love and practice of any sin , as far off from them as they can . They must rather wisely forbear lawful and safe things , than by allowing themselves therein , bring themselves into any hazard of others , which may bring danger with them . And this the Holy Scriptures requires at our hands , when they tell us , that we stand by faith ; and must not be high minded , but fear , Rom. 11.20 . Watch and pray , that ye enter not into Temptation , Matt. 26.41 . To abstain from all appearance of evil , 1 Thes. 5.22 . And to have no fellowship with any deeds of darkness ; but to reprove them , Eph. 5.11 . 10. They are very active and industrious to engage Succours , when they are needful to their great Purposes . So the Steward was in the Text , when he had lost the Friendship of his Lord , he seeks to make Friends among his Lords Tenants . And thus the King going to war , if he finds he is too weak , seeks about to strengthen himself by assistance of other Princes ; which if he cannot effect , he sends timely to offer terms and conditions of peace , Luk. 14.31 , 32. Where danger appears they are careful , if they can ingage help by any means , not to stand by themselves , but to be prepared with such helps and succours , as may give Protection from them . And this also is a great and most serviceable piece of Wisdom , for the Children of Light to learn from them . They must strengthen themselves in every good and difficult work , and desire some good Christian Friend to be their admonisher therein ; yea , they are mutually to teach and admonish one another , Col. 3.16 . To exhort one another daily , Heb. 3.13 . To stand fast and strive together , Phil. 1.27 . To pray for one another , Jam. 1.16 . And earnestly to desire each others Prayers , 1 Thes. 5.25 . To pray earnestly themselves to God for his grace , Jam. 5.13 . 1 Thes. 5.10 . And to be liberal in Alms , which send up a sweet smell before God ; and which though in the men of this World , who get Money ill , and spend it ill , it be call'd the Mammon of unrighteousness ; yet in Christians , who get it justly , and lay it out virtuously and charitably , our Blessed Lord tells us , it will make them friends in everlasting habitations , Luk. 16.9 . Such as these are the Instances of Wisdom , which I thought fit , pursuant to our Lord's Direction in the Text , to note in the Managements of worldly men ; and earnestly to recommend to the Children of Light from them . And 't is not to be imagined what advantage they would find to themselves in the perfecting of their spiritual Course , if they would but wisely observe , and remember these excellent Rules of their Managements , and carefully use and follow them , in pursuing their own infinitely better , and more happy Purposes . For this way their Duty would continually be their Mark , and in their Eyes ; they would not only secretly propose , but openly profess it ; they would study to be thorowly inform'd in every part thereof , that they might not be wanting in the knowledge of their Profession ; they would make it as their daily Mark , so their daily Care and Employment , and be continually driving it on ; they would timely and carefully foresee , and provide for Futurities , contriving and fixing on the fittest means of improvement in their way , and executing them with speed , Assiduity and Resoluteness ; and look oft , and inquire before hand , into the state of their Souls ; to see whether they are fit to give a good Account of themselves to God in the last Judgment ; and if they are not , to supply what is wanting ; and that without delay , now whilst they have time for it ; and timely provide and fore-cast , against any spiritual streights and accidents ; that when they come , they may not be unready , or surprized by them ; they would be ready to cast off any Cares and Concerns which prove , or are like to prove an hindrance , an incumbrance , or any ways a snare to them in the way of their Holy Obedience . They would study how to direct all Accidents and Occurrences ; and seek how they may spiritualize , or pick any thing out of them ; for the Honour of God , and Improvement of themselves or others , in the way of Holy Obedience and Religion . When any thing were offer'd to them , their first Reflection and Inquiry would be , whether it were innocent , and lead to good , and made for the easier , and more profitable discharge of their Duty , not staying to give the least ear thereto , if it tend to the contrary ; they would even be jealous about doing their Duty , and keep all Dangers far off , and not come near any thing , that may any wise lessen their Aversion to what is ill , or tempt them to the Commission of it . And they would be very studious and industrious to gain Succours , seeking out for all good and proper spiritual Helps , when they are needful to their Holy Obedience . Now what a Body of Christians would these ways make , would they all govern themselves thereby , in the faithful discharge of their Duty , as I have directed ? We should hear no Complaints of the impossibility , or extreme difficulty of doing their Duty . We should see a Generation of Saints , fit to be Lights to the World , to live without any imputable fault or blemish ; and die with Comfort , and enter into everlasting joy and peace . Which God of his infinite Grace and Mercy grant unto us all , for the sake of the Son of his Love , and our only Lord and Saviour Jesus Christ the Blessed for evermore . Amen . DISCOURSE V. About the Return of Prayers , or when we may , and when we may not , promise our selves the particular things we ask for . On Matt. 7.7 , 8. Ask and it shall be given you ; for every one that asketh , receiveth . IF we consider all those Blessings , which God has promis'd to this Duty of Prayer ; we shall presently be induced to conclude ; that a man who can make use of it , can stand in need of nothing . For so abundantly has God engaged himself to all Supplicants , and so comprehensive the Promises , which he has made to our Prayers , that we may seem to have it in our Power , to have every thing for asking . The Lord is nigh unto all them that call upon him , says David , to all that call upon him in truth , Psal. 145.18 . and in another place , Thou Lord art good and ready to forgive , and plenteous in mercy to all that call upon thee , Psal. 86.5 . And whatever you shall ask in prayer believing , says our Saviour , you shall receive , Matt. 21.22 . Thus ample and munificent , full and comprehensive are those Promises , which God has made to our Prayers . If we want pardon for our sins , he bids us ask , and we shall have it . If we need strength and aid to overcome Temptations , he orders us to seek it at his hands , and we shall find it . If we want any Mercy , either spiritual , or temporal , he directs us to address our selves to him for a supply , and binds himself to grant what we desire of him . But yet notwithstanding all these rich and extensive Promises , which God has made to our Prayers ; we daily see that vast numbers of men , who pray to God , are not thus better'd or supply'd by them . For how many are there in the world , who are it may be every Morning and Evening upon their knees , desiring pardon for their sins , who will yet be eternally condemn'd and punish'd for them ? How many men are frequently and importunately asking Grace , and strength to overcome Temptations , who are still ordinarily overcome by them ? They pray for Sobriety , but yet they continue intemperate : they sue for Meekness , but still they are fierce and passionate : they ask for Peace , but yet they remain unruly and turbulent ; they beg Humility , Contentedness , Charity and several other Vertues , and after all they rest still as proud and covetous , wrathful and contentious as ever . Now here God's Promises are not perform'd , and mens Prayers are not answered ; so that 't is certain , there must be a failure some where . Either God doth not give men what he Promises , or they do not ask as they ought to do , who shall receive . Some fault there is , either in God's Faithfulness , or our Prayers , which renders them so unsuccessful , and makes them so often bring down nothing to us , where they are promised all . And in this Competition , it is an easie thing to Apologize for my Maker , and to assert the Honour of his truth , and Faithfulness in this business . He is always as good as his word , and not only willing , but forward to give all ; Nay , more than he has promised , if we would but take care to ask as he requires . But all the hindrance lies in our own selves . We do not ask like men who would obtain ; we do not sue for Pardon , as he will bestow it ; nor pray for Grace , as if we desired it , or had a mind to make any use of it , and therefore after all our Prayers for God's Supplies , we are still as indigent as we were before ; Ye ask and receive not , says St. James , Ye desire and cannot obtain , because you ask amiss , Jam. 4.2 , 3. Whereas would we ask things , in such wise as God has promised to grant them ; and seek them upon such terms , as he has offer'd to bestow them . Would we ask for Pardon of our sins , only in repenting of them , and forsaking them ; and for Grace and Vertue , in the use of good and wise Endeavours after them ; t is certain , we should not go without them . Ask , says our Saviour , it shall be given you ; for every one that asketh in this wise receiveth . To make my Discourse upon this subject as useful as I can , I shall enquire into these two things . First , Upon what terms we are to pray for any of God's mercies . And when that is secured , Secondly , In what manner we ought to pray for them . 1. I shall inquire upon what terms we are to pray for any of God's mercies ; and under what Conditions we must hope to receive them . God's Promises run upon Conditions , he engages to bestow Benefits when we perform Duties , and offers the reward , after we have done the Service . And now what God promises only conditionally , we must not ask absolutely ; we must not expect that he will give , till we come duly qualified , and fitted to receive ; we must seek his Mercies on his own terms ; and ask them only in such wise as he has undertaken to bestow them . And this is that rule which St. John prescribes to us , which he makes the great Condition of our Prayers , and the measure of our Expectations . This , says he , is the confidence which we have in him , that if we ask any thing according to his will , he heareth us , 1 Joh. 5.14 . To know then when we ask any thing upon God's own terms , and sue for Mercies in such sort , as he has promised to bestow them ; we must enquire what his Will is concerning any thing which we ask for , or upon what terms he will give them ; and on what Conditions the Gospel bids us hope to receive them ; and if we come duely prepared therewith , we may be sure upon our Prayers to receive them . Now that Condition whereupon God has promised to forgive us any wilful Sin , i. e. any Sin against our own knowledge , or against the Checks and Warnings of our own Minds and Consciences , is our sincere Repentance of it , and Care to amend and forsake it . And that Condition , whereupon he has promis'd to bestow upon us any Vertue , is our own serious and diligent seeking , and endeavouring after it . And that Condition whereupon he has promised , to confer upon us any gracious Assistances of his Holy Spirit , is so far forth , as we are honestly prepared to use them ; and carefully co-operate our selves , and concurr therewith ; and that Condition whereupon he has engaged to give us health , or ease , or safety , or any outward Blessings , when we seek and labour after them , is so far forth as in the Wisdom of his All-seeing Providence , he sees them fitting for us ; or conducing to the advantage of the World , and the benefits of others . Upon these terms God has promised to bestow these Mercies ; and if we have them to shew , when we pray , our Prayers shall certainly procure them ; but if we are void of them , our Prayers can have no such effect ; but after all we shall still be unrelieved and go without them . We ask what God is resolved not to grant , and seek what he has declared , we shall never find ; and such Petitions can never take effect , but must needs be unsuccessful . If we ask his Pardon for any Sin , whilst we impenitently go on therein , and continue to repeat the same ; he tells us plainly , if we will believe him , that we shall not be pardon'd , but that except we repent we shall surely perish . If we beg his Grace whilst we never use it , nor endeavour after those Vertues which we pray for ; he assures us , that we shall be so far from being intrusted with more Grace ; that we shall lose what we have received already , and that from him that hath not , shall be taken even that which he hath ; these Prayers being altogether against his Will , and contrary to the Declarations of his Gospel ; they cannot be heard unless God should change his mind , and give us a new Religion , and other ways of obtaining his favour , than those which we have received already . But in Matters of this moment to be more particular . 1. As for pardon of our Sins , God will not grant that , till we repent of them and forsake them ; so that whensoever we ask Pardon of them , we must for ever renounce them , and bid adieu to them ; or else according to those terms of Mercy Christ has purchased for us , we cannot hope to be forgiven . When the wicked man forsakes his way , says God by Ezekiel , and turns from the wickedness he hath committed , and doth that which is lawful and right ; he shall save his soul alive ; he shall surely live , and not die , Ezek. 18.27 , 28. Repent , says St. Peter , and be converted , that your sins may be blotted out . Act. 3.19 . But except you repent , says our Saviour , you shall all perish , Luk. 13.3 . Thus is sincere Repentance , and forsaking sin made the great Condition of the Forgiveness of it . And therefore if any man would pray for the Pardon of his sins , according as the same is promised by God , and is to be expected by us , he must first renounce the Sin , which he desires God to pardon , and pray for the Forgiveness of it , with true penitential Purposes and Engagements , and change of mind and practice ; he must not lye labouring at the Throne of Grace , and think to weary God with importunate intreaties , to pardon him without more ado , and to forgive him his Sin , whilst he continues unreclaimed from it . He must not pray against a dreadful Punishment , whilst he continues in a wicked Practice ; and seek to appease God , before he has reform'd himself . No he must fit himself for the favour before he ask it ; he must first repent and amend , and then let him in his Prayers profess he doth , and upon these Petitions he shall be pardon'd . And upon these terms we are taught to beg pardon in our publick Prayers ; concerning which I must profess from my own Experience ; that the more I understand of my Religion , and the further I consider them ; the more cause I see , as for the Body of them , most thankfully to admire and approve of them . And in them when we are exhorted to confess our sins , to the end that we may obtain forgiveness of the same , we are taught to do it , with a penitent and obedient heart ; and again when after the Confession of our faults , we come to sue for favour , we do it only in confidence of this Profession of Repentance , desiring God that he would restore them that are penitent . And when afterwards we come to hear the comfortable words of God , in the absolution of the Minister , we are told only of his absolving those that truly repent ; and of his pardoning such as turn away from Sin. This I have noted for this end , that we may understand our own Devotions , and come to them prepared , with that full Purpose of reforming and change of heart , which is absolutely necessary for the acceptance of them . And when we pray thus , and with penitent hearts ask for God's Pardon , he will be sure to grant it , and we shall not miss of the Mercy and Forgiveness which we pray for . 2. As for the Assistance of God's Holy Spirit , he has no where promised to grant it , nor have we any ground to expect it , unless we are honestly prepar'd to make a good use of it , and carefully to co-operate our selves and concurr with it . And as for any gracious Tempers , and virtuous Dispositions , he has not promised to give , nor must we hope to receive them , unless we our selves do seriously and diligently seek and endeavour after them . So that whensoever we ask for the help of God's Grace , or for any holy Dispositions or Vertues , it must be in the honest use of our own Industry and good Endeavours . God will not bestow new Grace upon us , till he sees that we have made a good use of what he has bestowed already : and we must improve the Talents which formerly were intrusted with us , before he will think us duly qualified to receive more , as we are told in the Parable of those , who had received the Talents , Matt. 25. For this is the rule of God's Dispensation ; unto every one that hath , i. e. hath made good use and improvement of what he had committed to him , as the good Servant had done , Ver. 20.22 . shall more be given , and he shall have abundance : but from him that hath not ; i. e. hath not been careful to use and improve the same , as the wicked servant had not done , who went and hid it , Ver. 25. from him shall be taken even that which he hath , Ver. 29. As for those Prayers then which God will answer , if they be for pardon of Sins , or for Grace and vertuous Dispositions , they must be sincerely penitent and industrious . God has promised no Pardon but upon true Repentance , nor any saving helps and assistances of his Spirit or vertuous Tempers , but upon our honest Industry ▪ and good Endeavours . And therefore if we would ask these Mercies as God has promised to grant them , and as the Gospel bids us hope to receive them , we must pray for Forgiveness with true Repentance ; and for God's Grace with sincere Purposes to make good use thereof ; and for any vertuous Tempers , with a Preparation to take pains for them , and seriously , and carefully to endeavour afterwards to acquire the Vertue which we have prayed to God for . An impenitent mans Prayer for the pardon of his Sins , will be of no avail with God ; for he will not forgive us our Sins , whilst we go on in them . And an idle unworking persons Prayer for any particular Grace or Vertue , is offensive to him . The only Prayers which he hears for these things , are the Prayers of sincerely , penitent and industrious ; and if our Prayers are qualified thus , they are such as he will own , and as he has bound himself , in Truth and Faithfulness , he will most certainly answer and reward them . And then , Thirdly , As for the Third sort of things , which men are wont to pray for , viz. Health , or Sustenance , or Safety , or any other outward Blessings ; God expects in his Gift of these , as I have shew'd he does in his Gifts of Grace , and Holy and vertuous Dispositions , that they themselves should labour after them ; and be diligent in the use of wise and due means to attain them ; it not being his way to heal or feed , or secure men by Miracle , but only by Blessing their own care and pains in pursuit of these Mercies . And much more doth he expect , both in spiritual and temporal Blessings , that they should not take any Courses , which are directly contrary to them . When they pray for Deliverance from any Sin , they must not put themselves in the way of Temptations , which are still apt to make them to fall into it : when they pray to God for Health , they must not put it away from themselves by Intemperance ; or by any gross neglects , or abuse of their own Bodies ? When they pray to him , to secure the Church or our Holy Religion ; they must not put a stop to their own Prayers , by seeking a security from Sin , or by an unwise Compliance with any other methods , which are liker to destroy , than to secure the same . If we expect that he should hear and further our Prayers , we must shew first , that we are in earnest with him , by furthering them ourselves ; and not falling to such Courses as directly overthrow our own Petitions . And when we do thus wisely endeavour after any outward things , God has no where promised to grant them , nor may we hope to receive them , further than in the Wisdom of his All-seeing Providence , he sees them fit for us , and conducing to the benefit and advantage of the World , and the good of others . So that whensoever we ask them , it must be with this reserve , if in his Wisdom he sees it fitting . In spiritual Mercies , we are sure of the Grace or Vertue we desire , if we come duly prepared to receive them . But in temporal ; the having , or not having of what we ask is uncertain , and always depends on this ; if God in his Wisdom sees it fit , we should have them . Sometimes outward Blessings , whether of Health , or Ease , or Plenty , are not fit for us , but would turn in the end by far more to our hurt than to our advantage . They would carnalize our Souls , and render us sensual and earthly minded , proud and insolent ; they would make us forget God , and sleight his Service , affront those who are placed above , and oppress such as he has set below us . Prosperity is a state of great danger to mens Souls , it exposes them to many Vices , and puts them under a number of Temptations to several instances of Disobedience ; and 't is for the Concern of every one who has pious Wisdom , and prudent Care enough ; to avoid being insnared by it . The prosperity of fools , say Solomon instead of being a Blessing to them ; doth destroy them , Prov. 1.32 . When Jesuron waxed fat , saith Moses , he kicked against him who made him so ; when he was grown thick and covered with fatness , then he forsook God that made him , and lightly esteemed the rock of his salvation , Deut. 32.15 . There are but few minds , that can grapple with the Temptations , which are still solliciting persons in wealth and honours , pleasures , and affluence ; but they are generally lead away into several Sins , and overcome by them . And I doubt not but that several persons , whose Souls have utterly miscarried in a prosperous , might have done well , and have gone to Heaven , had it pleased God to have visited them more frequently in Crosses ; and to have kept them under the most gracious and wholesome Discipline , of a troubled and afflicted state of things . Outward Mercies then are not always fit for us , but would often prove a snare , and a most dangerous Temptation to us . And when they would do so , they are neither fit for us to ask , nor so long as he retains any love and kindness for us , for God to grant us . They are no fit matter in this case for God to promise , and so are no fit subject , wherein we are to hope he always should perform . Again at other times outward Blessings are denied ; tho' not so much for our own sakes , yet for the good of others , and the advantage of the World. Oft-times God sees it necessary in the World , to set out some examples of Content , and instances of Patience ; that men may see both what they ought to follow , and how they may be able to perform it . And so never be discouraged with desponding thoughts of their being unable to bear those things with Patience , if they should be call'd to it , which they see are born by others like themselves with Patience every day . Example is a great Encouragement to action , it shews that a thing is feasible , and strangely animates any gallant mind , with undaunted Courage , and great Confidence of Resolution , to pass through those Difficulties , which they see Time and Patience , will overcome in the pursuit of good and honourable things . And thus God set out Job and David , and abundance of Prophets , and righteous men in the Old Testament ; and our Saviour in the New set out himself , and his Holy Apostles , and generally the whole Body of Christians in the first Ages , and great numbers in all Ages ever since ; to be Patterns of meekness in afflictions unto others ; and to shew men what it is to bear hard things with Patience ; and to submit to his Wisdom , and own his mercy and goodness ; in all his Disposals and Administrations of the World. So that even when outward Blessings and Enjoyments might be trusted with us , and would be no ways prejudicial to us in our own Persons ; yet doth God in his good Providence , which is to take Care , not only of us , but of all the World , see fit many times to deprive us of them , for the sake of others ; that we may be examples to them , and that they may learn from our Sufferings , and our meek Carriage under the same , both to be thankful for their own Blessings , whilst we want , and they enjoy them , and to be ready to part with them with Patience at an evil day . And since God will not bestow upon us outward Blessings , when either they are unfit for our selves , or when he sees it proper to deprive us of them for the sake of others : whensoever these Cases happen we must not expect them . And because when this would be , God only knows but we are ignorant : whensoever we ask any outward things , we must do it with Submission , and under this conditional Reserve , if he sees them fitting and convenient , and leave the Determination to the Wisdom of his unerring Judgment . And in this way our Blessed Saviour hath lead us , in the highest instance of this sort of Prayers ; when he prayed against all the pains and horrors of his Sufferings , Father says he , if it be possible let this bitter cup pass from me , nevertheless , I determine nothing , but refer all to thy unerring Wisdom in this matter , not my will but thine be done , Matt. 26.39 . Thus then we see when God will grant us any outward Blessings , such as Health , or Ease , or Plenty , or the like , when we ask them for our selves . And the same return will he make to our Prayers , when we pray for Peace or Prosperity , or other outward Blessings for the publick also . For if a Nation is just and fears God , and is fit to be prosper'd ; and if it would not abuse it , but serve God more thereby ; so that it would be no ways hurtful to themselves ; or if the open scandal of their Sins do not call for Justice , and require that they be made an example unto others ; and if it is otherwise agreeable and consistent with the wise Ends of God's good Providence , and his Care of others ; he will give this outward Prosperity to a People , that earnestly begs and prays for it , and carefully and wisely seeks it , and endeavours after it . But if their Sins call for Scourges ; if by Prosperity they would justifie and harden themselves the more in their iniquities , and grow wanton and bold in sin , and make use thereof , only to make more Provision for their Lusts ; if they have greatly dishonoured and offended God , and are not humbled for the things that provoke him ; if they have hardned themselves against all other means of God's Providence , turning his Grace into wantonness , and his bounty and forbearance into an occasion of greater Sinfulness , and are not to be reclaimed , but by Chastisements and severe inflictions ; or if there be a necessity in the Course of God's Government to make them an example for the terror of others ; or if any other ways it would make against the wise ends of God's most Holy and good Providence , then he will hold his hand ; and notwithstanding all the earnest , importunate , and incessant Prayers that are made for the same , refuse to bestow it on them . So that in asking outward Blessings for the publick , as well as for our private Concerns ; for the Kingdom we are of as well as for our selves ; we must always have this conditional reserve , if God sees them fitting , and refer themselves to his Wisdom , whether he see convenient to grant them at our Prayers or no. And thus it appears , upon what Terms we are to pray for any of God's Mercies , whether spiritual or temporal ; whether relating to this life , or to that which is to come . If we beg Pardon for our sins , we must ask it with true Repentance and forsaking of them . If we desire Grace it must be with a full Purpose to make a good use thereof and if we desire any Virtues and holy Dispositions , it must be with a Preparation of mind diligently to use the means , and to put forth our best Endeavours to attain them . And if we pray for any outward worldly thing , whether for our selves or others , besides our labouring after the same in wise ways , we must expect no issue but with this reserve , if God sees them fitting , and then acquiesce in the Determination of his Wisdom , whether he see fit to hear our Prayers , by granting of the same or no. And thus having shewed , upon what Terms we are to pray for any of God's Mercies , whether spiritual or temporal , relating to this life or the next ; I proceed now , Secondly , To shew in what manner we ought to pray for them . When we come to pay our Homage , and to make our suit to Almighty God ; we must be careful of our Carriage , that it shew nothing of disrespect , or a careless regard , either of him , or of those Mercies which we come to desire at his hands . God will be honoured in them that come near him ; he expects they should treat him , with that awe and reverence , that humble Decency ; and dutiful Submission of mind , which becomes them towards their Maker and Benefactor , their supream Lord and Sovereign . And all this awe and reverence , this Honour and humble Respect , must not only be inwardly in their minds , but in their outward Carriage and Behaviour also . They must use such visible Indications as are known marks of Honour , and express their respect to God by such dutiful and decent Carriage , as they are wont to use towards their Governours , or towards one another . And this way of expressing their Honour and Respect to him , by such allow'd Indications of it as are signs of Honour among themselves , is what God himself appeals to ; and that whereby he goes about most convincingly to reprove the religious Rudeness , and ill Manners of the Israelites , Mal. 1. For when they would pretend to honour God , but yet would put him off with any thing ; when they would make shew of offering Sacrifice , and giving Presents to him , but yet make choice of such things to present as were not worth receiving , offering to him as he Complains , the blind , the lame and the sick : He tells them plainly , he resents the Indignity , and sets them to consider whether it be any sign of Honour to make choice of such unmannerly , mean , and refuse things , when they have to do with God , as would pass for marks of Irreverence and Disesteem if they were used towards men . Offer such things as these , saith he first , to thy Governour , and see whether he will be pleased with thee ; accept thy person , for such a Present ; and if these Instances of ill Behaviour and rude Treatment , would by no means please , but highly provoke him ; think not to honour God by that , which would vilifie and affront Men , Verse 8. But in this matter to be more particular ; if we would make our Prayers in Christ's Name in such manner , as would become us to offer them , and God to hear them ; we must put them up , First , With Reverence and Humility . When we pray to God , we must know , that we poor Worms are treating with our Maker ; that we most indigent and helpless Creatures are suing to our noblest Benefactor ; that we sinful Subjects are addressing our selves to the supream Lord and Sovereign of all the World. And when we have to do with a person so far above us , so unmeasurably kind and beneficial to us , and that has so absolute Authority and Empire over us ; 't is necessary that then if ever we be mindful of our distance , and make our Application with that Lowliness of mind , that decent humble Carriage , and careful reverent Deportment , as may plainly evidence , that we have a just Honour and Veneration for the Majesty of that God , whom we address our selves unto . And thus in all our Acts of Worship , whether Prayers or Praises , or hearing of God's word , or other Acts of Religion , whether in solemn Oaths , sacred Hymns and Thanksgivings or the like , we compose our selves as in God's Presence , and do not behave our selves lightly and carelesly , but with a visible seriousness and reverence of Soul : We uncover our Heads , and compose our Countenances , and use decent humble Postures , such as kneeling , bowing or standing ; and testifie in all our Deportment , that we are concern'd with that God , whom we can never Honour enough , and whom we seek to evidence our respect unto , by all the proper Signs , and most suitable Indications , whereby we are wont to express it towards men . This we are all prone to pay , as 't is fit we should , to Persons that are placed above us ; and as forward generally to exact it , of all such as are set below us . And since we thus expect it , and are ashamed to neglect it towards one another ; with what face can we deny it towards God. But if at any time we do , how justly may he take up that reproof against us , which he did against the unmannerly , and disrespectful Israelites ; offer this careless and unbecoming Carriage to thy Governour , in any Honour which thou payest him , and see whether he will be pleased with it , and accept it of thee , Mal. 1.8 . Secondly , That our Prayers may be put up in such manner , as 't is fit for us to offer them , or for God to hear them , we must offer them up , with due Fixedness and Attention of mind , and fervency of affection . We must offer them up with a due Fixedness and Attention of mind . We must not draw near unto God with our lips , when our hearts and minds are far from him : We must not utter words by rote , or say our Prayers as Children are wont to Con a Lesson , without any heed or Application of our minds to them ; but our thoughts must go along with our words , and our minds must be intent , and set upon the Mercies which we pray for . God will not hearken to our Petitions , when it may be we our selves do not hear them ; he will not attend to our Requests , when we our selves do not attend to them ; he will not grant those Suits , which had only a form of words ; but nothing of an inward Desire , and spiritual Application in them . So that if only our Tongues pray , and our Minds are straying , we might as well be silent , and not pray at all . We must offer them up also , with a good measure of desire , and fervency of affection . A cold Petitioner bespeaks a Denial , instead of a gracious Answer . He seems indifferent in making of his Suit , and so may well expect that God should be indifferent too , and less concern'd in granting it . He seems to sleight the Mercy , when he asks it ; and so there is the less reason to expect , that he should think himself much obliged by it , or be duely thankful for it , after he has received it . But a fervent Prayer shews how eagerly we desire a Mercy , and how thankfully we are like to receive it . And this is some Encouragement , and a strong Inducement for God to bestow it on us . He is a most tender and indulgent Parent ; who cannot deny us any good thing that is fit for us ; when he sees we are wrought up to a due Valuation and Esteem of it , and our hearts are eagerly set upon it . The fervent Prayer of a righteous man , saith St. James , availeth much , Jam. 5.16 . Thirdly , A third thing that is requisite to an acceptable Prayer , and must recommend it to God's favour , is faith , or believing we shall receive , when we ask according to his Promise ; which our Saviour makes a necessary Qualification to our being heard , Matt. 21.22 . Whatsoever you shall ask in prayer believing , you shall receive ; and if any man lack Wisdom , let him ask in faith , saith St. James , nothing wavering , and it shall be given him , Jam. 1.5 , 6. and the true meaning of this is easily understood from what I have already said concerning the Terms , whereupon God will grant us any of his Mercies . For then we are to believe we shall receive them , when we have perform'd those Conditions , whereupon he has promised to bestow them . So that then we must hope to obtain Pardon for our Sins , when we forsake them , and ask it with true Repentance , and Reformation . And then we must believe , that we shall receive some Virtuous Endowments , when we are careful to attain , and industriously seek after them . And then we must expect to enjoy the Assistance of God's Grace , and Holy Spirit , when we are careful to concurr with , and make a good use of it . And then we must expect , upon our Endeavours after the same , to be heard for Health , or Ease , or any prosperous turns of Providence and outward things , when God in his Wisdom sees them fitting for us , and consistent either with our own good , or with the greater benefit of others . It is these Promises of God which must guide our Expectations , and then we must hope to receive any of these Mercies from him , asking them in Christ's Name , when we come qualified with these Conditions , whereupon he has engaged to bestow them ; to believe that he will grant what we ask of him , when we seek it not upon these Terms , 't is not Faith but Infidelity ; to expect that we should receive these Mercies any otherwise , that we should be pardoned without Repentance , and made Vertuous without our own Care , and good Endeavours , is not hope but Presumption . We must seek things in God's own way ; and then , but not before , we shall be sure to find them . And that we may always come thus prepared to our Prayers , that so we may obtain the Blessings which we seek for ; God of his infinite Mercy Grant , &c. FINIS . Books Printed for , and sold by A. and J. Churchill at the Black Swan in Pater-Noster-Row . A View of Universal History , from the Creation , to the Year of Christ 1695. By Francis Tallents , sometime Fellow of Magdalen-College Cambridge . The whole graven in 16 Copper-Plates , each 15 Inches deep , and 12 broad ; bound up into Books , the Sheets lined . Price 16 s. Cambden's Britannia , newly Translated into English , with large Additions and Improvements . By Edmund Gibson , of Queens College in Oxford . The General Hist. of the Air. By R. Boyl , Esq 4 to . A Compleat Journal of the Votes , Speeches , and Debates , both of the House of Lords and Commons , throughout the whole Reign of Queen Elizabeth . Collected by Sir Simonds Dewes , Baronet , and Published by Paul Bowes , of the Middle Temple , Esq The 2d . Edit . Fol. The Works of the famous Nich. Machiavel , Citizen and Secretary of Florence . Written Originally in Italian , and from thence faithfully Translated into English. Fol. Mr. Lock 's Essay concerning Humane Understanding . The 3d. Edition with large Additions . Fol. — His Thoughts of Education . Octav. The Fables of Aesop and other Mythologists ; made English by Sir Roger L'Estrange , Kt. Fol. Two Treatises of Government : The first an Answer to Filmer's Patriarcha . The latter an Essay concerning the true Original , Extent , and End of Civil Government . Octavo . Notitia Monastica : Or , A short History of the Religious Houses in England and Wales , &c. By Thom. Tanner . A. B. Octavo . The Resurrection of the ( same ) Body asserted from the Tradition of the Heathens , the Ancient Jews , and the Primitive Church : With an Answer to the Objections brought against it . By Humphry Hody , D. D. Bishop Wilkins of Prayer and Preaching : Enlarged by the Bishop of Norwich , and Dr. Williams . Octavo . Considerations about lowering the Interest and raising the Value of Money . Octavo . Short Observations on a Printed Paper , Entituled , For Encouraging the Coining Silver Money in England , and after for keeping it here . Octavo . Sir W. Temple's History of the Netherlands . Octavo . — Miscellanea . Octavo . Dr. Gibson's Anatomy of Hum. Bodies , with Fig. Oct. Dr. Patrick's New Version of all the Psalms of David in Metre . Twelves . Two Treatises of Natural Religion , Oct. Gentleman's Religion with the Grounds and Reasons of it . The Novels and Tales of the Renowned John Boccacio , The first Refiner of Italian Prose ; containing an Hundred Curious Novels : By seven Honourable Ladies , and three Noble Gentlemen , Framed in Ten Days . The Fifth Edition much Corrected and Amended . Logica : Sive , Ars Ratiocinandi . Ontologia : Sive , De Ente in Genere . Pneum●tologia , seu Despiritibus . Auctore Joanne . Clerico , 12 s The Lives of the Popes , from the time of our Saviour Jesus Christ , to the Reign of Sixtus IV. By Sir Paul Rycant , Kt. The Second Edition corrected . The Meditations of Marcus Aurelius Antoninus , the Roman Emperour , concerning Himself . To which is added , The Life of Antoninus , with some Remarks upon the whole : By Monsieur and Mad. Dacier . Never before in English Octavo . Sermons Preached by Dr. R. Leighton , late Arch-Bishop of Glasgow . The Second Edition , Oct. The Roman History , written in Latin by Titus Livius , with the Supplements of the Learned John Fre●nshemius , and John D●jatius : Faithfully done into Engl. Fol. Annicius Manlius Severinus Boetius , of the Consolation of Philosophy . In Five Books . Made English by the Right Honourable Ric. Lord Viscount Preston . Oct. Sir Richard Baker's Chronicle of the Kings of England , continued down to this Time. The Reasonableness of Christianity , as delivered in the Scriptures . Octavo . Prince Arthur ; an Heroick Poem . In Ten Books . By R. Blackmore , M. D. Fellow of the College of Physicians , London . Fol. The Christians defence against the fear of Death , with seasonable Directions how to prepare themselves to Dye well . Written originally in French , by Chart Drilincourt , of Paris , Translated into English by M. D. Assigny , B. D. Third Edition . The Royal Grammer , containing a new and easie Method for the speedy attaining the Latin Tongue . Notes, typically marginal, from the original text Notes for div A47296-e120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pytha . Carm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hiero. p. 145. Tom. 2. p. 80. De fin . Bon. & Mal. lib. Notes for div A47296-e1260 * Psal. 37.37 . Act. 27.31 . 2 King. 13.5 . Eccl. 13.16 , 17 , 18. Jam. 5.19 , 20. Notes for div A47296-e3240 * Psal. 5.2 . Matt. 21.34 . † Jam. 1.25 . Jo. 13.17 . 2 Cor. 3.5 . * 2 Cor. 12.10 . * Luk. 13. ●● . † Heb. 4. ●● . Notes for div A47296-e4960 * Differens dicebam , modo , ecce modo , sine paululum ; sed modo & modo , non habebant modum . 
A54037	----	The great and sole troubler of the times represented in a mapp of miserie, or, A glimpse of the heart of man which is the fountain from whence all misery flows, and the source into which it runs back. Drawn with a dark pencill, by a dark hand, in the midst of darkness. Penington, Isaac, 1616-1679. This text is an enriched version of the TCP digital transcription A54037 of text R33048 in the English Short Title Catalog (Wing P1170). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 48 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54037 Wing P1170 ESTC R33048 12852031 ocm 12852031 94551 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54037) Transcribed from: (Early English Books Online ; image set 94551) Images scanned from microfilm: (Early English books, 1641-1700 ; 1038:33) The great and sole troubler of the times represented in a mapp of miserie, or, A glimpse of the heart of man which is the fountain from whence all misery flows, and the source into which it runs back. Drawn with a dark pencill, by a dark hand, in the midst of darkness. Penington, Isaac, 1616-1679. 31 p. Printed for J.M. for Giles Calvert, and are to be sold at his shop ..., London : 1649. Running title: A map of misery. "To the reader" signed: Isaac Penington. Attributed by Wing to Isaac Penington. Reproduction of original in the Cambridge University Library. eng Sin -- Early works to 1800. Great Britain -- Religion -- 17th century. A54037 R33048 (Wing P1170). civilwar no The great and sole troubler of the times represented in a mapp of miserie: or A glimps of the heart of man, which is the fountain from whenc Penington, Isaac 1649 9780 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Great and Sole Troubler of the Times Represented in A Mapp of Miserie : OR A Glimps of the Heart of Man , which is the Fountain from whence all Misery flows , and the source into which it runs back . Drawn with a dark pencill , by a dark hand , in the midst of Darkness . Lord , What is man ? Thou searchest the Heart , Thou tryest the Reines ; No man knows himself , Thou knowest every man . Lord , What is Man ! LONDON , Printed by I. M. for Giles Calvert , and are to be sold at his shop at the sign of the black spread-Eagle , at the West end of Pauls . 1649. To the Reader . READER , BEhold ( if thou be'st able to bear the sight ) a few specks of thine own black dark Self , some broken fragments of that filthiness which every man thinks he is free from , and yet the heart of every man is ful of . Who is there that looks not on the more hideous part of Evil , at least , as at a distance from himself ? Little does man think , while he cries out against it , and seems very zealous to have it purged out of the whol world ( if it were possible ) that it lodgeth so close in his own bosome , that he doth not , nay cannot discern it there . I the Lord search the heart , and try the reins , but no man knows what is in his heart , or in his reins . Abundance of wickedness hath broken forth in these few years , and every eye sees it in the spreading , in the budding forth of it , but who sees it in the root ? It appears in the Kings party , in the Parliaments party , in the Armies party ; among the Episcopal sort , Presbyterians , Independents , &c. All these see it plainly enough in one another , and strengthen themselves in accusations against one another ; but who suspects it at home ? Who imagines , while he cries out against Pride , Covetousness , Cruelty , Treason , Heresie , Blasphemy , &c. that he himself is the spring whence these issue , and where they would live and flourish , if all the outward appearances of them were cut off ? What Moses once said to the people of Israel neer the time of his death , That they had seen great works & wonders of God , both in Egypt and in the Wilderness , yet God had not given them an heart to perceive , nor eyes to see , nor ears to hear , unto that very day , Deut. 29. 3 , 4. The same may be applied to me , and every man , in the sence in hand . We have seen great and strange breakings forth of wickedness ; Man hath been stripped almost naked , turned inside out ; this have we all seen , but we have not seen our selves in this sight ; our own nakedness is not understood by us : It is the Kings party that is so unjust , so prophane , so tyrannical , so cruel , so self-ish , not the Parliaments : 't is the Parliaments party , not the Armies : 't is the Armies , not the Levellers : So in Religion , 'T is the Episcopal party that is so loose , so formal , so oppressive in matters of Religion , not the Presbyterians : 'T is the Presbyterians , not the Independents ; or if some of all these , yet not I , not such as are of my stamp , of my practise . Ah subtle , whorish Self ! who can finde thee in thy cuning shifts , who canst lodg wickednes so secretly in thy heart , that thou thy self knowest it not to be there ? Well , shall I tell thee what I think ? Surely Condemnation is written in every mans forehead : Every man , in finding fault with others , pronounceth judgment against himself dayly . When thy heart shall be opened by the Searcher of it , and the quintessence of that discovered to be in thee , whereof thou hast condemned but some extracts in others , what wilt thou be able to plead why that judgment should not pass upon thee , that thou hast passed upon others . Doubtless thou must be forced to confess , that how unrighteous soever thy Judgment hath been concerning others , ( as most of our Judgments passed upon others are , though we think otherwise , ) yet the Judgment of God , concerning thee , is just : And it is a righteous thing , that thou thy self shouldst undergo that sentence , which thou thy self hast pronounced against others , in a case far short of thine , especially seeing thy Saviour ( who can be thy onely hope of reserve ) bids thee expect it ; for he positively told his Disciples , That with what Judgment they did judg they should be judged , Mat. 7. 2. Thou hast here presented to thee a little taste of a parcel of thy Self , how thou wilt rellish it , I know not : Thou mayst think thy self injured because it is layd somewhat close to thee , without such limitations and exceptions as thou mightest have crept out at . Well , be it so , but know withall , that when thou comest to be searched by the Candle of the Lord , thou must be forced to own these yet farther , and perhaps far more deeper , and greater abominations then these . However take this as kindly as thou canst from him , who waits , in some measure , as he is enabled , for the destruction of this whorish Self , both in himself and in thee . Who then shall become entirely Thine . Isaac Penington . The great and sole TROVBLER of the TIMES Represented in A Map of Misery , &c. FROM JEREMIAH 17. Ver. 9 , 10. The heart is deceitful above all things , and desperately wicked , who can know it ? I the Lord search the heart , I try the reins . HEre are four Eminent things affirmed concerning the Heart of Man . 1. The extream deceitfulness of it , The heart is deceitfull above all things . There are abundance of deceits in the World , deceits in every Art , in every Trade , in every Motion , in every Appearance , in all the objects of Sense , Reason , Religion ; but nothing like the heart of man for subtilty , for secrecy , for depth of deceit . There is deceitfulness , almost in all things , that presently cozens a superficial eye . All things are painted , and he that looks but upon the paint in things , and imagines , because he can see and acknowledg the paint , that he sees and knows the thing , is deceived in all things . But in some things there is a thicker paint , they are more throughly guilt , they are so curiously wrought , so like the thing they represent , that it will require a very narrow piercing eye to look through them into the substance it self . Some things have yet a deeper dye , that 't is almost impossible to discern them . There are such cheats and cheaters abroad in the world in all sorts of things , in all sorts of objects ; in the objects of sense , in the objects of reason , in the objects of Religion , that it is almost if not altogether impossible for any man to escape delusion , who meets with an accurate cheat , in the hand of an accurate cheater . But all these are nothing to the heart of a man , the heart of a man far surpasses all these , It is deceitfull above all things , it hath far more curious deceits , and it is far more exact at the Art of deceiving then any thing else can be . It has deceits and skill to cozen it self with : It can seem to hate sin , and make it self beleeve it doth hate sin ; all manner of sin , it s own beloved sin , its inmost sins most , and yet all this while hugg , cherish , imbrace , enjoy them ; unseen , unknown to it self : it can kisse sin and suck the sweetness of sin , even in those very prayers it seems to put up against sin , and of that very sin which it seems in its own spirit to be most fearfull of , and most bent against . It can feed sin with that stroke which it seems to give to it , to mortifie and stab it . It can seem to be zealous for God , for the advancement of his glory , for the good of man in generall , and more particularly for the people of God , big with motions and designes this way , and in the mean time hate God his glory , yea , hate man and the people of God , and in those very designes and motions , endeavour the throwing of them all down ; and all this so unknown to it self , that it would think , you did it the greatest injurie in the world to conceive so of it ; nay , it should be injurious to it self , if it should suspect any such thing concerning it self . Here is a deceiver indeed , other deceivers cosen others , and they are very exact in deceit that can cosen all others , but the heart can cosen it self at any time , or in any thing it pleases , and so cosen it self too , that it is impossible to suspect deceit in that thing wherein it cosens it self . The heart is indeed deceitfull above all things . 2. The extream wickednesse of it , and desperatly wicked , it is as wicked as it is deceitfull , as filthy within , as finely painted without . It is not for nothing that it hath this large cloak of sin , but it has within proportionable wickednesse to cover with it . There is a Fountaine , a Sea , an Ocean of wickedness , and of the worst kind , the intensest kind , desperate wickedness . The sinne that appeares abroad in the world , is but some drops , some rivolets of that that is in the heart ; nay , it is hardly of the same kind . The evill that appeares in the World , it is modest , rationall , lovely in comparison of that which is in the heart ; that , there is a more mad , a more desperate kind of wickednesse ; that Uncleanness , that Pride , that Cruelty , that Enmity , that Rebellion against God , that Blasphemy that makes such a noise in the world ; Alas , it is a poore peece of wickednesse to that which is in thine and my heart . If our hearts were opened and compared with such outward actings of those persons we now think very abominable , Alas , they would be Saints in respect of us , the sight of such a depth of desperate wickednesse would swallow up a little shallow breakings forth of it . 3. The vniversall ignorance of man concerning his heart ; nay , the impossibility of any ones knowing it . Who can know it ? Such a question according to the common rule of Interpretation , is a strong negation , more forcible then if it had been barely thus expressed , No man can know it . Who can know it ? Every man thinks he knows his heart , charge him with any thing , how confidently will he go to purge himselfe of it , as if he were absolutely certain it were not in him . But his heart deceives him about the knowledge of it self , as well as about other things , for he doth not , he cannot know it . He may take a great deal of pains to search and examin it ; he may have some experience of some evill in it , some guesses at more , but the knowledge of the evill of it he has not . Man is not capable of knowing his own heart , it is too bigg for him to comprehend , too vaste , too deep for his shallow brains , to receve the knowledg of . The light of Religion may shew him much evill in it , and make him sensible that there is much more , but distinctly to shew it him , all the light of Religion that I have tasted of , or heard of , cannot attain to . At sometime I have had some astonishing sights of a depth of pride , unbelief , covetousness , hypocrisie , &c. but distinctly to discern , or measure that depth , hath still been too hard for me , when the light was clearest and fullest . And here I am told , t is not my condition alone , but the condition of others also ; yea of all men , Who can know it ? 4. The worke that God is continually about in reference to the heart of man , I the Lord search the heart , I try the reines . Would you know what God is continually doing in the World , why he is searching the heart , and trying the reines . No man can do it , He can , and does . He has a bucket that he can let down into this great deep , and bring up what kind of filth of it he pleases , and poure it forth in the sight of the Sun . This is the work God hath alwaies been about-Look into the Scripture , what is it , but Gods discovery of mans heart , a record of Gods searching the heart , and trying the reines . It is mans work to hide and cover his heart , & to lay all his loathsomness deep , and remove it as far out of the sight of himself and others , as possibly may be . It is Gods work to search out his filth , to fetch it up out of this dark depth , and set it in order before his and others eyes . And what a man may seem most free from , and think himself wholly mortifitified unto , God chuses to draw forth and discover to him and others . Drunkenness out of temperate Noah , Incest out of chaste Lot , Unbeliefe out of faithfull Abraham , Rigid sharpnesse out of meek Moses , Impatience and curses out of patient and blessing Job , Pride out of newly broken and humbled Hezekiah . And I have often found , that what evill I have dis-relished in others , and thought God might justly be meeet with them for , it was soon after opened , and let loose in mine own heart . This deserves serious consideration , for as it is the work God is alwaies about , so he seems now more especially to apply himself to it , he hath gone very far in it , he hath so opened this sink in all sorts of men , in every man , that every man is become abominable , I had almost said , to all but himself , and his own party . I the Lord search the heart , I try the reines . My intention at present is only to treat a little concerning the second of these , the desperate wickedness of of mans heart , wherein there may also be a further touch given about the deceitfulness of it too , it being a part of its wickedness , as well as cloak for all the rest . The heart is desperately wicked . This is his testimony of it , who tries and knows it . I might mention other Scriptures also which speak to the same purpose , as that in Eccles. 9. 3. The heart of the sons of men is full of evill , and madnesse is in their heart while they live . He speaks not concerning one mans heart , but generally concerning every mans , the heart of the sons of men , and couples evill and them altogether : Nor doth he speak restrainedly concerning some kind of evill , but indefinitely taking in all manner of evill ; there is nothing that is called evill , but is to be found in the heart of man . Neither is there onely a spice or tang of some kind , nay of every kinde of evill , but every mans heart is full of all manner of evill . The heart is a very vast thing , but as vast as it is , it is full , and that of evill , has as much evill in it , as it can hold . And madness is in their heart while they live . Madness is the greatest distemper that can befall man , it quite unmans the man , takes away his reason , or rather poysons it , that it becomes no way profitable to him , but a strong engine to entangle him ; and the greater and stronger his reason is , the more is he bound in the fetters of his distemper , and the less able to help himself . There are three known properties of madness , of mad men . Misehievousness , especially to themselves , they care not how they cut and would themselves . Insensibleness , they feel not the smart of blows . And Wilfulness , there is no perswading of them to any thing , least of all to any thing that is good for themselves . This is the true picture , the resemblance of every man ; he is mad , what others appear to him to be in a shadow , he himself is in truth , a mad man , a man destitute of his true reason , that which is left , is no more profitable to him , then that is in him , whom he calls the mad man . He hath all the properties of madness , He is mischievous to himself , cuts , flashes , wounds his soul unmercifully . He is insensible , insensible of the wounds he gives himself , insensible of the afflictions God lays upon him . He is wilful , there 's no perswading him to any thing , but what agrees with his madness ; you cannot displease him more then to offer him Physick , nor torment him more then force him to take it . And when God doth force any upon him , and cause it to work , how doth he roar and cry out , as if the healing of his madness were the loss of his happiness ? Nor doth this madness lie in some of his motions , but in his heart , where it keeps possession all the days of his life . And madness is in their heart while they live , while man lives , while man hath an heart of his own , this madness lies in it when he dyes , and has a new heart given him , that heart is free from it . So that well known place , Mat. 15. 19. Out of the heart proceeds evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies . What a bundle of wickedness is here that proceeds out of the heart , and therefore has its place and residence in the heart . To illustrate this further , I shall instance in some of the more common sort of Wickednesses , which lodg in the heart , and contribute somewhat towards the filling of it , as particularly in these , Pride , Covetousness , Envy , Unrighteousness , Enmity , Cruelty , Unbelief , Hypocrisie . I. Pride : Pride is a desperate Evil , it puts every thing out of its place , thrusts down what is excellent , lifts up what is base and vile , sets all things in a combustion and contention . What is the reason there is so much trouble and disorder every where , but because there is so much pride , which is still begetting , heightning and nourishing them . Now the heart of man abounds with this desperate Pride . Pride chiefly acts and discovers it self in three things , in high conceits of Self , in great desires , and vehement endeavors to exalt and set up Self , and all these are in every man ; there is no man ( though perhaps most think otherwise concerning themselves ) free from such conceits , from such desires , from such endeavors . 1. Every man is highly conceited of himself , of what he is , of what he does , of what he deserves . There is none so uncomely , but they are lovely in their own eyes ; none so foolish , but they think themselves wise ; every man admires his own parts , his own abilities , his own gifts ; every Christian , so far as he is a man , his own graces ; and he is not set high enough thinks himself ; he is qualified for higher employments , in Chruch , in Common-weal , then he is put to . Then for his Actions , how highly does he think of them also ? What ever he does is well done . Seldom does a man do anything so ill , that he does not justifie himself in , in some respect or other . Is he angry ? He has just cause . Does he any wrong ? He was justly provoked , it was not injury , but that which the party deserved . His good actions are exceeding good , his bad he was drawn to , incited to , tempted to they did not flow from himself ; He hath still somewhat before him , to make himself and his own actions lovely to him , and to take off that unloveliness which any else may fasten upon them . Lastly , For his desires , He values them too according to the rate he sets upon himself , and upon his actions : He thinks he deserves highly of men , of Christians , for all he does for them , and among them , He is never prized by any according to his worth , his friends do not value him enough , Church , Common-weal , where ever his service is , it is not sufficiently esteemed or rewarded . These are the thoughts that lie hid in every mans heart concerning himself , and at sometimes break forth so into his view , that he must needs shut his eyes , or acknowledg them . 2. Man has great desires to set up himself ; 't is almost , if not altogether , the sole of his desires , to please himself , to have every thing subject to himself ; to be esteemed , honored and made use of himself , to have his abilities employed , commended , rewarded ; this is the very heart of the man , this is that every man pants after , and would fain possess . 3. He uses great endeavors too to attain this ; He will run through all difficulties , use all diligence , venture all hazards and dangers to satisfie himself , to please himself . What cost will a man be at to set up his own will ? How many contentions are dangerously begun and chargeably maintained , meerly to humour a mans own will ? When Reason , Judgment , nay , sense of smart says , Let them fall ; No , says Will , I will rather loose all first , and this alone many times continues them . What pains will a man take to maintain his own wisdom ? He will rather lay his folly open by multitudes of vain excuses , then suffer a blemish of indiscretion to lie upon him . How eagerly does he maintain the excellency of that which he commends , the worthlesness of that which he dispraises ? This is that every man strives for , to have his will the rule , his wisdom the Counsellor ; if any thing be amiss , he would have had it otherwise ; if anything prove amiss , it was because his advice was not followed . All a mans thoughts , reasonings , discourses , beating of his brains ( were he able to see it ) tend this way , either directly to advance somewhat that hath reference to Self , or secretly to undermine somewhat that stands in the way of the advancement of Self-Profit , Pleasure , Honor , either outward or inward , which draw all men after them , what are they , but severall waies of advancing self more sutably to its temper ? This is the first of those evils proposed to be instanced in , which hath its seat in the heart of man , Pride . II. The second is Covetousnesse . As man onely would set up himself , so he would onely enjoy all himself . He would ' dwell alone ; He would be as God is , alone , and none besides him : He would have all to himself ; He is never satisfied , while there is any thing to be had . His eye is never satisfied with seeing , nor his eare with hearing , nor his heart with enjoying . Every thing in man immeasurably covets , oh what a depth then is there in his heart that feeds all these . We look upon raking and scraping a little silver and gold together , as the chief part of covetousness ; Alas ! that is but one branch of it , and but a poore petty one neither , in respect of what is in , and if occasion serve , can arise out of his heart . III. Envy . This is a desperate evill too ; it did David much hurt , His feet had almost slipped , Psal. 73. v. 1. How ? While he envied at the foolish , vers. 3. Man envies at good that falls besides himself , at others being lift up , at the thriving of others , either in outwards or spirituals . As he would be all , and have all , so he envies both at God and men that are above him . IV. Unrighteousness . Man is unjust in all his actions , in all the courses he takes to lift up himself , to attain the enjoyment of things himself . He is unrighteous towards God and men in his dealings with them , in his interpretations of his own , and their actions . He judgeth favourably of himself , but severely of them . There is no man almost that has to doe with him , acts well towards him ; he acts well towards all others . Nay , for God himself , it is he that is too blame : He acts well towards God , But God acts not kindly towards him . He fasts , he prayes , he beleeves , he waits ; but God does not blesse him enough , either in outwards , or spirituals . He is forward enough in praying , in fasting ; but God is not forward enough in taking notice thereof . Wherefore have we fasted ? &c. The waies of the Lord are not equall . V. Enmity . Man hates everything but himself . He hates man , he hates God . The haters of God , it is a Scripture phrase , and it is that which is the temper of man , it might be used for one of the most proper descriptions of him . Would you know what man is ? why , this he is , one that hates God , and all thoughts of reconciliation and union with him . And so he hates man too , hatefull , and hating one another , even persons tyed together by the greatest bonds of wickednesse ( where likeness might breed love ) yet hate one another . Ah! doe not shift this from your selves to others , but know , when yee heare of any wickedness in the heart of any man , it is but the heart of every man drawn out . Ther is hatred to God , and hatred to man in us all . See it drawn out of any heart , and yee may be sure it is in evey heart : and the reason , why men cannot beleeve it is in them , is because there was never occasion to draw it out forcibly and undeniably from them . Object . But this is evidently otherwise , will some be ready to reply . Doth not man naturally love his kindred and friends , it is onely his enemies that he hates . Answ. The answer is as ready . Man onely loves himself : and so much as is of Self in any thing , so much he loves . The reference that is to Self in any thing , he loves : Therefore he loves his kindred , because they are a part of Self , they are but Self a little multiplied , and removed . And thus he loves God , let him look upon him as a preserver of himself , as a Saviour of himself , as one that is good and kind to him : but this is not the love of God , but self-love . In this sence a man may be said to love most things , for most things have some reference to him , and that reference he loves ; but this is not the true love of any thing , but the love of Self in that thing . This is not a pure , but an adulterous love , and the flowings forth of it in every kinde , and in every step , are unchaste . VI . Cruelty . Man is very cruell indeed , nothing but cruelty . Mercy is Gods ; and when man seems to shew mercy , it is Gods acting in him , though he know it not , it is the bowels of God , streaming forth from God through him as the pipe : But man himself is cruell , Cruell to the creatures , a very Tyrant over them . Cruell to men , Homo homini lupus , hence he is resembled to , and called in Scripture by the name of such creatures as are most ravenous , as a Lion , Beare , Leopard , Woolf , &c. Cruell to God , he would kill all the discoveries of God in himself , in others , in heaven , in earth , and put out his very being too , if he could . This is much shut up within man , by him who bounds all things , and most of all the heart of man , but let him but once let it loose , and anger and fear enough in man excite and draw it out , then it will soon appear somewhat like it self . VII . Unbelief , distrust of God . Man , there 's no faith towards God in him ; He cannot , he will not trust God , but himself , and creatures like himself he will trust , nay cannot , forbear trusting , how often soever he be deceived and wounded thereby . The Jews , Gods own people , could never be drawn to trust God , but the helps and means themselves sought out , though they proved continually broken reeds to them . All the experiences they had of God , all the miracles he did for them , all the miseries they felt by declining him in their distresses , and running to other shifts , could never bring them to trust God , but still every fresh occasion draws forth unbelief in them , and murmuring from them . Perhaps some beleevers may be apt to complaine , that here wants distinction all along , and may have such distinctions in their minds , whereby they can throw off all this from themselves , and lay it at the doores of unregenerate and unbeleeving mens hearts . To such I shall say onely this , Oh sirs , take heed , left when you heart come to be ripped up , and the depths therein laid open , they prove so vaste , as to confound and swallow up that distinction , which now appeares so great and clear in your eyes . VIII . The last evill that I now shall mention , is Hypocrisie . The heart is very deceitfull , cozens men , cozens it self , assaies to cozen God . Be not deceived , God is not mocked . There is that in the heart of man , that will attempt to mock and deceive God . Though all these forementioned evills are in man , yet there is no perswading him , any one of them is in him , at least in any such degree , as is spoken of , so deeply doth his heart deceive him . For Pride . He is not so lift up in his spirit as was expressed . He has not any high conceits of himself , or of his own parts , or abilities , or graces ; he sees others go beyond him : And he has no such desires in him to be exalted ; nay , he would not be to high , nor does he use endeavours that way , he takes no pains at all to lift up himself , or to have himself exalted . For Covetousness : It is far from him too , he does not rake and scrape as he sees many others do , but he is very well contented with what he has . Is it not a strange thing , yet very common ? The most wretchedly covetous persons can see and cry out against Covetousness in others , but they themselves seem to themselves free of it , and all that they do in this kind is no more then they ought , or at least are warranted to do . For Envy ; He envies no man , perhaps he will confess he wishes it were somewhat better with himself , but yet he is not offended or grieved at the prosperity of any other . So for Unrighteousness ; He is far from that , he will rather wrong himself , then any one else . And for Enmity ; He bears ill will to none , forgives all the world with all his heart . As touching Cruelty ; God forbid he should be so wicked as to be cruel to any . Is thy servant a dog ? said Hazael , when the Prophet told him weeping , what cruelty he would exercise in ripping up women with child , &c. He could not harbor a thought of any such barbarism lying within him . Unbelief likewise ; which uses to discover it self , both in a mans spirit , withdrawing from a naked depending on God , and in running to other things for support and relief , is exceedingly hid in the heart from the man , so that he cannot see or acknowledg it , unless in the lump , ( which the heart in a secret craft may do , to hide the branches of it the more securely . ) There is a notable example concerning the deceit of the heart about the unbelief of it , in the coherence of this Verse with the former . The Prophet had pronounced a curse from the Lord upon the unbeleeving heart , Verse 5. Thus saith the Lord , Cursed is the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the Lord . And had also proclaimed the beleever blessed , Vers. 7. 8. Blessed is the man that trusteth in the Lord , and whose hope the Lord is , for he shall be as a tree planted by the waters , &c. What now would this people say to him , who were always running to other means , and departing from the Lord , but yet could never be convinced thereof ? Why surely they would presently be blessing themselves ; they would look upon the Gentiles , ( who did not know God , nor trust God ) as the persons to whom this curse did belong , but as for themselves , they were heirs of this blessing : Their hearts could witness within them , that their trust was not in men ; indeed they did address themselves to men sometimes for help as means under God , so they might make use of the Egyptians or Assyrians in such a sense , but they did not trust them , their only trust was in God . Ah , says the Prophet , the heart is deceitful above all things : Little do you know how your hearts cozen you ; you still think , you only use means under God , and your trust is alone in him , whereas in truth your heart departs from him , you dare not , you cannot trust him in any distress , looking it in the face , and not shrinking back ; but your heart is raised or dejected , according as the means and helps it hath recourse to , appear unto it . So exceeding deep is the hypocrisie of the heart , that man can never beleeve what is in him , until he see it break forth from him , and long may it break forth from him before he can be drawn to see it ; very palpable must that evil be , which mans heart cannot at least in some measure shift off from it self . Thus thou hast had a little glimmering of the grosser part of thy self , which Self is the strange woman that flattereth thee with her lips , alluring thee from the chaste and pure embraces of thy first love into her unclean bed : But should I track her in her more refined footsteps and motions , in her several dresses , attires , ornaments , paintings , & shew thee her covered here with a sweet meek disposition , with modesty , wth learning , with a natural nobleness of spirit , with all the excellencies of nature , covered there with all the excellencies of Religion , crept into every form of holiness that is visible in the world , into all duties , into all graces , into all spiritual motions , into fasting , prayer , beleeving , waiting , love , joy , peace , sorrow for sin , humility , patience , &c. what wouldst thou say ? What wouldst thou think ? How wouldst thou stand amazed . And yet is she not now thus laid open to the sight of every observing eye , and espied under all these by them that watch her ? She was clothed with Civility , with Morality , with Generosity , adorned with the choicest flowers of nature , learning , art , in the Kings party , so finely guilded and painted with nobleness and bravery , that her worth seemed to be real and truly excellent : But how base did Selfbreak forth , and appear under all these , and put off these at pleasure ? What base unworthy actings , unbeseeming men of honor or ingenuity , did Self put those noble spirits upon ? She was clothed with Religion , the Reformation thereof , and regaining of just Rights and Liberties , and setting up a perfect Administration of Righteousness in the Parliaments party ; a brave attire , very lovely apparel : but did not Self too apparently lie underneath it ? Did not this appear to be the dress of Self , which she made use of , and threw off at pleasure ? She was clothed with several of the highest and most beautiful forms of Religion in the Army , with a flaming zeal of setting open the fountain , and all the channels of Righteousness , possessing every man with a present enjoyment of those Rights and Liberties which others had under pretence of preserving , defrauded them of . Sure here is integrity , here is the naked Glory of God , and good of the Nation springing up : Who would think to find Self lie lurking close here too ? Nay , it is commonly reported , that this Harlot is crept into Churches , Ordinances , Religious Exercises ; into Fastings , Prayers , Preachings , Morning Exercises , where Self-advancement , Self-interests , Self-ends , Self-designs smell so strong , that they are offensive to all , but such as are engaged in them . Blush oh Heavens , and be astonished oh Earth , how are ye both stripped ! There 's no vertue nor strength left in either of you . Natural Excellencies have now no power to keep Self under in the earth among men , but there she gets up , and will be Mistress . Neither have spiritual excellencies any power to keep her under among Christians , but there she lifts her self up as a Queen also . What Christ saith is to little purpose , what Self saith is become now the Law to Christians . If she sow the seeds of enmity and division among them , it must grow , and the seed of Love which Christ sows must be nipped . Though Christ say , This is my Commandment , that ye love one another , as I have loved you ; Yet if Self say , This is my Commandment , that ye hare one another , that ye stir up hatred against one another ; that though other men would agree and be at peace , yet ye lay about you , and keep up War and bloodshed for your own ends and interests ; while Self is Mistress it must be so , her Law must stand . But I find my spirit growing weary of this subject , ( there is another part that I would fain be vievving of , and digging into , and I am apt to groan out ; oh that this were shut , and that opened , or rather that this were burnt , and consumed , and that fourbished and brightened , ) I shall therefore only propose some few Considerations by way of Consequence from the Premises , and so conclude . The heart is desperately wicked . Then 1. See what all is , and must needs be , that flows from the man ; from such a bitter fountain what can proceed , but it must be bitter ? If the root be so bad , all the branches and fruit must needs be nought . All the thoughts , words and actions of man , what are they ? surely as they come from his heart , so they cannot but be like his heart , polluted , unclean , filthy , noisom , offensive to every pure eye , to every pure taste , to every pure nostril . He that hath a pure eye , a pure pallate , a pure nostril , cannot endure the sight , the relish , the scent of any thing of man . And this is the Judgment that God , who knows what they are , passes concerning them , concerning all that flows from man , all his thoughts , all his words , all his actions . He passes this judgment upon his thoughts , Gen. 6. 5. And God saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually . What ever man thinks of , his thought is evil : If he think concerning God or man , or himself ; if he think to please himself , if he think to cross himself , to deny himself , to worship God , to please God , to subject himself to the will of God , yet if this flows from the man , it must needs be evil , the root being so corrupt . The purity of the object , and the seeming integrity of the action , cannot take off the impurity which goes from the heart into every motion and thought of it . There are some kind of thoughts , malicious thoughts , cruel thoughts , passionate thoughts , covetous thoughts , unclean thoughts , such as these man will easily yield to be evil ; but that his holy thoughts , his religious thoughts , his Meditations on God , his goodness , his providence , his thoughts of Reformation , of suppressing evil in others , and searching and purging it out of his own heart also , that these should be evil , what man does or can suspect ? yet this sentence God passes on all his thoughts : Nay , though he do not go so far as a thought , if he do but imagine in any kind , the very forming of a thought in him , the very first motion of a desire before it , and the object can meet , this is evil ; the least , the weakest motion of the heart has strength enough of evil in it : And this is not only in some imagination , when his heart is framing some notorious wicked thing , but in every imagination , what ever thought his heart is framing ; the heart is evil , and the thought is evil , and the passage between the heart & thought is evil . And it is only evil ; it is not mixed with evil , but it is all evil , nothing but evil ; it has not only a tincture of evil going along with it , a savour of corruption sticking to it , but it is all corrupt . Nor is it only thus sometimes , or now and then , but continually ; all the time of man , in all the several shapes and changes he appears in of civility , morality , Religion , shifting out of one into another , still it is thus with him , still of this nature are his thoughts , his imaginations ; day and night , winter and summer , seed time and harvest , His imaginations are not only evil in the night , in the dark time of his ignorance , but in the day , in his brightest time , in the time of his clearest light and knowledg ; they are not only evil in the Winter , in time of adversity , while he is under sharp storms of afflictions , under distempers and oppressions of the outward or inward man , but in the Summer too , in the time of his prosperity , when he thrives either outwardly , or in his spirit ; they are not only evil in his sad seed time , where he meets with much trouble , temptation and interruption , but in his harvest , when he brings in his crop of peace , joy , rest , comfort . Continually , continually , in every state , in every condition , in every change evil , and only evil is every imagination of the thoughts of his heart . His words are evil too , they come from the same root , Out of the abundance of the heart the mouth speaks ; they are unclean , for they defile the man , that which comes out of the man defiles the man . So also are his actions , all his actions his very best , his praying , his hearing , his repenting , his beleeving , &c. they are unclean . Prov. 25. 27. The sacrifice of the wicked is abomination ; how much more when he bringing it with a wicked mind . The wicked here is the person in whom this evil heart is , we look upon him as wicked , whose life is evil in our eyes , but God looks upon him as wicked , whose heart is evil in his eyes . The sacrifice of this wicked person is his worshipping God , his serving God in the way of his own appointment ; his praying , hearing , meditating , &c. now this is abomination , that which God loaths , his very soul abhors ; that which he himself would loath , if he had but eyes to see into it . How much more when he bringeth it with a wicked mind ? It may be made more loathsom by corrupt ends and desires , gathering into his mind in the performance of it , but however it is loathsom . When he does it with never so pure an intention to honor God , when he fasts and prays meerly to abase his spirit , and lay it low before God , yet then it is loathsom , though much more loathsom , when he does it with a wicked mind , when he fasts and prays intentionally to smite with the fist of wickedness , to set up his own ends and designs , and beat down other parties and interests that stand in the way of it . 2. Take notice what a just ground there is , why God should deal sharply with us , why he should chide and fight with any of us , why he should so contend with the man in us . Oh there is a desperate root of wickedness in us all ; Can you blame him to be at enmity with it ? Is it fit the holy and pure God should let such a fountain of unholiness of impurity stand in his sight , and not fight with it , sink it , and subdue it unto himself ? 3. Consider what an unfitting thing it is for us to be judging one another , who are all so deeply guilty in that very thing wherein we judg , or can judg any other . Therefore thou art inexcusable , O man , whosoever thou art that judgest ; for wherein thou judgest another , thou condemnest thy self , for thou that judgest dost the same things , Rom. 2. 1. There is the root in thee of the same wicked action thou judgest another for , there wants only somewhat to exhaust the corrupt juyce therof into thy sight ; but in the sight of God , who judges by the heart , thou art as a deep in that wickedness as he , and thou by judging his wicked action , condemnest thine own wicked heart which is full of it ; Nay , thou hast done it in the eye of God , who reckons that done which the heart would do , and perhaps thou hast brought it forth into act too in an higher kind , then he whom thou judgest hath done , though thou seest it not , and so canst not be sensible of it . What canst thou acquit thy self of , that thou judgest another for ? Wilt thou judg another for Adultery ? Thou hast it in thine heart , and hast acted a worse adultery , hast forsaken the bed of thy unblemished husband indeed . Wilt thou judg another for murder ? ( I speak not concerning judicial proceedings in Courts of Justice , where Magistrates as they are entrusted with a work beyond man , so they are enstated in a degree above man , I have said , ye are gods ; yet therein they fall short too , because they are but men at bottom , and so at best can judg but according to the sight of the eye , and hearing of the ear , which is opposed to righteous judgment , Isai. 11. 3 , 4. ) I say , Wilt thou judg another for murder ? Thou hast that cruelty in thee that would commit it , yea , and hast killed the Lord of life . Wilt thou condemn Antichrist ? Thou hast the man of sin in thee , whereof that which thou callest Antichrist is , as it were , but a figure . Wilt thou judg another for fleshly principles , and fleshly actings ? Alas ! How many fleshly principles prevail in thee ? How many fleshly actings issue out from thee , perhaps in an higher kind and degree of spiritual wickedness , then the party whom thou judgest is capable of . God has still given several outward Representations in the several ages of the world , of the wickedness of mans inward parts , to point him thereby as with the finger , to the sight , knowledg and detestation of himself ; but this hath still been the subtle course of the deceitful heart of man , to cry out aloud against evil in those outward dresses , and the mean while to nourish the substance of it within . And still as persons grow in light and knowledg , and so come to discern the more secret and spiritual dresses of it , they are ready to give themselves scope to condemn it in such or such a dress , ( wherein now they full well know it , ) not seeing what more spiritual shape the same thing has put on in them , under which it hides it self , and acts more powerfully , then it did in those lower shapes and dresses whereby it deluded them before . If we did but know our selves , we should not dare to be judging one another ; but it is this same looking on evil as at a distance from us , as anothers , not our own that makes us so severe towards others . 4. It shews the reason of all that wickedness , that enmity , pride , cruelty , &c. that now breaks forth in the world , and abounds every where ; What is the matter ? How comes this to pass ? Why God is ripping up the heart of man , opening the heart of man , and so that which is in it gushes out and appears . God is stirring the sink , and that makes it send forth that noisom savour that offends every nostril . 5. It may be unto us a ground to qualifie our spirits , and make them willing to enter into Gods Furnace , and quietly to endure the force of that fire which he in wisdom sees needful to purge out this wickedness , and purifie the heart by . What sober spirit that has the real sence of such pollution in him , would not loath himself , desire to be delivered from himself , and be willing to have the fire kindled , and so burn upon him , ( though it did scortch and pain him unsufferably , ) as to consume and devour this filth . Never willhe wonder at the sharpness of God , who is sencible of the desperate evil of his own heart : Never can he be weary of the Refiners fire , who is weary enough of his own corrupt heart . 'T is because we know not our own hearts , that we think God might cure us with less launcing . When we come to know our selves , nothing will be more burdensom to us then ourselves , and nothing will be more welcom then that sword which is sharp enough , and that hand which comes resolutely enough , and strikes home enough , to let out the very life of our hearts , which when once done will make us happy . FINIS . 
A56256	----	The qvestion concerning the divine right of episcopacie truly stated Parker, Henry, 1604-1652. This text is an enriched version of the TCP digital transcription A56256 of text R19874 in the English Short Title Catalog (Wing P418). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 21 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56256 Wing P418 ESTC R19874 12731718 ocm 12731718 66500 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56256) Transcribed from: (Early English Books Online ; image set 66500) Images scanned from microfilm: (Early English books, 1641-1700 ; 254:E162, no 4) The qvestion concerning the divine right of episcopacie truly stated Parker, Henry, 1604-1652. [4], 12 p. Printed for Robert Bostock, London : 1641. "The epistle dedicatory" signed: H. P. Attributed to Henry Parker. Cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Episcopacy -- Early works to 1800. Great Britain -- Religion -- 17th century. A56256 R19874 (Wing P418). civilwar no The question concerning the divine right of episcopacie truly stated. Parker, Henry 1641 3815 1 5 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE QVESTION CONCERNING The Divine Right OF EPISCOPACIE truly stated . LONDON , Printed for Robert Bostock , 1641. To the most Reverend and Gracious Father in God , my Lord Primate of IRELAND . MY LORD , IN a discourse lately written concerning Puritans , I had occasion offred me to declare my opinion against the Divine right of Episcopacie . Those reasons which I then urged , seemed weak to your Grace , as I have heard , which was a great discouragement to me : but I thought it not fit to desert so well a seeming cause , and to resigne my judgement presently upon a meere discouragement . I have since summoned up some more deep and retired thoughts , that I might gain a more just cause to retract my error , or to cleere the truth , and persist in my assurance . The question of Episcopacie , I think , I have now rightly stated , and if I am not deceived , I have let in such light upon it , that judicious men will now more easily ransack the profundity of it . Certainly the matter of it self is of great difficulty , and of great moment in these times , and it was not any confidence in my own wit that first ingaged me in it , but the knowledge of my candor , and freedome from private respects . No man living , I conceive , can be more dispassionate , or more disinteressed in this case then I am , The heat of my own mind could never yet thrust me into any faction , or make me turbulent in the world , neither has any impression from without either by hope of gain , or fear of dammage stirr'd up sleeping passion in me . Of my selfe I rather wish well then ill to Episcopacie , because it is so antient a government ; and for my own interest I have found more friendship then enmity from Bishops , so that I am certain , there is nothing but the simple love of truth , as it is truth , is the bias of my actions at this time . As for the Presbyteriall discipline also , I have so laid open my opinion concerning that , that if I have erred therein , I am sure the world can charge me of nothing else but error . Had all men which have formerly treated of this subject , been as unswayde by private interests as I am , this controversie had not bin so long protracted as it is ; but your Grace knowes well , that scarce any but Bishops have maintained Bishops hitherto ; nor scarce any opposed them , but such as have found some opposition from them ; My Lord , I now begge your gracious favour to lay aside your Palle , and to put on the same impartiall man in perusing these papers , as I now am whilst my pen is upon them : for I know there is none has a more cleere Spirit , and lesse liable to the grosse dampe of worldly respects then your self . Let this my humble addresse be a testimony at this time that I am not a prejudging , factious enemy to all Bishops , and let your gracious acceptance of the same be as strong a crisis that your Grace is not a prejudging factious enemie to all which maintaine not Bishops . Your Graces in all observance most humbly devoted , H. P. The Question concerning the Divine right of Episcopacie truly stated . THe question about Episcopacie hath never yet been truly stated , nor the chief points of it methodically distributed , and this is the cause that it is now become so intricate and involved to the great disturbance of the world ; for satisfaction therefore herein , the first thing to be questioned is the Quid esse of Episcopacy , and what is separable from the Order of it , as it is now constituted in England . According to Bishop Bilson , there are foure things necessary in Religion . 1. Dispensing of the word . 2. Administring of the Sacraments . 3. Imposing of hands in Ordination . 4. Guiding of the keyes . The first two of these being the ordinary means of Salvation , he attributes generally to all Ministers : the other two respect the clensing and governing of the Church , and are committed ( as he saith ) to Bishops onely , and not ; to all Presbyters equally , least by a parity of rule confusion follow , and ruine upon confusion . It seems then , that the end of Religion is , that God be duly served , and the end of Churchpolicie , that Religion be wisely maintained . And for the wise maintenance of Religion , it behooveth not only that some peculiar chosen men be separated & dedicated to officiate before God , and to direct and assist others in the offices of Devotion , but also that all Anarchy and confusion be avoided amongst those that are so chosen into the Priesthood . Thus farre there needs no dispute : the main branches then of this controversie are three . 1. Who are designed by God to be governours over the Priesthood for avoiding of confusion . 2. What proportion of Honour , Revenue , Power in Ecclesiasticall and in temporall affairs is due to those Governours . 3. What are the proper , distinct offices of that government to be executed & undergone . As to the first main branch , the first question is , who is supreme Head of the Church under Christ : whether the Prince as Bishop Gardiner first held under H. 8. or the Bishop of Rome , as Sir Thomas More held , or the Aristocracy of Bishops , as Dr. Downing holds , or the Democracie of Presbyters and Lay-elders , as Calvin taught ; if Scripture be expresse in any precept to this purpose , or any Canon extending to all places and times , we must look no farther : but if no such expresse rule be , nor no necessity of any such , nor Divines were ever yet agreed upon any such , it seems that under the King , that Junto of Divines , Statesmen , and Lawyers in Parliament , which hath a Legislative power over the State , hath the same over the Church . And if the King have not the same supreme power in spirituall as in temporall things , it is either for want of sanctity in his person , or for want of capacity in his judgement : but that the Prince is more then temporall , and of sanctity competent for supremacie of rule in the Church is sufficiently evinced by Bilson , Hooker , &c. against Calvin , and the Papists , and Presbyterians both ; and that defect of judgement is no bar in the Church more then in the State , is apparent ; for if the King be unlearned , yea , an infant , Lunatick , &c. yet by his Counsels and Courts of Law , warre and policie , he may govern the Common-wealth well enough ; and it little skilleth whether he be Lawyer , Souldier , or Polititian : and there is the same reason in the Church . And if we admit the King to be supreme head of the Church , I think no man will deny but that the fittest policie for him to govern the Church by , will be the same pattern by which he governeth the State , making as little difference between them as may be ; for it is the same body of men now , of which both State and Church are compacted , and so it was not in the Apostles times ; and the same body hath the same head now , as it had not in the beginning : for Tiberius was then the head of the Christians , but the enemy of Christian Religion . So the main {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} remaining is , whether the King having power to chuse subordinate officers and Counsellors in the Church , may or ought to chuse such as are meerly spirituall or meerly temporall , or a mixture of both . The Papists hold no Governours over the Clergy competent , neither supreme , nor subordinate , but such as are meerly spirituall : The Protestants every where almost but in England , incline to a mixt government in the Church , though they exclude the King quatenus King : in the mean while , we in England admit of the King for our supreme governour , but doubt of any subordinate mixt government . 'T is not my taske at this present to dispute the conveniency of a mixt government , and an association of Spirituall and Lay rulers : but I think the Presbyterians have sufficiently asserted it though to another purpose . And it seems to me , that the Apostolicall form of government , as to the supremacy of it , is not now in force , because there is not the same reason , that head being then wanting in the Church which is since supplied ; but as to any constitution in the subordinate wheels of government , if the Laity had then any motion or influence therein , I think the same reason still remaines , and the same form ought still to be in force . In the second branch : Be the subordinate governours of the Church mixt or simple , either according to the Popish or Presbyterian discipline : the question is , whether or no , such Ecclesiasticall governours ought to be vested , and dignified with temporall honours above the Judges of the Land , and equall with the Peeres of the Realme , and whether or no they ought to enjoy temporall revenues proportionable to that Honour , and power in secular affairs correspondent to those revenues ; and if so , whether by divine or humane constitution . Also if these differences were added ( as Bishop Bilson acknowledgeth ) rather for the honour of the calling , then for any necessity of Gods Law , it is next to be questioned , whether or no a Parliament hath not now power and cause to reduce these additions of Episcopacy into more modest limits , for it seems that from Adam till Christ , no such grandour and splendor was in Church-men , nor from Christ to Constantine , and from Constantine to the Reformation , we know how they were abused to the mischief of the Church , and decay of Religion ; and in the reformation , we know all Nations besides us did utterly remove them : and we know that the Church in England is now much impoverished by many impropriations and commendams , &c. now deteined by Bishops and Cathedrals , besides that which it suffers by Lay-men ; and it seems strange that the Pastors of the flock should be starved , that Prelates should abound , and swim in too great excesse : and that the meer livelyhood of holy preachers should be held lesse necessary then the proud pomp of unusefull ( nay as some think ) mischievous dominators . As to the third branch : if the end of Episcopacy ( as Bishop Bilson holds ) be to prevent the confusion of parity in the Church , we are first to question , whether Ordination by imposition of hands , and guiding of the keyes be necessary to Episcopacy , and so necessary , as that confusion cannot be prevented without them : All wise men will allow some authority requisite , whereby Ministers may be duly elected , and their true qualifications of learning and integrity tried , and that being rightly elected , they may be further consecrated by prayer and the solemnity of hands , and being consecrated , that they may be further instituted , and designed to some particular charge . The Presbyterians do not dislike such authority , nor are negligent in the same : the question is therefore onely , to whom this authority may be committed , whether to Bishops onely , or to some such judicatory as the Presbyterians use , or some other of humane institution . As for example , if the Vniversities , or some select Committee therein , be intrusted to try the sufficiency of Scholars , and to give Orders , and upon the vacancy of a Rectory to present three , &c. to the King , and the King out of those three to present two , &c. to the parish , and the parish out of two to chuse one for their Pastour , the question onely is , whether such election , ordination , presentation , and induction , be not as legall , and religious , as if it were by Bishops , and be not far more politike in preventing simony , and in better satisfying the right of the flock , whose soules are mainly concerned , and whose tithes are to that purpose contributed . And now it seemes S. Ierome allowes no further use of Bishops to have been of old : for he sayes plainly , that a Bishop differs from a Presbyter in no act exceptâ ordinatione : and as for the power of the keyes , that has been alwaies held common to the whole Clergie : but we wil not stand upon this , we will freely grant an authority necessary as well to superintend over Ministers in their charges , as to place them therein , and when B. Bilson appropriates to Bishops the guiding of the keyes , we will understand not the meere power of them , but the government of that power : we will admit also under this terme of guiding the keyes to be comprehended 1. The power of making Ecclesiasticall Canons . 2. Of giving judgement , and executing according thereto . 3. Of issuing the sentence of excommunication . 4. Of deciding controversies . And the question now is , whether the keyes may not be so guided by some other Ecclesiasticall judges and magistrates besides Bishops , if the King thinke fit to designe them , for First , the Legislative power of the Church was never yet only committed to Bishops , the whole Clergie , and the King were never yet excluded from Synods , and Councels , neither are the acts of Synods and Councels binding to any Nation unlesse the secular states ratifie them . And I think , there is no question of the validity of such Canons as are now made in those Protestant Countries , where Bishops have no command , or being at all . And secondly , spirituall jurisdiction is not only appropriated to Bishops , but to Lay-men under Bishops , Canonists and Civilians are held more able and knowing herein than Bishops , and Bishops are held lesse fit by reason of their more sacred imployments : so the question here will be only this , Whether or no the jurisdiction of Lawyers , and such like , as now execute justice in the spirituall Courts under Bishops will be as competent under the King without Bishops as it is now under Bishops immediately . Some say , that Chancellours &c. are not meere Lay-men , no matter : For by the same reason any others to whom such Ecclesiasticall jurisdiction shall be committed by the King shall be held sacred , and if they are not meere Lay-men , yet they are not meere Bishops ; if they are preferred to some equality with the Clergie , yet they are not preferred above the Clergie , and this preferment is no other , but such as may be bestowed upon any other Lay-man , that is not otherwise insufficient . And even amongst Presbyterians there is a forme of Jurisdiction , and I think not held vaine , or unlawfull by any : and even in cases of heresie , blasphemie , &c. which are most spirituall , if none can so rightly judge what is heresie , blasphemy , &c. as spirituall governours , yet this proves not any necessity of Bishops , for the fact may be tryed , & execution awarded by others , and nothing but an assistance of Councell from spirituall men will be needfull . In the third place also , if Excommunication be still held of necessity , and all other temporall authority defective without it , if it be concluded to be perpetuall , notwithstanding the decay of Prophecy , and the supply of other Christian jurisdiction , and if it be to be extended also to all persons in all cases as our Christian Court now extends it ( which seemes to me a strange , obscure , unproved thing ) yet the only question is , Whether it may not continue in the Church , and be still ordered and guided without Episcopacy : For it seemes that the Presbyterians , though they use not Excommunication for such violent , rigorous purposes as the Papists doe , yet they are more severe in it then ever the Fathers were before the Law or under the Law : and yet notwithstanding , their authority of using it , is not excepted against by their enemies . And fo●rthly , if it be granted that Bishops were first introduced for the preventing of schismes and factions in the Church , as being held the fittest meanes for to procure the decision of controversies , and the determination of disputes in Religion : yet the question is whether discord and division may not be prevented , and difficulties of dispute as conveniently resolved by some other as by Episcopall authority : for it seemes there is great difference inter Ecclesiam constitutam , and Ecclesiam constituendam , and between a Church whose supreme governor is ill affected to it , & a Church whose Prince is an indulgent Father to it : so that Episcopacy cannot be now of the same use , as it was at first in the infancy of the persecuted Church . And it seemes that amongst all other Protestants both Calvinists and Lutherans where Bishops rule not , controversies are not so manifold , nor innovations in Religion so easie to be induced , nor factions in the Church so dangerously maintained , as they are in England under the sway of Bishops . It seemes also in all great emergent occasions of division and dissention in points of doctrine , that if our two famous Vniversities were consulted , and in case of disagreement there , if London , as our third Oracle should arbitrate by a Junto of all her Divines , the decision would be farre more honorable and satisfying to all , than if any one Bishop , or any Province , or Nation of Bishops should attempt to give the like . And to conclude this point , the solemn use of Synods , Councels , and Parliaments does not at all depend upon Episcopacy , so that it seemes as to this purpose no necessity can be alledged for the government of Bishops , as Bishops are now qualified in England . These branches if they were thus orderly discussed by moderate , conscionable , & learned Divines , many incomparable advantages in probabilitie would arise thereby : for first , the very foundations of Popery would be laid open and naked , the very center of that tyrannous united Empire which has subjugated the world so long under such base slavery , would be ript up , and all its infernall mysteries discovered to the sun . Secondly , that unpolitike axiome , No Bishop , no King , whereby Bishops have alwayes imbarqued Princes in their warres , would appeare to be sophisticate , and a meere color without all substance of reason . Thirdly , many great fruits of peace and unity both Ecclesiasticall and Civill would redound to our whole Nation . Those many mischiefs which attend Episcopacy , against which the complaints are so grievous and universall would be remedied . That new module of government which so many have so variously phansied , and proposed in these latter times would open it self , and offer it self to us of its own accord . The pattern of the State would be sufficient to present to us a fit & harmonious pattern for the Church : and the body and head of both Church and State would appeare to be the self same . The King should be the same in both , and Councels and Courts govern under him by the same commission in both . A power to ordain fit Ministers , and to put a finall end to controversies and dissentions might be committed to the Vniversities , and some gentle influence by votes affirmative or negative might be also allowed therein to the Laytie . The power of making Articles and Orders for decency and peace in the Church might remaine unalter'd in the Kings Clergie , and Parliament : Able civill and canon Lawyers might still sit in their tribunals taking cognizance of such cases , as are truly Ecclesiasticall , and have not been by usurpation of the Hierarchy wrongfully wrested out of the Temporall Courts : and the spirituall sword of Excommunication might still be gently weelded in the same hands as it has been , when it is necessary . An assistance of godly Divines in all cases of Conscience might be allotted to the K. and all his Judges and Magistrates upon occasion , without wholly drawing them from their charges , and this would be no lesse effectuall , then that of the greatest Prelates . The inconveniences of the Presbyterian Discipline also which is not so adequate and conformable to Monarchy would be rectified . And lastly , the bleeding Church which had so great a part of her Patrimony torn from her by Hen. 8. by the addition of Episcopall and Cathedrall livings might be healed up , and restored to her antient grace and vigour . FINIS . 
A34537	----	The interest of England in the matter of religion the first and second parts : unfolded in the solution of three questions / written by John Corbet. Corbet, John, 1620-1680. 1661 Approx. 274 KB of XML-encoded text transcribed from 139 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A34537 Wing C6256 ESTC R2461 12412581 ocm 12412581 61567 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34537) Transcribed from: (Early English Books Online ; image set 61567) Images scanned from microfilm: (Early English books, 1641-1700 ; 662:14) The interest of England in the matter of religion the first and second parts : unfolded in the solution of three questions / written by John Corbet. Corbet, John, 1620-1680. The second impression. 277, [1] p. Printed for George Thomason ..., London : 1661. Advertisement: p. [1] at end. Added t.p. on p. [145]: The second part of the interest of England, in the matter of religion. London : Printed for George Thomason, 1661. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Great Britain -- Religion. 2004-08 TCP Assigned for keying and markup 2004-08 Aptara Keyed and coded from ProQuest page images 2004-09 Olivia Bottum Sampled and proofread 2004-09 Olivia Bottum Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE INTEREST OF ENGLAND In the Matter of Religion , The First and Second Parts . Unfolded in the SOLVTION Of Three QVESTIONS . The Second Impression . Written by John Corbet . LONDON , Printed for George Thomason , and are to be sold at the Rose and Crown in St Pauls Church-yard , 1661. The Preface . THe Indeavours of Pacification between the Subjects of the Prince of Peace , and the Children of the God of Peace , may be well taken from one who hath obtained mercy to be an Embassadour of Peace , in the Ministry of Reconciliation . Likewise it may well become any sincere Protestant , Loyal Subject , and true Lover of dear England , to study and bring forth whatsoever hath a tendency to Reconcile those Parties in whom both the King , and the Kingdom , and the Protestant Cause are so highly concerned . I am therefore encouraged upon this confidence , That the offer of a willing mind in this service is acceptable to God and good men . The Peace here propounded is the Friend and Sister of Truth : It offers not to inthrall or burden Consciences of either Perswasion : By allowing some diversity of Opinion , it takes away the difference of Parties , and permits the Points of Difference to be matters of Speculation but not of Practice : As to give an instance , Some of the Episcopal way hold , that a Bishop differs from a Presbyter in regard of Order ; that he is ordained ad speciale Ministerium . Others of the same way do hold , That they differ not in Order but Degree : The Presbyterians believe they are the same in regard of Order , yet that a difference in Degree may be admitted ; and so they accept of a President-Bishop . Nevertheless , all the Episcopal Divines do judg it ordinarily necessary , that a Presbyter be ordained by a Bishop in conjunction with Presbyters ; and none of them ( as far as I understand ) do judge it unlawful that Acts of Church-Discipline and Government be administred by a Bishop in the like conjunction : And consequently the persons of these several Perswasions need not divide , but may easily be made one in practice , by the regular consociation of Episcopacy and Presbytery . The Peace here pursued was earnestly expected and promised in the late great Revolution . Christian Charity , common Honesty , yea , Necessity pleads for this Peace : They who now contemn it , if there be any such , may come to know the want of it as well as others . Let them who have gotten the advantage rejoyce with trembling : for who knows what he is doing , and where is the end of his working , whose judgments are unsearchable , and whose ways are past finding out ? The most subtile Politician , whose Writings are not held to savour much of Religion , hath this Religious Observation , — If we consider the course of humane Affairs , we shall many times see things come to pass , and chances happen , for the preventing of which the heavens altogether would not that any order should be taken . Mach. — And for example he alleadgeth the great miscarriages of the Roman Common-wealth , in the War with the French , insomuch that they did nothing like to themselves , nor worthy of the Roman Discipline , either for equity , or industry , or courage , or foresight , even until they were brought to the brink of utter ruine . Certainly if the voice of Peace cannot be heard in this remarkable time , when it calls and cries unto us by so manifold pressing engagements , it is of the Lord , who hath not given an ear to hear , nor an heart to consider . I am far from presuming upon the force of my own reasoning in this matter ; it is the subject it self that is my confidence , and my heart is in it . Let the God of Heaven inspire and prosper the King in His Gracious Inclinations to the work of Peace , that all who fear Gods Name may see that in Him the Sun of Righteousness is risen upon them , with healing in his wings . Let the Interest of the Protestant Religion , and the Kingdom of England , prevail with a Protestant English Parliament . Let all Ecclesiastical persons , being the servants of Christ by special Office , cease from seeking their own things , and let them seek the things which are Jesus Christs : Be it far from any of them to smite their fellow-servants whilest they are doing their Masters work . If there be any consolation in Christ , any comfort of Love , any fellowship of the Spirit , any bowels and mercies , let all good Christians in their several places promote the Peace of Christs Kingdom and Family by all the ways of equal and reasonable Condescention and Forbearance . Lastly , Let the Candid Reader accept this Labour of Love , and not undervalue the weight and worth of the Cause , for the defects of these Discourses . J. C. I. Q. Whether the Presbyterian Party should in Justice or Reason of State be Rejected and Depressed , or Protected and Incouraged . II. Q. Whether the Presbyterian Party may be Protected and Incouraged , and the Episcopal not Deserted nor Disobliged . III. Q. Whether the Vpholding of both Parties by a just and equal Accommodation , be not in it self more desirable and more agreeable to the State of England , than the absolute Exalting of the one Party , and the total Subversion of the other . The Interest of England in the Matter of Religion unfolded in the Solution of three Questions . Section I. THe Kingdoms of England , Scotland , and Ireland , legally united in one King , but by violence subjected to one Usurped Power of different Forms successively , were for divers late years reeling to and fro like a drunken man , and driven hither and thither like a Ship in a troubled Sea. The ancient Fundamental Constitution being overturned , those who took to themselves the Government , had gotten a plenary possession of all the strength by Sea and Land , detected all Conspiracies , quashed all Insurrections , and by Policy , Industry , and wonderfull Success , became formidable at home and abroad . The people sorely bruised by a tedious civil War , were glad of some present ease , and generally desired nothing more then to lie down in rest and peace ; Likewise the more considerate part of men , though little satisfied in the present state , yet fearing other extreams , were nothing forward to endeavour a totall change , but thought it most adviseable to take things as they were , and to bring them , if it were possible , to some reasonable temper and consistence . Notwithstanding these advantages , the Powers then in Being could never settle in a fixed stable posture ; and those who took the first Turn , namely , that Fragment of the Commons House , could by no means advance or get ground in any degree towards it : For besides the general hatred of their Usurpation and Selfish Practices , their Republican Form , and their Designs touching Religion were wholly aliene from the disposition of these Nations . He , who put them down from their Seats , and exalted himself in their room , reducing the Government to a single Person and a Parliament , set up an Image of the ancient Form , unto which the greater number were not unwilling to bow down , not out of good will to the Person , but for the Forms sake , and hope of Order ; And by his able Conduct of Affairs , he became less hated and more feared then at the first , yet not beloved : His chiefest Grandees in Council and Army he made nothing to cashiere , when they appeared to take check at his Proceedings , and so he seemed to have made a fair progress in the establishing of his new Dominion . But the truth is , that Party and those means by which he obtained the Power , would in no wise permit him to make it sure : His Army was not like that of Caesar , who had no other aim than to make their General Lord of the Roman World , and to share in his fortunes ; But it was acted by working Spirits zealous of peculiar Notions touching things both Religious and Civil , utterly repugnant to the way of generall Satisfaction and National Settlement . And not onely those of the standing Army , but the whole body of that irregular Party throughout the Nation did generally oppose the Kingship of this Person , who was their head and Chief , conceiving , that the best insuring of their Interest was not by way of legal Stability ; but Sword-security . This old Leaven their chief Commander could not purge out , and this Veterane Party could not with safety be abandoned or neglected , until a larger tract of time might beget a better confidence between him and the sober part of the people . But in this unsetled posture being taken off by death he leaves all to a Successor depending rather upon the Courtesie of the present Grandees , and the peoples peaceable inclination ▪ than any potent abilities or interest of his own . After a while , the wild spirit of the Army , before manacled , brake loose , and instantly dissolved the whole frame of that new Model . Forthwith they run into inextricable Errours and Mazes , through unstable and head-long Counsels they do and undo , build up and pull down the samethings , and are always reeling upon the brink of a Precipice : And at last to hasten an inevitable ruine , the Army and Party combined with it is divided against it self , the bonds of Union are broken , and things brought into extream disorder by a spirit of Ambition , Giddiness , Perversness , Fury . Section II. The Nation grows impatient of these confusions , and conceives just indignation at the disgrace and scorn cast upon it by such ridiculous changes and absurd motions in Government . Considerate men saw plainly , that the state of England was grown poor and feeble , and must needs langush more and more till it hath no strength left to resist any Invader , or to subsist under its own charge and burthen . The thoughts of men in general fix upon the exiled Royal Family , as alone sacred to Soveraignty , and alone able by reason of its extensive and grounded Interest to hold and manage it . In this juncture of time the unruly motions and projects of the prevailing part of the Army received some check by a Chieftain of High Trust , yet not of the Army-spirit . Presently the three Kingdoms gaze upon him , musing what is the design , and what may be the issue of his single opposition . Being a Person deliberate , reserved and resolute ; by ambiguous expressions and winding Traverses he amuzes all parties , and feels his way step by step , till he finds when to declare and where to fix himself . At length a full Tide of concurring accidents carries him to a closure with the sober part of the Parliamentary party , who from first to last intended only a Reformation , and due regulation of things in Church and State , but abhorred the thought of destroying the King , or changing the Fundamental Laws of the Kingdom . Whereupon the doors were set open to the Re-admission of the Secluded Members , which necessarily drew after it the restoring of King , Lords and Commons , according to the ancient constitution . Nor was it possible in that state of things , that any other party could peaceably bring about this much desired and long expected end : For the Souldiery however changed and much qualified were not so manageable as to have indured the stirring of those , who were then called Royalists , but in any such appearance they were in all reason likely to have deserted their General , and from that rooted principle of self-preservation to have taken such ways and counsels , as might put things to a stand , if not to the utmost hazard . But those prudent and sober-minded Patriots being re-assembled after so long Exclusion , to put a Period to those disorders , did not only prevent the aforesaid mischief , but also beget a good measure of quietness and confidence in the minds of that party which conscientiously adhered to them in the first Cause asserted by both Houses of Parliament , in as much as these longed for nothing more , then the securing of the true Reformed Protestant Religion , and their Civil Rights and Liberties upon the ancient Foundations , and esteemed the legal settlement of the Kingdom , to be that regular way wherein they might expect that God should meet them , and bless them , and give them peace , and wherein ( whatever happens ) they should finde security and satisfaction to their own Consciences . Thus the Divine Providence having first prepared the way , brings back King Charles the Second , drawn in the swiftest Chariots , even the affections of his willing people , and amidst their triumphant acclamations peaceably sets him upon the Throne of his Royal Progenitors . And there let him long sit and reign , and let his House and Kingdom be established throughout all Ages . And verily in this great turning time it is of the highest importance to inquire and search how the King and Kingdom , who in so wonderful manner have been restored to each other , may be put into a stable possession of peace , happiness , and security unto all mutual complacency and satisfaction . Section III. After a dreadful Earthquake shaking all the Powers of the Kingdom , and overturning the very Foundations , and after a new frame of things erected standing for divers years , and seemingly stated for perpetuity , the Regal Family and Government is raised up again , not by the power or policy of that party who fought under the Banner of his late Majesty in the Wars , between Him and both Houses of Parliament ; But by the restless desire of the Nation , and the vigorous actings of the City of London , with the concurrence of the Secluded Members of the Long Parliament , in conjunction with that Renowned Person who then held the power of the Sword : Which it pleased the King to take notice of according to His Princely Condescention in His Gracious Speech to the House of Peers for hastening the Act of Indempnity . [ My Lords , if you do not joyn with Me in extinguishing those fears which keep mens hearts awake , and apprehensive of safety and security , you keep Me from performing my promise , which if I had not made , I am perswaded that neither I nor you had been now here : I pray you let Us not deceive those who brought Us , or permitted Us to come together . ] His Majesty thus brought back to a willing and free-spirited people by their own Act , beholds his undoubted Interest set forth to his hand , and made plain before him , which is no other , then a well tempered and composed state of Affairs both Religious and Civil in all his Dominions , by the abolishing of former differences , and the reconciling of all reconcileable Parties ; and especially of those grand Parties , which ( if made one ) do upon the matter carry the whole Nation . And this His Majesties Wisdom hath already observed in that excellent Proclamation against vitious , debauched , and profane persons in these words [ That the Reconciliation and Union of hearts and affections can only with Gods blessing make us rejoyce in each other , and keep our Enemies from rejoycing . ] And this is the earnest expectation and hope of the Religious , and well affected to publick Tranquility , That the King , our Supream Head and Governour , whose gracious Disposition doth not suffer him to cleave to any divided part of his Subjects , and to reject others that are alike Loyal , will as a Common Father , protect and cherish all those that are found capable and worthy , and become our great Moderator by his Authority and Wisdom , to lessen differencies , and allay Animosities between dissenting brethren , which already agree in the main Points of Religion . What was it that brought home His Majesty with such impetuous affection , & impatience of delay , even in those as well as others , who must needs know that an abatement of their particular interest would follow ? What was it ( I say ) but a clear knowledge and foresight , that all would run to rack and ruin , unless the Publike State did settle speedily upon a national bottom , which could not be any other then the ancient Royal Family ? Wherefore let our hearts reioyce that our Dread Soveraign proceeds to build his Designs , not upon the interest of any one Party , though numerous and powerfull , but upon the common Tranquility and Security of the Nation : So by the blessing of God he will continue a happy and mighty King over a happy and contented people , who will esteem him their Wealth and Strength and Stability , because they know , that none but He under God , can make them happy , and that they can Center and Bottom on none but Him. Section IV. Among the various dis-agreeing Parties within this Kingdom , which seem to render it an indigested Masse of people ; two main ones appear above the rest , of so large an interest , that if by any means they might become no more twain , but one ; they would take in , and carry along the whole stream & strength of the Nation . And these two are the Episcopal and Presbyterian Parties , each of them highly laying claim to the Protestant Religion . And undoubtedly whilest these two remain divided , the Kingdom of England , and the Protestant Religion is divided against it self . This dis-union is removed either by the Abolition of one Party , or by the Coalition of both into one . The former if supposed possible , cannot be accomplished but by violent and perillous ways and means . The latter is brought to pass by Accommodation or mutual yielding . Moreover there is a third way imaginable , Toleration indulged to the weaker side . In which of these waies lies the true Interest of the King and Kingdom is the great Case of the time , and the Subject of this Discourse , which presumes not to informe his Majesty ; but in subordination unto his declared moderation and condescention , endeavours , by shewing things as they are , to convince and perswade Interessed persons , that the Pacification begun for this Interim may be intire and perfect and fully setled for perpetual unity . The whole matter rests upon three main Enquiries . I Qu. Whether in Justice or reason of State the Presbyterian Party should be Rejected and Depressed , or Protected and Incouraged . II Qu. Whether the Presbyterian Party may be Protected and Incouraged , and the Episcopal not Deserted nor Dis-obliged . III Q. Whether the Upholding of both Parties by a just and equal accommodation be not in it self more desirable and more agreeable to the State of England , than the absolute Exalting of the one Party , and the total Subversion of the other . And here let none prejudge the matter by reason of the name Presbyterian , which with some is rendred odious ; but let the Character hereafter given be heedfully observed . Let none take offence at the name of Prelate or Prelatist , which is not used for envy but for distinctions sake . Moreover the reasons why the first Inquiry is propounded on the Presbyterians behalf , are , because Episcopacy now stands on the rising ground , and seems to have no need of an Advocate . Also the Presbyterians aim not at an ample , splendid and potent State ; but at Liberty and Security in their lower Orbe ; and chiefly because they are by some mis-represented , and by many mis-apprehended , and pre-condemned as inconsistent with publick tranquility in Church or State. Section V. As concerning their true Character , the Notation of the name whereby they are called is both too shallow and too narrow for it . The word Presbyterian hath not sufficient depth to go to the root of the matter , nor breadth sufficient to comprehend this sort of men . That Form of Ecclesiastical Government by Parochial and Classical Presbyteries , Provincial and National Assemblies , is remote enough from their main Cause , and those firm bonds that make them eternally one , in respect whereof many that approve a regulated Episcopacy will be found of their number . For there is a vast difference between the ancient Episcopacy , and the height of Prelacy or Hierarchy of the latter times . This later only is the true opposite of Presbytery . And so they may not abhor to be named in several respects both Presbyterian and Episcopal , yet not Prelatical . Some of them commend , and I think most of them here in England allow in order to peace , Episcopum Praesilem non Principem . Wherefore as concerning their main and rooted principles , they admire and magnifie the holy Scriptures , and take them for the absolute perfect Rule of Faith and Life , without the supplement of Ecclesiastical Tradition ; yet they deny not due respect and reverence to venerable Antiquity . They assert the study and knowledge of the Scriptures to be the duty and priviledge of all Christians , that according to their several capacities being skilfull in the word of Righteousness they may discern between good and evill , and being filled with all goodness may be able to exhort and admonish one another : Yet they acknowledge the necessity of a standing Gospel Ministery , and receive the directive authority of the Church not with implicite Faith , but the Judgement of discretion : They hold the teaching of the Spirit necessary to the saving knowledge of Christ : Yet they do not hold that the Spirit bringeth new Revelations , but that he opens the eyes of the Understanding to discern what is of old revealed in the written Word ; They exalt divine Ordinances , but debase humane Inventions in Gods Worship , particularly Ceremonies properly Religious , and of Instituted Mystical signification : Yet they allow the natural expressions of Reverence and Devotion , as kneeling and lifting up of the hands and eyes in prayer ; as also those meer Circumstances of Decency and Order , the omission whereof would make the service of God either undecent or less decent . As they worship God in the spirit according to the simplicity of Gospel Institutions , so they rejoyce in Christ Jesus , having no confidence in a legal Righteousness , but desire to be found in him who is made unto us Righteousness by gracious Imputation : Yet withall they affirm constantly that good works of piety towards God , and of Justice and Charity towards men are necessary to salvation . Their Doctrine bears full conformity with that of the Reformed Churches held forth in their publiek Confessions , and particularly with that of the Church of England in the nine and thirty Articles , only one or two passages peradventure excepted , so far as they may import the asserting of Prelacy and humane Mysticall Ceremonies . They insist much on the necessity of Regeneration , and therein lay the groundwork for the practise of godliness . They press upon themselves and others the severe exercise not of a Popish , outside , formall , but a spirituall and reall mortification , and self-denial , according to the power of Christianity . They are strict observers of the Lords day , and constant in Family prayer : They abstain from oaths , yea petty oaths , and the irreverent usage of Gods name in common discourse ; and in a word , they are sober ▪ just and circumspect in their whole behaviour . Such is the temper and constitution of this party , which in its full latitude lies in the middle between those that affect a Ceremoniall Worship , and the height of Hierarchical Government on the one hand , and those that reject an ordained Ministery and setled Church order , and regular Unity , on the other hand . Section VI. Within these extensive limits the Presbyterian party contains several thousands of learned , godly , orthodox Ministers , being diligent and profitable Preachers of the Word , and exemplary in their Conversation ; among whom there are not a few that excell in Polemical and Practical Divinity ; also of the judicious , sober , serious part of the people , ( in whose affections his Majesty is most concerned ) they are not the lesser number . By means of a practical Ministery this way like the Leaven in the Gospel parable hath spread and seasoned the more considerate and teachable sort in all parts of the Kingdom , and especially in the more civilized places , as Cities and Towns. For indeed such as are of this minde and this way , do make Religion their business , and imitate the Bereans commended nobleness , resolving not to take up Religion upon trust , but to search the Scriptures daily whether those things which they hear are so , that they may judiciously embrace the truth . Adde hereunto that one of his Majesties Kingdoms is Presbyterian . Certainly such a people may claim a portion in their Gracious Soveraign , and surely he doth not , he will not in any wise refuse them . Section VII . The men of this perswasion are not lukewarm , but true Zealots . Nevertheless they have no Fellowship with the spirit of Enthusiastical and Anabaptistical Fancy and Frenzy : They are no Fanaticks , although they begin to be by some abused under that name ; but they are persons of known learning , prudence , piety and gravity , in great numbers , besides of inferiour rank a vaste multitude of knowing serious honest people . None of all which are led blindfold by Tradition or Implicite Faith , or do run headlong into Fanatick Delusions , but they give up themselves to the sole direction and authority of the holy Scriptures . Wherefore impartial reason will conclude , that they chose this way , as with sincerity of affection , so with gravity of Judgement ; and that the things themselves , even the more disputable part thereof ( as that against the Hierarchy and Ceremonies ) as such as may frequently prevail with good and wise men , in as much as they appear to those that have embraced them , to have the Impress of Divine Authority , and the Character of Evangelical Purity . Section VIII . For the reasons afore-going the infringement of due Liberty in these matters would perpetuate most unhappy Controversies in the Church from Age to Age. Let the former times come in and give Evidence . As touching Ceremonies , the Contest began early , even in King Edward's Reign , between Hooper and other Bishops . The Consecration of Hooper Elect Bishop of Glocester being stayed because he refused to wear certain Garments used by Popish Bishops , he obtained Letters from the King , and from the Earl of Warwick to the Arch-Bishop of Canterbury and others , that he might not be burthened with certain Rites and Ceremonies , and an Oath commonly used in the Consecration of Bishops , which were offensive to his Conscience . Nevertheless he found but harsh dealing from his Fellow Bishops , whereof some were afterwards his Fellow Martyrs , and Ridley among others , who afterwards thus wrote unto him , when they were both Prisoners for the Gospel . [ However in time past in certain Circumstances and By-matters of Religion your wisdom , and my simplicity ( I grant ) hath a little jarred , each of us following the abundance of his own sence and judgement ; Now be assured , that even with my whole heart in the Bowels of Christ I love you in the truth , and for the truths sake which abideth in us . ] Some godly Martyrs in Queen Maries days disliked the Ceremonies , and none of them died in the defence of Ceremonies , Liturgie , and Prelacy , in opposition to all other Ecclesiasticall Government and Order . It was the Protestant Verity which they witnessed and sealed in blood in opposition to Popery , especially the prodigious opinion of Transubstantiation , and the abomination of the Romish Mass , or Sacrifice . In the same bloody dayes certain English Protestants being fled for refuge into Germany , and setled in Frankford , were divided among themselves about the Service-book , even with scandalous breach of Charity , and in the issue the Congregation was sadly broken and dissipated . The Gospel returning under Queen Elizabeth , these differnces were revived and held up by Disputes , Writings and Addresses to severall Parliaments , and there were great thoughts of heart for these Divisions . Nevertheless the differences remain uncompounded ; in process of time severe Canons were framed , and with much rigour imposed , and so continued : Ministers were distinguished into Conformists and Non-Conformists ; and a multitude of painfull Preachers suffered deprivation for Non-Conformity . Be it here observed , that the persons known by the name of Non-Conformists were not Separatists , but earnestly opposed the separation of the Brownists , and held Communion with the Church in publick worship upon this pacifick principle , that we may not separate from a true Church blemished with some corruptions and errors , while we are not compelled to subscribe to those errors , nor in our own practice to submit to those Corruptions . Howbe it the greatest part of the Ministers named Puritans , yieded Conformity to those controverted Rites and Formes , that were by Law or Ganons established , as to things burdensom not desirable , in their nature supposed indifferent , but in their use many ways offensive ; and groaning more and more under that yoke of bondage ( as they coneeived ) they waited for deliverance , and were , in the main , of one soul and spirit with the Non-Conformists : And even then the way called Puritanism did not give but get ground . But now the Tenents of this way are rooted more then ever ; and those things formerly imposed , are now by many , if not by the most of this way , accounted not only burthensom , but unlawfull . And after a long time of search and practice , the mindes of men are fixed in this opinion , and are not like to be reduced to the practice of former times ; and therefore in al reason the imposing of such matters of controversie as by so many are held unlawfull , and by those that have a zeal for them judged indifferent , not necessary , cannot procure the peace of Church and Kingdom . Section IX . That this numerous party will not vary from its self , or vanish upon changes in Government or new Accidents , doth hence appear , in that it doth not rest upon any private , temporary , variable occasion , but upon a cause perpetual and everlasting . Those forementioned Principles of science and practice , which give it its proper Being , are of that firm and fixed nature , that new contingencies will not alter them , nor length of time wear them out . They are the great things of God , which have a great power over the spirit of man And they are imbraced by such as highly prize them , not for temporal advantages , whereof they have no appearance , but for an internal excellency discerned in them , as being necessary to the glory of God and the salvation of men . And consequently to these men it is not satisfactory , at all adventures to be of the State-Religion , or to believe as the Church believes . Neither will they be dissolved or much weakned by the declining haply of some principall Ones , who being bought off by preferment may turn prevaricators : For notwithstanding such a falling off , the inward spirit that actuates the whole body of them , and knits them to each other , will remain in full strength and vigour . And though many others through weakness or mildness should stagger and give ground in the points of lesser moment and more controverted , yet the root of the matter may remain in them , and as to the main they may be still where they were . But what are those great things for which this sort of men contend ? Surely they are no other then the lively opening of the pure Doctrine of the Gospel , the upholding of all Divine Institutions , particularly the strict observation of the Lords day , a laborious and efficacious Ministry taking hold of the Conscience and reaching to the heart , a godly Discipline correcting true and real scandals and disobedience ; in a word , all the necessary and effectual means of unfained faith and holy life , that the Kingdom of God may come in power . And for these things sake they are alienated from the height of Prelacy and the pomp of Ceremonious Worship . This was well known and provided against by the swaying part of the later Prelatists ; For in as much as they could not quell the Puritans by the rigid injunction of Conformity , that they might give a blow at the root , Lectures were suppressed , afternoon Sermons on the Lords day prohibited under pretence of Catechizing ( which was only a bare rehearsal of the Form of Catechism for Children , without explication or application of those principles ) a Book for sports and pastimes on Sundays enjoyned to be read by Ministers in their Parish Churches under penalty of deprivation , sundry superstitious Innovations introduced , a new Book of Canons composed , and a new oath for upholding the Hierarchy inforced . Far be it from me to impute these things to all that were in Judgment Episcopal ; for I am perswaded , a great , if not the greater part of them disallowed these Innovations . Nevertheless those others that were most vehement , active , watchful , vigorous , did not by all the aforesaid means advance , but rather weaken their Cause , and lessen themselves in the esteem of observing men , and the oppressed party increased in number and vigour . It is therefore evident that this Interest , for which we plead , is not like a Meteor which after a while vanisheth away , but is of a solid and firme consistence like a fixed Constellation ; And the injuries done unto it are not of that nature , as to be acted once and for all , and then to pass into the grave of oblivion , but they are lasting pressures to a perpetual regret and grievance . And should not these be done away , especially when the occasions thereof wil be found not necessary , but superfluous ? Section X. There remaineth yet some greater thing which strikes deep into this Enquiry , which at the first glance perhaps may seem a fancy , but by impartial judgement will be found a manifest and weighry truth ; namely , that as this Interest will never vary from its self , so it will never be extinguished , while the State of England continues Protestant . I do not now argue from Maximes of Faith and Religion ( as that the life and power of Christianity shall never fail , that after the greatest havock of the true Church , there will be a remnant , a seed , that shall spring up to a great increase after a little season ) but I have here entred upon a way of reason , and let men of Reason judge . Suppose that the Persons now in being of this strict profession were generally ruined and rooted out , yet let but the Protestant Doctrine , as it is by Law established in the Church of England , be upheld and preached , and it will raise up a genuine off-spring of this people , whose way is no other then the life and power of that Doctrine , as it is not onely received by tradition , education , example , or any humane authority , but also imprinted upon the spirit by a lively energy and operation . And this I further say and testifie , let but the free use of the Holy Bible be permitted to the common people , and this generation of men will spring up afresh by the immortall seed of the Word : For that pure , spiritual , and heavenly Doctrine pressing internal renovation , or the new Birth , and the way of holy singularity and circumspection , and being written with such Authority and Majesty , must needs beget , though not in the most , yet in may , a disposition and practise in some sort thereunto conformable . This is evident in reason , if it be granted , that the sacred Scriptures are apt to make deep and strong Impressions upon the minds of men ; And whosoever denies this , as he is in point of Religion Atheistical , so of Understanding bruitish ? For even those impious Politicians who in heart make no account of Religion , yet will make shew of giving reverence to it , because it is alwaies seen to have a mighty influence upon men of all ranks and degrees . Wherefore upon the grounds aforesaid I hold it a matter of unquestionable Verity , that the way in scorn called Puritanism will never utterly sink unto Protestantism it self shal fail , and Popery be set up with a bloody Inquisition . Section XI . And verily if there were a design to reconcile England to Rome , let all means be used totally to quash the Puritanes or Presbyterians ; but if England will keep her self pure from Romish Abominations , let her be a kinde Mother to these her Children ; For this Interest is one chief strength of the true Reformed Protestant Religion . Let those well known Principles that strike to the heart of Popery be brought forth for evidence , to wit , the perfection of holy Scriptures , in opposition to unwritten Traditions ; the Authority of Canonical Books ; in opposition to the encroachments of the Apocrypha ; the distinct knowledge of the Doctrine of Salvation according to every mans capacity , in opposition to implicite Faith ; the reasonable serving of God according to the Word , in opposition to blind devotion ; Spiritual Gospel Worship , in opposition to a pompous train of Ceremonies ; the efficacious edifying use of religious exercises , in opposition to the Popish Opus operatum or work done ; lastly , the power of godliness , in opposition to splendid Formality . Whether the Prelatical or Presbyterian party be the more rooted and grounded in these Principles , let knowing persons consider and give judgement . It hath been observ'd , not by vulgar ones , but by States-men in former times , that the Puritans stood between the Papists and the swaying part of the later Prelatists as a partition wall , which was therefore to be broken down ( as was reported ) to make way for an attempted reconciliation . In those times a Venetian Agent in England being intimately acquainted with the Popes Nuncio here resident , had fathomed the depth of his Religious Negotiation touching this grand affair , and in his account given to the State that sent him , and since published to the world , hath these notable observations ; [ That in the Realm of England are three Faction ; the Catholicks , the Protestants , and the Puritans . Now saith he [ these three Factions in Religion , though they all oppose one another , yet the hatred of Protestants against Puritans is greater then against Catholicks ; and that of Catholicks is greater against Puritans then against Protestants ; and that of Puritans is greater against Catholicks then Protestants ; and thus both Catholicks and Protestants do easily combine together for the ruine and rooting out of Puritans . ] What these Protestants are he thus declares , [ they did not so engage themselves to those particular opinions ( meaning of the Reformation ) but they have since set themselves to reform the abuse of Religion by reducing themselves again to the old practise of their Forefathers . ] The Puritans he describes in these words , [ that being seasoned and initiated with the Doctrine of Calvin , they judge the English Reformation imperfect , and so refused submission to that form of Policy . ] Such is the account of this Statesman , both a Forreigner and a Papist , and not to be supposed partial in favour of Puritans . Now by Protestants he understands only those that adhered to the English Prelacy . And so indeed that party have impropriated the name to themselves , excluding the Presbyterians , who in the mean while complain of palpable injury , and give evident proof , that they of right have as much Interest in that venerable name . As touching the passages here quoted , let them rest on the Relators credit , and their own evidence , whatever it be . What our great Clergie intended , I determine nothing , but in equity leave it questionable . How far they actually advanced this way , be it collected out of their own Writings , and other manifest Expressions . It is no novelty for Papists to impose the name of Puritans on such as retain the old Protestant spirit of Antipathy to Rome , which is a good argument to prove , that in the party more peculiarly so called , lies the heart and strength of aversness and enmity to the Heresies and Idolatries of the Roman Church . Wherefore , Those Bishops in the Church of England who were heartily averse from Popish Innovations , were more benigne and favorable to Puritans , and themselves accounted Puritan by the adverse party , and upon the same account the Gentry of this Kingdom were so esteemed . And let it be well observed that the more primitive times of Protestantism were more leaning to that which Romanizing spirits have called Puritanism . ( Pardon the frequent use of this terme , for I glory not in it , but am constrained to use it for distinctions sake , in bringing former things to remembrance . ) Should not King , Nobles , and Commons remember their Darling Protestiantism , and not abandon that sort of persons which contribute so much to the upholding of it . It is confessed , there have been some scandals given , yet more taken . But in this case let the saying of our blessed Lord be minded . Not only woe to the man by whom the offence cometh , but woe to the world because of offences . It will not be well with England while we give way to passion and prejudices from offences taken , and so run from one extream to another . Where is the wise Counsellour ? Can we come to no temper ? Is there no healing for us ? Shall we sleep securely whilest the Seedsmen of the Envious One , the Jesui's and other Romish Agents , sow the Tares of Division in our Field , not only to weaken and hinder , but to choak and eat out our common Faith ? Yea blessed be God for our gracious Soveraign , who makes it his care and study to allay distempers , and compose differences by his just and gracious concessions already published concerning Ecclesiastical Affairs . Section XII . The Presbyterians are loaded with many calumnies ; as that they are against the Interest of Civil Magistracy , especially of Monarchy , that they are giddy , factious , schismatical , domineering , and what not . Let not prejudice but reason sway mens minds in matters of such importance . As concerning the Interest of Civil Magistracy , that Presbyterians pluck from it the power in Causes Ecclesiastical , that they erect Imperium in Imperio , is a groundless and gross mistake . Take the declared Judgment of the highest in that way according to their own words . [ To the Political Magistrate is allowed a diatactick , ordering , regulating power about Ecclesiastical Matters in a Political way . So that he warrantably reforms the Church , when corrupted in Divine Worship , Discipline , or Government . He convenes and convocates Synods and Councils made up of Ecclesiastical persons , to advise and conclude determinatively , according to the Word of God , how the Church is to be reformed and refined from corruption , and how to be guided and governed , when reformed . He ratifies and establishes within his Dominions the just and necessary Decrees of the Church in Synods and Councils by his Civil Sanction . He judgeth and determineth definitively with a consequent political judgement or judgement of discretion , concerning things judged and determined antecedently by the Church in reference to his own act . He takes care politically , that even Matters and Ordinances meerly and formally Ecclesiastical be duely managed by Ecclesiastical persons orderly called thereunto . He hath a compulsive , punitive , or corrective power formally political in matters of Religion in reference to all sorts of persons and things under his Jurisdiction . He may politically compel the outward man of all persons , Church-Officers , or others under his Dominions , unto external performance of their respective Duties and Offices in matters of Religion , punishing them , if either they neglect to do their Duty at all , or do it corruptly . ] Thus they yield unto the Supream Magistrate a supream political power in all spiritual matters , but they do not yield that he is the Fountain of spiritual power , there being a spiritual power belonging to the Church , if there were no Christian Magistrate in the world . They assert only a spiritual power over the Conscience , as intrinsecally belonging to the Church ; and acknowledge , that no Decree or Canon of the Church can be a binding Law to the Subjects of any Kingdom under temporal penalties , till it be ratified by the Legislative power of that Kingdome , And , they do not claim for the Convocation , or any other Ecclesiastical Convention , an Independency on Parliaments ; if they did , surely the Parliament of England would resent such a Claim . Section XIII . There goes a voice , that the Presbyterians are Antimonarchical ; But are their Principles inconsistent with Monarchy , or any impeachment to the same ? These are contained in the character above-written ; let any of them be called into question , and let Sentence be past upon them , if they be found guilty ; but if no particular be herewith charged , the reproach must pass for calumniation , not accusation . Peradventure the exact Presbytery , that is , the parity of degree and authority in all Ministers , is that against which this charge is directed : although this parity is not insisted upon , or urged to the breach of peace , neither is it essential to Presbytery ; yet what reason can be rendred why this may not comport with Kingly Government ? Or would this sort of men have no King to reign over them ? Doth a Re-publique better please them ? Did the English or Scottish Presbyters ever go about to dissolve Monarchy , and to erect some other kind of Government ? In no wise : for in the Solemn League and Covenant they bound themselves to endeavour the preservation of the Kings person and Authority , and declared they had no intent to diminish his Majesties just power and greatness . After the violent change of Government , they came slowest and entred latest into those new Engagements imposed by the usurp'd Powers , and some utterly refused , even to the forfeiture of their preferments , and the hazard of their livelihoods , when the Nation in general submitted to the yoke ; and many of those who thus object against them , did in temporizing run with the foremost . The truth is , the generality of Conscientious Presbyterians never ran with the current of those times . Some more eminent among them , Ministers and others , hazarded their lives , and others lost their lives in combining to bring our Soveraign , that now is , to the rightful possession of this His Kingdom . And those in Scotland adventured no more then all to uphold him ; and when He lost the day , they lost their Liberty , and when He fell , it was said by the Adversary , Presbytery was fallen . I have known when keeping company with the chief Presbyterian Ministers hath been objected by the Republican Council of State for a crime causing Imprisonment . Lastly , the Presbyterians by their influence first divided , and then dissipated the Sectarian party , and so made way for his Majesties Return in peace . And it is acknowledged by some eminent on the Episcopal side , that the sence of the Covenant hath lately quickned many mens Consciences in their Allegiance to the King , so as to bring him with David home in infinite joy and triumph . All which do shew plainly , that they are not averse from Regal Government , or the Royal Family , but they desire to dwell under the shadow of our dread Soveraign , hoping to renive as the Corn , and to grow as the Vine under his gracious influence . Peradventure it is said , they would enervate Monarchy , and render it too impotent . Surely I cannot finde the rise of this Objection , unless from hence , that they were not willing to come under any yoke but that of the Laws of the Realm , or to pay arbitrary Taxes levied without consent of Parliament . I confess there are none that more reverence their Liberties , and value the native happiness of the free born Subjects of England . And verily their true knowledge and sense of the nature of Christian Religion makes a due freedom exceeding precious : For this Religion is not variable according to the will of man , but grounded upon an unchangeable and eternall truth , and doth indispensibly binde every Soul high and low to one divine law and rule perpetual and unalterable . And therefore it doth strongly plead the expedience of a due civil liberty on the behalf of its Professors ; yet such a liberty as will not infeeble Monarchy , nor the legal power of the Kings of England And without controversie , a King ruling a free people hath a power much more noble and more free , then he that ruleth over perfect Vassals , that hath no Propriety . The power is more noble , because it hath a more noble subject of Government ; it is more honourable to rule men then beasts , and Free men then Slaves . Likewise the power is more free : For whatsoever Prince hath not his power limited by his peoples legal freedom , he will be bound up some other way , either by the potency of subordinate Princes and great Lords within the Realm , or by a veterane Army , as the Turkish Emperour by his Janizaries , and the Roman Caesars by the Pretorian Bands and the Legions . Upon which account , to be a powerful Monarch over a free people , is the freedom and glory of our Soveraign Lord , above all the Potentates on earth . Section XIV . But Rebellion and Disobedience is the loud out-cry of some against this party . And this were a crying sin indeed . But let not sober minds be hurried into prejudice by such exclamations and out-cries . It were to be wished , for common peace and amity , that the late public discords were eternally forgotten . But seeing some in these times of expected Reconciliation will not cease to implead and condemn the honest minded , and render them odious to the higher Powers , a necessity is laid upon us to speak something Apologetical , at least to mitigate the business and remove prejudice . The Presbyterian party in England never engaged under a less Authority than that of both Houses of Parliament . I have read that the Parliament of England hath several capacities , and among the rest , these two ; First , that it represents the people as Subjects , and so it can do nothing but manifest their grievances , and petition for relief . Secondly , that by the constitution it hath part in the Soveraignty , and so it hath part in the legislative power , and in the final judgment . Now when as a part of the Legislative Power resides in the two Houses , as also a power to redress grievances , and to call into question all Ministers of State and Justice , and all Subjects of whatsoever degree in case of Delinquency , it might be thought that a part of the supream power doth reside in them , though they have not the honorary Title : And this part of the supream power is indeed capable of doing wrong ; yet how it might be guilty of Rebellion is more difficult to conceive . In this high and tender point it belongs not to me to determine . And as touching the much debated point of resisting the higher powers , without passing any judgement in the great Case of England , I shall only make rehearsal of the words of Grotius a man of Renown , and known to be neither Anti-monarchical , nor Anti-prelatical , which are found in his Book de jure belli & pacis , by himself dedicated to the French King. [ Si Rex partem habeat summi Imperii , partem alteram populus aut Senatus , Regiin partem non suam involanti , vis just a opponi poterit , quia eatenus imperium non habet . Quod locum habere censeo , etiamsi dictum sit , belli potestatem penes Regem fore . Id enim de bell● externo intelligendum est , cum alioqui quisquis imperii summi partem habeat , non possit non jus habere eam partem tuendi . ] lib. 1. c. 4. s. 13. With reverence to Soveraign Majesty I crave leave to speak this word of truth and soberness . In a knowing age flattery doth not really exalt or secure the Royal Prerogative ; the Authority of Parliaments being depressed and undervalued is the more searched into and urged . Concerning the utmost bounds and limits of Royal Prerogative and Parliamentary Power the Law in deep wisedom chuseth to keep silence , for it always supposeth union , not division between King and Parliament . Wherefore the overstraining on either hand , let all men forbear : His Majesties wisedom and goodness , and his peoples obedience and loyalty in all ways of mutual satisfaction will best secure His Prerogative and their Liberty . Moreover as to the point of Loyalty now in question , the subversion of the Fundamental Government of this Kingdome could not be effected , till those Members of Parliament that were Presbyterian were many of them imprisoned , others forcibly secluded by the violence of the Army , and the rest thereupon withdrew from the House of Commons . For they had voted the Kings Concessions , a ground sufficient for the Houses to proceeed to settle the Nation , and were willing to cast whatsoever they contended for upon a legal security . In those times the Presbyterian Ministers of London in their publick vindication thus declare themselves . [ We profess before God , Angels and Men , that we verily believe that that which is so much feared to be now in agitation , the taking away of the life of the King in this present way of Tryal , is not only not agreeable to the Word of God , the Principles of the Protestant Religion ( never yet stained with the least drop of the blood of a King ) or the Fundamental Constitution and Government of this Kingdom , but contrary to them , as also to the Oath of Allegiance , the Protestation of May 5. 1641. and the Solemn League and Covenant ; from all which , or any of which Engagements , we know not any Power on earth able to absolve us or others . ] And in conclusion they warn and exhort men to pray for the King , that God would restrain the violence of men , that they may not dare to draw upon themselves and the Kingdome the blood of their Soveraign . Let prudent men weigh things in the ballance of Reason . Is there any thing in the nature of Prelacy that frames the mind to obedience and loyalty ? or is there any thing in the nature of Presbytery that inclines to rebellion and disobedience ? If Loyalty be the innate disposition of Prelacy , how comes it to pass , that in ancient times , and for a series of many ages , the Kings of England have had such tedious conflicts with Prelates in their Dominions ? If Presbytery and Rebellion be connatural , how comes it to pass , that those States or Kingdomes where it hath been established or tolerated have for any time been free from broyls and commotions ? or that Presbyterians have never disclaimed or abandoned their lawful Prince , that they have never ceased to sollicite and supplicate his regards and favour , even when their power hath been at the highest , and his sunk lowest ; yea , that they have suffered themselves rather to be trodden under foot , then to comply with men of violence in changing the Government ? Let us further examine , are the persons that adhere to Prelacy more conscientious in duty to God and man then those that affect Presbytery ? Are the former only sober , just and godly , and the latter vicious , unrighteous , prophane ? Certainly if it hath been the lot of the one for a time to comply more with Kings then the other hath done , it ariseth not from any peculiar innate disposition of the one or the other , but somthing extrinsecal and accidental , and what that may be , let prudent men make their own observations . Section XV. Their principles , whose cause is now pleaded , if faithfully received and kept will make good men and good Christians , and therefore cannot but make good subjects . When men have learned to fear God , they will honour the King indeed , and none are more observant of righteous Laws then they that are most a law to themselves , yea their pattern and practice will be a law to many others , and consequently a main help to civil Government in a Christian Nation : Whosoever they be that teach blind obedience , Presbyterians teach faith and holiness , as also obedience active in all lawful things , and passive in things unlawful injoyned by the higher power . In the late distracted times the publick State was out of frame , always ready to fall asunder , the minds of people were unquiet and unsetled ; those that held the power could never gain half that awful regard and reverence which was given to Kings , Nobles , and men of Authority in former times . Nevertheless ; prophaness , intemperance , revellings , out-rages , and filthy lewdness , were not at any time in the memory of the present age , held under more restraint . Surely some special reason may be rendred , why in such want of publick Order , there should not be a greater disorder in mens lives and manners then at other times ; which I conceive is manifest , to wit , that by means of a practical Ministery more thick set throughout the Nation , knowledge and restraining grace did more abound , and the orderly walking of religious persons did keep others more within compass , and withal , strictness of life was not openly derided under the name of Puritanism . Those places where Presbyterian Ministers had the greatest influence , were evidently the most reformed and civiliz'd , for which cause they were so much hated by men of loose principles and dissolute lives . Whereupon we affirm boldly , That those for whom we plead must needs be good Subjects to a Christian King , and good members of a Christian Common-wealth . Section XVI . Neither are they wandring Stars , a people given to change , fit to overturn and pull down , but not to build up . They do not hang in the air , bur build upon a firm ground ; they have setled principles consistent with the rules of stable policy . Contrariwise , Fanaticks ( truly and not abusively so called ) do build castles in the air , and are fit instruments to disturb and destroy and root out , but never to compose and plant and settle ; for which cause their Kingdom could never hold long in any time or place of the world . Upon this ground Presbytery , not sectarian Anarchy , hath been assaulted with greatest violence by the more observing Prelatists ; against this they have raised their main batteries , this appeared formidable , for it is stable and uniform , and like to hold if once setled in good earnest . This party do not run so fast , but they know where to stop ; they are a number of men so fixed and constant as none more , and a Prince or State shall know where to find them . They do not strain so high , but they consider withal what the Kingdoms of the world will bear , and are willing to bring things to the capacity of political Government . They can have no pleasure in commotions and alterations , for order and regular unity is their way , and therefore stability of Government and publick tranquility is their interest . It is most unreasonable to object , that the late wilde postures , extravagancies and incongruities in Government , were the work of Presbytery or Presbyterians . The Nation had never proof of Presbytery , for it was never setled , but rather decryed and exposed to prejudice by those that were in sway , and that in the more early times of the late Wars . The truth of this matter is cleared by a passage of our late Soveraign in a Letter to his Majesty that now is . ] All the lesser Factions were at first officious Servants to Presbytery their great Master , till time and Military Success discovering to each their particular advantages , invited them to part stakes , and leaving the joynt stock of uniform Religion , pretended each to drive for their party the trade of profits and preferments , to the breaking and undoing not only of the Church and State , but of Presbytery it self . ] Thus the joynt stock of uniform Religion was left , and Presbytery neglected , before the first War was ended : Yea , and those that stedsastly adhered to it were maligned and reviled by the exorbitant party for opposing their new models or agreements of the people . Section XVII . Neither can Sects or Schisms with any truth or justice be reckoned the Off-spring of Presbytery . Consider the French , Dutch , Helvetian Churches , how intire they keep themselves in Orthodox Vnity from the Gangreen of Sects and Schisms . A wide Breach was once made in the Netherlands by Arminius and his Followers , but after some years conflict , it was healed by the Synod of Dort. The Church of Scotland is inferiour to none in the unity of Doctrine and Church-Communion ; and their form of Ecclesiastical Policy , and method of Discipline is very effectual to prevent the broaching of Errour . King James in discourse with an English Bishop , is reported to have rendred this account why so few Heresies and Errours of Doctrine are united and prosecuted to the publick disturbance of that Church . [ Every Parish hath their Pastor ever present with them , and watching over them , and he with his Elders and Deacons hath a weekly meeting for censure of manners , by which he perfectly knows his Flock , and every abberation of them in doctrine & practise ; and lest any heresie might seize upon the Pastor , they have their Presbyters , which meet together once also every week in the next chief Town or City ; and there they have their exercise of prophesying , after which the Moderator asks the judgement of all the Pastors concerning the doctrine then delivered , or of any other doubtful point then propounded ; and if the Presbytery be divided in their opinions , the question is , under an injoyned silence , put over 〈◊〉 the next Synod , which is held twice a 〈…〉 which the Pastors of that quarter or province do duly resort , accompanied with their Elders ; and any question of doubt is either decided by that Assembly , or with charge of silence reserved to a national Synod which they hold every year once , whither come not the Pastors onely , but the King himself , or his Commissioners , and some of all orders and degrees , sufficiently authorized for determining of any controversie that shall arise among them . ] Could the Bishops in former times procure a greater unity in the Church of England ? Whence therefore should this charge arise ? peradventure some Presbyterians have turned Sectaries . Surely it would be taken for a weak arguing , to say , That Prelacy is the way to Popery , because some Prelatists have turned Papists . The truth is , Sectarianism grew up in a Mystery of Iniquity and State policy , and it was not well discerned , till it became almost triumphant by Military successes . But after that its growth and strength did manifestly appear , Presbytery began to struggle with it , and so continued , until by the power of the Army it was inforced to sit down , but never to comply . Whereupon the tongues and pens of Sectaries were imployed against none more then the Presbyterians . And I should be glad to hear of such bitter Invectives of the Papists against the Prelatists ; not that I rejoyce in the sin of the one , or the suffering of the other ; but that the Protestant friends of Prelacy might more incline to their Protestant Presbyterian Brethren . Surely the way to prevent the growth of the two utmost extreams , is , for the two middle parties to draw up and close together . But however the world goes , the Presbyterians shall ever keep as good a distance from the Sectaries or Fanaticks , as the Prelatists shall from Papists . And verily there is no greater bar against Fanaticism then the right Presbyterian principles ; as not to sever but joyn the written word and spirit for direction ; the spirit and use of Ordinances for Edification ; to erect a stated Church-Order and Discipline ; to allow to the Church a directive , and to every Christian a discretive judgment ; to insist only upon Divine Scripture Warrant , and to wave humane authority in matters of Religion : For such is the temperament of these Maximes , that they commend and require a distinct knowledge and illumination in the mind , and in the affections lively motions and stirrings against Formality and blind Devotion ; and so do satisfie the minds of those , who conceive that in true Religion there is spiritual light , and life and power ; and also they shew the necessity of the written Word , of constant publick Ordinances , and private Exercises of Religion , and of the direction and discipline of the Church ; all which do serve to settle the mind against dilusive impulses , and wild fancies and raptures . Section XVIII . But of all the prejudices and scandals taken against this way , there is none greater then this , that it is represented as tyrannical and domineering , and that those who live under it must like Issachar crouch under the burdens . In the first place let us rightly understand the meaning of this prejudice . Is it because this Discipline doth censure scandalous disorders , and enquire into the state of the flock , as watching over their souls ? This is its high commendation in the sight of God and good men . Doth Episcopacy care for none of these things ? Surely a Bishop is an Overseer ; to exercise the Office of a Bishop is to take the oversight of the Church ; and those that are over us in the Lord watch for our souls , as those that must give an account thereof . Howbeit Presbytery is not more severe in censuring the breach of Gods Commandments , then the Hierarchy in censuring the breach of their own constitutions . Or is the offence taken upon pretence that Presbyterians affect and arrogate an arbitrary power , would rule by faction , and exercise a rigout to the stirring up of animosities and unquiet humours ? Since the friends of Prelacy are loudest in this crimination , I crave leave to use this mild retortion . Is there no appearance of domination in Prelacy ? Was nothing like unto it objected to the dignified Clergy ? If you say those invectives and clamours were false and scandalous , then let reason and charity be permitted to make some Apologie for the other discipline which the Nation hath hitherto never experienced in any measure of national uniformity and settlement . But there are remedies at hand to prevent the abuse of any Government that is of it self lawful and laudable . Certainly the wisedom of the King and Parliament , with the advice of grave Divines , may prescribe sure and certain rules of discipline . Moreover , to cut off all occasion , and prevent all appearance of domineering , all political coercive jurisdiction in matter of Religion , may be with-held ( if need require ) from Ecclesiastical persons ; and that meer spiritual power alone which is 〈◊〉 to their office , may be left to their management , which is in the Name of Christ , and by Authority from him , to admonish the untuly ; and if they continue obstinate , by the same Authority to declare them unworthy of Church-Communion , and Christian Society , and to require the Lords people to have no fellowship with them , that they may be afflicted and humbled . And because spiritual censures appertaining only to the Conseience may be too little regarded , when no temporal dammage is annexed to them , there may be a collateral civil power always present in Ecclesiastical Meetings , to take cognizance of all Causes therein debated and adjudged , in order to temporal penalties . Vpon the whole matter aforegoing we firmly build this position , That the Presbyterian Party ought not in Justice or Reason of State to be rejected and depressed , but ought to be protected and encouraged . Nevertheless there being a seeming complication in this business , and an other ample party appearing in competition , a difficultie remains , and the matter falls into a further deliberation . And thereupon we are fallen upon the second main Enquiry . II Qu. Whether the Presbyterian Party may be protected and encouraged , and the Episcopal not deserted nor disobliged . Section XIX . The grand Expedient in this difficulty is a well grounded Accomodation producing an intire and firm union . That the Accommodation may be true and solid , not loose and hollow , it must be such as will content and satisfie for continuance ; and that it may be such , the tearms thereof must not be repugnant to the conscientious principles of either party . Otherwise whatsoever it be , it is but a botch , and will never hold . Wherefore we now examine whether those principles are such as set the parties at an irreconcileable distance , or else make the proposed union possible and hopeful . As touching holy Doctrine , they both receive the nine and thirty Articles of the Church of England , unless that one side may demurr upon one or two passages respecting the Form of Ecclesiastical Government and Ceremonies , being the matters now in question , and remote from the foundation . And in very deed the Doctrine of the English Bishops , in general , that lived in the elder times of Protestantism , as Jewel , Pilkington , Babington , and of the latter Bishops their Followers , as Abbot , Carleton , Morton , Usher , Hall , Davenant , is intirely imbraced by the Presbyterians ; when as many of the latter Prelatists departed from it , in the great point of Predestination , Redemption , Free-will , effectual Grace , Perseverance , and Assurance of Salvation , and termed it Puritan Doctrine . Whereupon I conclude that those Prelatists of this Age , who are the genuine Off-spring of the old Episcopal Divines , will not divide from Presbyterians upon the account of Doctrine ; and that the other sort need not divide from them any more then from the rest , that are of the Episcopal Perswasion . But in the Form of Church Government the breach is much wider , and the Reconciliation seems more difficult . Indeed the Dominion of Prelacy , and the exact Presbyterian parity are opposite Extreams . Nevertheless , a regulated Episcopacy and Presbytery may be found so far from mutual opposition and inconsistency , that they may close together in a sweet Harmony . The Scripture Bishop and the Evangelical Pastor is one and the same Officer . The Primitive Ecclesiastical Episcopacy was not reputed by the Antients a different Order of Ministery . The Bishop was only a Presbyter in a higher degree , the President of the Presbytery , and ruled in consociation with all the Presbyters . The better part of the Scool-men place the difference only in degree , not in order . Of the same judgement were the old Episcopal Divines in England , and even in the last times Morton , Hall , and Usher . Whereupon they held the Forreign Protestant Churches that had no Prelaies to be true Churches , and their Pastors true Ministers of Christ. And this is very remarkable in the most rigid Prelatists of their times , when upon the new erecting of Prelacy in Scotland , certain Scottish Bishops were to be consecrated here in England , Bishop Andrews moved this question , whether they ought not first to be ordained Presbyters , as having received no Ordination from a Bishop ; Arch-Bishop Bancroft being there present , maintained there was no necessity of Re-ordination ; for where a Bishop cannot be had , Ordination given by Presbyters must be esteemed lawful . This Solution being applauded by the other Bishops , Doctor Andrews acquiesced . On the other side , an absolute equality among Ministers is not essential to Presbytery : but a prudential priority according to the Churches occasions , and consequently a stated Presidency may be admitted : For the main principle of Presbytery is this , That every Minister is truly a Pastor , and that pastoral Authority includes both teaching and ruling ; for which cause the Presbyters may not yield up themselves as the Bishops meer Curates or Subjects . For that would nullifie their Pastoral Office , as to one part thereof , which is as essential to it as the other ; in regard whereof the Presbyters are in Scripture called Bishops or Overseers , and are charged to take the oversight of the Flock . But this is no way violated by admitting a stated Moderator or president Bishop . As concerning Worship or Divine Service , we conclude that those who agree in the Doctrine of Faith cannot disagree in the substance of Worship . They differ only about the Liturgy and Ceremonies . And the dissenting side oppose not all Liturgy , but desire that the present form may be changed or reformed . They oppose not any circumstance of Decency and Order , but desire that mystical Ceremonies of humane institution may be abolished or not injoyned . Section XX. Thus the Coalition of these two Interests into one appeareth possible , because their conscientious principles on both sides have not that repugnancy , but that they may well close together in a due temperament , and constitute one solid Ecclesiastical politie . And nothing hinders this conjunction , but the obstinacy either of one or both parties from a humour of opposition , or incurable enmity , or some carnal designe . Among the Bishops and Episcopal Doctors , some of the most eminent have witnessed to the world their desires of Accommodation by their endeavours and proposals that way . The Presbyterians preferr an uniting accommodation , though upon yielding terms , before division with an intire Toleration . The incomparable Bishop Usher in the beginning of the late Troubles proposed his model , Intituled , The Reduction of Episcopacy unto the form of Synodical Government received in the ancient Church , as an expedient for the comprimizing of the now differences , thus declaring , [ That by Order of the Church of England all Presbyters are charged to minister the Doctrine , Sacraments , and Discipline of Christ , as the Lord hath commanded , and as this Realm hath received the same . And that they might the better understand what the Lord hath commanded therein , the Exhortation of St. Paul to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination , Take heed to your selves , and to all the flock , among whom the Holy Ghost hath made you overseers , to rule the Congregation of God which he hath purchased with his own blood . ] Mark well how this pious learned Prelate declares his own sence , and interprets the meaning of the Church of England , that the Holy Ghost hath made all Ordained Ministers Bishops or Overseers , to rule the Congregation of God. He saith further , [ Though in our Church this kinde of Presbyterial Government hath been long dis-used , yet seeing it still professeth that every Pastor hath a right to rule the Church , and to minister the Discipline of Christ , as well as to dispense the Doctrine and Sacraments : And the restraint of the exercise of this Right proceeds onely from the custom now received in this Realm ; no man can doubt but by another Law of the Land this hinderance may be well removed . ] If the Presbyterians imbrace these or such like Proposals , what hinders the agreement in that great and most difficult point in difference ( to wit ) Church-Government ? Section XXI . If both parties refuse to meet each other and to walk together in a middle way , the weaker party must needs be tolerated . There is indeed a third way , by subverting the rejected side ; but we believe , that in the present case it is so abhorrent to humane reason and Christian Charity , th●●we will not take it into consideration . Wherefore the Question lies between an Accommodation and a Toleration , which of these two shall be chosen ; and why the former is more desirable for both sides then the latter , I offer these arguments : And first , Multiformity of Religion publickly professed doth not well comport with the spirit of this Nation , which is free , eager , zealous , apt to animosities and jealousies , besides that it hath ever had a strong propension to Uniformity . Also , it is too well known , that the dividing of Church communion is the dividing of hearts , and that we shall not live like brethren , till we agree to walk in one way . Only let this be well observed and ever remembred , that the necessary and injoyned terms of this Unity be not in things superfluous , but necessary at least for edification , order and peace . Moreover , Toleration being not the daughter of Amity but of Enmity ( at least ) in some degree , supposeth the party tolerated to be a burden , especially if conceived dangerous to the way established , and commonly holds no longer then meer necessity compels ; and consequently neither party take themselves to be safe , the one alwaies fearing to lose its authority , and the other its liberty . And if men will lay aside self-conceit and fond indulgence to the way of their own perswasion , they will quickly finde , that the temper of this Kingdom doth not well accord with extreams on either hand . Certainly , well-minded and serious people were never better prepared for an equall Accommodation . They are weary of tedious dissentions in Church and State , and have seen & felt the sad consequents thereof ; and could they once attain to setled union , upon the same grounds they would do their utmost to hold and keep it inviolable . Without controversie , the earnest thoughts of such a compoture did expedite the peaceable return of his Majesty . The Presbyterians vigorously acted for it ; although they knew there were some that breathed out revenge and cruelty against them , yet they hoped that the prevailing part would be sober , and carry it with all moderation , But they relyed chiefly upon his Majestie 's Wisdom , Equity and Goodness , whose Virtues ( attested by faithfull witnesses ) proclaimed him the Soveraign Reconciler and Healer of our breaches . And surely they will never repent of their honesty and loyalty . And let them rest assured , that their moderation shall plead for them in the time to come . Section XXII . If one party coming forward to meer their brethren make a tender of such propositions , as in al reason may procure unity and order in the Church , and cannot pass further without regret of Conscience ; in this case , for the other party to go about to strain them higher , is most unreasonable and uncharitable . Let them remember his Rule who is Lord and Head of the Church ; Whatsoever ye would that men should do unto you , do ye the same unto them . Now such proposals may suffice for peace , which will not satisfie humour , and faction , and carnal interest . Unity and order may be obtained by those terms that do not prejudice the conscientious principles of either party , and are not defective in things necessary ; I mean , not onely to salvation , but to the Churches peace and edification ; and verily to insist upon such terms alone , is the most Christian and most rational way to a solid and sure peace . As for the Presbyterians , what they offer will sufficiently attain the said ends ; and what they stand upon doth not cross the said rule of Charity and Prudence . Their proposals touching Prelacy , Liturgy , Ceremonies , and Canonical Subscription are in no wise repugnant to the Churche's being or wel-being . Section XXIII . That Prelacy , as it stood in England , is not essential to a Church-State , we call to witness the far greater number of Protestant Episcopal Divines , yea the whole current of them , till the times next fore-going our Civil wars . Archbishop Bancroft , no way indulgent to Presbytery , withstood the re-ordaining of those Scottish Presbyters elect Bishops upon this reason , That they might not seem to question the Ministry of the Reformed Churches . For which cause , who can forbear to censure the palpable absurdity of some latter Prelatists , that unchurch all the forreign Reformed Churches , and nullifie their Ministery and Ordinances ? They have taken up a most destructive killing opinion , which 〈◊〉 the unspeakable advantage of the Romish Church ) lets out the Vitals of the Protestant Cause and Religion . And shall any that are hearty Protestants be fond of such Opinionists ? Moreover , it is no less evident that the Prelacy , as it stood in England , is without the warrant of Divine right , and that not only in regard of Lordly titles and exercise of temporal Dominion , but also in regard of sole Jurisdiction and deputation of power . Is there any text in the Scripture where the name and work of a Bishop is appropriated to a superior Order or degree in the Ministery ? Do not all the texts of Scripture that mention the name and work of a Bishop attribute both to all ordained Ministers ? Can there be a clearer evidence that a Bishop and Presbyter is the same spirituall Officer ? Besides , to maintain the Divine right of Prelacy , it sufficeth not to shew from Scripture any kinde of difference between a Bishop and a Presbyter , unless it can be likewise proved that the Bishop is the alone subject or receptacle of Ecclesiastical Jurisdiction , that he alone hath rule and government over all the Presbyters within his limits , yea , and over all the Churches , leaving no power to the Presbyters but to execute his Injunctions . But there is nothing more express , then that the Holy Ghost hath made all Presbyters to be Bishops or Overseers , and hath commanded them to rule the Church , and to exercise Episcopacy , or to take the oversight thereof . And that this is the sence of the Church of England is manifest by appointing the exhortation of Saint Paul to the Elders of the Church of Ephesus , and the character and qualification of Bishops written by the same Apostle unto Timothy , to be read unto Presbyters at the time of their Ordination . Hereupon a late famous Defender of Prelacy was driven to leave the beaten path of Episcopal Divines , and to take a new way , but to the ruine of the Cause maintained by him . He saith [ That although the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders , hath been extended to a second Order in the Church , and is now in use onely for them under the name of Presbyters , yet in the Scripture times it belonged principally , if not only , to Bishops , there being no evidence that any of that second Order were then instituted , though soon after , before the Writings of Ignatius , such were instituted in all Churches . ] Here it is fully granted that the Scripture Presbyters were Bishops , and that the second Order of meer Presbyters , which were no Bishops , was not then instituted ; whereupon it follows , that a meer Presbyter , who is no Bishop , is not of divine institution , but a meer humane Creature , if the holy Scriptures be the perfect Rule of all Divine Institutions . Neither is the abatement of Prelacy unto moderate Episcopacy or Presidency any departure from the practice of the ancient Church , but a true reviving of the same , which was an election made by the Presbyters of one of their own number to preside amongst them , and that upon no pretence of Divine Right , but for remedy of Schism , as Jerome witnesseth . And with this Bishop or President the whole Presbytery joyned in the common Government of the Church . Bishop Usher plainly shews how easily the ancient form of Government may be revived again , and with what little shew of alteration , namely , by erecting a Suffragan Bishop in every rural Deanery , into which every Diocess is subdivided , who may every moneth assemble a Synod of all the incumbent Pastors within the Precinct , and according to the major part of voices , conclude all matters that should be brought into debate before them , yet with a liberty to appeal ( if need require ) to the Diocesan , Provincial , National Synods . That the number of Bishops should be very much augmented doth evidently appear to all that know and consider the weight of Episcopal Superintendency ; and the learned Bishop now mentioned gives a hint , that their number might be very well conformed to the number of rural Deaneries . Surely so many hundred populous Parishes now under the Government of one Bishop might be well divided into many Diocesses ample enough . And such a course would make not only for the edifying of the Church by the more effectual inspection of many Bishops for one , but also for the advancement of Learning by the multiplication of preferments . Wherefore nothing of the Churches being or well-being , nothing of Divine Institution or primitive practise doth withstand the reduction of Prelacy to moderate Episcopacy , or the ancient Synodical government , to which the Presbyterians may conform without repugnancy to their principles . Section XXIV . The point of Ceremonies comes next under debate . And for as much as it concerns Divine Worship , it is of high importance , and a tender point of Conscience . And herein we affirm , that the Presbyterian concessions are no way defective , but sufficient and ample unto all regular devotion in divine Service . All natural expressions of devotion , or natural external worship they readily acknowledge , as kneeling and lifting up of the hands and eyes in prayer , and such like ; which are called natural , because nature it self teacheth all Nations to use them without any divine or humane Institution , and a rational man by the meer light of nature is directed to them , yet not without some government of counsel and discretion : For in these things nature is in part determined and limited by the custome of several Ages and Countries , and by the difference of several Cases . In the act of adoration the prostration of the body is used according to nature in some ages , places , and occasions , and not in others . In ancient times the wearing of fackcloth and ashes , and renting of clothes , were fit expressions of humiliation , and that according to nature ; yet the same suits not with our times : For herein nature is subject unto some variety ; and now adays the wearing of the meanest apparel were sutable in a day of Humiliation , because it is now a convenient natural expression of self-abasement , and a kind of abstinence . Likewise kneeling is a natural prayer-posture ; but where it cannot be used conveniently , standing is naturally agreeable ; nevertheless neither the one nor the other is necessary , where infirmity or other necessity makes it inconvenient Moreover they do not scruple the meer circumstances of order , as time , place , and method , without which humane actions cannot be performed . They allow and commend all matters of decency , as decent Churches or meeting places , and furniture , as a Pulpit Cloth , Communion Cup , and a grave habit for a Minister , and in holy duties a grave posture of body & composed countenance , and the wearing of the best apparel upon solemn sacred times ; all which are recommended in the general Rule , Let all things be done decently and in order : Which Rule properly is of the Law of nature , and would oblige Christians , though it had not been written in the holy Scripture . In the things before mentioned we perceive a good accord ; but here lies the difference . The Presbyterians stick at Ceremonies properly sacred , and significant by humane institution , which they conceive to be more than meer circumstances , even parts of Worship ; and whatsoever instituted Worship is not ordained of God they hold unlawful . To the making up of the Ceremonies now in question , they observe these things ; Humane Institution , mystical and instituted , not natural signification , and appropriation to divine Worship . And it alters not the case , that they are by nature apt to signifie ( for so are all Sacraments ) if they do not actually signifie without institution . That such Ceremonies are parts of divine Worship , they prove from the nature of Worship in general , which requires no more , then that it hath the honour of God for its direct and immediate end ; it is something not reductively , but directly sacred and religious , and an immediate expression of our observance of God , and obligation to him . And such is the nature of the controverted Ceremonies , much differing from matters of order and decency , which properly and immediately respect men that use them , as the Church or Temple is immediately and directly for the assembling of people , a Communion Cup for drinking , a Table cloth for covering . Decency is no part of Worship , but a circumstance thereof not proper to it , but common , with grave civil actions ; and doth no more become sacred , when applyed to sacred uses , than a sacred thing ( as prayer ) becomes civil , when applyed to civil uses . Time considered as a meer circumstance of a sacred action , belongs to it not precisely as sacred , but as an action , because without time no action can be performed . And being a meer circumstance , it needs not be determined of God , but is left to humane prudence according to occasion , whether for private or publick Worship ; which is the case of time for private devotion , and dayes of publick Humiliation and Thanksgiving . But they that scruple our mystical significant Ceremonies , conceive that they are properly and meerly sacred , as having the honour of God for their direct and immediate end , That the Surplice is not for gravity , nor meerly for decent distinction , but a religious mystical habit , the character or badge of a sacred Office , or Service conformable to the linen Ephod under the Law. The signing with the signe of the Cross ( they conceive ) is more evidently sacred than the former . As Baptism consecrates the Child , so doth the Cross. It is used as a sealing sign of our Obligation to Christ , as the words used in the application thereof do manifest ; and the book of Canons doth declare expresly , which saith . [ That it is an honourable hadge , whereby the Infant is dedicated to the service of him that died on the Cross , as by the words used in the Book of Common Prayer it may appear . ] And therefore it is in that respect Sacramental . Besides , if it were not a sealing sign , but only for mystical teaching , it hath the same nature with divers Levitical Ceremonies , which were not typical , but doctrinal , teaching some Moral Duty . A holy day , or time properly sacred , whether by divine institution , as the Lords day , or humane , as other sacred Festivals , is not a meer circumstance , but a part of Worship : For it is not only belonging to a sacred action , as an action , but precisely as a sacred action on that day to be performed ; yea , it is of it self sacred , and is not only sanctified by the Service , but also sanctifieth the Service . The truth is , sacred Ceremonies may in some respect be called circumstances , as being inferiour things subservient to Moral Worship , which is the main ; yet they are also parts of Worship in general , for Worship is either Moral or Ceremonial ; and that Ceremonial Worship which is commanded of God is lawful and good ; but that which is not commanded by him is neither good nor lawful , nevertheless it is Worship . On this manner the Non-Conformists and Presbyterians have debated this Controversie , and argue further , That humane discretion is the rule of Order and Method ; Nature and civil Custom is the rule of Decency , but only Scripture is the rule of instituted Worship , wherein both addition and diminution is alike forbidden . It the English Ceremonies be warrantably used , what hinders the use of divers other Ceremonies used in the Roman Church ? Is it said their multitude will become burthensom and inconvenient ? But who can determine the convenient number ? And however , an exchange of one Ceremony for another were not unlawful . For what reason may not some other Romish Rites in Baptism be used as well as the Cross , seeing they are nothing less significant or inoffensive , nay peradventure much more inoffensive , because the Papists by giving divine Worship to the Cross have abused it to gross Idolatry . We take this to be sound speech or discourse , that cannot be gain-said . And surely those of temperate spirits , that are otherwise minded , might well conceive that it hath such probable appearance , as might possibly take with learned and pious men . And seeing the one Side allow and commend all natural external Worship , and all matters of Decency and Order , and desire to be spared in mystical Ceremonies of humane institution , the other Side should not in reason or charity insist on the said Ceremonies , as the terms of Church communion and priviledges , and or Christian unity and amity . Section XXV . As concerning the Liturgy , the Presbyterians do not gain-say the lawfulness of a stinted form of Prayer , in as much as the observing either of a Form or a Directory is not of the substance of prayer , but an accident or circumstance belonging to it , and left to humane determination . It is further granted by them , that in some parts of publick worship a form is ordinarily necessary ; as in the Sacramental actions , in the act of Baptizing , and of consecrating and delivering the Lords Supper . And herein will be no dis-harmony , because they are Scripture forms . Likewise in such parts of Divine Service where it is not necessary , they can submit unto it for the Churches peace : Nevertheless they are not satisfied in the present Liturgy , but desire it may be laid aside , or much reformed . And what solid reason withstands the equity of this desire ? Moderate Prelatists have acknowledged considerable imperfections in the Book of Common-Prayer , and Bishop Usher hath collected sundry particulars in his direction concerning the same presented to the House of Commons upon their request . Let sober judgments consider , whether this or that form of prayer be of the substance of that sacred exercise , or only its outward shape and dress . If it were of the substance of Religious Worship , it would require Divine Institution to make it lawful , as do other parts of instituted Worship . If it be only an outward shape and dress left to humane prudence , it is variable according to the difference of times . Whosoever observes impartially shall find that Political Prudence was joyned with Christian Piety in composing the English Service Book . In the beginning of Reformation the wisdom of the State so ordered , that so great a change might be made with as little noise as was possible , and with regard to what the Nation would bear . Accordingly when a Rebellion was raised in Coruwal , and Devonshire , about the change of Religion , King Edward to appease the matter told the people , That it was no other then the old Service in the English Tongue . Likewise when this form was revived by Queen Elizabeth , one might conjecture , that care was taken , that no passage offensive , even to the Papists , might remain therein ; for we find an alteration in the Letany very material . Whereas King Edwards books ran thus , [ From all sedition and privy conspiracy , from the tyranny of the Bishop of Rome , and all his detestable enormities , from all false Doctrine and Heresie . ] These words [ From the tyranny of the Bishop of Rome , and all his detestable enormities ] were left out in Queen Elizabeths time , and ever since . Whereupon the Papists throughout this Kingdom resorted to our Divine Service for the first ten years of that Queens Reign . And this came to pass also by the Popes connivance , who was not then in despaire of reducing England by fair means . But sithence Papists have been Recusants . Wherefore if forms be variable , according to the difference of times , and the present Liturgy was compiled with respect to the peace of former times , and the reconciling of Papists to Protestants , but is now become by change of times , an occasion of dividing Protestants from each other , without hope of regaining Papists : Can Religion or Reason plead for the rigorous imposing of it ( especially without very much emendation ) upon godly peaceable Ministers and people that daie not use it throughout ? Doth the Life and Soul of Religion lye in the Common-Prayer ? Is it as ancient as Christianity , yea , or of equal extent with the Protestant Reformation ? Whence is it then that many will have no communion with those that do not use it , or would cast out of the Church those that cannot use it throughout , who nevertheless in all necessary parts of worship are conformable to Protestant Doctrine and practice ? Is that efficacy or excellency in it , that the laying it aside would much impair and weaken Religion , and darken its glory ? Let it be then examined , whether it hath made the comers thereunto more perfect then others , more knowing in Religion , more pious and blameless in their conversation then those that frequent it not . Let experience come forth and witness ; which ( if constant and universal ) is the best proof of the efficacy or imbecillity of any institution . Suppose a Liturgy were framed of Confessions , Petitions , and Thanksgivings , wholly collected out of Sacred Scripture , both for matter and expressions , would it be inferiour to that which is now in question ? Doubtless such a form would be a happy expedient to put an end to this controversie . Section XXVI . Canonical subscription lately imposed is a yoke of bondage , to be considered by all those that have a true regard to such liberty in Religion , as equity and necessity pleads for , Blessed be God who hath put it into the Kings heart to extend compassion to a multitude of his faithful Subjects , and to remove this yoke ; let not this or the like be laid on their necks any more . The Canon requires a subscribing to the thirty nine Articles , to the Common-Prayer Book , to the book of ordering Bishops , Priests and Deacons ; that all these contain in them nothing contrary to the Word of God. This is unreasonable , unprofitable , and unnecessary . It is unreasonable ; for were it just and reasonable , it must suppose not only perfect verity throughout the whole , without any mixture of error ; but also either a spirit of infallibility in the composers of those books , or the like measure of judgment and perswasion in all Orthodox and pious Ministers , concerning all particulars in so large a volume , written by men subject to error . That there is not perfect Verity without mixture , or grounded suspition of error , there is real evidence . To assert a spirit of infallibility in the composers thereof , is not consonant to Protestant principles . To suppose the like measure of faith and judgement in all Orthodox godly Ministers concerning fallible writings is absurd ; and to rack men unto it , is an imitation of that Tyrant , that would stretch miserable creatures unto the length of that bed of torment upon which he laid them It is also unprofitable : For these forced large subscriptions are known to be no sure hold-fast of the multitude drawn into them , whereof many come hand over head , meerly as to an injoyned form ; others more considerate do it in their own sence . And indeed the best service which this Injunction doth , is to lye as a bar to exclude the more deliberate sort , or as a clog to oppress their consciences . If to remedy this evil you allow men to use their own limitations and explanations , the business it self is insignificant . It to satisfie several parties , you pen the Doctrines and Forms in ambiguous tearms , the swaying part of the Church will draw them to their own peculiar sence , and establish their own opinions , to the crushing of dissenters ; as by the potency of some Prelates , Arminianism was asserted for the Doctrine of the Church of England . Lastly , it is unnecessary , for we suppose the benefits pretended by it are unity in Doctrine & uniformity in Practice ; both which may be as well attained and far more kindely , without this enforced Subscription , if no Minister be suffered to preach or write any thing contrary to the established Doctrine , Worship , and Discipline , nor ordinarily for the main to neglect the established Rule . But what inconvenience , if in things of lesser weight , a latitude were allowed ? A little variety indulged in some particles , is no impeachment of Uniformity , but rather an establishment thereof with contentment and tranquility . Contrariwise , as the wringing of the Nose draws forth blood ; so over-straining and rigid injunctions distemper the mindes of men otherwise peaceable , and stir up strife . Section XXVII . Moreover , the publick state of these differences is such , that the Prelatists may and ought to descend to the Presbyterians in the proposed moderate way ; but the Presbyterians cannot come up to the Prelatists in the height of their way . For the Prelates condescention stands only in omission or forbearance of certain things which seem to them lawful and laudable , but the subjection of the Presbyterians stands in subscribing and conforming to certain things which to them seem unlawful : And common equity will soon pass its verdict , that the condescention of the one is far more easie then the subjection of the other . Bishop Davenant in his Determinations resolves in one question , that a Protestant may not with a safe conscience be present at the Popish Mass , because he wounds his conscience by impious dissimulation , thereby making a shew of approving that pretended expiatory sacrifice . In another Question he resolves , That Papists are bound to be present at the English Divine Service , because nothing occurs therein , that can be by themselves reproved . In applying this to our case , it is far from my thoughts to make the comparison between Presbyterians and Prelatists parallel with that between Protestants and Papists ; but I make the reason of both cases parallel : for as Papists find nothing in the Protestant Liturgy ( according to their own principles ) impious or unsound ; in like manner the Prelatists can find no positive thing in the propounded terms of accommodation , contrary to divine right and primitive practice ; only as the Papists find not so much as they would have in our Liturgy , so the Prelatists in the said proposals : Nay , the Papists have better colour of reason to separate from our publique Service , because , although they find nothing positively unsound , yet according to the Roman Faith they may pretend fundamental defects therein ; as the want of the sacrifice of the Mass : but the Prelatists can here alledge no such thing ; the supposed defects and omissions being only in things remote from the foundation of Faith and Religion . For we trust the greater number of them do not hold , that there is no Church without a Prelate having sole jurisdiction over the Clergy ; That there is no Ministry but what is ordained by such a Prelate ; That there is no true divine Service , where the Common-Prayer Book is not used ; and that there is no acceptable worship , without humane mystical Ceremonies . Let them that have taken up such opinions sadly consider whether they are led therein by conscience , or by humour and designe . Section XXVIII . The greatest shew of reason opposing this moderation is a pretended fixation in Religion ; and indeed it is but a shew and colour . That Religion is a thing unmoveable , all that be truly religious do from the heart acknowledge ; and for the immobility thereof , none contend more earnestly then the Presbyterians . But they fix its unmovable state in the Canonical Scripture , and they continually cry to the Law and to the Testimony , against humane Traditions and Inventions , in one Extream , and against Enthusiasms in the other . Upon occasion of any aberration in Doctrine or practice they recall us to the primitive rule and pattern ; and what is received from the Lord , that deliver they to the Churches . That sacred Rule they willingly suffer not to be captivated in its interpretation by the Churches infallibility , as do the Papists ; nor by proud and arrogant reason , as the Socinians ; nor by impulse and imagination , as the Euthusiasts : but they maintain it in its full authority to interpret it self , whose authentick interpretation we are inabled to discern by rational inferences and deductions , wherein we make use of reason not as an argument , but as instrument . As for the Decrees and Canons of the Church , what rightful Authority doth make them as the Law of the Medes and Persians that altereth not ? Must things be enacted by the Church once and for ever ? And whether they be little or great , clear or doubtful , necessary or superfluous , must they be held unquestionable and indisputable ? Surely this is to Idolize humane Constitutions , and to equalize them with Divine ; and to lead the people to a blind implicite faith , and a neglect of searching the Scriptures . And upon this ground those large Churches , as the Roman , Grecian , Aethiopick , Armenian , Indian , and the rest , are obstinately divided for many ages from each other , and holding to this principle of unalterable Traditions and Constitutions , they will be divided to the end of the world . Had not all Ecclesiastical Canons and Decrees a beginning , and that at sundry times , and in divers manners ? And are not many of them as it were but of yesterday ? And when they were brought in , where was the pretended fixation ? Doubtless Religion may be alike altered by Addition as by Substraction . Nay , Hath there not been Substraction also ? Are not divers Customs and Ceremonies of great antiquity now quite abolished among us ? If the Church of Rome may erre , why not the Church of England ? Indeed the Papists that hold their Church infallible , may hold the Decrees thereof unalterable , but the Church of England claims no such priviledge . Was it necessary that our first Reformers should see all things at the first day-break out of the night of Popery ? Or if they saw all things requisite for their own times , could they foresee all future events , and provide remedies for inconveniencies which time might bring forth . It is a wise saying of a learned man , That time it self is the greatest Innovator ; and again , That Physick is an Innovation . Surely as the naturall , so the body politick , sometimes needs physick , and oftentimes moderate Reformations do prevent abolitions and extirpations . Besides , a great alteration in this kind hath continued in a stated posture for many years , which inferres a greater necessity of an accommodation . Nevertheless there is no attempt or question made of changing any thing , that toucheth sound faith , and good life , or the substance of divine worship . Yet in the Doctrine of the Church somthing possibly may have been inserted as an Article of Faith , which is but problematical ; and in a fundamental Article some inconvenient expression may be used , and this questionless may be altered without any imputation of uncertainty to the established Doctrine . Some change in the outward Form and Ceremonies , which are but a garb or dress , is no real change of the Worship : some change in the late external jurisdiction of the Church , which was not formally Ecclesiastical and spiritual , but temporal and coercive , invested in the Bishops by the Law of the Land , is no change in the true spiritual power , that is intrinsecal to their spiritual office . Nay , the reformation may be encompassed with little variation , as to the outward model and platform , the Kingdom being already squared for it , as hath been above shewed in the offers made by some Bishops . Only the power will be more diffused , being distributed among Bishops and Presbyters in due proportion . Is it objected ; once remove the ancient bounds , and we know not where to stop , we must serve every humour , and an inundation of errour and Schism will break in ? Surely Papists have as much to say herein against the Protestants , as the Prelatists against the Presbyterians . For they say , that Protestantism is the womb of all Sects , and that we having forsaken the infallible Guide , the Church of Rome , have lost our selves in a Wilderness of errour : besides , who were they that removed the ancient bounds set in the first English Reformation , by introducing many innovations ? but to give a direct answer , are not the sacred Scriptures , and Christs holy Institutions , sufficient bounds and land-marks ? Cannot prudent and faithful Church-guides keep the flock from wandring , unless they hedge them in by unchangeable Canons , even for meer formalities ? In the late distempered times , the Sectaries and masked Jesuites had a free rainge , and all possible advantages , yet it is manifest , that towards the later end , errour was rather in the wane then in the encrease , which we are bold to attribute to the liberty of constant practical preaching . Wherefore settle discipline , incourage true Watchmen , restrain seducers , expel the Jesuites , and the Church through Gods blessing will be kept in peace and order . Section XXIX . If these things are so , whence proceeds the present vehemence and importunity of so many of the Episcopal party , to carry things to the height of their way , without the least abatement of the ancient rigour . Some of that way , as wise and learned , and pious , as many among them , did offer terms in the time of their distraction and distress ; and in those times it was a common thing among the friends of Prelacy , to condemn the violence of some of the late Prelates . Have present advantages made them of another minde ? If they answer by retortion , Why did not the Presbyterians make a more early offer of agreement , and close , when time was , with the overtures of some Bishops ? Truely we are willing to argue the case , and have many things to reply . And first it is freely acknowledged , that we ought to have had a more tender respect to each other , to have better considered the state of England , and to have studied moderation . Yet let not one side bear all the blame , when both are faulty . Impetuous actings on both sides suddenly brought us to extremities , and a War brake forth , and then both Prelatists and Presbyterians were ingaged with such partakers , that the more moderate on both sides must needs be overacted . And as the War was prolonged , the breach was widened , Statesmen , and Swordmen , and particular subdividing interests having their peculiar and hidden designs . Moreover , when the Regal Power , and the House of Peers were suppressed , and most of the House of Commons secluded , the Presbyterians had only an interest of liberty , but not of power , and authority , and favour . You cannot impute to them the want of unity , which was not possible for them to encompass . But they were heartily weary of those confusions , and longed for unity and order , and had much regard to Bishop Ushers reduction then reprinted , desiring to take it for a ground-work , or beginning of accommodation among all sober Protestants , that we might not be spoiled of all Religion , but what Papists and Sectaries would by their leaves allow us . So that not of constraint , but of choice and a ready mind , they pursue peace and concord . Howbeit , in those times some Prelatists of the higher strain would condescend in nothing , but gloried in calling themselves the unchangeable Sons of the Church of England , that is , in their sence , the unalterable Asserters of the Opinions and practices of the late English Hieratchy . There were also many more moderate Episcopal Divines , that were formerly reckoned half Puritans , and upon that account kept from preferment , till about the beginning of the Long Parliament , some of them were made Bishops for the support of Episcopacy . These being exasperated by the late Wars , and the issue thereof violent changes in Government , and their own sufferings , which happened beyond our first expectations , were set at a greater distance from us . Let both sides acknowledge their errour in departing unto such a distance from one another . The truth is , men ingaged in War aim at victory , and having peculiar interests , draw to extreams . But now we settle upon a common bottom ; and prudence should guide us to aim at common satisfaction . It is known that some Episcopal and Presbyterian Divines have joyned hand in hand , and why should not all those of either party do the like , that are both for Christ ? Indeed a calamity may befall sound and good Christians , to refuse unity in Church-order , when the terms mutually required seem to one or both parties unlawfull . But in the present case , when nothing is desired in contradiction to Divine Right , Primitive practice , order and decency , but a forbearance or indulgence in things not of themselves necessary , yet scrupled as unlawful , and it will not be accepted , surely either secular interest , or the everlasting enmity , is the root of this dissention . And certainly , with those that bear so hard upon mens consciences , conformity to Church government , Rites and Ceremonies , is not sufficient to procure their amity . We well remember how heretofore the conforming Puritanes were as great an eye-sore to some Prelates as the non-conformists . But in good earnest , shall such precious things as the peace and edification of the Church , the needful service of so many able and godly Ministers , and the quiet and comfort of so many sober-minded Christians , be all sacrificed to the Hierarchy and Ceremonies ? Will not Episcopal Protestant Divines regard the weakning of the Protestant Cause in Christendom , by treading the Presbyterians under foot ? The more ancient Bishops in England were of another minde , as Bishop Robert Abbot by name , witness this passage of his Sermon preached , when he was Doctor of the Chair in Oxford [ That men under pretence of truth , and preaching against the Puritans , strike at the heart and root of Faith and Religion now establisted amongst us ; that this preaching against Puritans was but the practice of Parsons and Campians counsel when they came into England to seduce young Students : and when many of them were afraid to lose their places , if they should professedly be thus , the counsel they then gave them was , that they should speak freely against Puritans , and that should suffice . ] Let our Episcopal brethren as Divines , as Protestants , as Christians , consider these things . O let it not be said of this Generation in the time to come , that the way of peace we have not known . From the Discourse aforegoing , I inferr this pacifick and healing conclusion , That the Party called Presbyterian may be protected and incouraged , and the Episcopal not deserted nor disobliged . His Majesties wisedom and authority will draw both Sides to submit to reason . The third Inquiry having connexion with the two former , now follows to close up the whole matter . Quest. III. Whether the upholding of both Parties by a just and equal accommodation , be not in it self more desirable , and more agreeable to the State of England , than the absolute exalting of one Party , and the total subversion of the other ? Section XXX . That state of Prelacy which cannot stand without the subversion of the Presbyterians , and that stands in opposition to regulated Episcopacy , will become a mystery of a meer carnal and worldly state , under a sacred title and venerable name of our Mother the Church . For in such opposition , of what will it be made up , but of Lordly revenue , dignity , splendor , and jurisdiction , with outward ease and pleasure ? What will its design be from age to age , but to uphold and advance its own pomp and potency ? Read the Ecclesiastical Histories , and you shall finde the great business of the Hierarchy hath been to contest with Princes and Nobles , and all ranks and degrees , about their Immunities , Priviledges , Pre-eminencies , to multiply Constitutions and Ceremonies for props to their own Greatness , but not to promote the Spiritual Kingdom of our Lord Jesus Christ in the hearts of people , according to the life and power of Christianity . The above-named Venetian Gentleman , in his Narrative of the Popes Nuncio , delivers this Maxime . [ That the Court of Rome , in perpetual pursuance of its old pretences , is more sollicitous and laborious to reverse and destroy the Oath of Allegiance , because it seems contrary to its temporall grandeur , then to extirpate such Heresies as the Realm of England is infected with . ] Even so such an Hierarchy will be more industrious and careful to establish and enlarge their own Power & Dignity , then to maintain and propagate Christs true Religion . What are the weapons of the Warfare , by which this Mystical State prevails ? Not such as are mighty through God , working upon the conscience , but pecuniary Mulcts ; and greater temporal penalties ; not to the wounding of the spirit , but to the breaking of the outward estate . By what wayes and methods must it be advanced ? The constant and practical preaching of the Word must be discountenanced , Snares must be laid for the most zealous Ministers , Sports and pastimes on the Sabbath dayes must be held forth with allowance and approbation , Men of strict lives and serious in Religion must be reproached for Fanaticks . By these means a people being first enthralled to ignorance , superstition and profaness , will be disposed unto blinde obedience and perfect spiritual bondage . For in very deed , the State here described will never stand safely among a people that are free , serious , searching and discerning in matters of Religion . For this cause an Hierarchy of this nature hath a strong bias towards Popery : Nay , it must for its own safety approach as near it as the Nation can well bear . The Reformed Religion doth not glory in the vast riches , outward pomp and splendour of Ecclesiastical persons . Wherefore , when the grandeur of Prelates and pomp of Ceremonies is affected and admired , the Church of Rome is sure to finde favour in the eyes of the Clergy . The said Venetian reports [ That the Universities , Bishops and Divines of this Realm dayly imbrace Catholick Opinions , though they profess them not with open mouth , for fear of the Puritans . ] In this matter let them stand or fall by the evidence of their own writings . Let it be well observed , that the designes of suppressing Puritans , and complying with Papists in this Nation , had their beginning both at once , and proceeded in equal paces . And it hath appeared , that the moderate Cassandrian Grotian Popery was no abomination to many Prelatists . The Conciliators of our age have judged Papists and moderate Protestants ( as they call them ) very reconcileable , but have cast the Calvinists or Puritans without the limits of the pacification . Wherefore , we cannot conceive that the excessive height of Prelacy ( I say not this of regulated Episcopacy ) to be the strongest Bulwark against Popery , unless by Popery is meant no more then what the Trent Fathers ( except the Italians ) generally opposed , to wit , the stupendious exorbitant power of the Pope , who pretends to be not only Supream , but in effect , sole Bishop of the Universe , as reputing all other Bishops his meer subjects and delegates . We confess , Popery in this new and strict notion , might be controlled by the height of Prelacy . But , according to a vulgar sence , we take Popery in the height thereof for the Heresies and Idolatries ; and in the lower degree thereof , for the gross errors and superstitions of the Church of Rome . Section XXXII . Moreover , pure necessity in that state will constrain the Hierarchy to negotiate with Rome , if they subvert and ruine the Presbyterians . If in such a case they intend to uphold a Protestant State , they understand not their own concernment The Bishops must either retreat to a moderate compliance with Presbyteriaus , or advance to a reconciliation with Papists . If they had a design to extirpate the Presbyterians , and could accomplish it , are they able afterwards alone and by themselves to bear up against the main force , and to withstand all the wiles and methods of the popish Faction at home and abroad ? They mistake themselves , if they think their unalterable adherents are so numerous and powerful , In case they dissipate that other party , which hath been always found most active , vigorous , and vigilant against Romish Encroachments , what remains , besides themselves and their zealots , but a common dronish multitude , that will do little for any religion ; or men of loose principles , that would easily embrace Popery as a flesh-pleasing Religion . When the common people are left to ignorance and prophaness for servile ends and purposes , they are thoroughly prepared for Popery , which is a gross , sensual , formal , pompous way , agreeable to the multitude ; whereas Fanaticism , the other extreme , takes but with a few in comparison , because it hath something of pretended illuminations , spiritual notions and raptures , to which the common multitude is not propense . If you ask how hath Prelacy held it out hitherto against Popery , even from the first Reformation ; take notice that the Episcopal Clergy did not go about to exterminate the Puritans before their latter times , and then he that had half an eye could discern the notable advance , and the confident expectations of the Popish faction . Section XXXIII . Do any persons conceive a Reconciliation with Rome hopeful or possible upon moderate tearms ( as they suppose ) namely , the permission of the marriage of Priests , the Popes Dispensation for the Oaths of Allegiance and Supermacy , so far as it concerns the Kings temporal power , the administring of the Communion in both kinds , and the Liturgy officiated in the English Tongue ? Let them observe that Panzani the Popes Nuncio in England declared privately to his intimate friend , that the Pope would never admit any man to govern here as Bishop ( meaning over the Catholicks ) that should favour the Oath of Allegiance . And the reason hereof is evident , because it is a thing contrary to the maxims of Rome . Moreover , in that little History of the said Nuncio there is a passage , which being well considered doth evince that the Courts of England and Rome are irreconcileable , unless England become intirely papal . That Author saith [ That this Realm is so perversly addicted to maintain its own resolute opinion of excluding the Popes authority , that this hath been the cause why the Catholicks , who for the first twelve years conformed themselves unto the Politie introduced into the Church of England , have since separated from it ; and to testifie their uniting to the Pope , have refused to frequent the Protestant Churches , and have therby framed one party in that State ] Let a fair accord in the general be supposed , yet the sole point of the Popes Supremacy shal dash the whole agreement . We know that Jesuitism is the predominant humour in the Papacy , and nothing can be done without their influence ; and therefore we cannot be one with the Church of Rome , unless we be subject to the Court of Rome , and abandon all Protestantism . Section XXXIV , Whereupon all approaches and motions towards Rome are dangerous . For popish Agents will easily over-act the Reconcilers , & peradventure lead them whither they would not . If we walk on the brink , we may soon fall into the pit . Although it stands not with Christian Charity to disclaim agreement upon reasonable tearms with any that are named Christians , yet it is not fit for a purer Church to incorporate with a Church defiled with such abominations . Besides , as to reason of State , Enmity with Rome hath been reputed the Stability of England ; concerning which the Duke of Rhoan hath delivered this Maxime , [ That besides the Interest which the King of England hath common with all Princes , he hath yet one particular , which is , that he ought thoroughly to acquire the advancement of the Protestant Religion , even with as much zeal as the King of Spain appears Protector of the Catholick . ] Indeed , that Scarlet-coloured Whore hath this bewitching ingredient in the cup of her Fornication , that she disposeth Subjects to security and blind obedience , and exalteth Princes unto absolute Dominion . But against this poison a soveraign Antidote is given by a judicious Writer , that this proves that subjects are more miserable , not that Princes are more absolute among Papists ; forasmuch as where the Pope prevails , there is a co-domination and rivalty in rule , and this Protestant Princes are freed from : and whereas Popery hath been ever infamous for excommunicating , murthering , deposing Princes , the Protestant Religion aims at nothing but that the Kings Prerogative and popular Liberty may be even balanced . If it be said , that this is true of Protestantism , but Puritanism leads to sedition , rebelIion , Anarchy ; let the world know , that Puritanism ( which is no other than sound Protestantism ) doth abhor these crimes , and defie the charge thereof . The people that were called Puritans , and now Presbyterians , have had no fellowship with Polititians and Sectaries in those pernicious ways : but their principle is for subjection to Princes , though they were Hereticks or Infidels ; and if they differ herein from the Prelatical Protestants , it is only that they plead for liberty setled by known Laws and fundamental Constitutions . Section XXXV . From the reasons aforegoing we conclude , That Protestantism will best consist in the middle way , by reducing Prelacy to the ancient synodical government or moderate Episcopacy . And this is a blessed work , worthy of a pacifick King , w th respect to his honor & service , whose title is The Prince of Peace . Herein his Majesty ( with Gods help ) may over-rule without difficulty or hazzard . He need not say of those that are averse ( as David sometimes did of the sons of Zerviah ) That they are too hard for him . Prelacy is not popular , but moderate Episcopacy is , and the more , because it is a healing expedient for our broken times . The Bishops depend intirely on the King , but he hath no dependance on them , no need of advantage from them . What if some interessed persons be discontented ? The sober of the Nation ( both Episcopal and Presbyterian ) will have great contentment in the King's prudence and moderation . His Majesty is a Prince by Nature . He is our Native King , and the delight of the English Nation , and may govern as he please , without fear or hazard , by continuing to shew himself a common Father . For there is none other upon whom the Inrest of England can bottom it self , but our gracious dread Soveraign King Charles ; whose House and Kingdom let the most High establish throughout all generations . He hath all hearts that are of sober principles earnestly waiting upon him , longing and panting after his moderation , and rejoycing in the begun expressions thereof ; and of which the Presbyterians have had so great expectation , that they wished He were both King , Lords , and Commons , as to the setling of this grand Affair . Section XXXVI . The excessive dominion of the Hierarchy , with the rigorous imposition of humane Ceremonies , was accounted much of the malady of former times , which ended in those deadly Convulsions of Church and State. Do we here reproach our Mother the Church of England ? In no wise . This National Church consists of the Body of the Nation combined in the Unity of Faith , and substance of Divine worship according to God's holy Word . But if the Church be taken in a more restrained sence for the Clergy or Ministery , yet so the Hierarchy is not the Church either formally or virtually . When as according to Camdens report , there are in England above nine thousand four hundred Ecclesiastical promotions , how comes all the Interest and virtue of such a numerous Clergy to be gathered up in six and twenty Bishops , with their respective Deans , and Chapters , and Archdeacons ? And can the self-same state and frame of Ecclesiasticks be now revived after so great and long continued alterations , by which the anti-prelatical party is exceedingly encreased and strengthened ? Machiavel , whose reason in things political may challenge regard , gives these two directions to a Prince to be alike observed for securing his hereditary Dominions : First , that he doth not transgress the institutions of his Ancestors : Secondly , That he serve the time according to new occasions ; by which if a Prince be inducd with ordinary diligence in action , he will preserve himself in his principality . His Majesty returns to the exercise of his Kingly power after a long interruption in Government , and great alteration in the State , Civil and Ecclesiastical . And he hath this happy advantage presenting it self to his hand , that he may give general satisfaction , by retaining the ancient Episcopal Government , with some necessary variation conformable to these times , in abating the excess of former things , and qualifying the same with some temperate ingredients . Certainly it concerns an hereditary Prince , as to maintain the ancient constitutions , so to redress ancient grievances , and to cure inveterate maladies . The party dissatisfied in former things , were not a company of precipitate Mutineers , but a Parliament of judicious and consciencious persons , and their adherents , who for the major part never intended to dissolve the Government , but have to their power endeavoured and contrived the setling of these Nations on their ancient basis . Section XXXVII . Moreover , this dissatisfaction in the old frame of the Ecclesiastical Government is not a novelty of these times , as appears by those prudent considerations touching the better pacification and edification of the Church , presented to King James by that most learned Lord Verulam , sometimes Lord Chancellour of England , who was no Presbyterian , nor enemy to Episcopacy , in which are these passages . There be two circumstances in the administration of Bishops , wherein I confess I could never be satisfied . The one , the sole Exercise of their Authority , the other , the Deputation of their Authority . For the first , the Bishop giveth orders alone , excommunicateth alone , judgeth alone . This seems to be a thing almost without example in Government , and therefore not unlikely to have crept in in the degenerate and corrupt times . We see the greatest Kings and Monarchs have their Councels . There is no Temporal Councel in England , of the higher sort , where the Authority doth rest in one person . Again he saith , Bishops have their infirmities , and have no exception from that general malediction which is pronounced against all men living , Vaesoli , &c. Nay , we see the first warrant in spiritual causes is directed to a number , Dic Ecclesiae , which is not so in temporal matters . Again , we see that the Bishop of Rome ( fas est & ab hoste doceri , and no question in that Church the first Institutions are excellent ) performeth all Ecclesiastical Jurisdiction as in Consistory ; and whereof consisteth this Consistory , but of the Parish Priests of Rome , which term themselves Cardinals , à Cardinibus Mundi , because the Bishop thereof pretendeth to be universal over the whole world . Touching the second point , the deputation of their Authority , he saith , the Bishop exerciseth his Jurisdiction by his Chancellor and Commissary official &c. We see in all Laws in the world , offices of confidence and skill cannot be put over , nor exercised by Deputy , except it be especially contained in the Original Grant , and then it becomes dutiful . There was never any Judge that made a Deputy . The Bishop is a Judge , and of an high nature : whence cometh it that he should depute , considering all trust and confidence is personal and inherent , and cannot , or ought not to be transposed ? Surely in this again , ab initio non fuit ita . But it is probable that Bishops when they gave themselves too much to the glory of the world , and became Grandees in Kingdomes , and great Councellors to Princes , then did they deleague their proper Jurisdiction , as things of too inferiour a nature for their greatness ; and then after the similitude of Kings and Count Palatines , they would have their Chancellours and Judges . This and much more hath that great Scholar , Lawyer , and States-man observed in that excellent discourse . Yea , our late Soveraign in his discourse , touching the differences between himself and the two Houses , in point of Church-Government , declares in these words , that he is not against the managing of the Episcopal presidency in one man , by the joynt counsel and consent of many Presbyters , but that he had offered to restore it , as a fit means to avoid those errours , and corruptions , and partialities , which are incident to any one man ; also to avoid Tyranny , which becomes no Christians , least of all Church-men : besides , it will be a means to take away that odium and burden of affairs which may lye too heavy on one mans shoulders , as he thought it did formerly on the Bishops here . Section XXXVIII . By the desired reduction of Prelacy , to the coalition of Episcopacy and Presbytery in a due temperament , His Majesty will be so far from giving up , or weakning that power and influence , which in right and reason he ought to have over Church and State , that he will thereby gain a surer and a larger interest . Bishops lessened in power , and encreased in number , and resident in the Churches , and duly dispencing the Word and Sacraments , are not like to alienate the King from Parliaments , nor Parliaments and people from the King , but will become more popular , and able to fix the hearts of the people to obedience and loyalty . And this popularity of Bishops and Presbyters , being alone , without potency , is no rational ground of distrust or jealousie to the King. For their influence upon others will not be from greatness of power and command , but from venerable esteem and reputation , and that stands upon their prudent , pious , and peaceable behaviour . Besides , his Majesty can easily keep them in such dependence on himself , as that he shall not hold this interest at their courtesie . Do any suggest the Presbyterians may grow upon him ? Surely there are and will be enough to balance them , Certainly they have seen so little good of changes , that a reasonable condition , with security , will be acceptable to them . Undoubtedly the union of both parties , by an equal accommodation , is the interest of Prince and people , the strength and stability of King and Kingdom . Let neither side lay hold on present mutable advantages to press them too far ; but let all consider what will stand with lasting tranquillity . And above all , let his Majesties wisdom , who hath the high concernment of three Kingdoms for himself and his Heirs for ever , lay a good and solid foundation for the time to come . Section XXXIX . Finally , this accomodation is the interest of Jesus Christ , the Redeemer and Head of the Church , in as much as it takes in and secures thousands of godly able Orthodox Ministers , thousands and ten thousands of godly peaceable Christians , who otherwise might be rejected and oppressed . And it may well be acceptable to the whole Christian world , because it bears conformity to the whole State of Christendom , to the forreign reformed Churches in Presbytery , to the rest of the Churches in Episcopacy , and to the ancient Church , next to the Primitive times , in the orderly conjunction of Episcopacy and Presbytery . FINIS . THE Second Part OF THE Interest of England , In the Matter of Religion , Unfolded in a Deliberative Discourse , PROVING , That it is not agreeable to sound Reason to prefer the Contracted and Dividing Interest of one Party , before the general Interest of Protestantism , and of the whole Kingdom of England , in which the Episcopal and Presbyterian Parties may be happily United . Written by J. Corbet , Rector of Bramshot . The second Impression Corrected and amended . LONDON , Printed for George Thomason , and are to be sold at the Rose and Crown in St Pauls Church-yard , 1661. I Intreat the Reader to take notice , That in these Discourses I do not mention parties to maintain Division , but to procure Vnion ; That necessity compels me to use those names of difference , which I heartily wish might be no more remembred : But whilst disagreeing Parties last , names of difference cannot cease , and to forbear their use is to little purpose . My business is to take things as I find them , and to state the Case between the Dissenters , and to shew how far they agree , and how little they differ , for this end , That Parties ( both Name and Thing ) might cease for ever . Moreover , as I use not the name of Presbyterian in the way of glorying , so I use not the name of Prelate or Prelatist in way of reproach , but meerly for distinction sake ; and I have warrant for it from the friends of Prelacy , with whom it is not unusual to mention the name of Prelate in an honourable Sence . The Second Part of the Interest of England in the Matter of Religion . THe former Treatise of the Interest of England in the Matter of Religion , makes known the way of peace , in the reconciling of those two grand Parties , the Episcopal and Presbyterian , which , if made one , would take in , and carry along the strength of almost the whole Nation . The whole structure thereof rests upon these Positions as its adequate Foundation . That whilst the two forenamed Parties remain divided , both the Protestant Religion , and the Kingdom of England is divided against it self . That the Presbyterians cannot be rooted out , nor their Interest swallowed up , whilest the State of England remaineth Protestant . That their subversion , if it be possible to be accomplished , will be very pernicious to the Protestant Religion , and the Kingdom of England . That the Coalition of both Parties into one may be effected by an equal accommodation , without repugnancy to their conscientious Principles on either side , in so much that nothing justifiable by Religion or sound Reason can put a bar to this desirable Union . Now for as much as political matters are involved in difficulties and perplexities , by variety of complicated concernments , all which should be thorowly seen , and diligently examined and compared ; and because the minds of men are commonly pre-ingaged , or at least much byassed in these matters , and thereupon are not easily removed from their pre-conceived opinions , I could not rest satisfied , as having done my part in this healing Work , unless besides a firm and clear proof of things in general , I endeavour a deeper impression , and more effectual perswasion , by searching on e-every side , by pressing up close to those closest concernments and most obstinate prejudices that oppose themselves , and by opening the passages , and making the way plain to this desired Pacification . Section II. It is a grave and weighty saying of the Duke of Rohan , — Princes command the people ; and Interest commands the Princes . The knowledge of this Interest is as much more raised above that of Princes Actions , as they themselves are above the People . A Prince may deceive himself , the Councel may be corrupt , but the Interest alone never faileth : according as it is well or ill understood , it maketh States to live or dye . — According to this saying it is matter of life and death political to the Kingdom of England , as it doth well or ill understand its own Interest : In this deliberation two Interests exceeding great and precious , offer themselves unto us . They are distinct , yet not divided ; but they embrace each other , and they both apparently belong to us , and are undoubtedly to be owned by us . The one is Religious , the other Civil . The former is that of the Protestant Religion , and the latter is that of this Kingdom . Wherefore in this Inquiry , the main and fundamental point of knowledge lies in discerning the true state of both . Now the true state of any Society lies in the Universality , or the whole Body , not in any contracting or sub-dividing part thereof : And the Interest lies in the conversation and advancement of the Universality . Section III. Hereupon this question ariseth , which is the great Case and Question of the present times . Whether we should assert the contracted and dividing Interest of one Party , before the general Interest of Protestantism , and of the whole Kingdom of England , in which the Episcopal and Presbyterian Parties may be happily United . Be it here observed , That such is the joynt stock of both Parties in things of greatest moment , that by declining extreams on both hands , the Protestant Religion may be strengthened , with Unity in Doctrine , Worship and Discipline , among all its professors , and the Kingdom of England , by an inviolable Union between these comprehensive Parties may flourish in peace and plenty : for those discords that divide the members and distract the whole body , will cease ; and those common concernments which tend to uphold and encrease the Universality , will be acknowledged and pursued . Section IV. To turn aside from this common Interest of the whole body , to those inferiour partial ones , is to set up the trade of Monopolizers , which inevitably brings this mischief , that a few grow rich by impoverishing the Common-wealth , and this inconvenience also to them that follow the trade , that they grow rich upon the sudden , but are not secure , because many are oppressed , and more excluded from sharing in the benefit . In the present case , if the one Party be the only exalted Ones , and the other trodden under foot , the damage will redound to the Protestant cause , and to the Church and Kingdom of England . For whatsoever some men think , this Church and Kingdom is concerned in the one , as well as in the other Party . In the same case , though one side should rise suddenly to a great height , yet their Estate would be more secure and lasting , if they held the way open and secure to those of the other side , seeing they are willing to close upon terms just and reasonable . Section V. Moreover , those Kingdoms , and Common-wealths , and Societies of all kinds , which are of the largest Foundation , are of the greatest potency . Now a comprehensive Interest , that takes in vast multitudes , is indeed a large Foundation , and a Society that builds upon it shall become great and mighty ; but a contracted Interest , that draws all to a fewer number , is a narrow Foundation ; and if it exclude many that should be taken in , it is too narrow for the Fabrick that should rest upon it . As a large house cannot be built upon a narrow foundation ; so a great Kingdom , ( such as is the Kingdom of England , ) and an ample Society , ( such as is that of the Protestant Religion , ) cannot be built upon a narrow Interest . Let it be considered , that the adverse Kingdom , to wit , the Papacy , is ample and powerfull : Should not the Protestant Religion , and the Church of England aim at enlargement , and lengthen their cords , to take within their line all those that are intirely affected to them ? Then might they send forth much more numerous Forces of able Champions against the Armies of Antichrist : So should this National Church become terrible as an Army with Banners . Section VI. Besides those reasons for Unity , which concern all Kingdoms and Nations in the like case , there is one reason peculiar to this Kingdom , or rather to this Island of Great Brittain , which is a little world apart . It is a notable saying , which hath been taken up , That England is a mighty Animal , that cannot dye , except it destroy it self . God hath so seated and placed this Island , that nothing but division within it self can hurt it . If envie and faction do not make us to forget our dear Country , and destroy our selves , the hope of Forreign Enemies will be for ever cut off . Wherefore it must needs be the wisdom of this State to smother all dividing Factions , and to abolish all partial Interests , that the common Interest of England may be alone exalted . Section VII . I am not ignorant that designs of Pacification between disagreeing Parties are liable to much suspition , misconstruction , and hard censure ; that the attempts of Reconcilers have commonly proved fruitless , and sometimes matter of disreputation to themselves : and no marvel that such cross effects should commonly follow such attempts ; for sometimes they are made to reconcile light and darkness , the Temple of God and Idols . This was the way of a Great One , even a Prince in Learnings Empire , who would make an accord between the Augustine Confession and the Council of Trent ; and also of a certain Romish Ecclesiastick , who would make the like accord between the said Council , and the Articles of the Church of England , than which nothing could be more absurd and vain ; for it could be nothing else but a violent wresting of those Decrees and Articles to a forced sence , against the propriety of language , and the scope of the whole matter , and the apparent judgement of both Parties ; and so it could never heal the breach ; For if both Parties were drawn to subscribe the same forms of Confession , but with meanings so far distant from each other , as are the Doctrines of the Protestant , and Roman Churches , they would not really advance one step the nearer to peace and concord . Section VIII . Such designs as these sometimes proceed from lukewarmness or indifferency in Religion , and an undervaluing of main Truths , together with a contempt of godly Zeal , as a thing superfluous and impertinent . And sometimes they proceed from vastness of minde , whereby some through too great a sense of their vast abilities , assume to themselves a Dictatorship in Religion , to approve or condemn , admit or reject , according to their own estimation of things ; which is a dangerous kind of ambition , and ( as a learned man speaks ) is to take up the Office of an Umpire between God and men . But many times such a design is set on foot with much craftiness , for the undoing of one of the Parties , as it hath been undertaken by some Romish spirits , for the undermining of the Protestant Churches . A Divine of chief rank observes the arts and stratagems of some Popish Preachers , even of those Orders that have been held most implacable , whereby far otherwise than the accustomed manner , they extenuate the controversies , and acknowledge that too much rigor hath been used in some points , and in others too little sincerity : yea , some Jesuits went about making fair promises , yet in the mean time abating no point of the chief foundations of Papal Authority , which standing firm , they knew that the other Concessions granted for a time might easily be drawn back , and the opposite rigors imposed on those that had been taken in the snare by a pretended yielding to some reformation . Philip Melancthon ( as the same Author observes ) being a most Pious and Learned man , and zealous of the Churches peace , at first whilst he conceived that some Reformation might be hoped for from a General Council , was free and forward in some points of yielding to the Papists ; but when he found that such a benefit was neither hopefull nor possible , he testified by his writings how far distant he was from the aim of the Conciliators . Section IX . But the Pacification here propounded is not by aggregating things inconsistent , nor by devising mongrel ways and opinions , made up out of both extreams , which can satisfie the consciences of neither Party ; but by taking out of the way such extreams on both sides , as both may well spare and part with , being such as are acknowledged no part of the Foundation , nor yet of divine Institution , but mutable according to times and occasions , and therefore cannot be of that importance as to break unity amongst brethren , that agree in the Doctrine of Faith , and the substance of Divine Worship . This desired Union is grounded upon the Apostles Commandement , and the pursuing thereof is no other then the urging of St. Pauls Doctrine throughout the whole fourteenth Chapter to the Romans , That none judge or despise another about things indifferent , or Ceremonious Observances , wherein as several men will abound in their own sense , so it is meet that every one be perswaded in his own minde concerning his particular practice , that nothing be done with a doubting conscience . His MAJESTIES Wisdom hath rightly comprehended this Matter in His Declaration touching Ecclesiastical Affairs , wherein He saith , — We are the rather induced to take this upon Us ( that is , to give some determination to the matters in difference ) by finding upon a full Conference that We have had with the Learned men of severall perswasions , that the mischiefs under which both Church and State do at present suffer , do not result from any formed Doctrine or Conclusion which either Party maintains or avows , but from the passion , and appetite , and Interest of particular persons , which contract greater prejudice to each other by those affections , then would naturally arise from their Opinions . — In old time there was a partition wall of legal Ceremonies and Ordinances raised up between Jews and Gentiles ; but when the fulness of time was come , wherein God would make both Jews and Gentiles one in Christ , he was pleased to take down that partition wall which himself had reared up . In these latter times there hath been a partition wal of mans building , namely , controverted mutable Rites and forms of Religion , which have kept asunder Christians of the same Nation , and of the same Reformed Protestant Profession : Both reason and charity pleads for the removing of these offences , that brethren may dwell together in Unity . And to transgress this rule of Charity , is not only to lay a yoke upon the necks of Christians , but also to lay snares for their Consciences . Section X. Nor will any defect in the State Ecclesiastical insue upon the removal of these matters in controversie : for the points of Doctrine , Worship , and Discipline acknowledged by both Parties , are a sufficient and ample Foundation for the edification and peace of the Church to rest upon ; for which we cannot have a fuller Testimony than what is given by His MAJESTY in His aforesaid Declaration , — We must for the Honour of all those of either Perswasion , with whom we have conferred , Declare , That the Professions and desires of all for the advancement of Piety and true Godliness are the same , their Professions of Zeal for the Peace of the Church the same , of affection and duty to Us the same ; they all approve Episcopacy ; they all approve a set Form of Liturgy ; and they all disapprove and dislike the sin of Sacriledge , & the alienation of the revenue of the Church . And if upon these excellent Foundations , in submission to which there is such an Harmony of Affections , any Superstructure should be raised to the shaking of these Foundations , and to the contracting and lessening of the blessed gift of Charity , which is a vital part of Christian Religion , We shall think Our Self very unfortunate , and even suspect that We are defective in that administration of Government with which God hath entrusted Vs : — These His Majesties Words I receive with much veneration ; for they are a Divine Sentence in the Mouth of the King , and they fathom the depth of this grand business . It is therefore manifest , as from Reason , so from His Majesties Testimony , that those unhappy discords do not result from any formed Doctrine or Conclusion , that either toucheth or borders upon the Foundation ; and that excellent Foundations are contained in those points , in submission to which there is found such an Harmony of Affections ; and consequently , that the laying aside of all the points in controversie , would not cause any defect in the State Ecclesiastical . What then is the root of these mischiefs of Division ? Is it the perpetual hatred between the seed of the Woman , and the seed of the Serpent ? or is it an uncharitable and froward spirit of opposition , by reason of irritated animosity , and deep suspition or jealousie ? or is it some temporary carnal Design ? It is first inquired , Whether the root hereof be the perpetual hatred between the seed of the Woman , and the seed of the Serpent ? Section XI . Nothing is more certain from Scripture and experience , then that a form of the true Religion may be with a kind of Zeal embraced , and the power thereof hated and impugned by the same persons . The Scribes and Pharisees were zealous & exact in the outward forms of the law of Moses , yet their hatred of the power of that Religion appeared by their obstinate rejecting and persecuting of Christ , and those that believed on him . Many do imbrace a form of the Christian Verity in the general Doctrines , and in some plausible yet superficial practice : Nevertheless they cannot abide the genuine and spiritual explication and close application of the same Verity , leading to the life and power thereof . Now if this were the true state of the difference , that those of the one perswasion only did urge the necessity of the New Birth , and of a holy and circumspect walking in all Christians , and to that end seek the advancement of such a Ministry as ( with blessed Paul ) travels in birth , till Christ be formed in the Hearers , and such as is quick and powerful , entring to the dividing of the soul and spirit , and discovers the secret rottenness , and destroys the self-confidence of the deceitful heart , and drives the soul out of self to draw it to Christ ; such a Ministry as is assiduous and instant in the dispensation of the word by instruction , reproof and comfort , and in all other parts of the Pastoral duty , that as much as in it lies , it may present every man perfect in Christ : And if those of the other perswasion account the urging of these things severe foolishness peevishness , pride , hypocrisie , affected singularity , and suppose the way to heaven common and easie , and accordingly seek the advancement of such a Ministry that is more smooth and plausible then searching and faithful , more slack and cold in the publick dispensation of the Word , and in private admonition , indulging the peoples corruptions , and generally temporizing with their carnal spirit ; I say , if the case were so between them , I could proceed no further ; for in such a case to propose ways of Accommodation , were to make proposals of Peace to Parties divided by an everlasting enmity : but God forbid that the state of the difference should be so deplorable . We trust that neither the one nor the other have so learned Christ as to exalt a form of Godliness , and deny the power thereof . And that it is not or ought not to be so , and that it is on all hands disavowed with detestation , we take it for a principle or ground-work whereon to bottom our whole design . The King Declares , That the Professions and desires of all those of either perswasion , with whom he hath conferred , are the same for the advancement of Piety and true Godliness . Let the joynt pursuance of these professions and desires set both Parties agreed , especially since His Majesty hath thus Declared in these gracious words , — Our purpose and resolution is , and shall be , to promote the power of Godliness , to encourage the exercises of Religion both publick and private , and to take care that the Lords Day may be applyed to holy Exercises without unnecessary divertisements ; and that insufficient , negligent , and scandalous Ministers may not be promoted in the Church . — Is an uncharitable and froward spirit of opposition , by reason of irritated animosity , and deep suspition and jealousie , the root of these discords ? Section XII . We fear indeed that too much tartness , if not bitterness of spirit , keeps the Breach open . Differences of long continuance and setled prejudices do choak the exercise of Charity . And the truth is , formerly the current of occasions ran along to aggravate these differences , and to exasperate these passions ▪ Let us now at length take hold of the right means to stop this current of contention . Remove the occasions , lay aside controverted matters , whereof there will be no miss in the Church of God : Let forms of Worship and Government be so cut out , that they may not pinch and gall the consciences of either Party , as it may be done by men of sober and charitable judgments without any impeachment of such order and decency , as agrees with the simplicity and spiritual Glory of Gospel Administrations ; so after a while the froward humor that worketh on both sides , would spend and lose it self : Yea , I am perswaded that some spirits now exulcerated through these distempers , would not prove incurable or implacable . After a little experience of such proper healing remedies , both sides will finde themselves brethren that had mistaken one another , and forsaken their common Interest . Section XIII . Most serious thoughts of heart have often led me to contemplate and lament the peculiar calamity of the Church of God in these Dominions , that from time to time it hath been afflicted with the most unhappy kind of controversies : for they come not neer the Foundation , nevertheless they are very pernicious and destructive . They consist not so much in speculation as practice , and particularly their immediate influence is upon the Churches interest , and inevitably makes a breach in Church-Unity . For Ecclesiastical Offices , and Church Priviledges , and Communion of Worship both in former and latter times , have been inclosed with such Forms and Rites and other needless rigors , that the way thereunto was kept shut against many that had received with the heart that Common Faith which was once given to the Saints . Hence proceeded despising and judging one another , and deep censures , alienations and separations , which will undo any Society of whatsoever Profession . The Papists notwithstanding their great boast of Unity , are much more divided within themselves than any Protestants from each other ; for the rent goes thorow the main Foundation of their Faith. With them the Head Corner-stone , or rather the adequate Foundation , is their Churches infallibility ; but where to place this pretended infallibility , they can by no means agree : for upon the matter one half of them place it in the Pope , and the other in a general Council . If you ask , How then doth that vast Building hang together ? How doth that Babylonish Kingdom stand ? Surely they have the skill to make that great point of difference a matter of speculation more then of practice , and they holdfast two main practical things which do hold both in one ; namely , the Hierarchy , under the Headship of the Pope of Rome , and the Communion of the Mass. They are all one both in Worship and Church-Communion , and also in the whole body of Ecclesiasticks , compacted by several joynts and ligaments under one Papal Head. Thus the children of this world are wise in their generation ; and let the children of Light borrow this point of Wisdom from them , which is to take care that our different opinions do not brangle our Church-Communion and Ecclesiastical Polity . And in as much as Protestants have not that Popish way of quick dispatch for all controversies , which is to acquiesce in the Churches infallibility ; but according to their Principles , they must seek their Warrant from Scripture , by the help of the Churches directive , and their own discretive Judgment ; the only way for them to hold themselves in the bond of Peace , is to avoid all imposition of things unnecessary , in which it is exceeding difficult , or morally impossible for all sound Protestants to be of the same perswasion . Section XIV . Let us here take notice of another singular point of Wisdom , followed by the Church of Rome in the Council of Trent , which was to shun , as a rock , the determining of such Doctrines as were controverted among the Catholicks ; and according to this setled Rule the debates of that Council were governed . Oft times indeed there arose hot contests among the Divines about Scholastical niceties , the several Orders of Friers being therein passionately addicted to their several opinions ; but the Prelates , who alone had the decisive Voice , would always bring things to a temper ; and the Decrees were so framed , that the Opinions of neither Party were condemned . Let the Church of Christ mingle this Wisdom of the Serpent with his Dove-like Innocency , to wit , not to urge with severity things disputed amongst sound and sober Protestants . But it hath seemed good to some Protestants to walk by a contrary rule , to heighten differences between themselves , and those whom they called Puritanes , and to judge them irreconcileable , and to lessen differences between themselves and the Romanists , in order to a Pacification . We hope that this errour is or may be perceived by those that have been inchanted into it . I am informed by a Writer of our Ecclesiastical History , who is of the Episcopal perswasion , That an Episcopal Doctor of great note , and now a Bishop , did within these few years use his utmost endeavours to gain upon the Sorbonists in Paris , and thereupon that he complyed with them as far as he could do in Christian prudence , and with a safe conscience . Now the Sorbonists are the most moderate Papists , and the said Doctor is known to be far enough from the least smatch of Puritanism ; yet not any Accommodation could be heard of between them , but rather the contrary , even in the point of the Apocrypha . Seeing these things are so , one might wonder that any learned men , zealous of the Protestant Religion , should remain averse from the true way of Unity among disagreeing Protestants , when the pacification between Protestants and Papists is become desperate . One would conclude that Wise and Learned men could not be so overseen , if there were not a deeper mystery in this business . Whereupon I pass to a further Inquiry , Whether the fomenting of these discords do not proceed from a carnal design ? And I shal argue even upon the case of a worldly Interest ? Whether the way of severe Imposing , or of moderate Condescending , be the more advisable ? Section XV. If the settlement of the Churches Peace , by giving needful satisfaction and security to the Presbyterians , and the inlargement of the Churches Interests , by taking in the multitudes of that denomination , be neglected in this discerning age , we must needs believe that the root of this dissention goes deeper then passions , prejudices and mis-apprehensions , and that some carnal and partial Interest is that root of bitterness that bears this gall and wormwood . Papists themselves have noted , that the Court of Rome had rather abandon the hopes of regaining three Kingdoms to their pretended Catholick Church , then declare it lawful for the English Papists to take the Oath of Allegiance . When the Council of Trent was held , & most of the Princes that sent Embassadors to the Council were instant that some regard might be had of the Protestants , and their recovery endeavoured by moderation and reformation ; the Pope knowing that their return upon such tearms could never be hoped for , without the diminution of the Revenue and Authority of his Court , judged it most necessary for the Interest of his pretended Apostolique See , to make the division strong and the Parties irreconcileable , that those Countries and People which continued in obedience to him might be kept intirely Popish . When men contend for the immutability of mutable Orders , and stifly oppose the due regulation of things exorbitant and excessive , and resolve to give no ground for the gaining of dissenting brethren , it is not the love of Christ , but perverse self-love , and the love of the world that constrains them . Such interested persons are never good Counsellors for the public weal. Section XVI . Now in as much as some particular carnal Interest is justly suspected in the impetuous and obstinate pursuance of the things in controversie , we are willing here to make it a question of Interest , and upon that account to make an address to the reason even of those that are carried forth with greatest vehemence in favour of the Episcopal , and in opposition to the Presbyterian Party . All enterprises that have their beginning in judgment and not in passion , are directed to a certain end set up as a mark , and that end is not a business at rovers , but some particular steddy issue of things certainly or probably apprehended and expected : Wherefore let wise men consider the mark whereat they level , and to what issue and state of things their actions tend . Here is a numerous party , not of the dreggs and refuse of the Nation , but of the judicious and serious part thereof : What will they do with them ? and how will they order the matter concerning them ? Would they destroy them ? I solemnly profess that I abhor to think so by the generallity of the Episcopal perswasion : I would disdain to mention such an unreasonable impiety , were it not to shew the inconsiderate and absurd proceedings of an unalterable opposition , as that it cannot drive to any formed end and issue . That Protestants should destroy Protestants for dissenting in the point of Ceremonies , and sole jurisdiction of Bishops , is so dreadful a violation of Charity and common honesty , that it is a most uncharitable and dishonest thing to suppose it of them . What then ? would they bear them down , or keep them under hard Conditions ? Shall all persons that cannot yield exact obedience to Ecclesiastical injunctions concerning all the parts of the Liturgy , and Ceremonies , be suspended and deprived as formerly ? Shall Ministers of this Judgment be cast and kept out of Ecclesiastical preferment and imployment ? Shall all private conferences of godly peaceable Christians , for mutual edification , be held unlawful Conventicles ? It hath been thought by wise men to be against the Rules of Government , to hold under a rigid yoke a free people of such a number and quality , and intermingled in all estates and rauks , and intimately conjoyned with all parts of the body Politique , that it is almost impossible to exclude their Interest from a considerable share in publique actions . Besides , is it for the service of Christ , and the encrease of his Kingdom the Church , that so many able Divines should be debarred the use of their Lords Talents , that so many laborious Ministers should sit still in silence ; that when Christ teacheth us to pray that the Lord would thrust forth Labourers into his Harvest , those Labourers should be thrust out of his harvest ? Surely this would make a cry in the ears of the Lord of the Harvest . Let me add this , 'T is a hard matter to silence them that will preach virtually in pious Conferences , whose occasional and Table Discourses will be a kind of Sermon . Let me offer a third way , Will they afford them liberty of Conscience , and yet stave them off , as a divided Party , to stand alone in their Principles and Interest ? Verily I cannot think it is in their heart so to do . What then remains but to prepare the way , and to make the path straight for a solid and perfect closure , by laying aside those unnecessary occasions of stumbling . Section XVII . If the neglect of brotherly Pacification hold on , and the Hierarchy resolve upon their own advancement to the highest pitch , one may well conclude , That they make a full reckoning to wear out the Presbyterians , and to swallow up their Interest , conceiving they are able to effect it by degrees ; and that greater changes then these have been wrought without much ado . And we confess indeed , that a great change in Religion was made by Qu. ELIZABETH without much dispute or difficulty : The alteration was not sudden but gradual . Camden writes , That in the entrance of the Queens Reign , for a whole moneth and more , the Roman Religion stood as it did at the death of Queen MARY . On the 27. of December the Epistles and Gospels , the Lords Prayer , Creed and Ten Commandements , together with the Letany , were read in the English Tongue . On the 22. of March the intire use of the Sacrament in both kinds was restored by Parliament . On the 24. of June the Sacrifice of the Mass was abolished , and the whole Liturgy restored into English. In July the Oath of Supremacy was given to the Bishops : And in August Images were taken out of the Churches and broken or burnt . Why may not the Hierarchical Interest swallow up the Presbyterian , as easily as Protestantism prevailed over Popery ? Surely I take these several cases to be very different . And first , because Queen ELIZABETH had this fundameutal maxime as agreeable to her Conscience and the Interest of Her State , to banish hence the exercise of the Roman Religion . But our Gracious King in His Christian Prudence and Compassion seeks the uniting of His Protestant Subjects , and the healing of their breaches , by His Wife and Gracious condescentions already Declared . Besides , in the beginning of the Queens Raign the inferiour Clergy of this Kingdom universally appeared to be but lukewarm Papists , and many of them might be supposed to be Protestants in hearts , and the most of them very unlearned , and indifferent men in Religion . And a great part of the Hierarchy were not more zealous than the rest : For when at that time the Ecclesiastical Promotions in England were numbered above nine thousand four hundred in all , there were not more then fourscore Rectors of Churches , fifty Prebendaries , fifteen Heads of Colledges , twelve Arch-Deacons , twelve Deans , six Abbots and Abbesses , and fourteen Bishops that refused the Oath of Supremacy . Also the English Service was so prepared , that it might be no abomination to the Papists , no positive thing therein occurring repugnant to their Doctrine ; for which cause they frequented the same for the first ten years ; and the Pope did not in many years send forth his thunder & lightning against the Queen . And Popery being in substance a Religion contrary to what was publickly professed , had no advantage for encrease by publick Preaching , or Books publickly allowed , All these accidents did help forward to an absolute settlement of the Protestant Religion . But we may find the state of things far otherwise in point of disposition or inclination toward the Dominion of absolute Prelacy , and the rigorous imposition of Ceremonies , and the extirpation of the dissenting Party : For there are now in England thousands of Ministers dis-satisfied in the Hierarchy and Ceremonies , who are all competently , and many of them eminently learned . They are not generally of light spirits , but steddy and well resolved , and tenderly affected touching their spiritual liberties . The way which in scorn is called Puritanism , is not another Religion in substance than Protestantism , but the very same , or one branch thereof distinguished from the other by an accidental difference . Protestant and Puritane Doctrine and Worship , all men may know to be the same for substance ; and Puritanism will grow up with Protestantism , notwithstanding all opposition , as I have manifested in the former discourse . Commonly those people who try all Doctrines by Scripture , and are swayed more by its Authority than by the Ordinances and Customs of men , do much hesitate and stagger concerning the sole Jurisdiction of Bishops , the pomp of the Hierarchy , and sacred mystical Ceremonies of Humane Institution . And therefore let the Episcopal Party never look to be rid of these difficulties , till they remove the matters in Question , whereat a knowing people are always ready to stumble . Neither in these times are the Presbyterians so hateful a generation as some would have them ; they are odious to none but those to whom they were ever odious , or else to such Ignorants as follow the Cry , and speak evil of they know not what . They have had no considerable loss of their number by revolt ; and whatever comes to pass , they think never the worse of their main Cause , which I have expressed in the Character given of them : And if some or many of them have a liberry in their own judgements touching conformity , yet that conformity will not strengthen the designs of those Prelatists that are most rigid in such impositions , and seek to tread down the Presbyterians . It was a notable question which a Carthaginian Senator put to Hanibal's Agents , after the great overthrow given to the Romans at Canna . When they had magnified Hanibal's great Atchievements , Hanno asked them , Whether any of the Romans had come to demand Peace ; and whether any Town of the Latines , or any of their Colonies had yet rebelled against the Romans ? The Agents denying the one and the other , Hanno replied , Then is the War as intire yet as at the first . I apply this , to shew how easily men mistake the progress of their own affairs , and think themselves to be ready for a triumph , when indeed they have gotten little , and the state of the controversie is still as intire and firm as ever . Hitherto I have asserted the Interest of the Universality in opposition to the advancement of a partial Interest . I have endeavoured to make it manifest , That the several Parties by a mutual yielding and waving their partial Interests may be united to promote the Interest of the Universality : for I have laid these ground-works , to wit ; That the breach is not kept open by any formed Doctrine or Conclusion of either Party , nor ( as I trust ) by the spirit of everlasting enmity ; but either by a humour of opposition , that may be qualified and subdued ; or by some carnal design , which may and must be denied when its errour and danger is discovered . In the remainder of this Discourse I am to shew , That the Presbyterians are fit and worthy to be imbodied with the whole number of the good people of England ; in the next place to perswade the Union by several Arguments ; and then to remove certain impediments , and to argue from the particular concernments of the King , of the Nobility and Gentry , and of the Episcopal Clergy ; and lastly , to offer some few essays concerning the paths of Peace . Section XVIII . Saint Paul was sometimes constrained by the weakness of some and the malice of others , to boast on his own behalf , and to Apologize again and again for speaking as a fool : I trust therefore that wise men will bear with that unto which the like necessity compels me , on the behalf of the people that are now denominated Presbyterian . In estimating the numbers of this perswasion , it is not the right way to go by the Poll throughout all sorts promiscuously ; but to take a survey of the intelligent and active sort of the people , and in that sort to compare their number with others . Howbeit in any way of reckoning suppose them the lesser , yet they may be found a balancing number . But I am willing to pass from number to weight . They that will not acknowledge them to be sincere , cannot deny them to be serious persons ; they that will not acknowledge them to be sober in their judgements , cannot deny them to be sober in their conversations . But we know they are both serious , and sincere , and sober , as well in Religion as in Morality : and a few sober people are more valuable , both for Religious and Civil concernments , than a multitude of dissolute or vain and empty persons . One serious rational man will carry more in fit opportunities , than all the vapourers in the neighbourhood . Those that are ill affected to the Presbyterians commonly despise them as an unlearned dull sort of men knowing nothing . Truly we will not herein boast beyond our line , nor magnifie those of our own perswasion , in derogation to any others ; but we think that this disparagement is cast upon them because they are commonly no vapourers . Surely they have amongst them both Divines and Gentlemen , who do not use to turn their backs upon gainsayers , but have been and will be ready to render a reason of their judgment and practice to any that shall demand it of them . Nevertheless , we do not envy the learning of any Episcopal Divines , but gladly acknowledge it , and desire to partake in the benefit of it , and wish that whatsoever gift is received by any , may be more and more servicable to the Church of God. Neither are they an ignoble abject sort ; it hath not at all appeared that they have degenerated from the English Virtue and Valour . They have for common tranquility and safety closed with the first opportunity for a general accord , and so have knowingly made way for the reviving of the other Party , supposing that the former enmity would cease . And they had reason to hope , that amidst the joy of the Nation , they should not be left in sadness . The present interruption and check given to this expected reconciliation , we attribute to the hurry of mens minds upon this great and unexpected change , by which it happeneth that they scarce know where they are , and hardly contain themselves within due bounds . But we trust that these passions will be over , and the spirits of all will settle in a calm and good temper . Hitherto the contradictions may pass for the effects of passion , not of inveterate malice , wherefore , dum res est integra , let second thoughts be milder . A quick passage of Count Olivares touching the right way of Accommodation , may be pertinent to this business . Our late Soveraign , when Prince of Wales , being in the Spanish Court in pursuance of the marriage with the Infanta of Spain , and the Negotiation being clogged with many interruptions , discontents and jealousies , and all being like to fall asunder , Olivares whether in humour or earnest propounded these three ways ; The first , That Prince Charles should become a Catholique ; The second , That the Infanta should be delivered unto him upon the former security without further Condition ; The third was , To bind him as fast as they could , and not to trust him with any thing . Of these three ways , he said , the two former were good ; but the last was a bad one . In like manner might a discerning Prelatist resolve , that there be three ways of bringing these disputes to an issue ; The first , That the Presbyterians should voluntarily become Episcopal , and thorowly conformable ; The second , That the way of brotherly accord should be held open and secure to them by an equal Accommodation ; The third , That they be trusted in nothing , but bound up fast by the hardest Condition that can be imposed ▪ Of these three ways let him conclude with respect to his own interest , that the two former are good , but the last very bad . Section XIX . Much partiality and prejudice hath gotten the sway in those men that speak and act , as if there were cause to fear none , to curb none , to provide remedies against none but Presbyterians : Was England acquainted with no troubles , or infested with no intestine broyls before this kind of men arose ? Are these the proper enemies of England ? Let them know , that the true intestine Enemies of any State are those within it , that depend upon Forreign Interests , and on whom Forreign States have influence . A great States-man makes it one fundamental maxime of Queen ELIZABETH to banish hence the exercise of the Roman Religion , because it was the onely means to break all the plots of the Spaniards , who under this pretext did here foment Rebellion . Upon the same ground the Law banisheth Popish Priests , that Forreign influences might not distemper this Kingdom : But the Presbyterians can have no temptation to tamper with Forreign Combinations ; for their Interest is precisely and perfectly Protestant , and for their unreconcilableness to the Church of Rome , their greatest adversaries will bear them witness : And when ever this Land shall have need of help against its chiefest Enemies , they will be found so true to the Interest of England , as none more , and consequently must and will be interessed in its defence . Wherefore let England have regard to those that must be her fast friends , not only for good will , but also for perpetual necessity . Section XX. Moreover , a wise State is busie in finding out , but not in making Enemies . Who can produce one solid reason , that renders this Party Enemies to the Government , or the Person Governing ? They are lovers of Monarchy , and of the Royal Family . From neither of these have they any cause of distrust or dis-satisfaction . They have nothing to hold in derogation to His Majesties Authority , safety , or benefit ; and His Majesty hath nothing to hold that stands in opposition to their security . There have been indeed unhappy differences ; but whence proceeding ? Not from any thing intrinsecal to His Majesties Government or to their condition ; but from things very remote from the Interest of Soveraignty . The Kings Affairs do allow Him to extend Favour and Clemency to them , as to any other of His Subjects ; and His Condescention towards them will work as happy effects to His satisfaction . Section XXI . Some men resolving in all things to detract from the Presbyterians , have said , That they promoted the Kings Return , not out of good will to His Majesty , or a love of Order and Unity ; but out of fear of being destroyed by the Phanaticks . Upon the occasion of this surmise , and the evil design thereof , I am willing to debate this Question . Whether the Presbyterians closure with the King in all avowed subjection and service be sincere and solid , that His Majesty may safely confide in them ? The pretended reason of their insincerity seems to me to add much to their reputation in that behalf : For if the Phanaticks would destroy them , it is manifest that they are none of them . Phanaticks would not destroy themselves willingly . The several various Sects will wrangle with each other in verbal contests ; but they never knowingly plotted or banded against each other upon the account of their different Opinions , but did all unite in one common Principle of pretended liberty of Conscience , and in one common cause of Universal Toleration . Be it also granted , that self-preservation engaged the Presbyterians by any means to obviate and overturn the designs of the Sectaries , it shews that the Sectarian Interest and theirs are Inconsistent , as also that they are not unreconcilable to the Episcopal part of Protestants ; and that they had pacifick inclinations , willing to put a period to these contentions . Let men surmise the worst they can of their intentions in declaring for the King ; yet in as much as they had a choice before them , to turn this way or that way , it is evident they would betake themselves to that way that had the lesser evil and the fairer shew of good . And could any think that they would knowingly make a choice of that which should destroy their just liberty : wherefore were it no more than this , it might gain them some regard , for that they hoped for some good in this way , when they could hope for none at all from the wilde ways and fancies of Phanaticks : But the truth is , they turned not to a lesser evil , but to a thing in it self desirable ; for it was a clear case to men of sound minds and sober Principles , that there was no way to lead us out of that wilderness wherein we wandred , but the uniting of all sound and sober Protestants in things wherein all agree , and a mutual forbearance in things not necssary to peace and edification . The Presbyterians knew their single Interest would not settle the Nation : And the Episcopalians may know as well that their single Interest will prove dificient . In such a case , what well-minded persons affecting the peace of the Church and Kingdom would not promote the restitution of the Royal Family , that the King , in whom alone the whole Nation can settle , may pare off the superfluities of particular partial Interests , and make a Union in the general Interest of the Protestant Religion , and of Great Britain ? This was the scope of the Presbyterian design in that particular : And as touching their cordial affection to His Majesties Person and Government , we have their own more affectionate and solemn professions for it , which are graciously owned by His Majesty . And if any persist to gainsay those expressions , seeing they are not searchers of hearts , it lies upon them to prove this pretended disaffection by something discernable in the outward behaviour . But suppose that a peoples Conscience and good inclination and disposition be called into question , yet this is a maxime unquestionable , That the main ground of sure and constant benevolence between Prince and People , is a firm perswasion , that they are the mntual Interest of each other . His Majesties Royal Person and His Princely Virtues are amiable to us ; He is a Crown of Glory to the English Nation : But that which got the mastery over all difficulties , in restoring Him to His Dominions , was an undoubted knowledge that the Nations Interest was bound up in Him our indubitable Soveraign Lord. There is a necessity of meer compulsion that drives the unwilling , and there is a necessity of Interest that draws a willing people : When this latter necessity doth bring a Prince and People together , ingenuous minds will turn this necessity into a virtue ; and so the joyning of Interests draws after it the joying of hearts . The Presbyterians enjoyning the same protection and benefit which other sober Protestants and Loyal Subjects , will see no other probable nor possible way of repose and safety , but under His Majesties happy Government . It is not therefore a necessity of present force , but of constant Interest , which is here commended , as so great a bond of loyalty , and which Princes use to take for their best security . The wisest way is , not to reject and slight a party that are brought to hand , and made for a Princes Interest , upon a suspition that they may prove inconstant ; but to use the known means of preventing such inconstancy as is pretended , and to manifest that regard to their encouragement and satisfaction , as that they may rest assured , that their own and the publick peace do run in the same channel . From the Reasons aforegoing I conclude , That the Presbyterians are fit and worthy to be imbodied with the whole number of the good People of England . I proceed to perswade this Union by several Arguments . Section XXII . England hath indured conflicts of almost twenty years by Wars , Divisions , Commotions , and manifold changes ; it was abased , enfeebled , and brought very low ; all which do shew that some great distemper had taken hold of this Body Politick , before these things could break forth : There is at length by the late Revolution a providential offer of rest and peace . After those sad conflicts , and this happy offer of Providence , shall the seeds of discord lodge perpetually in this Land ? I fear passions of bitterness are too ready to stir and provoke . Take away this fuel of strife , the urging of things to uphold distinctions of Parties . Whilest things are at such a pass , animosities will arise upon every occasion ; discontents and quarrels will be ready to break forth in every Town and Parish , and almost in all mixed companies and occasional Meetings . But let the propounded Accommodation be accepted and established , and the former mutual injuries will pass into forgetfulness ; and persons formerly engaged against each other , will be able to look one another in the face without provocation and new quarrels . Where is our Charity and regard to publick tranquility , if we reject the sure and only means of Concord ? Section XXIII . Uniformity in Religion is beautiful and amiable ; but we ought to consider not only what is desirable , but what is attainable . There have been , are , and always will be such points as the Apostle tearms doubtful disputations . When the severity of Laws and Canons inforce external Uniformity in things of this nature , it exerciseth a tyranny over mens judgments , and holds them in a servile condition , that they are not free , but captivated to the Authority of men , or suppressed from making a due search into matters of Religion ; yea , this thraldom will inevitably reach to things of an higher nature , even the vital parts of Christianity . That servile Principle which hath the heart of Popery in it , must be introduced , to wit , that the Laity should not search the Scriptures , nor try the Doctrines delivered , but acquiesce in what their Teachers say , without the Exercise of their own reason , or judgment of discretion . Hereupon will follow gross ignorance and supine carelesness in the things of God , and in those that any whit mind Religion ( which is the best of the matter ) a blind devotion : And a people rude and servile in Religion will be rude and dissolute in Conversation , as we see in Popish Countries , and in all places where spiritual tyranny prevaileth . This is so great an evil that it cannot be countervailed by all the imaginable benefit of Uniformity : And the truth is , all profitable Uniformity is mingled with sobriety , and stands not in an indivisible point , but admits a latitude , and by a little variety in matters of lesser moment , becomes more graceful , because it is more unstrained and unaffected . Section XXIV . It is a chief point of knowledge in those whose work it is to mould and manage a Nation according to any order of things , to undrestand what is the temper of the people , what Principles possess and govern them , or considerable Parties of them , and to what pass things are already brought among them . Those who duly observe and regard the disposition and present State of England , and the principles and affections of the several considerable Parties , will be able to give the best advice for a happy settlement : For such a course as is wisely and succesfully taken in one Nation , may in the like business prove unfortunate in another Nation , or in the same at another time . A State may probably root out such opinions as it conceives to be heterodox and inconvenient , by using great severity in the beginning , when the opinions are but newly sowed in mens minds , and the people are of such a nature , as to abhor dangers , and aim to live securely , and when the Nation in general is devoted to the ancient customs of their fore-fathers . But the same course may not be taken when the opinions have been deeply rooted and far spread , by long continuance , in a Nation of a free spirit , and zealous ; and the generality of those that in a Law sence are called Cives , do not detest them . At this day England affords a multitude of Episcopal Zealots , and a multitude of Presbyterian Zealots , balancing the former ; and between these two there lye a more indifferent sort of people , whereof a great number care for none of these things ; but others are more intelligent and considerate ; and these seem to approve some things , and again to disapprove some things on either side : As far as I have observed , the indifferent sort of men do accord with the Episcopal way in affecting the Common-Prayer-Book ; and those among them , that are of any reckoning for worth or honesty , do also according to the Presbyterian way , affect the constant preaching of the Word , and the residency of Ministers in their Parochial Charges , and disaffect plurality of Benefices . Knowledge hath so increased that the people in general will more observe their Teachers Doctrine and conversation ; and the impertinencies of the one , and the irregularities of the other shall not pass without noting . The insufficient , idle , and scandalous will fall into contempt , and be slighted by the common people . The profanation of the Lords Day by open sports and pastimes is by the Civil part of the Nation accounted scandalous . Furthermore , the present Age being more discerning , all sorts affect a greater liberty of Judgment and Discourse then hath been used in former times . Whereupon the State of this Kingdom requires a temper or medium between two extreams , to wit medium abnegationis , in those unnecessary things wherein no accord can be expected between the Parties , by abolishing , or not injoyning them , and medium participationis , in things necessary to Order and Government , wherein the moderate of both Parties do easily comply with each other . When the State like a prudent Mother , not led by the passions of her angry Children , shall not engage in their quarrels on this or that side , but settle such a temperament for their common good , love and peace may ensue between the Parties , though difference of judgment still remains . When the Nation shall not espouse to it self the Interest of a party , but intirely reserve it self for the good of the Universality , those hot disputes and contests will of themselves fall to the ground ; and men of different judgments will be less fond of their own opinions , when they observe that the State doth not judge its happiness to rest upon any of them , and that the welfare of the Church and Kingdom consists without them . Section XXV . This Kingdom after the removing of foundations , is by a marvellous turn re-established upon its ancient basis . And verily that which hath wrought the change will settle it ; that which hath brought such things to pass will keep them where they are , if we do not overlook and sleight it . And what was it but the consent of the universality , the Vote of all England ? This did produce an universal motion , exceeding vehement , but not violent : For it was not against , but according to nature . All things having been out of place , and held in a state preternatural , when the force was taken off , moved to their center and place of rest , to wit , the ancient fundamental constitution . And for this cause the change was not terrible , but calm , kindly and unbloody . Now as that natural inclination , which carries things to their resting place , will keep them there , untill by violence they are forced thence ; so this consent of the universality , which produced a kindly motion of all things to settle in their own place and order upon the right foundation , will keep them there , until such external force shall come , as can break and dissipate the universality . Wherefore seeing this great revolution hath not happened by the prevailing force of one Party , but by the unstrained motion of all England , what reason is there that one Party should thrust the other out of its due place of rest upon the common Foundation ? When common consent hath laid this excellent Foundation of peace and quietness , let not the Superstructure of particular unnecessary forms cast off some as a divided and rejected Party ; but let that which hath made peace keep peace ; which by Gods help it will surely do , if timely observed and followed . Section XXVI . We cannot gain say but the composure of these differences hath much difficulty , and requires much prudence , care and patience in those that are at the helm of Government : Nevertheless it may be effected , if the judicious on both sides will give consent ; and they will give consent , if they have a single aim to procure the peace of Gods Church , and the increase thereof , and particularly the increase and stability of Protestant Religion : Suppose the Roman , Grecian , Armenian , Ethiopick , together with all the Protestant Churches , yea and the whole Christian world might be drawn into one Church-Communion and Order , upon as easie tearms as English Prelatists and Presbyterians may , if they have a heart to it , were it not prodigious uncharitableness and fury of opposition to withstand it ? As all the Lovers of Christianism would pursue the Union of all Christian Churches , upon such tearms , so should all the Lovers of Protestantism pursue the Union of all Protestant Churches , seeing the Doctrines wherein they harmoniously agree will enable them to keep the Unity of the Spirit in the Bond of Peace , if the heart be not opposite to the power of those professed Doctrines . To heal the wounds of the Protestant Cause , how glorious is it ? But to refuse and withstand this healing , how doth it cause the Popish faction to glory against us ? Let not our adversaries rejoyce , nor the uncircumcised glory in our shame . Section XXVII . We have the examples of Christian Princes , even of those of the Roman Faith , who would gladly have made up breaches in Religion among their people , by yielding in things of greater moment in the Church of Rome , then any of the points in question are among disagreeing Protestants . In the Council of Trent , Ferdinand the Emperour , and Maximilian his son King of the Romans , and the French King , and the Duke of Bavaria made it their business by their Embassadors , for quieting of their Dominions , that the Communion of the Sacrament in both kinds , the Marriage of Priests , and Divine Service in the vulgar tongue might be allowed . These things are of greater importance among the Papists , then the things now in question are among the Protestants of either perswasion , if we judge by their declared Opinions , and not by some hidden design : And those forenamed Princes would surely have taken that way for uniting their people , had their power been independent in matter of Religion ; but having dependance upon the See of Rome , they could do nothing without the Authority either of the Pope or the Council ; from either of which they perceived after much instance , that such Reformation could not be hoped for . Moreover those Princes being of the Roman Faith , had a fairer pretence according to Popish Principles , to crush the dissenting Part of their Subjects , by laying Heresie to their charge , and so in time to root them out , then any Protestant State can have to extirpate the Presbyterians . Likewise the Emperour Charles the fifth , after his great Atchievements , designing to establish an intire Dominion in Germany , conceived that his way was to unite the German Nation in point of Religion , by a kind of reformation or Accommodation ; for which he laboured so much in procuring and upholding the Trent-Council ; until at length despairing of his Sons succession in the Empire , he laid aside all thoughts of restoring the ancient Religion in Germany , and by consequence all care of the Council , though he continued many years after in the Imperial Authority . Now though all these Princes were deceived in expecting such a Union by means of that Council , which by reason of divers and important Interests of Princes and Prelates , could not possibly have such an end as was by some of them desired ; yet herein they took not their aim amiss , that the re-uniting of their broken people , by using a Temper and Accommodation , was the best way to keep their Estates intire . Section XXVIII . I am the more importunate in pressing home the motion of brotherly Agreement , considering the time , which may be the only time : For the present condition of these Affairs seem like to the state of a sick body , which Physitians call a Crisis , when nature and the disease are in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the conflict , to carry it for life or death . Peace and Concord in Religion seems now to approach to its Crisis , whether it shall prevail and live , or dye and fail for ever : It may justly be feared that the time is now or never : For if after so long and sad divisions and the calamitous effects thereof , an implacable spirit shall be seen to bear sway in this time of restauration and expected union , it may beget a despair of all future reconciliation . If after such and so long calamities , all the concurring circumstances of the late Revolution will not incline mens heares to Peace , what will do it ? This is a day of gracious Visitation . Happy England , if in this its day it knows the things that belong to its Peace ! Having pressed the Vnion by these Arguments , I proceed to remove certain impediments . Section XXIX . One great impediment is an erroneous judgment touching the times foregoing the late Wars . For as much as great and manifold distempers have happened and continued in this Land since the beginning of these troubles , the defects of former times are quite forgotten , as it commonly comes to pass , that latter miseries , it drawn out to any length , do drown the rememberance of by-past evils ; but he who discerns only things at hand , and not affar off , is purblind . I abhor to take upon me the defence of our late distracted times , the distempers whereof I would not in any wise palliate . Nevertheless let this be noted , distempers have their times of breeding as well as of breaking forth . Certainly that dismal Tempest which succeeded the long Calm in this Nation , had its time of gathering in the Clouds . To heal the symptomes of a disease , its rooted cause being neglected , is but a palliative cure . To take away the irregularities of these latter times , and not to inquire into the former causes , is to hide , but not to heal the maladies of this Kingdom . Section XXX . Another errour which turns away mens eyes from beholding the true state of their own affairs , is a contempt of the dissenting Party , and of their Opinions , as silly and irrational ; with which is joyned a vain conceit , that the whole Party with their Opinions would soon fall to the ground , if a few turbulent and factious spirits ( as they pretend ) were taken out of the way . This makes men to bear down their opposites more with scorn and contumely , then with any temperate and solid reasoning . This makes men wilful , precipitate , unmerciful , and puts them forward by rigid injunctions and severe inquisitions to suppress those with whom they might walk in one way , if they themselves did walk in love : But there is as little of Reason as Religion in this self-admiring humour . It is the part of weak and selfish minds to contract Religion to certain modes and forms which stand not by Divine Right , but by the wills of men , and which are of little efficacy , and very disputable , and if supposed lawful , ought to be governed by the rule of Charity . To think that none is a good Christian , a sound Protestant , a fit minister , that cannot subscribe to such modes and forms , proceeds from a narrow and ignoble judgment . It is also as much pride as weakness to contemn the setled way of a knowing and serious people , steddy in their Principles and practices , as if they were worthy of no regard , because they dissent in some points which in themselves are of little moment . This is for men to think , that they only are the people , and that wisdom shall dye with them . Noble and high capacities and judgments of a large and deep reach , do know they cannot square the world by the narrow compass of those conceived Principles that have possessed and seasoned their own mindes : But they look also without themselves , rightly judging , that as they have their own peculiar Notions , so another sort have theirs ; and that divers men are carried divers ways , as they are led by natural temper , custom , education , or studious inquires . They know likewise that there is no constraining of all mindes to one perswasion , without imbasing their judgments to perfect slavery , which we see put in practice in the Antichristian Kingdom of the Papacy : Whereupon men of vastest parts and learning , and of true nobleness of judgment have been ever favourable to those which dissented only in such opinions , as amongst wise and sober men are not with one consent determined , unless their peculiar Interest were bound up in those Opinions : For this nobleness of judgment , which naturally inclines to allow ones self and others this righteous liberty , is sometimes driven back and streightned by politick Interests . Verily a judgment truly noble is truly Catholick ; and true Catholicism is most contrary to that which is so called by pretended Catholicks : For it is to maintain Christian Concord with all Christians , as far as they hold Christ the Head. Section XXXI . It is incident to ruling men to cherish the passion of indignation against the dissenting Party . Hence ariseth a great perturbation of judgment : For by reason of the dominion of this passion , when dissenters modestly assert their Principles , and do not instantly comply as much as is expected , it is taken for petulancy and peevishness . When some degree of frowardness breaks forth , it is encountred with that severity which hazards the undoing of the weak Part , that should and might be healed : And their dis-satisfaction is judged the effect of incurable pride and malice . This perturbation of judgment begets a great distemper in publick Councils . Wherefore let persons bearing Rule watch over this dangerous passion , and dread its tyranny . First , let not perversness be always imputed to the non-compliancs of the inferiour Party . God hath put it into the Kings heart to extend compassion to multitudes of His Loyal Subjects , in taking off the rigour of sundry impositions in matters Ecclesiastical ; and they think it good to make use of those His Majesties Concessions , without the prejudice of any part of Religion , or of order and decency in the Church . Others that should have helped forwards His Majesties design of Peace , are offended , saying , The Presbyterians yield in nothing , the late indulgence hath made them more resolved against all points of Conformity ; but why should their eye be evil because His Majesties eye is good ? Have the Presbyterians abated nothing , when , for peace sake they have declared a readiness to part with the Presbyterian platform of Church-Government , which is used in other Reformed Churches , and to submit to a regulated Episcopacy ; as also to wave the Directory for Worship , and to accept a Reformed Liturgy ? Indifferent men would judge that this is a good advance towards peace , and that a closure is hereby really intended . But what have the Prelatists done in testimony of their moderation ? Have they desisted from the use of any one of the former Ceremonies , even such as be not injoyned by any Law or Canon ? Suppose some of the Presbyterians ( be they few or many ) do as yet forbear the using of some Forms , which they apprehend not simply unlawful ; perhaps some reason of scandal may cause this forbearance ; otherwise to the injudicious they might seem to contradict their own Principles , out of servile fear , or for worldly ends ; and the malicious might take occasion , though none were given , to reproach them for temporizing . Now it concerns Christs Ministers to prevent , what in them lies , not onely a just , but even an unjust and causeless contempt of their Ministry . Besides , they are not willing that some persons of good affections , but weaker judgments , should take offence at their early and easie compliance , and so fall into down-right separation . The Presbyterians attend a good Reformation , and all necessary inlargement that may encompass and gather together in one all that are of sound belief and good life , who have been so long scattered abroad . Nothing therefore appears but that they have hitherto conscienciously and judiciously made use of His Majesties Favour ; and with great thankfulness have they expressed their sence thereof , in their acknowledgments to God and men : His Royal and Paternal Charity is precious to them . But suppose that some of this way were guilty of some provoking frowardness , should grave Patriots and wise Counsellors thereupon destroy the weak part , or rather heal it ? A prudent Father is not so provoked by the stubbornness of a Child as to cast him out , and make him desperate ; whilest there is yet hope concerning him . It is meet indeed for Princes to express their just indignation , when Subjects presuming on their clemency do not contain themselves within their duty ; and the seasonable expression of such disdain , wisely managed , is of great force in Government ; nevertheless if it get the mastery it is exceeding perillous . It was the Counsel of indignation that proceeded from Rehoboam's young Counsellors . But there is yet a greater mischief , when the cloud of this passion darkens the Understanding , that it cannot distinguish between present dis-satisfaction , and incurable pride and malice . When a peoples present dis-satisfaction about remediable grievances , shall be deemed implacable enmity , commonly pernicions councels take place : Then it will be suggested to a Prince , that the Acts of Grace bestowed upon such a people make them but the more insolent : For none may hope to overcome pride by condescention , or inveterate malice by good turns ; which is indeed a true saying , but perverted by mis-application . In this case to judge rightly of things that differ , let a Prince consider diligently whether the present averseness proceeds from rooted Principles , and a fixed Interest , inconsistent with the security of his Estate ; or from the pressures of the grieved Party , in things which are not the necessary props of his Power , and without which his greatness may well consist ; and let him never question the gaining of such a people whose Principles and designs are not against the true and proper Interest of his Estate , whatsoever their present distempers be ; for the grievances being redressed , time will wear out those distempers : And in that case a people will not less value their Prince , because he yieldeth to them with respect to his own concernments ; for they will not judge it a forced yielding , because that proceeds from force which is yielded for present necessity , and against the main Interest ; but they will cleave to him the more , by discerning that his and their good do agree in one ; for it makes them hope that he will seek their good as his own . When Governours resent the non-compliances of a party , their best remedy is to remove the occasions , when it may be done without crossing the Interests of State or Maximes of Government ; then will the honest-minded be mollified and moulded ; and towards the residue of obstinate persons , if there be any such , severity will be used more succesfully . It is the wisedom of rulers by all means to lessen offences , and to contract the number of offenders : For where there are many sufferers upon a Religious account , whether in truth or pretence , there will be a kind of glory in suffering , and sooner or later it may turn to the Rulers detriment . Section XXXII . Another great impediment of publick concord is an erroneous confidence in the more numerous Party , that they need not seek nor mind the way of peace ; for they reckon themselves sure to carry it by the major Vote in all Councils and Conventions ; they see wind and tide serving them : But they who consider but few things , do make a sudden judgment , which commonly falls short . Great prosperity oft-times blinds the wise as well as fools ; and great advantages divert the mind from heeding many important circumstances of a business , that the judgment made concerning it is most imperfect : Wherefore in the present case it should be minded , that the dissenting party is not small , that it is not made up of the rabble multitude , nor yet of Phanatique spirits , but of honest and sober people , who act from principles of knowledge , and can render a reason of their practice , in things pertaining to conscience , with as much discretion as any sort of men in the Nation ; that the instances which they make do not concern by-matters and mutable occasions , but matters of conscience , that will never cease nor vary ; that they are not a party far distant , but very near ; I mean not only in respect of place ( for so the Papists that live among us cannot be far from us ) but of agreement in Principles of Religion , that they cannot be well severed nor kept in a divided State , nor yet be rooted out ; but they will grow up under the influence of the Doctrine professed in the Church of England ; that in many deliberations they may be able to put things to a stand , and in debates of great consequence to lead the indifferent sort of men , and also many temperate spirits of the other perswasion , by the apparent equity of their proposals . All these things and more of the like nature , do challenge a due regard from those that would see through a business , and make a perfect judgment . Besides , the judicious should consider not only the bulk and corps of a party , but what spirit doth quicken them , and with what vivacity and constancy their motions do proceed , and their Interest is pursued . It comes also within the compass of this inquiry to know the intrinsick strength of the Hierarchy , and what they can do when they stand by themselves alone , for their adventitious strength may fail them . We need not tell them , that on their side at present the advantage is very great , yet haply it may appear in shew greater then it is indeed . Though the English Nation appear to affect a stated Order in the Church , nevertheless they may not serve the designs of the Hierarchy , nor yet be conscious thereof . Upon the late great revolution , the multitude do easily run from one extream to an other , thinking they cannot run too far from those troubles and discomposures which last oppressed them . But as the prudent ponder their paths at present , so the passionate multitude may at length know where they are , and discern alike the evil of both extreams . Many that are lifted up may give offence , and fall under great displeasure ; they that are cast down may be better advised by their sufferings , and remove the occasions of stumbling , and so become , if not indeared , yet inoffensive to the Nation . Such vicissitudes of love and hatred do happen in every age , and there is no new thing under the Sun. Section XXXIII . Another obstacle in the way of this conjunction is an opinion of many , that the sure and only means of preventing schism , and maintaining unity in the Church , is by multiplying Ceremonial injunctions and Canons , by requiring full conformity to controverted forms , which might well be spared , by exacting not only submission of practice , but assent of judgment declared by subscription to all particulars of Doctrine , Worship and Discipline , in every jot and tittle thereof . But in very deed this is the sure way of endless dissention among a people that are not bottomed on this principle of believing as the Church believes . This kind of imposing hath discomposed all Christendom , and rends the several Churches from each other , and makes the rent incurable . It is the way of the Church of Rome , which upon this account is guilty of the foulest schism that was ever made in the Christian world . It is a notable saying of Chillingworth , — Not Protestants for rejecting , but the Church of Rome for imposing on the faith of Christians , Doctrines unwritten and unnecessary , and for disturbing the Churches peace , and dividing Unity in such matters , is in an high degree presumptuous and schismatical . — God is jealous for his worship , and consciences well informed and duly tender are likewise jealous concerning it , lest they should provoke God to jealousie . Mindes truly religious do set an high price on matters of conscience , and will expose all to sale rather then cross their principles . Wherefore if in matters of perpetual controversie between godly wise persons , the Church shall make peremptory decrees and severe injunctions , it must needs dissolve the band of unity . But the best and surest means of preventing and suppressing Schisms , is to prevent corrupt administrations , and real scandals in matters Ecclesiasticall , and seasonably to reform abuses , and not to interpose in lesser differences . Section XXXIV . Furthermore , a great prejudice is taken up against Bishops ruling in conso●iation with Presbyters , and against Classical , or Presbyterian meetings , as inclining to Faction , and likely to produce alterations , which evils are supposed to follow tbe distributing of the power among many . Whereupon the Government of a single Person , or a Bishop having sole Jurisdictson , is apprehended to be the surest means of keeping Church affairs in a fixed state : This prejudice having a great shew of truth , we must stoop to pry into it more narrowly . And first we have this political maxime to direct us in this inquiry , that the condition of the people to be governed is the best rule of discerning the aptest form of Government . And according to this principle we resolve , that absolute Prelacy is the only Government to hold a people that content themselves with a customary service , and the Religion of their Country , and of their fore-fathers , whatsoever it be . All Discourses , Debates , Disputations , and all occasions of contest touching Religion , and particularly that exercise which is called prophesying , must be avoided . But this Government is not so agreeable to a people that are given to search the Scriptures , and try Doctrines . In England where the inferior Clergy or Parochial Ministery is not rude and ignorant , but in a great part learned and conscientious , where the common people in a great part try all things , that they may hold fast that which is good ; the Ecclesiastical jurisdiction cannot conveniently reside in a Prelate alone governing by severe Canons , and denouncing excommunication against all those that express any dissent from any particulars of the received Forms of Worship and Discipline . For among such a people , this is a likelier way to beget some great distemper , then to keep all in quietness and deep silence . But a form of Government more free by distributing the power among many , and regular meetings for free debates with in certain limits will be much more peaceable and succesful . It is here acknowledged that in such an order of things dissentions may arise , and cause some interruptions . Nevertheless no great inconvenience , but sometimes much advantage may follow . The stirrings of warm contests may be unadvisedly condemned , For as Thunder purgeth the Air , so these stirrings may purge the Church from Corruptions ingendering in it . Let the frame and order of things be so established , that both parties may be made hopeless concerning factious attempts of promoting this or that extream , that the contests may not be on the one side for Dominion , nor on the other side for inordinate liberty , but on both sides for Truths due freedom , and then they will end in peace . If great mistakes should arise in such meetings , and seem for a while to pass currently , there may be found some persons of that wisedome , integrity and reputation , as to be able to shew the fallacy , and to convince those of both sides that intend uprightly . In which case if they perceive an evil spirit on work , and an evil design hatching among some , they will turn away with indignation from the contrivers of such mischief . Wherfore let the frame of Ecclesiastical politie lean neither towards Tyranny nor Anarchy , but be set upright for just liberty . Let good orders be kept and priviledges not violated , and the greater number of those who mean honestly will not be led into the snare of faction . And selfish ambitious pragmatick spirits that trouble them will easily be detected and abandoned . Section XXXV . Unto this reasoning let the authority of an Eminent pacifique Bishop be superadded , concerning the way of order and stability in the conjunction of Episcopacy and Presbytery . Bishop Hall in his Discourse , Intituled , A modest offer of some meet considerations to the Assembly of Divines at Westminster , commends the method of the Church of Scotland for prevention of Errour and Heresie by a gradual proceeding from the parochial meeting to the Presbytery , from thence to the provincial Synod , and from thence to the general Assembly for determining any controversie , saying , — Thus bears the face of a very fair and laudable course , and such as deserves the approbation of all the well-willers to that Discipline . — But let me add , That either we have or may have ( in this very state of things , with some small variation ) in effect the very same Government with us . Instead of Presbyteries consisting of several Pastors , we have our combinations of Ministers in our several Deanries , over whom the rural Dean is chosen every year by the Minsters of that Division , as their Moderator . This Deanry or Presbytery may be enjoyned to meet every moneth , or oftner , in some City or Town next to them ; and there they may have their exercise of Prophecying , as I have known it practised in some parts of this Kingdom , as it is earnestly wished and recommended by that Excellently Learned Lord Verulam in his prudent Considerations ; where if any Question fail of determination , it may be referred gradually from the lesser to the greater Assemblies , till it be brought to a National Synod . In the same discourse the said Bishop commends one constant , prudent , vigilant Overseer , superadded to a Grave , Judicious Presbytery , without concurrence of which Presbytery , the Bishop or Overseer should not take upon him to inflict Excommunication , or any other important Censure . Having discovered certain general Impediments , I proceed to Argue upon the particular Concernments of the King , of the Nobility and Gentry , and of the Episcopal Clergy . Section XXXVI . His Majesties Concernment in this grand Affair transcends the particular concernments of all others , whether Parties or Persons , and that beyond all comparison : Others may advance themselves and Families by the present occasions , and give over in time when they have builded their own houses . Many , and perhaps the most , if changes come , may retreat and serve the Times for their own security ; but the King never descends from the Stage of publick Action , and can never cease to be interessed in His people . Others having much to get and little to lose , may make themselves by present advantages ; but the King hath little to get , but much to secure ; and not the present occasional and mutable advantage , put perpetual stability is His Inrerest . His Majesty hath worthily gained the Reputation of a Wise and Gracious Prince , of an excellent spirit and temper for these times : And truly a Prince as wise as Solomon , hath no Wisedom to spare from the weight of these businesses . Let the God of the spirits of all flesh , and the Father of Lights , continually give to His Majesty a large heart , and comprehensive Understanding , that may see far and near , and fetch within its compass all circumstances , consequents and moments that are requisite to the forming of a perfect judgment concerning these great Affairs . Section XXXVII . After so long a War between King and Parliament , and after all the changes in Government , the King being at length restored to His full Power and Greatness , and the people being satiated with Civil Warres , tumults and changes ; it may be concluded , that they will not easily run the hazard of abetting any Parties , in contradiction to Him : But this is happily or unhappily suggested , as it is turned to a good or a bad use : Though evil Counsels may turn it to a bad use , yet it yields unspeakable advantage to the wholesome Counsels both of King and People , for the good of both . The people knowing that acquiescence in present things is their best security , will not be given to change ; and the King knowing the peoples indisposition to abet a change , will have little occasion of jealousie . And their mutuall confidence , which is the strongest bond of peace , will lead them without rub or let into a setled mutuall happiness . But it is not good advice to neglect a peoples interest , or to use them with less regard , because they are willing to hug their own peace in any tolerable condition . The Soveraigns greatness , and the peoples freedom , are but one fabrick resting upon the same fundamental constitution . If you shake the one , you shake the other also . I detest and abhorre the tumults and insurrections of the people , and the resisting of the Soveraign power . Let wickedness proceed from the wicked . But let none that seek a righteous end tread in unrighteous ways : let no wel-minded person be drawn into such a snare of reproach and ruine . I am perswaded that the generality of the Presbyterian denomination would indure extremities , before they would revenge or defend themselves by unlawfull means , as rebelling against their lawfull Soveraign . As I finde my own heart , so do I judge of others . Nevertheless let a wise Prince consider , that the divine providence can by ways without number change the face and state of things , when a dissatisfied conscientious party shall not stir one foot to indeavour a change . Wherefore let Counsels of safety and stability take place , that a Princes interest may stand firm against all assaults of unexpected accidents . Section XXXVIII . It hath been judged a Maxime in Policy , that to head faction is agreeable to one aspiring to soveraignty , but not to one possessed of it . Also that to uphold division is the way to subdue a people , but not to hold them in firm obedience , when subbu'd . Machiavel shews the inconvenience that ariseth to a Prince by holding a people under his Government divided into factions , because he will be inclined ( as all by nature are ) to take part in any thing that is divided , and to be pleased more with this then with that party , whereupon the other is discontented . And he brings in a pertinent story , That in the year 1501. a Gentleman sent by the King of France into Italy , to cause restitution of certain lost Towns to the Florentines , finding in every one of those Fortresses men , who , when they came to visit him , said , that they were of such a faction , much blamed their division , saying , that in France , if one of the Kings subjects should say he were of the Kings party , he should be punished , because such a speech would signifie no less then that there were in the Country people enemies to the King ; whereas the King willeth that all those Towns be his friends , and united within themselves . Let me rehearse the Counsell of our late Soveraign to His Majesty that now is — Take heed of abetting any Faction , or applying to any publick discriminations in matters of Religion , contrary to what is in your own judgement , and the Churches well settled . Your partial adhering as head to any one side , gains you not so great advantages in some mens hearts , who are prone to be of their Kings Religion , as it loseth you in others , who think themselves and their profession first despised , then persecuted by you . Take such a course as may either with calmnesse and charity quite remove the seeming differences and offences by impartiality ; or so order affairs in point of power , that you need not to fear or flatter any Faction — Now if the case were such , that one party were the Kings onely Confidents , and that the other cannot be faithful to him upon immutable grounds and reasons , then policy would advise him so to order things in point of power , that he need not fear nor flatter the adverse party . But it is evident that the Presbyterians love the King , and Kingly Government , and account themselves happy in His Majesties clemency , allowing them a just and inoffensive liberty in certain matters of Conscience . It is also evident to all impartial Judgements , that his Majesties calmness and charity may remove the seeming differencies , and offences on their part . They are ready to comply with Episcopacy regulated , and Liturgy corrected ; and they preferre union by accommodation before Toleration with Division . Section XXXIX . If it be obiected , that the King by carrying an even hand between both parties will insure neither , for both will remain dissatisfied ; I reply , this argument were of force , if the differences must remain uncompounded , and the parties publickly divided into two opposite societies ; but we lay this for a ground-work , that these twain are to be made one as to publick communion in divine worship , and to an agreement in one common interest relating both to the Protestant Religion and to this Kingdom , which His Majesties wisedom may accomplish by a prudent disposing of those things which indifferently belong to both , and wherein they both agree ; and in divers things that are peculiar to this or that side , he may gratifie the one and the other with moderation , as when the favours vouchsafed to the one are not injurious to the others peace : In which case indeed , here may remain men of different perswasions , but not of divided parties and interests . Besides , if some on either hand should become turbulent , and cry we will have all or none , yet the greater number , yea the main body of either side may be found of calmer judgments and affections , who together with a multitude of wise and well minded persons that are indifferent between both perswasions , would cause the violent ones to keep within bounds . And as many of those passionate men as have any judgment will discern , that they are without hope of prevailing , and disadvantage themselves by opposing the common interest and quiet of the Nation . Section XL. His Majesty is a great King , he is King indeed , and reigns in great power over a willing people . He hath in his hands the joynt stock or common interest of the whole Nation , Neither of these grand parties can subsist without him ; and this gives him assurance , that they are and must be both his . It is manifest that his interest hath gotten the preheminence over all partial interests , as indeed it ought . For if the Prince be not in this regard transscendent , he is ready to be laid low . Wise men inform us , that a Prince by adhering to one Faction , may in time lift it up above his own Imperial interest , which will be forced to give way to it as the lesser to the greater . And the prime leaders of the potent Faction will sway more then the Prince himself . They will become arrogant , unthankfull , and boundless in their ambitious designes . It is observed of Henry the Third of France , that he would be taken into the League with the Princes of his own Kingdome to root out the Protestants , and after awhile the same League was turned against him . A Prince may be so intangled , that he shall not know how to winde out of those wayes wherein he hath so far ingaged himself ; neither shall he be able to turn himself to the necessity of his own affairs as new accidents arise . Then is a Prince truely potent when he hath all particular Factions lying at his feet , and can compel them to live in peace with one another . This is the potency of our Soveraign Lord this day . For he is alone , and there is none besides him , on whom the Nation can have any stable dependance . Wherefore let His Majesties high concernments be the primam mobile to carry about all the inferiour Orbs in our political world . Section XLI . His Majesty hath gained his peoples hearts , and is glorious in their eyes , and by his continued clemency he will not fail to hold them fast to himself . He desires to govern well , and they desire to be well governed , and seek no greater liberty . In some tender points of Conscience they wait upon his indulgence , and are willing to close with uniformity , not in rigour , but in some convenient latitude and relaxation : There is an yielding that is no way abject , but generous and advantageous , a Princely condescention , whereby a King becomes more absolute , and may have what he will from his loving subjects . And they will no less fear him then love him , as knowing both his goodness and his greatness . For he is great indeed to whom the hearts of three Nations are linked ; and it is morally impossible that so vast a people should at once be lost to a King who continues to deserve well of them , and to make them his favourites . And then what person or party shal dare to sleight his Government , whose interest and influence is of so large extent ? XLII . There is a saying , which by many hath been taken up for a proverb . No Bishop , no King. I do not well understand the rise of this saying , and therefore dare not speak in derogation of their judgments who were the Authors of it . But upon the matter it self , I crave leave to make this modest Animadversion . And first , it is some degrading to the transcendent interest of Soveraignty , to affix unto it a necessity of any one partial interest for its support : for independency and self-substence , without leaning upon any Party , is a Prince his strength and glory . Also it makes that Party over-confident , and its opposite too despondent . Such sayings as import a Princes necessary dependence on any particular Party , may in the mouths of subjects be too presumptuous , and in the mouth of a Prince too unwary . But of this particular I dare not so speak , in as much as I know not its rise and reason . Only this I humbly conceive , that the coalition of Episcopacy and Presbytery , sets forth a Bishop in conjunction with Presbyters , of no less dependence on the soveraign , and of more influence on the people , then a Bishop having sole jurisdiction can have in the present age . Section XLIII . As concerning the Nobility and Gentry of this Kingdom , who for the greater part are said to favour Prelacy , They cannot in reason be offended at such a regulated Episcopacy , when they shall behold its order and harmony , and tendency to a general peace . It seems agreeable to their Nobleness , to affect a comely and venerable Order in the Church for the honour of Religion . And let them judge whether the Worship of God be more holy and reverend for those many Gesticulations and various postures enterchangeably used in parts of divine Service that are of the same kinde , and require equall Reverence . Whether a grave habit of civil decency for a Minister , is less decent in sacred Administrations then certain other Vestments which some scruple , as conceiving that holiness is placed in them ? Whether a Church setled by limited Episcopacy , cannot attain to its due veneration without the Hierarchical dominion and splendor : The reduction of absolute Prelacy to Episcopal presidency here desired , may concern the Nobility and Gentry as well as others . For as others may be oppressed , so these may be overtopped . Excessive power is commonly exercised beyond their intentions , that are eager to set it up . And they that thought onely of crushing a party offensive to them , may at length finde themselves obnoxious , or at least neglected and undervalued . On the other side , they have little cause to fear that which is commonly so much dreaded , namely the excessive rigour of discipline from a president Bishop , and grave Presbyters joyntly governing . For it is supposed that no act of Discipline shall be exercised against or besides the Lawes of the Land , which cannot be made without consent of the Nobles and Commons in Parliament . Section XLIV . Let the Episcopal Clergy admit an address to themselves touching their own concernments : Peradventure they either suspect or disdain the counsel of one that may seem an adversary ; but whatever they apprehend , it is the counsel of one who with his whole heart desires that they may not miscarry , who accounts them too precious to belost to their brethren , if they will permit themselves upon any reasonable tearms to be gained ; who would gladly walk with them by the same Rule in things received in common , which are sufficient for Christian concord , and should be so acknowledged by all that mind the things of Christ more then their own things . Were I a true hater of that Party , or a right Phanatick , I should wish for their violent irruption upon the Presbyterians even as vehemently as now I pursue the design of peace ; and I verily think my reasoning , however it takes with them , will convince them of my good intention : if they decline moderate counsels , and resolve to run high , they may attain to a lofty standing ; howbeit they will always stand on a pinacle : In a little time they have greatly inlarged their borders and lengthened their cords ; it were good that now they should strengthen their stakes , and make good their ground : By moderation only can they be established . Some may say in their hearts , The bricks are fallen downe , but we will build with hewen stones ; the Sycomores are cut down , but we will change them into Cedars . Indeed their advantage is well known ; nevertheless let them consider their constant strength , and accordingly limit their hopes ; for this is an high point of wisedom . Let them that have gotten a victory use it wisely , and take care that they lose it not in hope of a greater . The issue of things oft times hath proved unfortunate to those that have waxed insolent and unreasonable upon unexpected successes . There is not a greater errour then to refuse tearms of Agreement that are profered by a Party which cannot be rooted out , but will be always considerable either as friends or enemies , especially when those tearms do comprise some part of their victory that should accept them . Let the Episcopal Clergy observe the spirit of the Nation , and the condition of the Times , that they may rightly comprehend the measure of their own hopes . The English are a generous Nation , and as they delight in the Majesty and Glory of their King , so also in the splendid condition of subordinate Governours , that their manner of living be in some sort conformable to the dignity and opulency of the Nation : Accordingly they seem to take pleasure that the Ecclesiastical State be upheld by a fair Revenue and competent Dignity , yet with moderation : For if the Clergy do rise to Princely or Lordly wealth and power ; they may become the envy of the Nobility and Gentry : Let them remember , they stand by Grace , not by their own strength , but by their Prince His Favour . The Nation in general may be taken with a grave and masculine decency in all Sacred things sutable to their spiritual Majesty ; but I make a Question whether in this noon-tide of the Gospel they will fall in love with excessive gaudiness , pompous shews , and various affected gestures in Sacred Administrations ; and not rather esteem them vanities too much detracting from the dignity and purity of Gospel-Worship . In this noon-tide of the Gospel the Bishops cannot magnifie their Office but by other courses then what were taken in former and darker times . Meer formalities will no longer dazle our eyes : We shall think they have work of an higher nature , then to look only to the observation of outward Forms , and Rites , ann Ceremonies : they must make a nearer approach to the Presbyterian practice in the constant Preaching of the Word , in the strict observation of the Lords Day , in keeping a true watch over the Flock , and in correcting the real scandals that break forth in mens conversations : And if they walk in these paths , the Prelatists and Presbyterians will not be far asunder . Perhaps the friends of Prelacy may imagine , that in this coalition Presbytery may at length undermine Episcopacy ; but reason shews that Episcopacy will stand more firm in conjunction with Presbytery , then by it self alone . In the body natural there is some predominant humour , as sanguine , cholerick , melancholy , or phlegmatick ; yet none of these do subsist alone without the mixture of the rest in a due temperament . In like manner the Body Ecclesiastical may be of several complexions or constitutions , as Episcopal , or Presbyterial , according to the predominant quality . Now if the Presbyterian Churches would become more firm and stable by the superintendency of one grave President , ( and the truth is , in all Presbyteries there appeareth some Episcopacy either formal or vertual ) so an Episcopal Church may be judged more firm and stable by a Bishops superintendency in consociation with assistant Presbyters . And to remove the fear of the incroachments of Presbytery , it is easie to discern , that Episcopacy if it contains it self within moderate bounds , will be always in this National Church the predominant quality . In the Conclusion of this Discourse let me offer these few Essayes concerning the pathes of peace . Section XLV . The glorifying and pleasing of the highest Potentate and universal Monarch , and the eternal happiness of immortal precious souls , are the most noble and blessed ends of Government . Let his Majesties Reign be happy and glorious in attaining these ends . A Christian King esteems it the excellency of his regal Power to hold and manage it as the servant of Jesus Christ , to be a Protector of the true Church , the Body of Christ the Lambs wife , for whose redemption Christ dyed , and for whose gathering and perfecting , the world is continued . It is the Character of this true Church , to make the holy Scriptures the perfect rule of their faith and life , to worship God in spirit and in truth , according to the power and spiritual worship of the Gospel , to walk by the rule of the new Creature in spiritual mortification and crucifixion to the world , to study holinesse in sincerity , to strive to advance it in themselves and others , and to have influence upon others unto sound knowledge , faith , humility , godlinesse , justice , temperance , charity . The true Church lies in the middle between two extreams , Formalists and Fanaticks . They are of circumspect and regular walking , no way forward in attempting or desiring alterations in a civil State. A Prince doth hold them in obedience under a double bond . For they know they must needs be subject not onely for wrath , but for conscience sake . Indeed we will not conceal , that in lawful wayes they assert that liberty which is setled by the known Laws and fundamental Constitutions , the maintaining whereof is the Princ's as much as the Peoples safety . Section XLVI . That being the happiest politie that is founded in true Religion , and most fully suited to mens everlasting concernments , it greatly behoveth Governors to mark and avoid those things which bring Religion into contempt , and tend to the increase of Atheism and infidelity . The many various Sects and absurd opinions and fancies , and pretended Revelations of these latter times , have much lessened the reverence of Religion in England . This is a great evil , and much observed and decryed by the present times . There is another evil no less injurious to the honour and estimation of Christian piety , to wit , Ceremonial strictness with real prophaness , or at the most but lukewarmness in the real part of Religion . And this is the true state of the Papacy , by occasion whereof Atheists have so abounded in Italy . Machiavel observes in his time , that Christianity was no where less honoured then in Rome , which is the pretended Head thereof . Let this evil be seen , prevented and remedied , that the sacred name of the Church be given to a society not carnal , but truly spiritual , according to that of the Apostle , We are the Circumcision which worship God in the spirit , and rejoyce in Christ Jesus , and have no confidence in the flesh . Section XLVII . It is the preheminence of His Majesty , as General Bishop of the Land , ( for so He is in a political sence ) to visit His people of all ranks by His prudent inspection : And it is worthy of His chiefest care and search to know whether every Pastor be resident with his own Flock , and doth constantly on every Sabbath teach them the good Knowledge of God ; what Pluralists do seize upon several Congregations , thrusting or barring out laborious Ministers , and leaving the sheep in the hands of one who is a meer mercinary , and careth not for them ; whether Preaching in Cathedral Churches be more frequent since the reviving of Deans and Chapters then before , when those places were supplied by one or two stipendiary Ministers ; whether the Precincts of Cathedrals be the purest parts of the Land , and the Members thereof the purest parts of the Clergy , as in reason they ought to be . In all His Majesties superintendency there is nothing of greater moment , then to provide that the Order and Frame of Ecclesiasticks have not a tendency to make the superior Clergy proud and covetous , and the inferior poor and vicious . Section XLVIII . A good Constitution or Frame of Ecclesiastical Politie is incomparably more available to produce good effects , then good Canons or good Governors can be where the Constitution is naught : For in such a state good Canons and good Governours will not be able to reform abuses and correct scandals , and promote the true end of Church Discipline . In the Trent-Council the Papalins or the Popes Creatures held this for a maxime , That the Decrees of Reformation could not diminish the profits of the Court of Rome , as long as the Authority of the Apostolique See was not impaired . The Council being ended , and the Decrees coming to be ratified by the Pope , and the Officers of the Court representing their losses and prejudices by the Ratification , and the Pope thereby perplexed , and the Cardinals divided in their Opinions , one Bishop , a man well conversant in Court Affairs , said , That he could not chuse but wonder at this great fear , concerning the confirmation of the Decrees , which he saw did arise without reason ; for that Lawes have no power but what is given them by him that Governeth ; That the Pope by his Exposition might give them a larger or a stricter sence ; yea , and contrary to that which the words do import , That he might ordain a particular Congregation for expounding the Council , and affectually provide that none should be able to alleadge the Decrees in prejudice of the Court. The Pope was satisfied with these reasons , being perswaded that it would fall out as the Bishop had said : And so the Decrees of Reformation proved of no effect to reform the enormities of the Court of Rome : By this it appears , that new Laws and Decrees work little where a corrupt Frame remaineth still in force . If in such a state of things good men promoted to Government should do their utmost to rule well , they are no more able to reform the Churches committed to them , then the two Cato's to reform the Roman Common-wealth , when it was wholly corrupted and out of frame . Beside , in a corrupt frame of Politie there are these two great evils ; the one , that good men will soon degenerate ; the other , that bad men led by ambition and avarice , will by Arts proper to the times more easily get promotions : and a good Prince shall see it and not know how to help it . That Politie , whether Civil or Eccesiastical , is well constituted , that in its frame is apt to bridle humane desires ; but that is ill constituted which lets loose the reins to appetite . No function or calling is exempted from the corruption that is in the world through lust . And the grandeur of this world is not more perillous to any then to Ecclesiastical persons . Section XLIX . It is a singular excellency in any frame of Politie , that the power of doing good be very ample , and that a power to hurt be as much contracted and restrained as the ends of Government will permit : And verily no wise and gracious persons would willingly be tempted with a power to hurt , if they be sufficiently impowered to do good without it : Besides , it is an odious power , and makes the Office hateful . Now the way to this happy Order of things is obvious . Let not severe Lawes and Canons , concerning things disputable and unnecessary , which may insnare the consciences of godly , orthodox and peaceable persons , remain in force . The most zealous assertors and rigid imposers of Ceremonies acknowledge , that they are not necessary parts of Worship : the declaring , That holiness is not to be placed in them , is their best defence against the charge of wil-worship . Therfore to suspend and silence able and painful Ministers , to vex and punish other godly Christians that cannot submit to those Ceremonies , is to procure much evil without a benefit to countervail it . A power of doing much harm and little good , is unhappily placed in any sort of men , but especially in Christs spiritual officers , who according to the Apostles words , have received authority from the Lord , for edification , and not for destruction . Section L. The most renowned Polititian observes , that those Kingdoms , Republicks , and sects of Religions subsist longest , that are often renewed or brought back to their first beginnings . For the beginnings of all these must needs contain some goodness in them , by means whereof they rise to their first reputation and increase . Now in process of time that goodness will be overgrown by corruption ; and unless something happen to reduce it to the just mark , those Societies must needs be destroyed . And touching Religions , he proves these Reformations necessary by the example of the Roman Religion , saying , — If it had not been reduced again to its principles by St. Francis , and St. Dominick , it would have been quite defaced . For these by their poverty , and imitation of Christs life , made a new impression thereof in mens minds , which was quite blotted out thence , and their new rules were so powerful , and are now the cause that the dishonesty of the Prelates and Heads of Religion do not ruine it , partly by their living in poverty , and partly by the credit they have in confessing the people and preaching to them . — Indeed this Author doth not hit the mark , ( and no marvel ) touching the true principles of Christianity , and right imitation of Christ , the reviving whereof he ascribes to those two popish Saints ; but his reason of Religion in general is solid and excellent , and his instances in particular are right and sound , being applyed ( as they are ) to the upholding of the popish Religion . As for Religion truly Christian , the way to preserve it in its power and glory , is frequently to reduce it to its first beginnings ; for then was its goodness most eminent . The primitive spirit of the Christian Church was a spirit of power and glory , and the primitive order was most spiritual and powerful . Let Christs holy Institutions , let Apostolical precept and practice be the pattern of our Reformation . What sound Protestant will deny the holy Scriptures to be a perfect rule of all divine Institutions ? To them we appeal , by them would we stand or fall ; and they mention no Ministers of the Gospel , that were not Bishops ruling the flock . But in pursuance of peace , touching the matter of Episcopacy , the moderate Presbyterians are willing to descend to the times lower by one degree , and to come to the Ages next following the Scripture-times , and to accept what they do present unto us , to wit , a President-Bishop ruling in consort with Presbyters , and Officer not of an other Order then Presbyters , but of an higher degree in the same Order . We appeal to those times concerning this matter . And they that admire and almost adore antiquity should not deny our just appeal . And wherein stands the power and glory of the Church militant ? Doth it stand in the pompous shews of Ceremonious worship , with the glistering furniture thereof , in the secular dignities and jurisdictions of the higher rank of Ecclesiasticks , in the implicite faith of the Laicks , and in a formal uniformity in the outside of Religion ? Or in the powerful preaching of the Gospel by able Ministers of the New Testament , in the lively and spiritual manner of prayer , in the dispensation of Sacraments after a manner most effectual to the increase of knowledge , faith , and virtue , in the exercise of discipline to correct all contumacious disobedience against the known laws of Christ our King and Law-giver , and all performed in a comely order with a grave and sober decency ? Let all unprejudiced minds give judgement ; which of these two different states of Religion doth most express the Gospel-ministration , which is called the ministration of the Spirit , and is incomparably more glorious and powerful , then the Mosaical dispensation with all its outward and visible splendor . Let them also judge which of these two is most conformable to the state of the primitive times , wherein the Christian Church , not by an arm of flesh and the wisdom of this world , but by weapons mighty through God , as the Evangelical doctrine and discipline , the holiness of believers , the constancy of Martyrs , overturned the Kingdom of Satan , and advanced the Kingdom of Christ , where Satans Throne was , in opposition to the power of the Roman Empire , the wisedom of the learned Heathens , the counsels of Polititians , the potency of ancient Customs , the inveterate prejudice of all sorts of people ; and lastly , in opposition to the Devil reigning and raging in them all . Wherefore let us mind the true way of restoring the Christian Religion to its primitive power and glory . Section LI. It is a happy frame and order , when things are setled for general satisfaction , that none or very few of the serious people desire an alteration , but all , or most of them dread it ; as also when things are setled for stability , that none , who have a will to it , can encompass an alteration . It is a happy thing to light upon the way that leads to this satisfaction , and to this stability . In religion the way of general satisfaction is not to gratifie the humour and appetite of one or more parties , but to secure the consciences of the judicious and sober minded in general . For such on all sides will sway most for continuance ; and if they be satisfied , intemperate and unquiet spirits would quickly be out of breath in their rash attempts . Likewise the way of stability , that none may succesfully project a change , is to prevent mens running into extreams on either hand . For when one extream prevaileth , a change easily followeth . In this case it fares with the Church as with civil States . A principality heightened into Tyranny , tumbles down into Anarchy , and a Republick too much cherishing popular extravagancies lifts up a tyranny . Now the way to prevent extreams , is either to chuse moderate spirits , or else a ballancing number of the opposite parties to the managing of publick affairs . In which election a Prince doth not appear as a Neuter , but as a moderator and true Governour , that hath the command of all interests . Section LII . And now having pursued Peace to the utmost of my small ability in these pacifick Discourses , I hope this diligent search after the knowledg of good and evil in this kind will not be judged an eating of the forbidden fruit , an ambitious and bold inquiry into things not to be made known . For it is not a curious or presumptuous intruding into the Counsels of Princes , and secrets of Government ; but a modest and sober deliberation upon things open and manifest , and of publick inquisition and discourse . Besides , it is an extraordinary time , wherein there are great thoughts , yea great searchings of heart in men of all degrees and all perswasions . It is true , that this Nation is not erecting a new Kingdom , nor laying new foundations of Government ; yet it is no less true , that this restauration is as it were life from the dead , and we are in some sort beginning the world anew . It is a notable Epocha , or period of time , giving opportunity to cut off excesses , to make up defects , and to make crooked things straight , before we be fixed and ingaged in particular wayes , from which though never so incenvenient , we may not be able to draw back or turn aside . It is affirmed by one of piercing knowledge in affairs of this nature , that it is a profitable order in a Commonwealth , for any one to propose what is for the publick good . Surely the Kingdom cannot suffer by the proposals of the meanest persons , when they touch not upon the fundamental Constitution , nor disturb publick peace and order . This Discourse offers no disturbance to such Forms and Orders as have attained a quiet stated posture in these times . The Lawes have made some alteration in things of former use and practice , as the Act for abolishing the high Commission . The times have made more alterations in mens minds and wayes ; and his Majesty hath observed a necessity , or at least expediency of some alterations , whereby the minds of men may be composed , and the peace of the Church established , declaring — That he hath not the least doubt but the present Bishops will think , that the Concessions made by him to allay the present Distempers , are very just and reasonable . Lastly , The scope of this Treatise doth justifie and defend it self , whereof the bare narration is a full Vindication . For the sum of the whole matter is to perswade a turning from the advancement of a partial Interest , and a turning to the obvious and easie way of giving general satisfaction to all those that acknowledge the Church of England to be a true Church , and are willing to abide in her Communion . FINIS . An Advertisment to the Reader . THere are lately Printed twenty one Sermons Preached upon severall occasions ; By Edward Reynolds , D. in Divinity , and Bishop of Norwich , in quarto ; None of which are contained in his large Volume : And are to be sold at the Rose and Crown in St. Pauls Church-yard , 1661. 
A56413	----	Sir William Parkins speech to the Hovse of Commons in Parliament concerning the present establishment of church-government, Iuly 5th, 1641. Speech to the House of Commons in Parliament concerning the present establishment of church-government Parkins, William, Sir. This text is an enriched version of the TCP digital transcription A56413 of text R11303 in the English Short Title Catalog (Wing P496). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56413 Wing P496 ESTC R11303 13013020 ocm 13013020 96507 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56413) Transcribed from: (Early English Books Online ; image set 96507) Images scanned from microfilm: (Early English books, 1641-1700 ; 259:E198, no 33) Sir William Parkins speech to the Hovse of Commons in Parliament concerning the present establishment of church-government, Iuly 5th, 1641. Speech to the House of Commons in Parliament concerning the present establishment of church-government Parkins, William, Sir. [2], 5 p. s.n.] [London? : 1641. Reproduction of original in Thomason Collection, British Library. eng Church of England -- Government. Great Britain -- Religion -- 17th century. A56413 R11303 (Wing P496). civilwar no Sir William Parkins speech to the House of Commons in Parliament, concerning the present establishment of church-government, Iuly 5th. 1641. Parkins, William, Sir 1641 957 1 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-04 TCP Assigned for keying and markup 2002-05 SPi Global Keyed and coded from ProQuest page images 2002-06 Emma (Leeson) Huber Sampled and proofread 2002-06 Emma (Leeson) Huber Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion SIR WILLIAM PARKINS SPEECH TO THE HOVSE OF COMMONS in PARLIAMENT , Concerning the Present Establishment of Church-Government , Iuly 5th . 1641. SIR VVILLIAM PARKINS SPEECH to the House of COMMONS , CONCERNING The establishment of Church-Government , Iuly the 5th . 1641. Mr. Speaker , I Stand not up in my own particular behalfe , but in the universall and generall name of the whole Kingdome ; Alas , Mr. Speaker , they depend all upon our exemplary Iustice , which if we doe fully execute , will not onely give great and plenary satisfaction to our Nation , but will likwise cause the Land to smile hereafter with the blessed beames of prosperous felicitie : but if the least errour and smalest deliration be over-seene by us ( oh ! it strikes my trembling minde with horrour to thinke on it ) how will all things precipitate themselves into ruine most irrevocable , but I speake not this as if any here would omit or extenuate the supremacy of Iustice in the least thought : to admonish you of that point , were to bid the Moone keepe her monethly course , the Spheares to reduce themselves in their circumference , Or the Sunne to shine upon the earth : but I speake this onely to adde a spurre unto you , least we should at any time languish in our heav'n-proceeding Iurney . The cries of the people have come up unto me , the voyce of the whole Nation tingles in my eares ; and me thinkes I heare each subject wish that wee would briefely establish the Church Government with all expidition . Let us first begin to confirme our Religion , and God will blesse our other proceedings the better : that was alwayes my opinion , and I am sure the expectation of the whole kingdome ; How long have we set here , and how little have wee effected ? How much time have we consumed , and what little have wee performed herein : How long have we laboured in this our dayly travell , and as yet have brought forth but an Embryo , in what we did intend ? T is true , I confesse , we have fomented our selves with dayly troubles & vexations , and bin very solicitous for the welfare of the Common-wealth , but what have we performed ? or what have we perfected . I will once more relate what my former opinion was , let us ( I say ) begin in the reall establishment of our Religion , and ( as I said ) all our other determinations will succeede with a better Omen ; for indeede most of our Delinquents are linkt to this chaine , they depend most on this point , therefore we should doe well to enter speedily upon the Work . Mr. Speaker , excuse my zeale in this case ; for my mouth cannot imprison what my minde intends to let out , neether can my tongue conceale that which my heart desires to promulge . Behold , the Arch-Bishop ( that great Incendiary , of this Kingdome ) lyes now like a fire-brand rak'd up in the Embers , but if he ever chance to blaze againe , I am afraid , what heretofore he had but in a sparke , he will ●ully burne downe to the ground in a full flame . Wherefore Mr. Sheaker , let us begin , for the Kingdome is pregnant with expectation in this point . I confesse there are many more Delinquents , for the Iudges and other Knights walke in Quirpo , but they , are but thunderbolts forg'd in Canterburies fire : Looke upon them all with an impartiall eye , and you will finde them all but as poluted rivers flowing from that corrupt fountaine . Well ? is it so then , that all depend on Religion ? why are we then so backward in not Reforming the Church ? why do we stike in this point , and not rather proceede in it with all expedition ? For indeede , according to the Lawes of this Kingdome , as it hath the dignity of preeminence , so let us give it the priority in our determinations . Mr. Speaker , thinke with your selfe , I pray , in what faction the Church is now , in what Schisme , in what confusion of distracted Sectaries it is promiscuously shaken : Behold the Papists will have their way the Brownists will have their way , the Anabaptists their way , the Puritan ( as some call them ) their way , the Iesuiticall Priests their way ; and in these various wayes they make such a labarynth of Religion , that few or none scarce can finde out the right way . It behoves us therefore , and is expedient that we should adde a period to these irregular wayes , that the vulgar may no longer wander ill in these destracted parts . Mr. Speaker , I have now unloaded my mind of her weary burthen , and I beseech you digest my words with your serious considerations in this respect of establishing the Church-Government , in true , sinceere , perfect , and unpoluted Religion ; which if we doe performe , and fully effect , wee shall doe great Honour to God , get great credit to our selves , and give great satisfaction to the whole Kingdome . This is my Opinion , this is my Expectation , this is my Prayer ; and lastly , this is my Hope . FINIS . 
A56778	----	A paradox, in the praise of a dunce, to Smectymnuus by H. P. Peacham, Henry, 1576?-1643? This text is an enriched version of the TCP digital transcription A56778 of text R4116 in the English Short Title Catalog (Wing P948). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56778 Wing P948 ESTC R4116 12631602 ocm 12631602 64787 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56778) Transcribed from: (Early English Books Online ; image set 64787) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E135, no 30) A paradox, in the praise of a dunce, to Smectymnuus by H. P. Peacham, Henry, 1576?-1643? [2], 5 p. Printed for Thomas Paybody ..., London : 1642. A satire on episcopacy. Attributed to Henry Peacham. cf. NUC-pre 1956. Reproduction of original in Thomason Collection, British Library. eng Smectymnuus. Episcopacy. Great Britain -- Religion -- 17th century. A56778 R4116 (Wing P948). civilwar no A paradox, in the praise of a dunce, to Smectymnuus. By H. P. Peacham, Henry 1642 2854 12 5 0 0 0 0 60 D The rate of 60 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-02 TCP Assigned for keying and markup 2002-03 Aptara Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 John Latta Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion A PARADOX , IN THE PRAISE OF A DUNCE , TO Smectymnuus . By H. P. LONDON , Printed for Thomas Paybody , in Queenes Head Court in Pater Noster Row . 1642. A Paradox In the praise of a DVNCE . WHen I undertook this subject and seriously bethought me of the Title , ( as Plinies advice to every Author ) The praise of a Dunce , I considered whether I were my selfe a Dunce or no , then it had beene true , proprio laus sordet in ore . Againe , Qui alterum incusare vol●● scips●● intueri opertet . But when I saw that I had spent no small a time in the Vniversity , published some usefull Bookes ( as well in Latine as English ) to the Common-wealth , which have taken in the world , and I could never get any thereby , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Plutarch calls them , silken words , I concluded I was no Dunce ; But the greatest reason of all that perswaded me was , that for all my paines I could never get any preferment , had I bin Dunce , without question , I had long ere this , perhaps bin double or treble benefic'd , bin a lasie Prebend , or Deane of some Cathedrall my selfe , or kept a fellowship with a good Living to boote in some Colledge or other , as long as I had lived . But to our purpose . There is no question , but a Dunce deriveth his name from Duns Scotus , who was a tolerable writer in his time ; and no doubt but they deserve to be commended , for that they are pretenders to his knowledge and learning , and though they cannot attaine to the same , yet in rebus magnis est vol●isse satis . They commonly keepe good houses , and give entertainement to Learned men , and so they do ( as Erasmus saith ) sarcire officium Hospitalitate . Yea while they are in the Vniversitie ; they are very beneficiall by bestowing Suppers and Break-Fasts , ( besides their liberality in Money ) upon such learned Schollers as make their Declamations and other exercises for them . They love and make much of their Wives above other ( whom they choose commonly the handsomest in the whole Country ) keeping them in their Coaches , their Taffata , or Plush Gownes , themselves clad in Damaske , with their broad Beavers , Hats turnd up , or crushd close before like a Court dripping-pan . They make good sport in their exercises , by speaking of false Latine , making absurd arguments , to the exceeding recreation of others . And since Taciturnitie , or silence is a vertue , they are to bee commended for their silence , for in learned company where matter of knowledge or Learned discourse is offered , hee alwayes holds his peace . I remember in a Christmasse time as I was at Dinner in the company of one who was a Doctor , and had some 800l . by the yeare in spirituall living , when a learned friend of mine a Doctor of the Civill Law , told him that I was a stranger lately come from beyond the Seas , and could speake little or no Latine , and desired to speake to him in Latine , which I did , the Doctor by an interpreter , answered me , it was not the Custome of England to speak Latine in a Christmasse time , and so drinking to me wee had no more discourse . He can in his preaching please both Country and Citie , and give them content . In the Countrie he will never stand above three quarters of an houre , whereby young men of the parish have leasure enough in the afternoone to recreate themselves at any exercise they please : in the Citie he will not stick to preach ( such as they are ) three or foure Sermons in a day . Learned B. Andrewes when he was Vicar of St. Giles without Criple-gate would often say , that if he preached twice in one day , his second Sermon was rather a prating than a preaching , for indeed every Sermon hee made was throughly studied , and fraught with abundance of reading and learning . The best Schollers commonly are slovens in respect of one of them , they goe spruce and so neate , and whatsoever their Doctrine or divisions be , if they be handsom men and weare pontificall Beards , they are much commended by the Faeminine Auditory , for saith Erasmus merily , In Far . Ep. Foemina laudant concionem a vultu Concionatoris , Women commend a Sermon from the Preachers countenance . They never make any quarrell betweene our Church and the Church of Rome , neither meddle th●y with controversie , or ever write against Bellarmine , Bucanu● , Suarez , and the rest . He will hardly suffer any Living to fall into the lapse , which rather than it should he will engrosse three or foure into his own hands . He seldom falleth out or quarrelleth with any man , now and then he will break Priscians head till the bloud runs about his eares . Againe though he be no Scholler himselfe , he will provide of some more able than himselfe to preach , which as a foile sets him off the better . Sometimes if he bee ambitious of popular applause , hee will turne Schismaticke in some kind or other sowing his Tares and Cockle , in woods and corners , to the hazard of his eares ; This proceedeth both from want of learning , and want of wit , wherein hee is to bee pitied veritas non quaerit angulos . A Dunce also makes us good sport with any of his works that he publisheth himself , or that is published by another , witnesse , Epistolae obscurorum virorum , where you shall see Duncery to the life , that if a man be extremely Melancholique , let him read that book , and I will warrant it to cure him . If a Dunce falls into a Schollers company in travell upon the way , or meet at an Inne at night , he is the most boone companion of the world , he will call for Wine , and the best meate in the house ( for observe it , they are commonly the sons of wealthy men and left exceeding rich , which indeed maketh them Dunces ) and in the end pay for all , which , who can deny but to bee a most honest and a generous part . Hee commonly playeth well at Bowles , and is so valiant that hee scornes to give ground to any man . Hee hath an especiall care of the burning of Pigges upon the spit , and the overbaking of Pies in the Oven , therefore by his good will , hee will make short work upon a Sunday , and he thinks an Homily well read to be sufficient . If he bee a Separatist ( as many of them affecting singularity above the●● fellowes prove , ) he puts his Auditors to little or no charge at al for his Pulpit , a Velvet Cushion for his Deske , or so rich a Pulpit Cloth as they have at St. Martins in the Fields , nor ever troubles he his officious Clerke to waite at his opened Pulpit dore for his comming in , for in plaine truth his preaching place or Pulpit , is either a two-eard Bucking-tub , or at the best the one halfe of a Vinteners Caske , without any dore at all . The Bishop of his Diocesse commonly beares with him and much delighteth in his company at publike entertainements and meetings . For many of them though they want learning , yet have they oft times good Naturall wits , and ripe conceipts upon any occasion . As one came before Bishop B. to bee examined and posed of the Bishop for a Living ( which was bestowed upon him ) when he came for his institution , and it fell out to be late at night , and at such a time the B. was writing of a letter , Mr. B. quoth the Bishop , you have picked out an ill time , for me to examine you in , neither am I at leasure to aske you many questions , come one quoth the Bishop ; what is latine for this Candlesticke , and if it please your Lordship quoth the other , the Candlesticke is latine of it selfe , so it was , indeed a latine Candlesticke , the B. not knowing whether he spoke it out of simplicity , or in way of jest , gave him his institution , without further questioning . A Dunce commonly will tell the people of their faults truly and roundly , or if they heare of any misbehaviour or abuse in a Parish they will not stick ( though he leaves his Text altogether ) to correct and ●ea●e it downe , and many times will tell such as are guiltie to their faces of such and such faults they have committed . One preached at Barkeway , and after he had read his Text told the people their Towne consisted of many Lordships , and how he was informed of one notable abuse amongst them in that Parish , which was , if a Cow or Oxe of another mans were strayed away and hapned into any of their grounds , they would with a Rie loafe hot out of the Oven bend his hornes which way they listed , so that when the owner came to challenge his owne Cow he knew not whether that were shee or no , for quoth hee my Cowes hornes stood backward , these stand before and hang downe her forehead , surely this is not she ; and thus men were cozened of their Cattell , but the truth was , none in the Town knew this trick before , but after he had preached it amongst them , presently after they began to practise it . Another came by chance as a stranger unto a shire Towne that shall bee namelesse , some day or two before a Visitation in the same Town he sent to the Arch-Deacon residing then in the Towne , that he might have leave to preach , which ( to gratifie him being a stranger and very formall in his habit ) was granted : upon the day , before the whole Clergie , the Arch-Deacon , Chancellor , and most of the officers of the spirituall Court , hee went into the Pulpit , after he had made his prayer , he read his Text , Come and See . My Text divideth it selfe ( quoth he ) most naturally into two parts , the one is Come , the other See , Come I apply to our selves of the Clergie , and See to the Laitie : for the first , Come I divide it into three parts , whither wee Come , then who they be that Come , then how they Come : we Come hither to a Visitation , which is derived from an old Latine Verbe of the first Conjugation Visit● , visit-as , Visitavi , withall he makes an obeisance to the Arch-Deacon , and to visite is a Metaphor borrowed from the visiting of Patients by the Physitian , for they visit them to see whether they bee sicke or sound in the Body , & these Visitations to see whether the Countrey men be sick or sound in the purse or no , &c. who they be that Come , ( for ( quoth he ) I comprehend under the name of Visitation all manner of your Ecclesiasticall Courts ) here come to your Courts and visitations , Swine , men presented for drunkennesse , Goates and Towne Bulls , for lying with their owne maides , or their neighbours Wives , and what become of them after they have dearely paid for their poundage in your spirituall ( or rather fleshly ) , Courts , they run againe into other mens Corne , and doe as much mischiefe as they did before , &c. How they come , your rich and double benefit'd Parsons come a day or too before , and feast the Arch-Deacon Chancellors , Proctors , sparing neither for Sack nor Claret , the poore Curate except his Church-Wardens be the more mercifull unto him to pay for his dinner , hee must fast and go home as he came : to be short , some Come with money , and some Come with none , if you do not beleeve me Come and See . So he fell into his Text againe , &c. Now See for the Lai●ie , I see a 〈◊〉 sit and stand at the nether end of this Church , who if they had beene thriftie and good husbands when they were young , they might have had their places above and had heard me better : and I see a great fault in you Inne-keepers of this ancient Citie or Town , who lodge a foot-man who hath travailed hard all day upon a Mattris or a flock-bed at the best , if an horse man comes to your houses , riding upon an ambling Nagge , or an easie trotting Gelding you lay him upon the best feather bed you have , and sometimes 〈…〉 with this fault amended , the poore footeman hath more need of a feather bed than the other , after this manner he proceeded , till the glasse was run out , when he had made an end , and was come downe , the Proctors , Apparators , and other officers of the Court , had like to have torne him in peeces , but the Arch-Deacon and Chancellor would not suffer them , but cited him next morning to come before them , but after dinner he had taken his horse and was never heard of after . Notable are the absurdities of Dunsticall Schoole-Masters , as one at Dunstable was so precise , that hee would not teach his Schollers to say Amo I love , but Amo I am in Charitie , quoth a Boy wiser than him , then Master I must construe , Cum amarem eram miser , when I was in Charity , I was a wretch . I had my selfe a Schoole-Master who is yet living , who I well remember construed unto mee Maecenas atavis edite regibus , edite , set you forth Maecenas the sports , atavis regibus , of ancient Kings . One Sir Hugh a Welchman who was a Brownist or the l●ke , taught a Schoole in Gloustershire , who when he was accused before the Major of the Towne for teaching his boyes to speake false Latine , and that they profited little or nothing , hee told their fathers , they should play at Cat , or spanne Counter with all the boyes in the Countrey . Your very Dunce is commonly like Ignoramus , an excellent Sollicitor in Law businesse , and many Countrey Parsons are fitter for pettifogging than for p●eaching . One , a Dunce in Graine after hee had read his Text , fell a rayling against Church Government , for which his Sermon he was cited before Bish. Barlow , whom upon his horse backe he met comming out of Gate at Buckden house , he riding upon a white Gelding with a redde Saddle and a yellow Saddle Cloth , how now Mr. G. quoth the Bishop , is this Canonicall , a Red Saddle , and a yellow Saddle Cloth for a Minister ? My L. quoth the Parson , though you have Canons for me , you have none for my horse . And the common reason why most of our Dunces care not for Learning , is because say they , Scientia inflat , knowledge puffeth up : and in very truth as our Times are , the matter is not great whither a man be learned or a Dunce , for he may come to preferment as soone by the one as the other , though he were but a Tradesman , or a Mechanike . Let not my Reader be offended at what I have written , for like a suite in Birchen Lane , if any thing here fit him let him weare it . FINIS . 
A56779	----	Sqvare-caps turned into rovnd-heads, or, The bishops vindication and the brownists conviction being a dialogue between time and opinion : shewing the folly of the one and the worthinesse of the other / by H. P. Peacham, Henry, 1576?-1643? This text is an enriched version of the TCP digital transcription A56779 of text R427 in the English Short Title Catalog (Wing P949). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 17 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56779 Wing P949 ESTC R427 12625771 ocm 12625771 64632 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56779) Transcribed from: (Early English Books Online ; image set 64632) Images scanned from microfilm: (Early English books, 1641-1700 ; 252:E149, no 1) Sqvare-caps turned into rovnd-heads, or, The bishops vindication and the brownists conviction being a dialogue between time and opinion : shewing the folly of the one and the worthinesse of the other / by H. P. Peacham, Henry, 1576?-1643? 8 p. Printed for I. Gyles, and G. Londsey, London : 1642. Illustrated t.p. Reproduction of original in Thomason Collection, British Library. eng Roundheads. Great Britain -- Religion -- 17th century. Great Britain -- History -- Charles I, 1625-1649. A56779 R427 (Wing P949). civilwar no Square-caps turned into round-heads: or The bishops vindication, and the Brownists conviction. Being a dialogue between Time, and Opinion: s Peacham, Henry 1642 2684 13 0 0 0 0 0 48 D The rate of 48 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-02 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 Mona Logarbo Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion SQVARE-CAPS TURNED INTO ROVND-HEADS OR THE BISHOPS VINDICATION , AND THE BROWNISTS CONVICTION . Being a Dialogue between Time , and Opinion : Shewing the folly of the one , and the worthinesse of the other . By H. P. Time . Opinion . Time doth Opinion call unto accompt , Who turnes the Bishops downe and Round-Heads mount : Vpon Her lofty Wheele their Noddels are ; But Her Camelian feedeth on His aire . LONDON , Printed for I. Gyles , and G. Lindsey , 1642. MVTANT QVADRATA ROTVNDIS . Square Caps are turned into Round-Heads Time . Now tell me Opinion , how long is it since you were at Amsterdam , and how long have you beene in England ? Opinion . Ick hebbe niet cot Amsterdam ghew Desen three yaren . Time . But you can speak English if you list . , Op. Ya vader ick habbeghewont in t huys van een English predicant een hyhet Meester But-rush . Ti. Come leave your Dutch and speak plain Egnglish , that Time may well understand you , you were borne at Amsterdam were you not ? Op. No verily and indeed I was born at Swine drecht a Dorpa neere to Dordrecht in Holland bordering upon Zealand , but my Father was an Englishman borne in London , about Cateatenstreete , but my Mother was a Dutchwoman , borne in Amsterdam : of the family of the Fukers . Ti. But what occasion had you to come over into England , and what imployment have you had since your coming ? Op. I came ( to tell you true ) to see what entertainment I could finde among my friends , when walking up and down I was taken for a Vagrant and clap't into Brid-well ; for some outlandish Doctrine I taught and maintained . Ti. There I beleive you first learned to turn the Wheele . Op. I did indeed , for among other worke I was forced to spin Pack-thred . Ti. I heard as much , for that reason ( it may be ) you are content to folow Your old imployment , by turning about this Wheele , an Embleme of the Revolution and Change of these Present times to see , if they may be brought to a better passe and State then they are : I am He , who is every where complaind off , as if it were long of me , they are in so bad a case as they are : Alas ! I am old , and ending with the world , and desire no Innovation either in Church or Common-Wealth . Op. It may be ( Father ) one of your years may dote , you may want your sight to see how the world goes round , I am sure you are either blind or willingly winke at a number of abuses . Ti. I want my sight to see how the world goes ? had not I my being with the first Moover ? am not I Primi Mobilis per successionem numerus . Neither do I winke at any thing , for I would amend all were it in my power . Op. Truly Father it is generally imagined , that it is long of you , that the world is at this stay as it is at , but if it please you to be ruled by me , all abuses shall be reformd and amended . Ti. Opinion , I am compelled so to do against my will , since all the world is led and rul'd by Opinion . Op. Indeed since my coming over from beyond the Seas into England , I have goten so strong a Partie on my side , that I shall not nay I will not be crushed or kept downe by the contrarie Partie . Ti. So it seems : because you uphold your Round-Heads , and keepe them aloft : but the Square Caps of the Reverend Bishops You cast under to the bottome . Op. Reverend Bishops ? marry come up , Bishops Sir Reverence ; you should say . Ti. Fie Opinion now you speak like your self ; distractedly and out of an ignorant malice , as the rest of your Faction do : who knowing themselves guilty of neither wit or learning , fiting so High and Sacred a Calling , Barke at them as Dogs doe at the Moon , who envie her luster and because she being so far above them they cannot come at her Op. I have heard that every five hundred years , there is a manifest change and alteration as well in Church , as Common-wealth : so that this change of these present Times is not long of me , but foreseene and determined by the Divine Providence . Opinion you are ( as you were ever ) out of the way and beside your Byas , because God hath foreseen the wickednes and Factions of these Times , hath he therfore determined them , is this your Amsterdam Teaching ? Op. Yes indeed is it , and true Doctrine . Ti. God foresees the most horrible Sins that are or shall be commited to the end of the world , does He therefore determine and make Himselfe the Authour of them . Op Why not ? T. Come about with your Wheel cast your Round-heads below , and give the square-caps leave to take place aloft your Wheele ; else as sure as my name is Time , I will shortly have them above do what Opinion and her partners can . Op. Yes ● I am weary of my task you may and I beleeve you will in the meane while I must say , as K. Iames wrote upon his sumpture Clothes comming after he was proclaimed King out of Scotland into England Ie a pris mon temps I have taken my Time ; I was not thought on but despis'd both in Citie and Countrie till of late , now who but I both in the Citie and Countrie , there is hardly a shop in the Ci●ie but I can there take upon trust , whatsoever I or my freinds want and they take upon trust , whatsoever they are taught by us in the Pulpit be it trve or false . Ti Why Opinion do you make no conscience amongst you of what you teach ( as you call it ? ) Op. Yes , as much as they do in the slae of their commodities to the unfaithfull . So I beleeve , hence it is that so many the better to cullour or cover their cheating , follow you to your Coventickles , to woods , Barns , Moore-feild al lies and the like places , and having once gott●n the name of Separatists they can command beleife , Reverence , Money , Meate Drinke , new suits of apparell , the solace of a Sister and what Come I pray you leave this vaine and Idle discourse which is ordinarily laid to our charge among the prophane sorte your followers ( I meane ) whome the world calls Time-servers Windmilles and weather-cocks who with everie puffe of a great mans Breath , or finger of alteration , will incline them , selves to what quarter you will ; but I pray you Father Time why are Roundheads become more odious now in the world then Square caps , all heads are round by nature , Square Caps with their Cockscombes on the top , came from Beastly Base and Roguish Rome ; and become the head as well as Hornes doe some of my followers : I was once taught these verses , when I lived with a Zealous Teacher . Cum Caput humanum fecit natura rotundum Cur quadrata iuben● pilea pontifices . Since Nature hath made mans head round to stand , Why then do Bishops these square caps command ? Ti. Square caps upon my knowledge were long before Opinion was borne , and tell your round-headed sectaries their corners are an Emleme of the foure parts or quarters of the world , into which Christian Bishops and ministers are commanded to breach the Gospell , Ite praedicate ad omnes gentes &c. you know who said , then good Opinion , have a good Opinion of square Caps ; I beleeve they never did you hurt except in the high Commission , or in the spirituall Court , you know about what . Op. I am not fo much offended with the Caps as with them that weare them , your Lordly Bishops who never did good in Church or common-wealth . Ti. Never did good , Opinion ? it is trve if you meane some of your own Clergie , who have cast of their leather doublets and aprons and put themselves into long Cassocks with grave Silke girdles hanging to the knees . Opinion you are but a novice , and are new come from your sliding upon the Ice among Marriners boyes , and upon Soldiers your frozen Crafts , and Rivers about Amsterdam and Harlem , but since the Parliament began : but let that passe , our Bishops have done more good then you , and your abbettors will ever do so long as the world standeth . Op. It may be some of them long ago have been good and done good but very few in England . Ti. No ? Who have built more Colledges in our Famous Vniversities more Churches , Hospitalls &c. in any part of Europe , then our Bishops have done in England ? Op. I have heard some of your Bishops have pulled down Colledges , and Religious Houses , as you call them : but I never heard of any that built them . Ti. I pray you what Bishop pulled down any ? yet I think I know more Opinion then you doe , neither is Time ignorant of any thing that hath bine done , I doe but only try you to see what you can say . O. Did not your great Gor-bellied Cardinall Wolsey pull down forty houses of Religion , to found His Colledge in Oxford ? which He left unfinished . Ti. He had finished it , if he had liv'd , and made it one of the fairest Colledges of the world . But since you speak of Oxford and him , let me tell you what Bishops have done in Oxferd and Cambridge . William Durham was a Bish●p who endowed Vniversitie Colledge with large Possessions , having none before . Anno. Dom. 1217 : Walter de Merton was B. of Rochester , Lord Chancelour of England , and Counseller to K. H●n . 3. and Ed. 1. when He founded Merton Colledge . Exeter Coll. was founded by 2 succeeding B. of the same See ( viz ) Walter Stapleton , and Edmond Stafford , brother to Ralph Earle Stafford in the yeare 1035. W. Wikham B. of Winchester , Principall Secretary to Ed. 3. L. high Treasurer and Chancellour of England , builded that compleat House New Coll. Rich. Fleming , who died B. of Lincolne , also founded Lincolne Coll. in Oxford . Henry Chichley B. of Cant. and Cardinall of St. Eusebius fonuded All-Soles Coll. Anno Heny 6. 15. And it is worthy to be noted how this Henry Chichleys Father being a very poore man dwelling at Higham Ferrers in NORTHAMTON Shire ( where this Chichley was borne ) had two sonnes whome being not able to keep at home , sent them into the wide world to seek their fortune ; one of which proved Arch-Bishop of Canterburie , and the other Lord Maior of London both at one time . William Patten , alias de Wainflet in Lincolnshire , B. of Winch●ster and Lord Chancelour , and England , founded that absolute Coll : dedicated to Saint Marie Magdalen which like Euxine Sea never ebbes nor flows with more fellows or Schollers then the founder gave and left at the first . Brasen-Nose Col. was also founded by a Bishop one W. Smith B Bishop of Ely . Corpus Christi by R Richard Foxe B Bishop of Exeter Bath , and Wells , Durham , and Winchester ( who was Godfather to King Henrie the eight Anno 1516. And Cardinnll Wolsey , whom you so vilifie and disdaine , had he liv'd , he had perfected one of the most magnificent Colleges in the World , which he called Cardinalles College but King Henrie taking the foundation upon himselfe , called it Christs Church . Princes I must confesse had a greater hand in the foundation of Colledges in Cambridge , then Bishops yet these were not wanting there . Peter House was Grounded by Hugh Balsham Bishop of Elie iTrnity-Hall by William Bateman Bishop of Norwich . Iesus Colledge by Alcock B Bishop of Elie , and all these , Opinion wore square Caps , what say you have they beene so bad members of the common wealth as you and your fellowes would make them ? Nay I can nor must not smother in silence many pious and charitable acts of Bishops of our own times ; did not that good B. Witgift B Bishop of Canturburie found a famous School and hosp●tall in Croidon Did not B Bishop Abbot the like at Gilford in Surrey , where he was born , and was not Saint Iohns in Oxford so repaird and beautified by this now Lord Bishop of Canturburie , that it seemeth to have beene new built by him , and beyond all the rest what magnificent things hath the now Archbishop of York done late Bishop of Lincolne . Op. I never heard of any thing he did . Ti. No you were beyond Sea , or Opinion unborn , if you have not heard what a bountifull benefactor he hath beene to the Church . Let me tell you he much repaired and beautified the Church of Westminster where he is Deane , he repaired with a great charge the Bishop , P●llace of Lincolns where he intended a goodly Library , haveing laid out a great summe of money to buy books , besides provided timber , which but for his troubles hee had finished , as also a school and hospital in Wales where he was bor● he builded and gave a goodly librarie to Saint Iohns in Cambridge , and another in VVestminster ; he beautified Lincolne Coll. Chappell in Oxford , paveing it with Marble , making the D●skes and Seates of Cedar whersoever he was Parson in the Countrie , hee gave annuities to the poore , he gave Schollerships to W●stminster , and I beleeve Schollerships and Fellowships to Saint Iohns in Cambridge , but the Master-peece of his bountie I must conceale , let it suffize that you are utterly deceived in the name of a Bishop , and ignorant of the good deedes they have done . Opin . If it be as you say , I shall have a better conceit of them then I had ; but in the mean time I am carried , with violence in the throng I can doe no ot●er then I doe . Time . Well Opinion , Omnia tempus habent ; and my comfort is this , Nullum violentum diuturnum : Nothing violent lasts long . So fare you well , but be sure to keep a good tongue in your head . Op. I warrant you Father . FINIS 
A57650	----	Gods house made a den of theeves delivered in a second sermon in Southampton / by Alexander Rosse ... Ross, Alexander, 1591-1654. This text is an enriched version of the TCP digital transcription A57650 of text R16607 in the English Short Title Catalog (Wing R1954). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 36 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57650 Wing R1954 ESTC R16607 12655515 ocm 12655515 65343 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57650) Transcribed from: (Early English Books Online ; image set 65343) Images scanned from microfilm: (Early English books, 1641-1700 ; 252:E150, no 7) Gods house made a den of theeves delivered in a second sermon in Southampton / by Alexander Rosse ... Ross, Alexander, 1591-1654. [2], 14 p. [s.n.], London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Matthew XXI, 13 -- Sermons. Great Britain -- Religion -- 17th century. A57650 R16607 (Wing R1954). civilwar no Gods house made a den of theeves. Delivered in a second sermon in Southampton. By Alexander Rosse, his Majesties chaplaine in ordinarie. Ross, Alexander 1642 6967 195 20 0 0 0 0 309 F The rate of 309 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-09 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion GODS HOUSE MADE A DEN OF THEEVES . DELIVERED IN A SECOND SERMON In Southampton . By Alexander Rosse , his Majesties Chaplaine in Ordinarie . MATTHEW 21.13 . It is written , my house shall be called the house of Prayer , but yee have made it a den of theeves . Errare possum , haereticus esse nolo . LONDON . Printed in the yeare 1642. To my Iudicious and conscionable hearers at Southampton . GENTLEMEN . I Having now spent almost 26. yeares amongst you , how diligently in my calling ▪ how in-offensively in my conversation , you all know , and my conscience ●oth witn●sse ▪ and now being to depart from you ; I thought good to bequeath this Sermon as a Legacie on you ; and the rather because many doe earnestly desire it . I know it shall receive no worse intertainment , being presented to your view , then it had , when it founded lately in your eares . God multiply his blessings on you , and preserve the unitie of the Spirit in the bond of peace amonst you , and continue you in your zeale to his service , in your love to hi● orthodox Ministers , and in your exemplary reverence to his Word ; and to keepe you from faction ▪ that dange●ous theefe disguised under the habite and name of Religion ; This is , and shall bee my prayer , when I am absent , though in spirit , and affection I will be still present ●ith you , and still ready to serve you , and Your● in Christ Alexand. Rosse . MAT. 21.13 . It is written , my house shall be called , &c. THe subject of this text is a house ▪ the Tenant prayer , the intruder● , theeves . Now that prayer , ( Which hath both jus ad rem , and jus in re , both title and possession , and besides , long prescription , even time out of memorie ) that such a Tenant , should be thrust out by such intruders , prayer by theeves , it is ●is , non jus , injustice , oppression , and violence in the highest degree ▪ and to turne such a house unto such a den ▪ is a s●rang Metamorphosis O! domus antiqua , heu quam disp●ri dominaris domino . we greeve to see theeves domineering in an honest mans house , and sharing his goods amongst them , every one , sayng with Maeris in the Poet ▪ haec me a sunt veteres migrate coloni ; But to see theeves swagering in Gods owne house , and justling prayers out of doores ( Prayers I say our messengers , Angells , Orators , as St. Austine calls them , our winged advocates which mount up to the throne of grace , and plead for us in his presence which is not visible by mortall eyes nor accessable by gross● & ponderous bodys ) I say to see Prayers either quite thrust out , or else used as Davids servants were by the Ammonites cut short in their garments by the midle , and so packt away , wee must needs lament with Ieremie , and say the beautie of the Daughter of Sion is departed from her ; the Heathen are entred into the Sanctuarie , the Lord hath cast off his altar , he hath abhor●ed his Sanctuarie Lam. 1. & 2. if the jewish elders who had seen the glory of the first Temple weeped , when they saw the defects of the second , they would have rored for griefe , if they had lived to see the prophanation of this Zim and Zijm ▪ where heretofore was Vrim and Thummim , desolation of abhomination set up in the holy place : the Place of Cherubin● become a nest of Owles , Ostraces , Satyres and Dragons , to dance where once was Gods pre●ence , the ●weet incense o● Prayer , the calves of the lip● , the spirituall sacrifices of thanksgiving either Devou●ed , or pollu●ed by ●apacious harpies : it 's true ( as I sayd before ) that Prayer i● a tenant ▪ and a tenant at will , but at the will of the supream Lord to be thrust out when he plea●eth , but not at the will of inferior officers , when they please ; much lesse at the will o● theeves , they must not ●e so sawc●e , for then , Quid Domini facient , audent cum talia fures ? I have heretofore said somewhat of the House ▪ and somewhat of Prayer , and somewhat yet I have to say of both , and ●hen I must say somewhat of the Theeves , not who they are , but what they are ▪ for I aime not at the persons , but at the vices o● this age , which In Sacra regnant nullis prohibentibus aula , have ta●en Sanctuary ▪ and have layd hold on the hornes of the Altar , keeping a revell , and making a noyse in the house of the Lord , as in the day of a solemne Feast . There●ore if I serve these theeves ●s Christ did , scourge them out of t●e Temple with the whip of Gods word , I shall doe but w●at is my Calling , and what my Master practised before me . If any take it amis●● , it will bee their owne mistake ; they must not thinke that I will muzle my mouth , and keepe silence Even from good words , it would be paine and griefe to mee to conceale and mince the truth , and not to tell Iudah of her s●nnes , and Israel , &c. Then a woe shall fall on me ; you must die in your sinnes , and your blood shall be required at my hands . What ? shall I see theeves domineering in my Masters house , and be silen● , then will it be justly sayd to me , When thou sawest a theefe , thou consente●st with him . For , qui tacet consentire videtur , silence is a secret consent . What ( saith St. Paul ) am I become your enemy , becaus● I tell you the truth ? Must I sing placentia , sow pillowes under your elbows , that you may goe sl●eping to hell ? No , the God whom I serve , is the God of truth . This is the ch●ire of tru●h , and the word that I speake is the word of truth . Therefore with Michaiah let me protest , as the Lord liveth , whatsoever he will put in my mouth , that will I speake . The Priests lips must preserve know●edge , and consequently truth , for these two must goe together like Vrim and Thummim on our breast-pla●e . Expect the●●o fla●tering or lying words from my lips , they have been touched with a coale from the Altar , and if you come for no other end , but to carpe and mocke at our Sermo●s , as some of our new up-star● faction have lately done ; you shall know and feele too , that it is not good , Ludere cum Sanctis , nor safe medling with edged tooles ▪ Gods word is a sharpe two-edged Sword , dangerous for fooles and mad-men to play with ; It is a bright candle , that will burn● the wings of such wanton butter-flyes , he that sits in heaven will laugh them to scorne , and will laugh at thei● destruction , tha● laugh at his Ministers ; and he will cause that that which should have beene for their w●lfare , shall be the occasion of their falling ▪ and that Word which we preach , if it doth not soften them , it will hard●n them ▪ ; if it doth not feed them , it shall poyson them ; if it doth not cure them , it shall kill t●em ; and if it doth not save , it shall damne them ; for his Word shall not returne to him void , but shall accomplish the thing which he pleas●th , either to b●e the savour of life unto life , or of death unto death . I doubt not but I shall be whipped with scandalous tongue● , for whipping the theeves out of our Temple . But that 's my comfo●t , that I shall fare no worse then my blessed Master did , who was so used by the Iewes , he fi●st whipped them , and they afterward whipped him . Qui flagellandus e●at à Iudaeis , primum flagellavit eos , saith Saint Austin , and the same Father tells us that slanderous tongues are the fierie fornace , in which we must be purified . Quotidiana fornax nostra . We are well rewarded for our paines , w● pray for them , and they curse u● ; we preach to them , and they revile at us ; wee enlighten them , and the● o●scure us , what they can in our good names ; when our mouthes are open to feed them , their throat● are open like sepulchers to poyson us with that venome of Aspes ▪ which is under their lips ; we give them the fish and they give us the Scorpion ; and the bread of life which wee breake to them , they turne unto stones to fling at us . Three weekes agoe I told you the use of this House , and the excellencie of Prayer , which I hope the best , and most of you , have chewed , ruminated , concocted , and turned to good nourishment , for I am sure the meat was good , and the fruit wholsome , being gath●red no wh●re but in the garden of Paradise , viz the holy Scripture ▪ yet some that heard me then ▪ were so ill dispos●d with Cacochymia , with a mind full of bad humours , that they have turned that good food unto poyson , and that Manna in them hath ingendred wormes . Henbane or Aconitum , they say is meat for Stares , but poyson to man , even so is Preaching to some the sweet m●lke of Gods word becomes an undigested and heavie curd in their stomacke , and like the Quailes in the Desert , though their flesh in it selfe was good and wholsome , yet to the Israelites it was ranck poyson , that aphorisme is true , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. foule bodyes full of humours , the more you feed them , the more you hurt them ; for let the meat they eat be never so wholsome , yet in them it breeds no good blood , but feeds the predominant humour , whether it bee choler , melancholy or flegme . So some of our hearers having ill disposed mindes , have turned our Sermons unto choller a fretting humour , which having infected their blood and spirits , hath so dis-coloured their eye , that when they looke on us , they thinke we are yellow as they are , and hath so imbittered their taste , and corrupted their tongue , that it 's plaine their gall is overflowed ; and therefore let our doctrine be never so wholsome , it is to them bitter as wormwood . In others our Preaching breeds splenatick diseases ▪ the splene is a troublesome evill , sometime by malignant vapours , it causeth trembling , and palpitation in the heart ; and sometime dis-torted and distempered imaginations in the braine , and exorbitant speeches in the tongue , which is an unruly evill : but the timpany of pride and high conceipts , which some ( even though they be most egregiously ignorant ) have of their owne ( but imaginarie ) learning , hinders the effect of our Sermons in them . Therefore they had need first to have a good purge , that their mindes may be cleere from these humours of pride , malice , prejudice , self-conceipt , selfe-love , selfe-will , before they come to heare us ; and with the Viper in Aelian , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to vomit out their poyson , as he doth before he couple● with the Lampreele : and for want of this evacuation of bad humours , it falls out with many of them , as with young maides troubled with the greene sicknesse ▪ they loath wholsome food , and will eat ashes , coales , or any such trash , for indeed the time is come of which St. Paul prophesied , that some will not indure sound doctrine , but after their owne lusts shall heape to themselves teachers ▪ having itching eares , and they shall turne away their eares from the truth , &c. Therefore I wish them to take this admonitorie digression , as the shaking of the whip over them , otherwise they shall feele the smart of a sharper rod , as the Jewes did , who for slighting that gentle whipping which they had ●rom Christ , were afterward cruelly scourged be the Romans , and thirty of them sold as slaves for a pennie , as they had sold their Lord and Master before for 30 ▪ pence . But now having a little digressed , though not ( I hope ) transgressed , I will goe up againe with Christ unto the Temple , and , before I meddle with the theeves I will look unto the holy place ▪ even unto the Sanctum Sanctorum , and behold the high Priest in his pontificalibus ▪ offering before the Arke and Mercy-Seat the smoake of his sweet incense by which is represented our Prayers , the most nec●ss●ry and no●le exercise of a Chri●tian , and therefore hath the chiefe place of the Temple assigned for it . Preaching was performed in atrio , in the outward Court , where Solomans Porch was , but prayer in the holy place ▪ and once yeerely by the high Priest in the most holy , for thither he went not onely ( sayth Phil● to Caius ) odores accensurus sed vota facturus , to bur●e incense , and to Offer up prayers for the congregation . And so our great high Priest , who in the dayes of his humilitie Preached unto us , now being clothed with glory and entered into the Sanctuarie , Off●reth up Prayers for us , he hath long since left off to Preach , but never gives off to pray , and to make intercession for us in heaven there is no Preaching , but in heaven there is praying . So ne●essarie is this excercis● , that without it o●r Preaching is ineff●ctual . Whatsoever excellencie there is in Preaching , the same is in Prayer , but in a higher degree . Faith commeth by he●ring , and so it doth by praying , neither you● hearing , nor our Preaching , can beget Faith in you without praying It was not St. Ambrose his eloquencie so much as Monocha's prayers , that made S● . Austin of a Manichee a good Christian . It was Saint Stevens and the Churches prayers that conver●ed Saint Paul ▪ and of a persecutor made him a Preacher , nondum habebant fidem & orationibus fidelium aocipieb●nt fidem , they that wanted Faith , by the prayers of the faithfull received Faith . We pray for the conversion of Turks , Jewes , and Infidels , who have no Preach●ng at all : nay , prayer goeth farther then Preaching , for this begetts Fa●●h , but prayer both begets ▪ cherisheth , increaseth , and confirmes our ●aith ; so that for all our Preaching ▪ we must pray with the blind man , Lord helpe our unbeliefe , and though Christ had Preached often to the Apostles , yet for all that , he must pray that Peters Faith may not faile : Preaching shewes us the way to Heaven , but it is prayer that openeth the gate for us to enter , Oratio iusti clavis coeli , the keys of heaven are the iust mans prayers : nay who is a good and a iust man ? not he that heareth much , but hee that prayeth much . Ille novit bene vivere , qui novit bene orare . you say that one Sermon of Peters converted 3000. in one day , and I say that one prayer of Moses saved a●ove six hundred thousand in one day . A far greater number sure , neither had that Sermon bin so effectu●●l had it not bin first consecrated and sanctified by the prayers of all the Apostles , for before Peter began his Sermon , they all unanimously continued in prayers and supplications , which custome wee yet retaine in the Church , giving to prayers the first place , and the last too , as being both the Alpha and Omega of divine worship . A te principium , tibi desinet ; standing both in the front , and in the reere , and like the 2. Cherubins at the two ends of the Arke , or the two Angels , the one at the head , the other at the foot of Christs Sepulchre , and such is the excellencie of prayer above all other divine exercises , that the whole worship of God , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is called prayer or invocation . And Saint Austin confesseth that the Church may want sometimes preaching , but it can never want prayer , deficit aliquando in ser monibus , nunquam in oratione . Therefore are we so often exhorted to pray continually & I must tel you , that you were as good heare a tinckling Cymball , or a sounding brasse as to heare a Sermon not Sanctified by prayer , for as seed cast into the ground without Sun and rain cannot fructifie , so the Sermons which wee Preach in your eares without prayers and supplications will not edifie . Was there ever since Christ a more powerfull Preacher then St. Paul ? and yet ( knowing his Preaching without prayer to be in-effectuall ) desires the Colossians to pray for him , that God would open to him a dore of utterance to speake the mysterie of Christ , that he might make it manifest as he ought to speake ; so then prayer is the key that opens the doore of vtterance , it is indeed the key of the whole worke , yea the very soule & li●e of preaching , which without it were but a dead soun● : for as the Prophet by praying over the dead child restored life to it againe ; so the prayers of Minister and people doe inlive and animate our Doctrine : you 'l say that Preaching is the sword that kills sin , and Sathan , &c. I grant it , but without prayers it is a blunt sword . Prayer is the whe●stone that gives it the edge ▪ prayer makes it s●arpe and keene , to devide between the soule and Spirit , &c. prayer and Preaching are like the sling and sword that David vsed against Goliah , the sword indeed cut off his head after he was downe , but it was the stone out of the sling that knockt him downe and killed him . It 's easie to master the great Goliah with the sword of the Word , when we have strook him in the forehead , with the sling stone of fervent prayer : Preaching is the sword that woundeth neere at hand , but prayer is the arrow that kills a far off , melior jaculo , & longe fallente sagitsa , Preaching is a good weapon that can overcome Satan , but prayer is a better that can overcome God himselfe , therfo●e wee are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , wrestlers with God by prayers , as Iacob was , who both wrestled and prevailed . Preaching is like the Angell that smote Peter on the side , and unloos●d his chaines when he was in prison ; ●ut the vnc●ff●nt prayers of the Church for Peter were they that both gave wings to the Angel to fly down , and hands to unloos● his chaines , and strength to break open the prison doores . A powerfull S●rmon may make a guilty heart to tremble : but the prayer of Paul and Silas made the very earth tremble , and the prison doores fly open . A Sermon may informe us of the ioyes of heaven , but an eff●ctuall prayer is able to ravish us with St. Paul up to the third heaven . Christ Preached many excellent Sermons , which made no change in him ; but when he prayed upon mount Thabor his face did shine as the Sun ▪ and his garment was white as the light . Not whilst he was Preaching , but whilst he wa● praying the Angel came & comforted him , and a white cloud conveyed his Fathers testimonie to him . In a word , prayer is the impenetrable armour , the inexhausted wealth , and the most pretious treasure of a Christian , therfore prefer it above all things , for on it depends the health of thy body the welfare of thy soule , the prosperitie of thy family , the increase of thy wealth , the loyaltie of thy Wife , the duty of thy Children , the obedience of thy Servants , the love of thy Neighbour ▪ the purity of Religion , the wisdome of the State , the holinesse of the Church , and the hapiness● of the whole Kingdome ; Prayer will be thy best Physitian when thou art sicke , thy best advocate , when thou art sued , thy best Pilot , when thou travellest by Sea ; thy guide , when thou travellest by Land , thy watcher , when thou sleepest ; thy comforter , when thou art sad , thy companion ; when thou art alone , and thy patron when thou art wronged ; what force was ever able to resist the power of prayer , which hath opened and shut heaven , commanded the Sun and Moon , shaken the earth , troubled the elements , procured thunder , lightning , hailstones , raysed the dead , driven away divells , stopped the mouths of Lions , quenched the violence of fire , appeased stormes , overcome mighty armies , broken Iron chains , blown open prison doores ; and prevailed with God himselfe ; in all which you may see the excellencie of prayer ●bove Preaching , and yet I derogate nothing from the worth of preaching , when I prefer prayer to it : two things may be both excellent in their kinde , and yet the one more excellent then the other . Preaching and prayer are not like the two bucketts of a well , that the rising of the one must needs be the falling of the other . when I commend gold , I despise not silver , nor will any man say that the Moon hath no beautie , because the Sun is brighter . By prayer we speake to God , by preaching he sp●aks to us , by prayer our hearts ascend to God , by Preaching his knowledge descends to us , by prayer our Preaching is Sanctified , by Preaching our prayer is directed , and yet stil prayer is before Preaching ; for the excellencie of the action depends from the excellencie of the object ; man is the object of Preaching , but God is the object of prayer . Now pe●haps all that I have sayd of prayer will be granted ; but that which some men most stumble at ( and that is but a straw ) are the set prayers of the Church . These be the scar-crowes that keepe them back● from the house of prayer , and yet I know not what it is that they disl●ke in them : is it the matter ? why , that is consonant to Scripture : is it the forme ? that is plaine , methodicall and easie : are they the words ? they are significant , intelligible , and without affectation . Are they the compilers of them that they dislike ? why , these were our first reformers , holy men , learned divines , blessed martyrs , who seal●d these prayers with their blood , they had the honour once to weare the crowne of Martyrdome and now they are crowned with glory , s●all any then be so thanklesse as to spurne at their prayers ? And so gracelesse as to retaliat their blessed paines with flow●es and jeeres ? I hope they are not offended that these prayers are established by so many acts of parliament under 3. gratious and religious Princes Edward 6. Qu. Elizabeth ▪ and K. Iames , all of blessed memorie . What is it then , that they dislike in thes● prayers ? I thinke they know not themselves , onely they dislike them ; Non amo te volusi nec possum dicere quare , Hoc tantum possum dicere non amo te . Indeed it 's no new thing to establish by authoritie s●tt formes of prayers in the Church , for avoyding confusion , babling , tautologies , impertinencies , tediousnesse , and absurdities to which extemporarie , and unpremeditate prayers are subject . God himselfe u●der the law , prescribed a set forme to Aaron , and his sons . So did Christ under the Gospell to his Apostles , Mat. 6.9 . Luke 11.2 . so did Constantine the first Christian Emperour to his souldiers , as ●usebius recordeth . It is ordered in the 3. Councell of Carthage , that no man shall use such prayers as are not approved by the choysest of the Clergie , Instructioribus fratribus , and in the Milevitan Councell , held under Innocent 1. in the time of Honorius and Arcadius , it is expresly commanded that no other publicke prayers shall be used in the Church , but such as are approved of by the Councell . Nec aliae nisi quae a Prudentioribus tractatae vel comprobatae in Synodo fuerint , Least by ignorance or in advertencie some wordes may be uttered against the true faith . I doe not remember , that there is at this day any publicke Congregation ( of private conventicles ( I speak not ) which hath not their set forme● of prayers . The Iews in their Synagogue● , Turks , Persians , Arabians ▪ in their Mosques , Christians in their Churches have all set formes , the Greeke churches have their divers Liturgies of Saint Basil and St. Chrys●st . Not to speake of these antient Liturgies which beare the n●mes of Saint Peter , Saint Iames , Saint Marke , and the Apostles . The latine Church●s have their set formes ▪ some after the order of Saint Ambrose , a● at Millaine , and ot●ers of Saint Gregorie , as at Rome . So all the Christian sects have also their set Prayers ; as the Georgians in Iberia , the Cophti in Egypt ; the Iacobits in Ethiopia , the Melchits in Syri● , the Armenians in Turcomania and Cilicia , the Maronits in mount Libanus the Christians of Saint Thomas , the Muscovits , yea all the reformed churches beyond seas have some set prayers before their Sermons , and shall our Church onely be quarrelled with for her set service , or shall her Ministers be disliked for vsing rather her formes , and words then their owne ? It 's too much temeritie to come before God with rash and extemporarie prayers : h●arken to Solomons counsell , be not rash with thy mouth , and let not thy heart be hastie to utter any thing before God , for God is in heaven , and thou upon earth , therefore let thy words be few . But I will detaine you no longer in viewing of the temple , as it is the house of prayer , let us looke on it now as it is a den of theeves . I will but onely point at them , that you may beware of them , and then I will end . Our Saviour alludes here to the Pharisees name ; in Hebrew Ph●rusim , are Pharisees ; and Perutsim are theeves ; they were like in name , and so they were in concition , for they were theeves indeed , They stole from God his glory , whilst they attributed many things to Fate and Destinie . They stole from the Commandements their dignitie , in preferring their traditions to Gods precepts . They robbed Religion of it's life , whilst they placed it in washings and other supe●fl●ous ceremonies . They robbed the Temple of it's hol●n●sse , in ●aking it a shop of Merchandise , therefore Christ tells them , that they were theeves and robbers that w●nt before him , mean●ng ▪ the whole ●abble of theeves , as Pharisees , Saduces , Essenes , Gaulonits , o● Galileans ; Herodians , Scribes , Disputers , Nasarites , Rechabites , and even the co●rupted Priests and Levites , and the false Prophets such as Iudas Galileus , and Thaddeus with all these theeves was the temple pestered and their Synogogues , but this was onely Manipulus furum , a handfull to compare to the legion o● theeves with which the poore Church of Christ is vexed , robbed , and wounded . I will onely poynt at some of the chiefe and will begin first with Sacriledge a notorious theefe , having , most rapatious hands , sparing neither holy places , nor holy things , nor holy persons , making no conscience to breake ▪ 5. commandements at once , which is the one halfe : As it prophanes Gods honour , it breaks the third commandement ; As it robbs spirituall parents of their maintenance ; it breaks the fifth ; as it is a murtherer of soules for want of the Ministers food , it breaks the ●●●th ; As it is theft , it violats the eighth ; and as it covets other mens goods , it breaks the tenth commandement ▪ The Athenians did so much abhorre the sacrilegious theefe , that they denied him the honour of buriall , Si quis res sacras clepserit , in Artica non sepeliatur . The second theife which useth to creep● into Church and State , when men are not warie and carefull to prevent , is Faction , which in the Church is called Schisme , in the State sedition , this is a dangerous theefe and a bad guest where he is intertained , requiting his hosts kind intertainment , as Paris did Menelaus , who stole away his wife Helena from him . So where this theefe comes he will be sure to steale away wives from their husbands , children from their parents , servants from their masters , people from their Ministers , and neighbours one from another , now he steales away not their bodyes , but their hearts and affections from each other , which is worse then Plagiatus , beware of this theefe which cunningly begins to creepe in amongst you . Remember Christs words the theife commeth not but for to steale , to kill , and to destroy , to steale that which is neerest , and dearest to you , your wives loyaltie which they owe to their husbands , childrens duty to their Parents , servants obedience to their masters , and our neighbours love to one an other , and to steale away the sheep from their sheepheards . There are but two golden pillars that support Church and State , viz. Vnitie and Order , this theife steales them both away . Who stole the h●arts of Israel from David ? the ten tribes from Roboam ? the peoples affections from Moyses and Aaron ? and who steales the peoples respect and obedience from the Magistrate and Minister , but this thiefe ? Prometheus stole away fire from the Sun , but faction steals away the fire of love from mens hearts , and not onely is he a theefe , but a murtherer too , he cuts mens throats as Ionothan did Godoliahs under pretence of frindship . He never yet set footing in any state or city , but he ruinated it before he went away , if he was not suppressed in time . Looke on the Romans , Carthaginians , Athenians , Lacedemonians , and other States invincible by forreign forces , yet torn in peeces by fact●on , so dangerous is this theife , that as soon as hee began to shew his head among the Israelites in the persons of Core and his complices , God made short worke , used no delays , but suddenly caused the earth to swallow them alive , so that they had not so much time as to repent . The third theefe is Idolatrie a bold and presumptuous theefe , which in Ezechiels time got into the temple ; not onely into the secret chambers thereof , as the Prophet saw through the hole in the wall , but advanced himselfe between the porch and the altar ; when this theife gets into the Church , he will be sure to justle out Gods true worship ; this is hee against whom God so often complains , & for whose cause he forsakes his sanctuarie , & plagues a land . This thiefe steales away Gods honour , and gives it to a stocke or stone , or the similitude of a calfe that eateth hay , he steales away the peoples hearts from God , and gives them to sensl●sse idols ; he steales away also the maintenance of the Lords priests , and gives them to dum● images and their priests . Bel and his priests stole and consumed every day twelue great measures of flower , 40. sheepe and 6. vessells of wine . God complaines that the corne , wine , and oyle , silver and gold , that he had given to his people , were bestowed on Baal ; let this theife then be whipped out of the Temple . But Christ must whip him , not the Disciples ; the King and Magistrates , not private people and ministers , it 's not their calling to be reformers , they may plead , and wish , and pr●y for reformation , but of themselves reforme , they must no● ▪ Saint Paul●isputed against the Athenian Idols but offered not to pull them downe . What got Vigilius B. of Trent for pulling downe an image , but his owne death being murthered in an uprore ; the old Circumcellions and new Anabaptists have bin too forward this way , being animated by deceiving Enthusiasmes . The fourth theefe is Symonie , a notable theefe standing at the Church doore , like Iudas with a bag in his hand . If Simon Magus the Patron be doore●keeper , he shall be let in , when men of worth shall be kept out . He is worthy of hanging , that will steale a Chalice out of a Church ; what deserves he then , that will steale away two or three Churches ? You say , Symonie is a merchant , not a theefe , but I say , such kind of Merchants are egregious th●eves , that will venture to buy and sell such prohibited commodities . Iudas sold Christ for 30. pence , and even for that he is called a theefe ▪ He is a theefe , saith Christ , that comes not in by the doore , but some other way , and such a theefe is Symonie . Therefore the Temple which Saint Iohn calls a house of merchandise , the other three Evangelists call a den of theeves . Such money-changers then , or theeves deserve to be whipped out , and their tables overthrowne . The fifth theefe is Poperie , an old theefe , and therefore small reason hath he to plead for his antiquitie , even as much as an old robber to plead for pardon , because his forefathers have beene theeves time out of memorie ; this theefe hath feloniously stolne away the cup from the people in the Eucharist , yea , hath robbed God himselfe , and stolne away one of his Commandements ▪ and by his two pick-locks of Purgatorie and Indulgences , still rob ignorant people of their money , lands , and livings . The sixth theefe is Libertinisme , a lawlesse theefe , and yet would be thought a good member of the Church hee under pretence of an unbounded libertie , will be subject to no order nor discipline , but what pleaseth his owne phansie ; he steales from God his honour , in making him the author of sinne , he robs the morall law of its use , affirming it to be needlesse ; He robs Predestination of its meanes saying , that men shall bee saved without them ; He robs sin of its guilt , affirming his owne actions though never so vitious to be no sinnes ; and hee robbes good workes of their dignitie , thinking to be saved by faith alone . The seventh theefe is Hypocrisie , a cheating theefe , who under the mantle of holinesse cousins the world , the neerer he drawes to the Altar , the farther he is from God ; Like the foxe he lyes as if he were dead , and pretends mortification , but it is to cheat the birds , honest minded men , he can with Proteus and the Camelion , change himselfe into all shapes and colours , and with the ratle Mouse in the fable , when hee is amongst the birds hide his feete , and stretch out his wings ; but among the beasts hee hides his wings and shewes his feet , so deceiving both is hated of both . Such a cunning theefe should have his linsie woolsie garment stript from him , and be whipt out of the Temple . More theeves there be , too many indeed , with which Gods house is prophaned : as the slanderous theefe that maliciously steales away a mans good name , and none thus more theevish then they , that would monopolise all holinesse to themselves ; There is pride , extortion , covetousnesse , Atheisme , gluttony , drunkennesse , and indeed a whole legion . So that the poore Church of Christ is in no better case then the poore man that fell among theeves betweene Iericho and Ierusalem . With what a multitude of hereticall theeves , even from Simon Magut till these moderne hereticks hath shee been vexed , and now by factious theeues shee is stript , wounded , and left halfe dead . Many of her Priests ●nd Levites that should helpe her , passe by her on the other side : O thou sweet Samaritan , who was thy selfe crucified betweene two theeves , have compassion on her , bind up her wounds , let the wine of thy gentle corrections , and the sweet oyle of thy mercy refresh and comfort her , set her on thine owne beast , make her to subdue and keepe under all beastly affections , as thou hast done before her , bring her to the In●e where she may rest and be quiet . Defray her charges ▪ pay her debts , and let her enjoy the two peeces of silver , the two Testaments untill thou returne ; And ●or her enemies that roare in the midst of her Congregations , and defile the dwelling place of thy name , scatter them with thy tempest , and affright them with thy storme . Deliver not thy Turtle Dove unto their hands , but arise and maintaine thine own cause . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A57650e-210 Lam. 2.7 . Psal. 50. Is●y 55 11. Hippocrates . 2 Tim 3 3. Aug hom 17. Austin . Austin . Act● 1.14 . Austin . Colos 4.3 . ● Ambrose . ● Virg. Colo● 4. Num : 6.24 25.26.27 . Can. 23. Ca● . 12. Eccl 5.2 . ●oh . 10.8 . Ioh. 10.10 Ezech 8. Hosea 2.8 . 
A57702	----	Mr. Rowse his speech made in the lower House of Parliament the thirtieth of December, 1641 in opposition of the making of Doctor Winniff, Doctor Holsworth, Doctor King, bishops, lately elected by His Majesty, till a setled government in religion be established in this kingdome. Speech made in the Lower House of Parliament the thirtieth of December 1641, in opposition of the making of Doctor Winniff, Doctor Holsworth, Doctor King bishops Rous, Francis, 1579-1659. This text is an enriched version of the TCP digital transcription A57702 of text R13048 in the English Short Title Catalog (Wing R2029). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 4 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57702 Wing R2029 ESTC R13048 13017926 ocm 13017926 96597 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57702) Transcribed from: (Early English Books Online ; image set 96597) Images scanned from microfilm: (Early English books, 1641-1700 ; 259:E199, no 47) Mr. Rowse his speech made in the lower House of Parliament the thirtieth of December, 1641 in opposition of the making of Doctor Winniff, Doctor Holsworth, Doctor King, bishops, lately elected by His Majesty, till a setled government in religion be established in this kingdome. Speech made in the Lower House of Parliament the thirtieth of December 1641, in opposition of the making of Doctor Winniff, Doctor Holsworth, Doctor King bishops Rous, Francis, 1579-1659. [2], 5 p. [s.n.] London : 1642. Reproduction of original in Thomason Collection, British Library. eng Holdsworth, Richard, 1590-1649. King, Henry, 1592-1669. Church of England -- Bishops. Great Britain -- Religion -- 17th century -- Sources. A57702 R13048 (Wing R2029). civilwar no Mr. Rowse his speech made in the lower House of Parliament the thirtieth of December, 1641. In opposition of the making of Doctor Winniff, D Rous, Francis 1642 1208 1 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-08 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Emma (Leeson) Huber Sampled and proofread 2003-10 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Mr. ROWSE HIS SPEECH Made in the lower House of Parliament the thirtieth of December , 1641. In opposition of the making of Doctor Winniff , Doctor Holsworth , Doctor King , Bishops ( lately elected by his Majesty ) till a setled Government in Religion be established in this Kingdome . LONDON , Printed 1642. Master ROWSE his Speech made in the House of Parliament , the 30 of December , 1641. Master Speaker , YOu may remember the report made about seven weeks since by Master Woodward , of an order from his Majesty sent out of Scotland , for drawing up of certain Congideleers , for the electing of five new Bishops , whereof two are made and consecrated ; And that then I moved , for petitioning his Majesty to stay the making of them , but other businesse of greater consequence for the present hindred my enlarging such Reasons as I conceived of weight to stop the proceedings concerning them . And now , Master Speaker , under favour of this honourable House , I intend to give you some further ground of my opinion then , that it was not neither is it yet convenient , as I under favour conceive , they should be made Bishops . Master Speaker , You know the proceedings against those Bishops which have beene great Delinquents in this State , and that we have prosecuted to our Impeachment of them of high Treason , which was a mayne ground of my opnion for the then averting that intended businesse in making these new Bishops , till that businesse was brought to a period . And Master Speaker , I perswade my selfe that there are as great Delinquents to their power amongst the inferiour Clergy , as the Bishops , I speak not with an intent you should conceive that I reflect any ways upon the persons of any of these that are elected or made , but that untill the other impeached be proceeded against , either to their condemnation or otherwise , as by the Parliament they shall be found guilty , these new elected may be awhile procrastinated and delayed . Master Speaker , We have ( as occasion hath served us ) had many debates and arguments about the quite taking away of Bishops , and many divisions in the House have been concerning the same , and although voted for their continuance , yet the manner of their Government not determined of , then as ( I conceive ) it can neither be requisite nor convenient to make new Bishops till a certain forme of their Government be fully concluded and setled by the whole State of this Kingdome . 2. Secondly , Mr. Speaker , if wee should give way to the making of these Bishops , great prejudice may follow before wee can setle them in such a government as may agree most for the security and safety both of this Kingdome , and the fundamentall points and Principles of the Doctrine of the Church of England . For Mr. Speaker , notwithstanding our proceedings against Delinquents ( both in Church and State ) how many Petitions and Complaints have we daily received against pernitious , and dangerous tenents in Doctrine , besides scandalous and slanderous aspersions delivered , by divers of the Clergie in their Sermons , and otherwise , since the sitting of this present Parliament , which out of doubt are favoured , nay animated and incouraged by the Bishops , which doth much trouble many people , and is a great cause of their continuance in evill , and obstinate maliciousnesse of a great many of good quality and estimation , and then for new Bishops to be made ( although perchance men of great Learning and Judgement ) before the Parliament hath fully agreed on the manner of their Government , and proceedings to prosecute and punish such Delinquents as have beene perverse instruments in the Church , to withdraw the affections of many , ( otherwise perhaps reasonable well affected ) from the right setling of true Religion , with such Discipline congruent thereunto , that should be the best meanes to procure the everlasting peace of King and People , those inconveniencies and dangerous consequents that may happen , may be yet worse then the former we have had too much experience of . 3. Thirdly I conceive , the making of these Bishops , when they shall be admitted to sit in the Lords house , their Votes there , although voted downe in this House , yet not agreed unto by the Lords , may be a great hinderance in our proceedings , to settle such a forme of Government in Religion , as shall by the Parliament bee thought requisite , they all of them contriving to continue their old forme and power of Government , and their Votes you know , Master Speaker , have prevailed much in that House , many of the Lords , ( not so many I could wish ) being much inclined towards them , & too willing to Complie with them in their Designes , but I hope by Gods blessing , and our indeavours , wee shall in time by degrees remove such Impediments both in Church and State as hinder our happy proceedings in redressing such things that are amisse in the same . 4. Fourthly , a fourth ground of my Opinion , that I conceive to be of waight for the staying the making of these Bishops , Mr. Speaker , is the Non-concurrence amongst our selves concerning their Consecration , which I desire may not bee Conclusive , till the other things before mentioned for the settlement of Religion , and punishment of Delinquents bee agreed unto ; that then such as shall be by this wise Councell of State thought fit to beare any office in the Church in places of Government , may be ( by the same ) tried and proved , in their Learning , Judgement , and the holinesse of their lives and conversations , that so having not only able , but godly men , set in places of Authority , we may expect the well Government of the inferiour Clergie . I desire , Mr. Speaker , not to bee misconceived in this my speech concerning the stay of making these Bishops yet unconsecrated , I speake not against their uncapablenesse or unworthinesse of such places of Government , but that they are as able and fit for the same as any other ; But the intent of my speech and humble motion is , that only for the reasons before specified , they may not yet be made and Consecrated , till such time as all things for the well Government of the Church be fully concluded and setled ▪ Which God grant , that having reformed all disorders both in Church and State , we may every one sit securely under his owne vine and fig-tree , and reape and injoy the fruit of his owne labour . FINIS . 
A56149	----	The altar dispute, or, A discovrse concerning the severall innovations of the altar wherein is discussed severall of the chiefe grounds and foundations whereon our altar champions have erected their buildings / by H. P. Parker, Henry, 1604-1652. This text is an enriched version of the TCP digital transcription A56149 of text R21276 in the English Short Title Catalog (Wing P393). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 150 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56149 Wing P393 ESTC R21276 12616513 ocm 12616513 64406 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56149) Transcribed from: (Early English Books Online ; image set 64406) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E140, no 19) The altar dispute, or, A discovrse concerning the severall innovations of the altar wherein is discussed severall of the chiefe grounds and foundations whereon our altar champions have erected their buildings / by H. P. Parker, Henry, 1604-1652. [3], 78 [i.e. 80] p. Printed by R. Cotes for Samuel Enderby ..., London : 1641 [i.e. 1642] Year of publication from Thomason Coll. Reproduction of original in Thomason Collection, British Library. eng Altars -- England -- Early works to 1800. Great Britain -- Religion -- 17th century. A56149 R21276 (Wing P393). civilwar no The altar dispute, or A discourse concerning the severall innovations of the altar, vvherein is discussed severall of the chiefe grounds and Parker, Henry 1642 28129 113 130 0 0 0 0 86 D The rate of 86 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Ben Griffin Sampled and proofread 2005-02 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The Altar Dispute , OR A DISCOVRSE CONCERNING THE SEVERALL INNOVATIONS OF THE ALTAR , Wherein is discussed severall of the chiefe grounds and foundations whereon our Altar Champions have erected their buildings . By H. PARKER Hebr. 13. 10. Wee have an Altar whereof they have no right to eate , which serve the Tabernacle . LONDON , Printed by R. Cotes for Samuel Enderby , and are to bee sold at his Shop at the Signe of the Starre in Popes-head-Ally . 1641. TO THE RIGHT HONOVRABLE WILLIAM LORD Viscount SAY , and Seale Master of his Highnesse Court of Wardes and Liveries , and one of his Majesties most Honourable privie Counsell . MY LORD , THe severall concurrent attempts which were made of late upon the setled doctrine and discipline of our Church begot jealous conceits in mee , that either our Religion had been hitherto erroneous , or was likely to prove unsure for the future . Some blame , me thought , was due either to former times , that they had not beene wise in receding from Rome so far as they had done , or to the present for not being sincere in returning so fast back againe . To excuse both 〈…〉 secure in points of so great concernment , 〈◊〉 , and tendernesse of conscience would not permit , and to be rash in my censure without search , and diligent study seemed unjust , and unchristian : wherefore that I might purchase to my selfe being thus perplexed just and fayre satisfaction , and ex●ricate my selfe out of the mischieves of stupidity and temerity both , I did seriously addict my selfe notwithstanding the dissuasions of my owne particular profession , interest and want of 〈…〉 debate , ventilate , and examine the novelties of the time . And verily , as to my selfe , my indeavours were not long successesse , for I did at last perceive that there was more danger in our innovators then depth in our Innovations : and as to some others not injudicious , I found them concurring with mee in opinion , and incouraging mee withall to make my observations more publick . My Lord , I know none more desirous to diffuse good then your Honour , nor scarce any better meane whereby to diffuse it to others then your 〈…〉 wherefore I beseech this as an addition to 〈◊〉 former favours , that I may 〈…〉 Honoured Name , whereby to make more acceptable to all good men thesepoore indeavours of Your most gratefully devoted servant and Allies-man H. P. Errata . Page 8. l. 30. for Lev ; Min: read Lincolnshire Mr. p. 11. l. 9. for exception r. acception , p. 12. l. 9. for opposed r. opposite , p. 26. l. 22. for trnd r. round . p. 27. l. 13. for instituted r. instructed , p. 30. l. 14. for specified r. speciphicall , p. 34 , l. 12. for portable r. probable , l. 14. probable , r. portable , p. 35. l. 7. for Western r. Eastern p. 37. l. 16. for stranger r. stronger . p. 40. l. 1 for po . r. posture . p. 45 l. 23. for not , r. most , p. 54. l. 10. read of Peter , p 72. l. 5. for supposition r. suppositum . p. 74. l. 27. for consecrated , r. unconsecrated THE ALTAR DISPVTE , OR DISCOVRSE , CONCERNING THE SEVERALL INNOVATIONS OF THE ALTAR . Of ALTARS . A Great Faction of Church-men has of late yeares , by many severall innovations attempted to alter our Religion , and to new reforme that Reformation of it which was begunne by Edw. 6. and further matured by Queene Eliz. The pretence was , that our Ancestors in the Reformation did depart too farre from Popery , out of favour to Puritanicall Calvin , and so the designe was , to have brought in Popery againe ; but with a muzzle upon it at first ( as Sir Ben. Ruddlard sayes ) which muzzell would soone have falne off , or beene taken off , as is generally conceived , Amongst other innovations , much care was had of Altars , many bookes were printed and set forth by authority in favour of them , but no man was suffered to say do , or write any thing in answer or prejudice thereof . The times are now a little more propitious , and that audaciates me beyond my learning , or profession to enterprise at this time something for the better clearing of the truth in this case concerning Altars . If I faile not for want of learning and judgement , I shall not for want of ingenuity , and modesty ; and I wish that our Altar-Patrons had not beene so scurrilous , and bitter as they have beene ; for it seemes to me , that the venemous raylings and distempers of men within sacred Orders , when they are treating of matters of Religion , cast a great disgrace upon the age we are borne in , the Countrey we are bred in , the Religion we are Baptized in . In this Altar-dispute , foure things come into question . 1 Concerning the reality of Altars . 2 Concerning the propriety of the names . 3 Concerning the Altar posture . 4 Concerning the sanctity of the Altar or its due adoration . CHAP. 1. 1 Concerning the reality of Altars . AS for the maintaining of reall , and proper Altars , Doctor Heylin layes these grounds . Hee sayes , that the Passion of our Saviour , as it was prefigured to the Jewes in the legall Sacrifice , a parte ante : so by Christs Institution it is to be commemorated by us Christians in the holy Supper a parte post . A Sacrifice it was in figure , a Sacrifice in fact , and so by consequence a Sacrifice in the commemoration , or upon the post fact . He sayes further , that if a Sacrifice be , there must also be both Priest and Altar . Yet he assignes these differences , that the former Sacrifices were bloody , as this is not ; that the former Priests were from Aaron , ours from Melehisedeck ; that the former Altars were for Mosaicall , ours for Evangelicall Sacrifices . To shew the weaknesse of these grounds , we answer : that the word Sacrifice taken in a generall sense for any sacred office , or divine service performed , does not inferre any propriety of either Priest , or Altar ; and if we take Sacrifice in that serise , as the Patriarchs , Jewes , or Heathens did , or as Papists now doe : we grant Priests , and Altars are necessarily implied thereby , but such a Sacrifice we deny our Communion to be . T is true , the Passion of our Saviour was prefigured in Sacrifices a parte ante , but very darkly ; and if Cain , Abel , Noah , or Aaron , did sacrifice to fore-signifie the death of Christ : yet their maine , or their meere end was not to make any such type , or figure . Sacrifices were from the beginning as well before Aaron , as after , but the knowledg of our Saviors death was obscure under Aaron , but much more before the most knowing times under the Law , did not expect such a suffering dying Redeemer , as God had ordained , much lesse did those more cloudy times before the Law . The Rock in the Wildernes , the Manna , and divers other things were typicall , yet no Sacrifices , and Sacrifices may as well be , not typicall , and euen those Sacrifices which are typicall , are not typicall , qua Sacrifices , more then Types are Sacrifices , qua Types . By the very light of nature , all Nations did agree in all ages in presenting their God both with free will-offerings in testimony of his goodnesse , and with expiatory Sacrifices in testimony of their owne sinfulnesse . Howsoever , all such oblations , whether expiatory or gratulatory were equally Sacrifices , though not equally typicall ; for all expiatory Sacrifices were not bloody onely , nor all gratulatory unbloody . We read of Cain and Abel before the institution of Aarons Order , that the one presented to God his homage in part of his flocke , the other in part of his graine ; the one did sacrifice upon an Altar as well as the other : and that Sacrifice which was unbloody was typicall , and expiatory as well as that which was bloody , and that which was bloody might be graulatory as well as that which was unbloody , or at least nothing appeares to the contrary . We read also of Noah that he had a distinct notice of cleane and uncleane creatures , and did sacrifice accordingly , so that the Religion and Priesthood before the Law was not so farre different from that under the Law , though pompe and ceremonies and some other accidentall parts were wanting , as from ours under the Gospel : or at least in matters of Sacrifice , it was little or not at all different . All Sacrifices also under the Mosaicall Law were not bloody , for Incense was offered to God as well as flesh ; and there was an Altar for Odours , as well as for blood : and all Sacrifices whatsoever received their value and acceptation from the Passion of Christ , as that did purifie them , not as they did typifie that : for it seemes else that other divine services should not be so valuable , and acceptable as Sacrifices , not those Sacrifices which were lesse typicall , as those which were more : and that no Sacrifices at all had beene admitted of by God from such men as did not understand their typicall nature , as few did either before , or under the Law . Besides it does not appeare that the Passion of Christ , was a proper , reall Sacrifice in fact , and therefore it was necessary that it should be prefigured , yet no necessity is , that it should be prefigured by Sacrifice a parte ante , or commemorated by Sacrifice a parte post . The death of our Saviour was rather a pious Passion , then a divine action , or service done to God , and though our Saviour did not resist , or shunne such a martyrdome wickedly inforced by other ; yet he was not so active in it , as to imbrue his owne hands in his owne blood . So that if our Saviours Passion was a Sacrifice , it was but a figurative , improper , mentall Sacrifice , in as much as the meritorious sanctity thereof did not consist in the act done , but in the innocence , patience , and excellence of the party suffering . We cannot more properly call the death of Christ a Sacrifice , then we may the Crosse the Altar , or God the Priest , and we cannot properly say that God did sacrifice to himselfe upon an Altar of that forme and matter . It is a very lame inference therefore , that Sacrifice must now be to commemorate Christs Passion past , because it was prefigured by Sacrifice being yet to come , and because it was it selfe a proper Sacrifice in the act Doctor Heylin sayes once , that Christ did not deprive us of all manner of Sacrifices , but onely those which had beene before , which might , if continued , have beene a strong presumption of his not comming in the flesh . This seemes a weake reason , for if our Saviours Passion were a proper Sacrifice , it was a bloody one , and if there be the same reason of representing it past , as there was future by Sacrifice , then bloody Sacrifices are no lesse proper now to represent it , then they were before : and if so , why were former Sacrifices abolished at all Surely the best reason why Jewish Sacrifices were abolished , is because those services were but shadowes of that body , which in our Sacrament is really presented and exhibited . If we doe acknowledge that the body of our Saviour is otherwise present in our Sacrament then it was in the Jewish Types , we must acknowledge that the shadowes of that body are the lesse needfull : for gianting that Jewish Sacrifices and ours differ not in nature , but in circumstance ; as their signifie a thing future , ours past , I doe not see but that our Sacrament is as meere a shadow , as their Sacrifice was , and that beasts now slaine might as well commemorate our Saviours death past , as they did prefigure it to come . The Doctor sayes that the Jewish Sacrifices were bloody , ours not ; that the Jewish Priests were from Aaron , ours from Melchisedeck ; and these he puts as substantiall differences , tomake our Sacrament no Jewish Sacrifice . But these differences are not sufficient for his purpose , because we know that all Jewish Sacrifices were not bloody , nor does the order of Melchisedeck hinder from bloody Sacrifices , for if Melchisedeck did sacrifice , as it is most probable that he did , it is as probable that his Sacrifices were not all unbloody . So then his other difference also is as fond , when he sayes that our Altars are for Evangelicall , not Mosaicall offerings ; in as much as betwixt Evangelicall and Mosaicall offerings , he has not yet proved any other difference , but nominall , or circumstantiall onely : of the like reason and weight are the rest of the Doctors inferences , for as he has proved yet no true proper Sacrifice , so much lesse has hee proved any necessity of either Priest , or Altar in a downe-right sense . We may grant Sacrifice , yet deny both Priest , and Altar , for we read that the Passeover was called the Lords Sacrifice , yet we know it was not killed only by Priests , nor eaten upon an Altar , though it was the most honourable of Jewish Sacrifices , and most neerely relating to the Passion of Christ . So also the Passion it selfe of Christ , if it was a proper Sacrifice , yet it was offered up upon a woodden Crosse , not a stone Altar , and the Sacrificer thereof was not a Priest ; wherefore we see plainely that all the Doctors allegations hitherto are frivolous , and altogether insufficient . We come now from the Old , to the New Testament , and here Doctor Pocklington , and Master Meade lay hold of these words of our Saviour . Leave thy gift at the Altar , and g●e and reconcile thy selfe to thy brother , &c. These words were spoken by our Saviour , whilst the Altar was in use , and before the Communion was instituted , and may more properly be interpreted of such an Altar , as men did repaire to with gifts , and offerings , then to our Tables , where we come rather to receive then give ; yet our Divines now cite them to patronise the word Altar . It would little advance the reality of Altars that they had beene so named once by our Saviour : but here so much as the name used is not cleerely proved . Doctor Heylin for his next evidence , cites 1 Cor. 11. Doe this in remembrance of me , &c. As often as yee eate this bread , and drinke this cup , yee shew forth the Lords death till be come . Here is ( sayes Doctor Heylin ) a Sacrifice whose nature is commemorative , here is in this Sacrifice an Hoe facite for Priests , different from the Hoc edite , & bibite of Lay-men : and so here is proofe both for Sacrifice and Priest : by this proofe it seemes , that the life of the Sacrament consists in this that it is a Sacrifice , and that the life of the Sacrifice consists in this that the Priest consecrates it , not that the people of God celebrate it ; but I take this as a strange glosse of the Doctors , not agreeable to common understanding , or naturall to the text , or savouring of Protestantisme , and so I leave it as not worth an answer . He cites further , 13. Heb. Habemus Altare : and so he concludes that Saint Paul furnishes us both with Priest , Sacrifice , and Altar ; if Saint Paul did here by Altar meane the Table , here is some authority for the name , not thing , but this is it selfe controverted : for first , it is plaine that the word Altar is taken for the epulum , not the thing upon which it was offered , for of this Altar , it is said that they may not eat which serve at the Tabernacle . Secondly , the Papists do not alwayes here by Altar interpret our Communion Table , and therefore sayes Bellarmine , Non urgeo hune loeum quia non desunt ex Catholicis , qui interpretantur de cruce , vel de Christo ipso , &c. But sayes the Doctor , I am not the first of the Church of England , that so interpret it , for Bishop Andrews has it thus : The Altar in the Old Testament is called Mensa Domini , by Malachy , and of the holy Table the Apostle in 13. Heb. sayes , Habemus Altare . The Lev. Minister here rightly answers , that the Apostle here cals the Table , Altar no otherwise then as Malachy cals the Altar Table , and that must needs be improperly : for the Jewish Altar was not a proper Table , more then the Table whereon the Shew-bread stood was an Altar . It is certaine and plaine that the Syriack word , Luke 22. and the Hebrew in Saint Matthew is Table , and not Altar . And Saint Paul , Heb. 10. useth the word Mensa , and the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is frequent , and not denyed to be proper , but the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is seldome used for the Table , and not properly at all , if we doe grant it at all used for Table , as is questioned . And therefore Bellar. gives a reason why the Apostles all their time used no other word then Table , especially not Altar ; to which opinion the Bishop of Durham agrees , though not to the reason of it . And we know also that the Romish pictures present Christ , and his Disciples in their Churches communicating alwayes at a Table , not at an Altar . We come now to the practise of the Antients , and they ( as Doctor Heylin sayes ) without scruple , or opposition , used the words Priest , Sacrifice , and Altar , not tying themselves only to those words ; but not shunning the use of them : but the truth is , the Greek Fathers used the word Table more frequently , the Latin lesse ; but both Greek and Latins used the word Table more frequently then Altar . But upon the reformation begunne by Luther , &c. both words beganne to be examined , and then the Protestants not allowing the Sacrament to be a Sacrifice , rejected Altar as improper , but the Papists , though they pretend not to disallow the word Table , yet in their reformed Canon of the Masse , they used not at all the word Table : and yet still in the Roman Pontificall we finde the word Table used . Howsoever the dispute being not about the meere use , but sense of the word Altar , we come now to other arguments . All metaphors ( sayes Doctor Heylin ) allude to something which has reall existence in nature , and therefore the Fathers in the word Altar , did allude to something existent . I answer , Metaphors must have some basis to support them , but that basis may be any thing past , or incorporeall : Christ may bee called the brazen Serpent , the sting of conscience may be called Ixions wheele , &c. Yet there is no such thing now as the one , nor ever was as the other ; but ( sayes Doctor Pocklington ) those Altars which bore carpets , corporals , &c. could not be meer notionall , metaphoricall Altars , but such were those of the Antients , &c. Ergo . I answer , the same thing might be a notionall Altar , yet a materiall Table , and , as it was a materiall Table , it might support carpets , &c. That cursed Tree whereon our Saviour suffered , was a metaphoricall Altar ; yet it did not truly beare our Saviour , as an Altar , but as a Crosse : but ( sayes the same Doctor againe ) these Altars were such as were frequented for oblations sakes , to which none came without Sacrifices of wealth , as well as of prayse . I answer , for presents and almes Tables are as proper as Altars ; and such being but metaphoricall Sacrifices prove the Table to be the rather a metaphoricall Altar : but ( sayes Doctor Heylin ) some Sacrifices are meerely spirituall , and to such no materiall Altar is requisite , for such the heart is a sufficient Altar , and every man is a sufficient Priest : but the Sacrament is a Sacrifice , not onely spirituall and mysticall , but also externall and visible , and to such a Sacrifice , a visible Priest and materiall Altar is requisite . This is answered already in the Paschall Lam● , for that was a Sacrifice visible and externall , yet it required no materiall Altar ; and so it may be said of our Saviours crucified body : besides , we may make a difference with Saint August . betweene the Sacrament it selfe , and that which is visible in the Sacrament , and so deny any visible Altar to be necessary ; and for further instance , man is said to offer up his soule and body to God as a reasonable Sacrifice , and the body being materiall , does not require any materiall , grosse Altar : but , sayes D. Heylin , if the Sacrament be but an improper metaphoricall Sacrifice , then no more a materiall Table , then a materiall Altar is requisite . I answer , though in that exception of a Sacrifice it be metaphoricall ; yet as a Communion , it is a reall action , and requires a reall Table whence to communicate . So the Passion of our Savior , it was a tropical Sacrifice , but a proper execution , and therfore though our Saviour was sacrificed without a proper Altar , yet he was not executed but upon a proper Crosse : but ( sayes the same Doctor ) if the Sacrament be an improper , immateriall Sacrifice ; it may not onely be celebrated without a Table , but without a Church also : any place may serve for such a Sacrifice : the Pulpit , the Pewe , the Belfrie , the Chancell may bee as proper Altars as the holy Table , and what a prophane Doctrine is this ? We doe say that any place may be as properly called an Altar , but not that any place may be as fitly and honourably imployed to communicate in . Our Saviour did communicate in a common roome upon a common Table for necessities sake ; and so we in case of necessity dare not despise such communicating , but we use not this example to prove a parity of all places : the Doctor knowes this is but a slanderous consequent , issuing out of his malice , not out of our tenet ; for if the honour of the Sacrament doe not wholly consist in being a Sacrifice , or the honour of Sacrifice in the externall worke done , there is no more necessity of Altar , then Table ; or that either Altar or Table should be held so essentially honourable to the Sacrament , and this may be held by him , which holds not all places equall and indifferent for divine services . Wherefore , as for Saint Cyprians rule : Eucharistia in altari consecratur , which Doctor Pocklington affirmes to be undenyable : we say it must stand with our Saviours example , who did administer the Eucharist upon a reall Table , but upon an imaginary Altar , and so we are not opposed to it : but ( sayes Doctor Heylin further ) materiall Altars are very antient in the Church , which if they were not erected for our Sacrifices , certainely they were for Popish , and this will prove Popery to be very antient , I answer , the Doctor has not proved formall stone Altars so antient , but if he had , he has not proved antiquity free from all error , and superstition , but we can easily prove the contrary : but Doctor Heylin proceeds thus ; he which teaches that in the Primitive Church there was neither Priest , Sacrifice , nor Altar , properly so called , brings in confusion and ruine into the Church , takes away all externall worship , inables every man to the Priestly function , and robs the Church of all due reverence . This is a strange inference that I cannot sufficiently honour the Sacrament , but under the name of Sacrifice , nor Ministers , but under the name of Priests ; nor the Communion-Table , but under the name of Altar . D. Heylins supposition herein of me , must bee more weighty then my own certain knowledge of my self . Doctor Pocklington also concurres herein , for hee which denyes Altars ( sayes hee ) may as well deny Churches , and he which denyes Churches , may as well deny the Throne of Bishops in the Quire neere the Altar-place , and he which denyes Thrones , denyes the truth of Christian Religion : by a strange dismembred , deformed kinde of argumentation ; he makes Altars as necessary to be beleeved , as Thrones of Bishops ; and Thrones , as the succession of Bishops ; and the succession of Bishops , as the rocke and foundation of all Religion . Cartwright , Ames , and those of Geneva , and all other Countreys which cannot derive their lineall succession of Bishops from the Apostles are Puritanes , and Heretiques : though they scarce differ from us in any other point of consequence , yet in this they are in worse condition then the Papists . The Anchor of our Salvation is , that my Lord of Canterbury is lineally descended from Saint Peter , for no inthronization of Bishops , no personall succession ; and no personall succession , no derivation of faith can be from God to , &c. Were not this written against Puritans , or by such as have an authority to prove quidlibet ex quolibet , it would deserve laughter , and not an answer : but now we must be more serious . The allegation is , that there is the same evidence for Altars , as Thrones , and therefore since it is most impious to deny Thrones , it is the like to deny Altars . I wish Thrones had beene better proved , for if Thrones doe prove Altars , yet men of such ordinary faiths as mine may something scruple Thrones themselves . Saint Aug. sayes that Thrones were remaining at Rome and Jerusalem till his dayes from the very Apostles times . Saint Augustin might see thrones standing in both places , but when they were first raised , or by whom , or for whom , or for what reason ; he could not understand but by relation , and what that relation might be , he has not exprest : neither doe I thinke that his maine hope of salvation was chained to that relation , neither can I chaine mine to the same ; for my part , I am so farre from making Thrones or Altars my soules anchorage , that I beleeve neither to be Apostolicall , and till the Doctor can better convince me of them , I could wish hee would call in his Anathemaes ; or rather Epigrams against such Atheists as I am : but ( sayes Doctor Pocklington further ) No Altar , no Priest ; no Priest , no Rubrick , &c. but we say in answer , First , that the relation betweene Priest and Altar is not inseparable , as has beene proved . Secondly that the word Priest derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} implyes not reall Sacrifice . Thirdly , if we did reject the word Priest utterly as lesse proper then Minister , and lesse fit to be used ( as Sir Francis Bacon maintaines ) and as we doe not affect to use it , yet we reject not the thing with the name , the same Ministry , the same sacred order we retaine , and honour , and hold it as revenerd as either Jew , or Papist doe their sacrificing Priest-hood . But what consequence is this ? no Priest , no Ordination ; no Ordination , no Rubrick ; no Rubrick , no Law . He which opposes the word Priest onely , does not oppose the thing ; and he which opposes not the thing , opposes not the Rubrick ; and he which opposes not the Rubrick , opposes not the Parl. establishing it : it is sufficient that we oppose neither the thing Priest , nor the word , except onely in its Popish sense as it intimates reall Sacrifice to us . I come now to such proofes as cleere antiquity from meaning of reall proper Altars . And first wee read the word Altar sometines in the workes of antient Authors , but that is no proofe that Altar was the common terme or word so used in common speech , of that there is no proofe , or colour at all ; it is ordinary to use Metaphors in studied discourses , and as unusuall to use them in our ordinary language . That the word Table was first in common use at the beginning is very credible , that it is now wholly disused amongst Papists is evident , therefore when we see the change , but cannot perceive the certaine time or motion of that change , as it happens in the shadow upon the Sun-diall , we may well suppose that the mystery of inquity has had its secret operation upon it , as upon divers other things . We finde secondly , in the most antient times , that it was a common objection made against Christians by Jewes , Pagans , and renegado Christians , that they had neither Churches , Altars , nor Images . And to this common objection we finde that the greatest Apologetick , and most learned Divines of those dayes did all unanimously yeeld that they had no materiall proper Altars , nor no other but Metaphoricall onely . Clesus objected to Origen that the Christians did avoid to raise {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Caecilius askes Octavius , Cur nullas aras habent , templa nulla , nulla nota simulacra ? Arnobius sayes to his adversaries , Nos accusatis quod nec templa habeamus , nec imagines , nec aras . And Julian who had beene a Christian , and knew their worship well enough , and lived after the erection of Churches , yet sayes to Cyrill , offerre in altars , & sacrificare cavetis : 't was strange if any Christian Altars then were , that neither Heathens , nor apostate Christians should know thereof : and yet the more s●●ange that this being objected against Christians , and not being true , that Christians would not justifie themselves against so manifest an untruth . Origen answers that the Christians Altar was his understanding , and that prayers were his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Octavius answers that the Church Sacrifice was bonus animus , sincera mens , & pura conscientia . Arnobius confesses sacrifices , but not corporeall , agreeing with the former that they were mentall only . And Cyrill gives not a deny all to Julian . Is it not to be wondred at , that so many men , of severall places and times , should all so farre prevaricate , and make such fond answers , if they could have advantaged their owne cause , or satisfied their adversaries , by affirming proper Altars , and such reall Sacrifices , as our Doctors now affirme ? How easie had it beene , and how true , & how necessary was it to have made this direct answer ? Persecution suffers not Christians to build such sumptuous Churches and Altars as you doe : but we have Altars as proper , and would build Temples as stately as you doe , if we had power and liberty ; we deny not al Sacrifices , as you erroneously object , we deny not true , visible , externall Sacrifices , we deny only Jewish , bloody , and meerly corporeall Sacrifices : so that the force of that objectiō is against our hard condition , not against our worship or Religion . But Mr. Mede sayes that these Apologeticall Divines denyed Altars , under the Heathen name {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not denying the Church word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : whereby he accounts them meere cheaters , and triflers , not regarding whom they treated withall , or the current sense of the words according to common acception , but desiring to obscure truth , and deinde their opponents , this is to bee slighted as a toy . Pocklington takes pains to prove Churches out of the Scripture , & antiquity , & sayes that those Churches had Altars , to which none came without oblations , and that with those oblations , captives , widowes , orphans , &c. were relieved . He also insists upon the great names of Thrones and Syndos : but his proofes are most of them indefinite , both to time , place , and thing . We say , that before Constantine few Churches were , especially so formally , built with Thrones , and other divisions , as he seemes to intimate , and in respect of the vast surface of the earth scarce visible , or considerable , especially to severall men , living in severall places , and at severall times , such as the Apologeticks were . And yet the word Church is taken sometimes for any place where God was publikely worshipt , and sometimes for the congregation it selfe of the faithfull named by such a Towne , City , or Country ; and in this sense , and no other the Church of Rome , is said to maintaine in it , 1. Bishop , 46. Priests , 7. Deacons , 7. Sub-Deacons , 42. Acolythites , Exorcists , Readers , Porters , 52. Widowes , 1500. Poore . It is not meant that any locall materiall Church in Rome during the times of persecution , was so rich , capacious , or stately : for this would evince more then a meere toleration of christianity , and yet we read not of so much . Hospinian for the ●●ace betwixt Christ and Constantine more reasonably collects , that those Altars which were then , were neither fixed nor of stone , which sufficiently cleeres that they were woodden unfixed Tables , not stone , and fixed Altars : for if Christians during Heathenisme , had liberty to build and meete in such formall Churches , and had such Synods , Thrones , Libraries , Schooles , Gazophylacies , as the Doctor labours to prove , they could not want power , or opportunity to adorne or inrich Altars , or to fix them and fashion them as they pleased . And thus the ages before Constantine might be defective in Discipline by reason of persecution , and we may suspect the ages after for their superstition . Constantine was too pompous in Discipline , and soone inclined to Arianisme , and long deferred his owne Baptisme ; in his times the foundations of Popish usurpation beganne to be laid . Then it was said , hodie venenum infusum est Ecclesiae : then it was said , That there were as many Religions as opinions , and opinions as men . I ascribe not to antiquity such infallibility as some do , and yet many things might fit those times which fit not ours , and many things may be misreported , misunderstood , and mistaken by us in these times ; wch perhaps were not in such repute of old , as we now beleeve . Our third reason against materiall and proper Altars , is grounded upon the Fathers . Eusebius often cals that of Christians , an unbloody , and reasonable Sacrifice : the word Unbloody is used in opposition to corporeall and sensitive things , the word Reasonable , to reall or vegetative things ; for if we conceive that Reasonable , and Unbloody distinguish from Jewish Sacrifices , we must understand notionall , or mentall Sacrifices , because the Jewish were not all bloody . The same Eusebius also sayes that we are appointed to offer daily to God the commemoration of Christs Sacrifice {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A Kings deputy is entertained as a King , and its an honour to him ; but Kings are not entertained as deputies , that 's derogatory : so , if this were a Sacrifice , it were an undervaluing , lessening word , to say it were a meere commemoration , or instead of a Sacrifice . In another place also he cals it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that which is the representation of a proper Sacrifice , is not it selfe a proper Sacrifice , these things differ in predicament . And to put all out of doubt , Chrysostome by way of correction , for more proprieties sake , having call'd it a Sacrifice , addes this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to shew that it is in propriety but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It may be called a Sacrifice figuratively , but in truth it is rather the remembrance of a Sacrifice . Our fourth reason is taken from the acts of our Ancestors in the reformation , who did expresse great dislike of Altars , and did remove , and abollsh the same as Popish innovations . We will therefore against Doctor Heylin , make these two things cleere . First , that the Reformers were very adverse to Altars . Secondly , that they were so upon just grounds . Constantines times , though not so pure as the former ; yet were farre more pure then those which succeeded ; for Antichrists entrance is obscure : he seemes likes Melchisedeck without pedegree , as to some of his mysteries of tyranny : He beganne to worke presently after the the infancie of the Church , but as to his solemne inthronization at Rome , he is much younger then Constantine . Tantae mo'is erat Romanam condere gentem . It appeares by Saint Ambrose his insulting over Theodosius that the Hierarchy was advanced in good times , and that by the blinde zeale of some men otherwise very good . Altars had gotten great adoration before St. Ambrose , but that adoration was not wholly abused till the installment of Antichrist ; and then the Sacrament was soone turned into a present propitiatory Sacrifice , and the forme of a Table being utterly rejected , a stone Altar was received into its place , and an immolating Priest ordained . Priest , Altar , Sacrifice , are now growne the common termes , and onely proper words , and though the instant creeping in of this factious change be not knowne , yet the change is now apparent , it is now is plaine , that these words are growne common , as it is that they were not so from the beginning . And for this cause our English Martyrs , were necessitated to use these words conversing with Papists at that time when no other words were current : and this is no proofe for the propriety thereof . Frith , Lambert , &c. mention their examination touching the Sacrament of the Altar : and so must I now repeate the same name , and so must any man in the same case , but what ? this mention or repetition proves not our approbation thereof . So that the Parliament , 1. Ed. 6. use the name both in the act , and in the writ granted thereby : but what ? neither was the tide of language yet turned , nor the reformation in any degree perfected : and so in the first Liturgy , the word Altar for the same reason is usually mentioned : but in the second Liturgy we see the better judgement , and more setled practise of the State , by the utter rejection of the very names of Sacrifice and Altar . But the Doctor replyes that the second Liturgy was introduced upon no other just consideration , but onely to please the fond , pragmaticall , puritanicall humor of John Calvin . King Edw. 6. comming to the Crowne 1547. found the enterprise of altering Religion very difficult and dangerous , and not suddenly to be expedited . Young he was , and destitute of a competent number of trusty , potent , and learned Ministers , and his Father had altered nothing but in discipline onely , and his taske now was to extirpate a sensuall Religion of great antiquity , and yet within sixe months he sets out his injunctions , wherein he prescribes divers things tending to a reformation . Some few months after in Parliament , the Sacrament is commanded to be administrrd sub utraque specie , and a Writ therefore awarded ; in both which Act and Writ , the vulgar common name is not yet disused . In 1548. Images are ejected , and a new celebration of the Sacrament ordered : The first Liturgy is now composed , and Bucer sent for , and as yet the word Altar is not quite relinquisht . In 1549. the King having thus farre adventured to countenance Protestantisme , he now adventures to strike at the heart of Popery , by pulling downe the Masse ; but this hee does by Proclamation , not daring to put it to votes in Parliament . Upon this a great rebellion is raised in the West , the French King also bidding defiance at the same instant ; and now Bucer first arrives . In 1550. great troubles hapned about the Protector , but the West being calmed , and the French threatnings diverted , Bishop Ridly is commanded to take downe Altars in his Diocese , and in Pauls Church it selfe the Altar-wall was removed : by the Kings letters also to Ridly , it appeares that Altars had beene displaced in many other parts before , and the Act is allowed by the King to be good and godly , though our Doctors now terme it an horrible outrage : and by this it seemes that Bucer and Calvin were not the first instigators thereof . In 1551. we read of Bucers death , and the arraignment , commitment , and execution of the Protector ; and now Hooper in his Sermon before the King , preaches against the remainder of Altars , yet standing as occasions of superstition . In 1552. a Parliament establishes the second Liturgy in stead of the first , and finally , and generally demolishes Altars , not using so much as the name of Sacrifice , or Altar . And by such limits and degrees did the Kings power increase , and the reformation ripen ; but amongst these publike affaires we may take notice also that some other considerable passages did intervene . Bucer about Autumne , 1549. received advertisements from Calvin not to be mediis consilii● authorem vel approbatorem , and to be instant with the Protector for the taking away of superstitious ceremonies . The like counsell also Calvin had sent to the Protector to goe on in abrogating all superstitions without regard of correspondence abroad , or peace at home , such cautions being onely requisite in civill , not divine affaires ; for in these the word of God is the strict rule , and nothing is more distastfull to God , then to alter ; or mitigate divine precepts according to worldly wisdome . His advise also was further that the Protector would hasten the compounding of ceremony differences , and to support Hooper , a man zealous against Altars , and ceremonies ; and one that had interest in the Duke of Northumberland . In his letters also to Farellus 1551. it appeares that Calvin had written to the King , and that his letters had beene gratiously accepted both by the King and his councell , and that the Arch-Bishop had wished him to write more frequently , and that the Arch-Bishop also had received letters from him ; and that the State had received the like advertisements from Bullinger also . These pious indeavours of Calvin seconded by Bullinger , &c. so honourably entertained by the King , and his Prelates and Counsellours of State ; nay , and by the whole Parliament , Doctor Heylin traduces as the busie offices of his tampering , practising , and unhappy medling : and thus through Calvins sides our heavenly inspired Ancestors are wounded , and through their sides our Religion . 'T is true , the first Liturgy had a Morall , though not a Mathematicall perfection in it ; and so it was attestated by Fox , &c. But this concludes not that therfore it was altered only to please Calvin ; for though in the first Liturgy , nothing was introduced but what was good and godly , as might be well justified ; yet that was more good and godly which was afterward introduced in the second : the one might bee as Nehemiahs Temple , the other as Solomons , both beautifull , yet one more beautifull : He that rightly considers the Acts of Edw. 6. and his short raigne , will wonder to see so much , not so little done in such a space of time : especially since his Peeres was so factious , his people so ignorant , and his Clergy so Popish . Had not Divines also beene so averse at home to reformation , the consultation of forrain Doctors was necessary , especially of such as had beene actors and spectators abroad in the like alterations : but such Doctors were now pretious in the world , the Harvest was farre too great for the Labourers , and the age also too queasie to endure their rigor . It is no wonder therefore if Bucer came not till two yeares after the beginning of the reformation , and if Calvin , Beza , and Bullinger , came not at all . Tantae molis erat Romanam extinguere gentem . Doctor Heylin supposes Calvin pragmaticall , because he was not sent for into England , though he proffered himselfe unsent for , and was so forward to ingage himselfe by his avisoes : but this is ill supposed , for Calvin was knowne to be a rigorous man against ceremonies , and the pompe of Prelates , and this made him terrible here in England . Hooper is a sure instance of this , for being a learned pious Bishop , his meere consent with Calvin cast him out of his Bishopricke , and scarce could he ever obtaine his reinvestment , though the King countenanced him , though Northumberland supported him , though the greatest of forraine Divines intreated for him . So tender a point , even in those dayes was it to touch upon ceremonies , the darling of Episcopacie , and so jealous were the holiest of our Prelates in a case of such concernment to Hierarchy . Certainly Hooper and Calvin had the same opposites , and friends ; and therefore though the King and Councell did not send for Calvin , Bullinger , &c. because the Popish and Episcopall faction hated them ; yet they kindldy embraced their counsels , and ( as farre as might be ) put them into execution . The meere Popish faction could not have deterred , or retarded the King and his councell , we see greater matters carried against that side , some other more potent enemies both Hooper and Calvin had even in those zealous times ; but in other ceremonies whatsoever difference might be , I doe not see but that in the amoving and condemning of Altars , all sides did fully agree , and that Ridly and Cranmer were as forward as either Hooper or Calvin . It is manifest also that Queene Eliz. in her restitution of Religion was as ill affected to them , as her brother had beene in his first reformation , abolishing both the name , forme , and use of them , and adhering wholly to the second Liturgy , and imitating in all things her brothers paterne . And it is as manifest , that in all the raigne of King James under any visitor whatsoever , there was no question ever moved concerning the name , nature , paterne , or adoration of any Altar , till these later yeares made them a ground of schisme . We may more probably guesse that Edw. the sixth , and the best of his Clegry would have followed Calvin further if they had had power , and further time to perfect their designes , then that they followed him too farre , being deceived by his P●ritanicall faction . But Doctor Heylin blames Calvin for being an enemy to middle counsels in performing Gods strict commands : not to regard humane policie in such divine affaires , the Doctor cals going on without fear or wit . We know how far Saul departed from Gods command for politick respects when he would offer Sacrifice before Samuel came , and when he would reserve some of the Amalekitish spoyle for Sacrifice ; yet this was not meere temporall wisedome : Sacrifice was his end , and the service of God in both , yet we know strict obedience had beene better accepted then such uncommanded Sacrifice : besides , though Saul was strictly commanded to destroy the Amalekites , yet he was not commanded to destroy the Amalekites without all preparation , consultation , or opportunity : Gods command did binde him from all mitigation in the execution of it , but not from all policie in effecting it . So King Edw. the sixth , received a command from God to expell Popery ; in this case for want of power , the King might awaite time and opportunity wherby to compasse his end , as he did ; but being master of opportunity , he might not by any dispensation depart from that end , or faile of executing his commission to the utmost . When Calvin dissuaded from middle counsels , he took notice withall of the ceasing both of forreine and civill warres , ( as appeares by his letters ) so that we may well suppose his counsell was chiefely touching the end , not the meanes : for the end is strictly defined by God in divine affaires , but the meanes are commonly left to humane advise . Let the Doctor carp at Calvin , and at our Ancestors , for crediting so medling a fellow , let him disdaine that Elijah , or Baptist-like spirit wherewith God had so plenteously anoynted him : but this is no warrant for us to doe the like . We may better imagine that Calvin was one of the blessedst instruments whom God fitted , and qualified for the most blessed imployment which was ever effected the redemption . Wee may 〈…〉 in Calvin and Luther , 〈◊〉 two Testaments of God rose againe after they ha● beene slaine in Babell , and after that their 〈◊〉 had laine unburied in the streets for so long a time , and that by their sacred testimony the sunne it selfe was relieved from a totall obseruation , and a greater , and more grosse darknesse was chased away from the face of Religion , then that which the Aegypti●ns groped with their hands . But ( sayes Doctor Heylin ) in Germany Altars are still retained ; and there the reformation was complete : and so complete reformation , and Altars may well subsist together . I answer , Altars doe remaine in Germany : but it seemes in the first place Luther was no favourer of them , for he reproves it in Carolostadiue , that he did by force shew downe Altars , when by dispute hee ought to have expelled them . Secondly , it appeares by the same story that Altar were in many places very offensive . Thirdly , the Lutherans use and repute their Altars as meere Tables : and we admit that the formall relation of an Altar , is not the externall forme as its wood or stone , round , or square , &c. but its imployment for Sacrifice We allow Occ●●●●padius to say , that for peace sake we abhorre not from the title of Sacrifice , so no deceit be carried under it . But we say , if not for peace , and such as is 〈◊〉 from deceit , wee doe abhorre the word Sacrifice , much more the thing . We allow with Zanchy also , Quod neque Christus , neque Apostoli prohibuern● Altaria , aut mondarunt , quod liguris mensis utantur : we allow both external forms in themselves indifferent made absit superstitio : nay Calvin himselfe ( that man of rigor ) did leave a stone Altar standing at La●sauna . But if Altars be not necessary causes , yet as they are possible occasions of superstition , with our Ancestors we reject them . The Fathers did use the words Altar , Sacrifice , &c. harmlesly as to themselves , but not as to others , who have mistaken their meaning therein ; but this very mistake is avoyded by our Ancestors . The Germans herein imitatethe Fathers , being not so scrupulous in a meere occasion of abuse ; I doe not say that they doe ill , but I say they doe not so well as we , who avoid all misinterpretation both in our selves and others ; besides that which is not necessary to them by Law , is so to us , for we are bound to beleeve , that such a King and such a Councell as ours were in the reformation , being instituted also by such forraine Doctors , would not have abolisht Altars contrary to the disposition of those diffrents times , but upon very good and godly considerations . And certainely if the forme and name of Altar we●● so considerable held to our sanctified illuminated Law-makers , then the reality thereof was of deeper consequence , and much more to be provided against . And therefore it is sufficient to alledge , that in our Liturgy in force there is no mention of Altars , or Sacrifices , and that Sacrifice which is mentioned in the Sacrament , is onely of spirituall praise , and that wherein other Hoste , but our soules and bodies are offered unto God . And so in our bookes of Homilies pub●●●●ly authorized , we are warried not to make a Sacrifice , but a memory of the holy Communion : And in the booke of Articles it in maintained 〈◊〉 he Popish Lande is a blasphe●●●● figment , and per●●●ious imposture , and we are not supplyed with any other in 〈◊〉 thereof ; and yet if our Communion be at all a Sacrifice so properly called , how can it differ from the Popish Lande ? So lastly in the 〈…〉 and inlarged by King James , 1603. The two Sacraments are there named , and called , one of Baptisme , the other of the Lords Supper ; there is no mention made of Altar , as if the Communion might fitly still be called the Sacrifice , or Sacrament of the Altar , as the name in Popish times . CHAP. II. Concerning the propriety of the Name . THus we see there is no Altar but tropicall , and the name cannot be proper , where the thing is improper : and yet we further say , that as the name Altar is lesse proper ; so it is also lesse antient then Table , and in both these respects lesse convenient to be used . For antiquity , D. Pocklington affirmes , that Noah built an Altar , and Noah being a Christian , his Altar was a Christian Altar ; and hence it results , that the Altar amongst Christians , is farre antienter then Table . To this we reply , that if Noah was not a Jew , because not descended of Judah , nor of the Mosaicall Religion , because he was many hundreds of yeares antienter then Moses , by the same reason he was not a Christian , being ancestor to Christ himselfe . And as for his Religion it does not appeare that hee had therein any nearer relation to Christ , then Moses , especially in Sacrifices , for as Moses had his bloody Sacrifices , so had Noah : and as Moses in his bloody Sacrifices did observe a distinction of cleane , and uncleane creatures ; so did Noah . Wherefore it Noah be no Jew , it followes not he was a Christian ; and if a Christian , it follows not his Altar was a Christian Altar ; and if a Christian Altar , it followes not that it is that Christian Altar , which we call the Communion Table . And surely Saint Ambrose is ill applyed , as to this purpose , to prove that the Christian is antienter then the Jew : as if that because Altars came in with Noah ; therefore Tables came not in till under the Ceremoniall Law , or as if it concerned us to strive about the generall indefinite words of Altar , or Table , in this dispute of the Communion Table . Our dispute is about that Table , or other utensill whereupon our Saviour did eate both the old Passover , and his new one ; and this Saint Matthew , and Saint Luke call a Table , using the same word as is used for that utensill whereon Dives his meate was served in ; and the Papists deny not the proprlety of this word , nor the use of the thing , onely Doctor Pocklington affirmes our Saviour to have supped upon the pavement , not that he can thereby averre his Altar , but that he may impugne our Table . If the Sacrament be a true Sacrifice , it followes not that Sacrifice ever implyes any Altar : but we have disproved it to be a Sacrifice , we prove it to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , rather a commemoration of a Sacrifice , nay even that Sacrifice which it does commemorate , was not simply , it was but secundum quid a Sacrifice . Wee say our Saviours Passion as to its vertue was the most odoriferous Sacrifice that ever was , but as to its manner of oblation it might be as figurative a Sacrifice , as the Crosse was an Altar , or as the crucifiers were Priests ; and if Christ did by way of proper Sacrifice offer himselfe for us on the Crosse , yet it s no necessary result , that he so offers himselfe to us in the Sacrament : for the Sacrament , if it be any , it is but a commemorative Sacrifice at the most : but sayes Pocklington , he that admits commemorative Sacrifice , admite Sacrifice . Ergo . I answer , when we allow a two-fold Sacrifice , one of propitiation , another of commemration ; one reall , the other representative of the reall onely , we intend the 〈◊〉 to be proper , the other improper ; the one truly so-called , the other as it represents the true . So we difference a painted from a livingman , and a 〈◊〉 from a true King ; for ne●●lict is the picture a 〈◊〉 , nor the Actor a King , but improperly , But sayes M. Mede , admitting no true Sacrifice , yet the Table is a true Altar ; for Table and Altar both have the same genus : Altar and Table differ as Church and house , Altar is a holy Table , as Church is a holy house : so the difference is specified onely . I answer . First , all Sacrifice is not offered : as 〈◊〉 , some things are offered neither edible , nor potable , a Incense , and by this it seems that the relative for●●lity of an Altar is not meerely to support sacred repasts , as it should , if it were onely a sacred Table . Secondly , this crosses the typicall intention of Sacrifice , for in this sense Christ was no proper Sacrifice , nor his Crosse as Altar . Thirdly , in the Jewish Temple there was both a sacred Altar . & a sacred Table , and as they had severall names , so they were different in forme , and sitted 〈◊〉 severall uses , although both their uses were sacred . Fourthly , if we admit Table to be called Altar , in respect of the sacred food there pres●●ed , not thereon sacrificed , this opposes not our opinion , but it regard that holy Table expresses as much as Altar in Master Mede● sense ; but the word Altar does not alwayes e●presse so much as holy Table in our sense , as the vulgar now use it , for this reason it is not so fitly used in common speech . Fifthly , Altar is more 〈◊〉 and uncertaine then the holy Table ; for as Sacrifice is appliable to all diuine services of Heathens , Jewes , and Papists ; so Altar is as generall : but our Service here being more eminent and excellent , deserves a name as peculiar . A King is a man and more , hee is truly a man , yet his distinct name of King is more fit to be be used : for the title of King , includes the name of man ; but the name of man does not include the title of King . The Doctors being so egar for the names of Sacrifice and Altar , ought to have proved those name● the most honourable ; but of this they have made no proofe at all : for even amongst the Jewes , obedience , humiliation , and internall prostration of the soule was of more acceptation in the sight of God , then the flesh of Buls , or the fat of a thousand Rams . The Passeover also , which was both Sacrament and Sacrifice ; yet was farre more reverent as a Sacrament , then as a Sacrifice : and they which did keepe that with the inward preparation of an humbled spirit without legall purity , were more accepted ( as appeares by Hezekiahs Passeover ) then meere legall preparation could make any . Besides , the Table to our Sacrament is not as the Altar was to the Jewish Sacrifice , for the Jewish Altar did sanctifie the Sacrifice , but our Table borrowes its sanctity from the Sacrament . We therefore honour the Table as a sacred Utensill , but wee attract no honour from it , we hold it a diminution to name the Sacrament by the Altar , when we may more honourably name it by the body and blood of our Saviour . For our Princes sake we bowe to his chair , but we denominate not the Prince by his chaire , or bowe to the Prince for the chaires sake ; neither doe we disgrace the word Table , or Altar , when we denominate not the Sacrament by them , but contrary to the Papists , we rather name the Sacrament by the body of Christ , then by them , as we stile Kings rather by Nations then Castles , or Villages , though they be equally Lords of both . The Jewes had Sacraments more honourable in nature then meere Sacrifices , and our Sacraments are farre more pretious then the Jewish , and therefore the wrods Sacrifice and Altar must needs be lessening words to our Sacrament . And were they not lessening words , yet for other reasons , wee see our Ancestors have disused them ; and chosen rather to nominate the Sacrament by the body of Christ , then to descend to a community of name therein with Jewes , Pagans , and Papists . And we may conceive , that if our Ancestors had no respect to future abuse in abolishing the words Sacrifice , and Altar ; yet they might have to former : for Altars as they are Jewish are to be deserted , as Paganish detested , as Popish abhorred . The brazen Serpent might have remained as free from abuse after Hezekiahs dayes , as it had done before ; and yet though the sinne night have beene reformed , & the thing reserved , that good King out of indignation , as wel as prevention , takes it away , and defaces it . We may read further of this , Exod. 23. 13. For the same reason the Greek Fathers would not use the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nor the Latins aru , but Altare : because they would avoid community with Heathens , though there was no sinne in the bare words . And this kinde of detestation is commended as pious by Sir Francis , Bacon , even against words in themselves offencelesse , where better choyce may be had , and where great abuse has beene offered . To conclude then , if words may bee prophaned , and made unchristian , meerely by comming into the mouths of Pagans , &c. Surely much more impurity and offence is likely to stick upon the things themselves : but in things abused by Papists , wherein we ought to to elongue our selves from them , I thinke we ought not to look upon them as the Primitive Christians did the Jewes , but as the Jewes did Heathens . For the Jewish Religion had beene true , and was rather altered then abolisht , and that in accidents , rather then in substance ; and so we must not hold of the Popish schisme . And it may be conceived , that our Ancestors in the reformation did shun correspondence and conformity with Papists in some things and words otherwise indifferent , not onely for conscience sake , but also out of policie ; for my opinion is that our approaching towards Popery in some of their rites , and traditions , does the more obdurate Papists , and make our cause seeme a weake and warping cause . But this is a sic videtur onely ; Iobtrude it upon no man , it may be the good worke which the piety of these warping times seemes so willing to incline to , is more visible to Doctor Heylin , then it is to me . CHAP. III. Concerning the Altar posture . AS for the posture of the Altar or Table , it is not of it selfe of much consequence , but our Innovators are now very strict in urging it upon us , and that onely for innovations sake . Doctor Pocklington in favour of this Posture , takes great paines to prove that Christianity for the first two hundred yeeres , was not so oppressed and persecuted , but that Churches and Altars might have beene ; but 〈◊〉 those Heathen Emperours did not extirpate Religion , this is no proofe that they did protect it : and if they were some way indulgent to the persons of Christians , this is no proofe that they were not adverse to the Religion of Christians ; we will rather admit with Platina , that the Christians had no Churches for 150. yeares , but onely Sac●●● abdita & plerunque subterranea ; and though under Pius the first , some meane Churches were , yet under Dioclesian they were demolisht againe ; and therfore it is most portable , as he sayes , that during those times of uncertainty and calamity , Altars were unfixt and probable , or ( according to Strabo ) placed ad diversas plagas propter aliquam locorum opportunitatem , and G● . Biel mentions a woodden Altar , at which the Popes did officiate ; and it was removed from place to place , Vbic●nque Roman●s Episcopus latuerit . These descriptions agree rather with a Table then an Altar , and rather with our 〈◊〉 thereof then theirs : but it is a wonder , since the Doctors would faine prove such toleration of Religion , that Churches and Altars might have beene before Constantine , that they make no proofe at all that any were ; but even since Constantines time , Altar posture is but poorely maintained . Doctor Heylin for his first proofe alleadges , that the Primitive Christians prayed towards the East , and that the reason thereof was , because the Table was plac●● at the East end of the Church . And sayes he , if the Table was placed East-ward , then doubtlesse in the most eminent part of the East , that no man might have place beyond it : for any man standing beyond the Table , must either not pray towards the East , or not towards the Table . Be it granted that the Antient Christians had a custome to pray {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and that because our Sauiour hung upon the Crosse with his face West-ward , as both may be questioned ; yet this we receive onely from writers which lived West from Judea , where our Saviour was crucified , and this justifies it not in the Westerne parts of Christendome , and if it does , yet what followes ? does the reason of this maintaine the Altar posture . So is it therefore a sinne to take the wall of the Altar when we pray ? or if thi● be a sinne , can it be no wayes avoided , but by the Altar posture ? Amongst the Jewes , the West was most honourable , and yet the Arke was not so fixed to the West wall of the Oracle , that the Cherubins might not stand betweene ; and therefore honour is not alwayes rigorously , and superstitiously to be applyed Besides , if our Saviours posture on the Crosse be the rule of our posture in our dev●●ions , this rule extrud● not to all Christians , but onely to such as lie West from Judea ; for those which lie East , by the same rule , if they will not turne their backs to our Saviour ought to turne their faces to the West : but why should any certaine postures bee held so necessary , when all nations cannot agree in the same for the same reason ? Whatsoever was formerly by some imagin'd , we know that the East is named so from the rising of the Sunne , and wee know the Sunne has neither rising not setting , but comparative , and so America is as properly East , as China , for if America lie West to us , yet it lies East to China ; which lies East to us . The Doctor tels as not certainely whether the Antients prayed East-ward , because their Churches were so built , or whether they built so , because they praye● so , but both wayes he makes use of it for his owne posture ; although we may both wayes as probably thus reto●●● to the contrary . If the Christians prayed Eastward onely , because their Churches were so built , then they held that posture of praying in it selfe indifferent , and if they built so because they prayed so , then they held the posture for building so to be indifferent : and sure the proofe is very weake , that the Primitives did put any vertue in all places of the world either in building or in praying Eastward , since it is most apparent , that private dwellings , and Pagan Temples , and Jewish Synagogues were at first converted into Churches , and some new erections were not contrived in this Eastern posture . For his second proofe , the Doctor sayes , that antiently ( according to Bishop Juell , the Quire or Chancell was drawne with curtaines , and this would be very unsightly ( he sayes ) if the Table should stand in the middle , 〈◊〉 farre from the wall ▪ The Doctor here makes no difference betweene a Cathedrall , and Parochiall Church , for in Par●chials a curtaine may hang at the Chancell dore without incumb●ance , and in Cathedrals it may be drawne in the middest of the Quire without any inconvenience , though the Table stand not neere the wall . In our Cathedrals , the Quires are now so spatious , that a third part of them may bee assigned to the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Altar place , and yet all the congregation may stand in the other division , nay , if in Saint Pauls London , the Altar wall were againe removed , as it was in Ridleys time , the Altar would be seene standing in the very middle of the Quire . For his third proofe , the Doctor cites the Altar in the Church of Antioch , which not standing to the East , is storied to have differed in posture from all other Churches . If it be granted that all Churches in the West parts from Antioch ; nay , all of the whole world had Altars standing towards the East ; this proves not that they touched the East wall , and stood side wayes . The Doctors fourth proofe is from the divisions in Churches , for first occurred ( hee sayes ) the seates of the Presbyters , and then above them the Episcopall throne , and above all the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This is spoken onely of Cathedrals , and in Cathedrals we see the same division still ; yet see withall , that betwixt the Bishops throne and the Altar wall , there is a great distance , so that the Altar is not necessarily driven close to the wall . The Doctors last and maine proofe is from the custome of Papists , who since they retaine the old fashion of their buildings , are not likely to innovate in the fashion of their Altars . This proofe is no stranger for Altar posture , then for the multitude of Pillar-Altars , Chappell-Altars , and Requiem-Altars , and for a thousand other superstitions ; and yet we answer more over that it was not so easie for the Papists to alter in the fashion of Churches , as Altars , and therefore this is a very non-concludent , argument . I have now answered Doctor Heylin , and I might proceed to confute him also , but that is done to my hand by a Lin . Minister , in a booke called the Holy Table , name , and thing ; and hither I shall referre all that are unsatisfied in this point . I shall note only of that learned Author , that he puts his examples of the chiefest metropolies of Europe and Asia , and in Rome it selfe , his first instance is in the Catacombe , the most antient and reverent Church there , wherein Saint Paul and Peter first were buried , and where none might officiate , but the Pope : yet even this Church was not canonicall in this Easterne Altar posture . His next instance is in Saint Peters there the holy mother Church of the world , for 〈◊〉 there , that most reverent Altar , which stood over the translated b●nes of Peter and 〈◊〉 , stood some distance from the wall . Many other instances are given not fit to be repeated , and yet of all instances none can be more convincing the● those of his foure Tables so pretious , and richly adorned , and inscribed round about , which were dedicated at Constantinople , Rome , and S. Dennis . If Altars were onely in use , why was such incredible cost pow●ed out upon Tables ? If the Altar posture was onely in use , why were those Tables round about on 〈◊〉 side inscribed , when the inscription had beene 〈◊〉 in part obliterated ? I come now to this later age , and to our owne Nation . In the time of Edw●●● ▪ we finde that Altars were taken downe , that Hooker preached against them , that Ridley tooke away the Altar wall in Pauls to destroy the posture of them , that Bucer complained in C●or● tantum sacra representari . And when at first things were not fully setled , when the old posture was rejected , and not any new one instead therof constantly 〈…〉 we find Huggaid deriding that incertainty : and wee find● King Edwards second Liturgy ending that doubt by appointing the North side of the Table , for the place whereat to officiate : In the time of Queene Eliz. we finde an injunction to place the Table where the Altar stood , saving when the Communion is to be administred , and other things referred to the appointment of visitors . And in the third of Queene Eliz ▪ the visitors set forth their order , that the steps in the Chancell shall be decently 〈◊〉 and that there the Communion Table shall stand out of the time of receiving : and we know no reason w●y they which indured not the forme of an Altar , should indure the posture , or why they which liked not that posture in time of receiving , should like it at other times : or why they should call that the North side , which our Doctors now will needs understand the North end of the Table . Lastly , 〈◊〉 sanctorum be interpres praeoeptorum , we must beleeve that the Altar posture had not beene so generally used in all Parochials in the whole Kingdome ever since the reformation , and no care thereof taken by authority , if it had beene irregular . But the Doctor sayes that the Altar posture is retained in the Kings Chappell , and in Cathedrals , and that they ought to give Law , and not to receive it from Parochials . For answer we say that Chappels and Cathedrals have their own peculiar Statutes , & may differ sometimes from themselves therein , and from Parochials , but Parochials are all governed by the publike Canons : besides we see there is a great difference in the very fabrick between Cathedrals , Chappels , and Parochials ; and therefore in Parochials the Table is removed in time of administration , because the Chancel was not held so fit for the audience and accesse of the people , but in Cathedrals , and Chappels , no such removall is necessary . Chappels & Cathedrals 〈◊〉 also otherwise , as in pompe , and in the intelligence of the congregation ; and in this respect also ceremoni●s may be perhaps the more plausible in them , then they are in Parochials . The Doctor lastly cites Saint Gregories case , and sayes that their Altar posture was adjudged by the Kings owne decision . But I conceive otherwise , for these reasons . First , because that Church of Saint Gregorie stood under the very wall of Pauls , and owed a filiall subjection thereunto . Secondly , because that Church had no Chancell to officiate in , but was built Chappell wise , the East eud thereof being sufficiently visible to all the congregation . Thirdly , because the King did not intimate in his order that he intended to make that case a precedent to other Parochials , and we know no reason why that pleasure should be concealed , which desires to be obeyed . Fourthly , because many other visitors both wise and godly , have not taken it as an over-ruling Law in their Jurisdictions . Fifthly , the King did onely settle the Table being removed , and prevent further removals , but hee did not place it side-way to the East wall himselfe , and we know the Law would not have all things done , which it hinders from being undone . For these reasons it may be conjectured that the Kings aime was at uniformity onely , but not in all things , nor at all times where the like reason is not . And since B. Bilson sayes that the very word Altar so●●nts superstition , and the Parliament adjudges that the forme of a Table shall more move from superstition , and there can be no reason why the posture of the Altar should not fall under the same , consideration , we conceive the Kings meaning to have beene mistaken . CHAP. IV. Concerning the sanctity of the Altar , or its due adoration . THe honour and sanctity of the Altar , and that adoration which is due thereunto , is now to be insisted upon . The name , nature , and posture of Altar has beene all this while so stifly vindicated , and maintained in behalfe of the Table ; that a divine worship might be asserted and challenged as due to it : but now behold on a sudden , when the name of Altar will not serve , the name of Arke must supply that office . In the twinckling of 〈◊〉 eye the scene is changed by our Doctors , and that which was an Altar before , is now become an Arke ; and that which stood before in the Sanctuary is now removed into the Propitiatory , and there shrowdes it self under the wings of Cherubins . The surest argument now is , that as our Churches are to be accounted holy , and reverenced as the Temple was amongst the Jewes ; so in our Churches the holy Table ( not Altar ) stands responsible to the Arke of the Covenant , and the Mercie-seate . Doctor Micklethwaite sayes , that God may be worshipped in such places where his presence is truly specified : as it was in the Mount , in the Temple , &c. and if under the Law it was no idolatry to worship towards the places , and monuments of Gods extraordinary presence , it is none in the Gospel . And thus it is lawfull ( he sayes ) to lift up our hands and eyes towards heaven , and so vocally implore God , because in the act of such worship , we use heaven but as a meere circumstance , not as an object , no not relative , or mediate , and we direct our posture only , and not at all the act of our worship towards it . Hence he infers that the like respect may be used to our Table or Altar , which the Jewes used to the Arke or Temple , because ours answer to theirs , being according to antiquity , solium , Christi , and oculus Ecclesiae . So wee see his maine ground is that a reverentiall posture being due to any sacred place where Gods presence is specially manifested , as in the Church , &c. this pois best directed to that place of the Church which is most sacred , and of most eminent relation to God ; and that place is the Altar , or Table . God is in all places present , and yet the monuments , and specifications of his presence are not alike cleare and glorious in all places : his presence in heaven is not as it is in the Jewish Temple , nor in the Jewish Temple as in ours , nor in our Churches as in common places : Gods presence is sometimes in some places extraordinary , yet even his very extraordinary pre●ence is not alwayes to be alike honoured in all places , and at all times . Heaven it selfe is not to be made the object , but onely the circumstance of devotion , and that not of the act , but only of the posture of our worship ; and yet Heaven is indeed the true Throne of God , and can therefore the lifting up of our hands to God in Heaven , justifie the falling downe before an Altar ? Had the Doctor first proved that the Table was solium Christi , and the Chancell oculus Ecclesiae , and that there was the same adoration now due to the Altar , as was once to the Arke ; and that Gods presence is so now specified in our Churches as it was in Solomons Temple , or as it is in Heaven ; he had maintained enough for the meere posture of adoration . But since this maine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is still unproved , it will bee better worth my while to passe from hence to Doctor ▪ Lawrence his Sermon upon Exod. 3. 5. where hee is more full , expresse , and direct in the point , then any other of the Doctors . There was ( sayes Doctor Lawrence ) a holinesse acknowledged amongst the Jewes in places , in persons , and in things ; and that according to degrees , some holy , some more holy , some most holy : according to the dispensation of Gods residence and grace , as that did more or lesse shine upon them . Not onely the Tabernacle , the Mount , the Temple ; but even the staming bush shewes this : for at a nearer distance Moses might not be at all , nor at a farther without unloosing his shooes . Hence the Doctor indeavours to conclude , that if Gods presence and grace was the cause of this holinesse amongst the Jewes ; then the same reason of holinesse remaines still amongst us Christians , since no man can deny that God is still as present and gratious amongst Christians , as eve● he was amongst the Jewes . And in this hee does not depart from the same principles which Doctor Mi●klethwaite took before for granted , and which at first view carry a very specious colour of reason with them . To this therefore I make a fourefold answer . First , It is true , God is now as present , and as gratious in his presence as ever he was amongst the Jewes : but he is not so visibly , nor so majestically present to us as to the Jewes . There is some kinde of opposition betwixt Majesty and love ; and therefore as the Poet affirmes , No● bene conveniunt , nec in una sede morantur : To us God descends in more love , to the Jewes in more Majesty , and wee hold that a severall entertainment is due accordingly . Majesty requires more externall prostration , and feare ; love expects more internall joy , and confidence . Even in these dayes when we come to the Church of God ; we ought to make our addresse with all possible humility and zeale : but if God should in the Church appeare in fire , or any fearfull similitude to us , as he did formerly , certainely we ought to clea●e to the dust , and to inwrap our selves externally in the more confusion ; and yet God is not the more truly , or gratiously present , because of that apparition . Secondly , when God did ocularly appeare amongst the Jewes , hee did not at all times , and in all places , and of all men require the same adoration : so that we may suppose that the manner of adoration given , was not meerely because God did appeare ; but brcause God would have his apparition so entertained . Moses here did worship , but God commanded the manner of his worship ; and in many other interviewes in Scripture , wherin God did grace both Patriarchs and Prophets , wee doe not read of any consecration of place , or any such distinct adoration , as this of Moses , either commanded by God or performed by man . Certainely Elijah , when God passed by him , and gave him the beatificall sight of his back-parts fell prostrate upon the ground , to humble , and debase himselfe before that gratious presence : but that he performed any homage , or gratefull service to the place it selfe , we doe not reade . Besides , in this case of the blazing bush , there was a command , and that but temporall ; and we doe not reade that any holinesse did remain in the bush after the command . So also the holinesse of the Mount , of the Tabernacle , of the Temple , as it was created by the command of God , so that command had its limits of time , by which we may observe in my opinion , that the honour was rather politicall then physicall ( as I may so say ) & without speciall command had not bin due in such a manner or degree . But ( sayes D. Lawrence ) after an apparition in Luz , Jacob anoynted a Pillar , & built an Altar & changed the name of the place from Luz to Bethel . Jacob did so , and did religiously in doing so ; but yet if we suppose Jacob had no especiall command to doe so , it is not consequent that Jacob had finned if he had not done so . Besides , Jacob did erect those Monuments of honour , not onely in celebration of that ground whereon he was reposed , when he beheld the Angels ascending , and descending : but also of that radiant gate of Heaven which opened it self to him to inebriate his soule with such celestiall beautifull spectacles . And lastly , Jacob did chuse that place whereon to worship God , but this does not imply that Jacob did performe any reverence at all , or honour to the place it selfe ; and so if he had done the like in another place , upon another occasion , he had done well . Thirdly , the Jewish honour and reverence in regard of the manner of it was chiefely negative , and except in cases of divine worship , and civill worship , we read of no other . The Arke was so holy that it might not be approacht , or toucht but with such and such conditions : so the bush which Gods presence inflamed , it was too holy for too neere accesse , a●● the ground about it too pretious to be trod upon with uncleane shooes : but who ever read of any bowing , or kneeling , or positive adoration attributed to the Arke , or bush , or Temple , or any other thing under the Jewish discipline ? Doctor Lawrence indeed does produce a third kind of worship betwixt divine and civill , which he cals reverentiall , or religious : but he does not fully prove what kind of conditions it had , whether it was positive , or negative , internall , or externall , or how farre it did extend , or how farre it was due to 〈◊〉 relative instruments for Gods sake ; wherefore , if the Doctor means this negative kind of worship which consists in distance and forbearance for reverentiall , it is most evident that this kinde of worship was never in use since Christs time , as to the rigor of it , nor cannot be now introduced without great absurdity , and superstition . Fourthly , the honour and worship of God i● not to be weighed in humane ballances , and ●s not greater or lesse according to that proportion , which we call Arithmetical , or Geometricall . Moses being in the bosome of God , far above the sight of the people , is not to be supposed to honour or worship God lesse by his familiarity , then the meanest of the peopl wch lay groveling & trembling at the feete of God , and durst not approach the very outmost , and lowest borders of the mountaine . Some resemblance wee have of this in Princes Courts , for it is not presumption in some favorites to be covered in the Kings presence , or to approach the bed-chamber , though it be almost capitall in others ; and yet where Princes are so familiarly honoured , they may be sincerely honoured without all saucinesse ; and such familiarity may stand as compatible with internall humility , as the most debafing subjection in 〈◊〉 men . So if God doe admit Moses into familiarity , into such familiarity as abates of externall prostration , and distance , and feare ; yet it is not consequent , that Moses is hereby transported beyond the limits of internall awe , and zeale , and humiliation . And if it was so amongst the Jewes themselves in those rigorous times , shall it not be so now amongst Christians , when Christs iron Scepter is turned to a golden sheep-book in his hand ? In the Jewish worship there was feare , but not without joy , in the Christian worship there is joy , but not without some feare : for as feare was more predominant in them , so joy is in us . Why is our Saviours raigne over us now called in the Scripture , the Kingdome of Heaven ? Certainely , in comparison of that discipline which the Jewes lived under , for in comparison of the Jewish , which is more earthly , our worship now is like that of the triumphant Saints in Heaven , where joy is predominant , and not feare ; wherefore it is not rightly objected by Doctor Lawrence , when he expostulates thus . Shall God loose part of his honour from us , by sending his Sonne to us ? must there be lesse ●●linesse in the Church where Christ is in truth sacrificed by himselfe , then where he was sacrificed in a type or shadow by Aaron in the Temple ? I answer , no : God loses no honour , the Church loses no holinesse , although the rigorous worship of the Jewes which consisted in distance and terror , and forbearance , be mitigated by the milde , sweete , and peacefull raign of our Saviour over us , we worship with more joy and confidence then Moses did , Moses then the Jewes , the Saints in Heaven then us ; yet neither Moses , nor we , nor the glorified Saints diminish , but adde rather to the glory of God , and if any men now thinke that the most servile worship is not honourable to God , even when they are most over-whelmed with feare , and lie lowest upon the dust , the Saints in Heaven may upbraidingly say unto them , or rather triumphantly sing : Rent your hearts , and not your garments , Curvae in terras animae , at ●●lesti●inanes . But will D. Lawrence say , is not this the doctrine of the seditious Corahs of this age ? does not this doctrine make all persons alike holy , and all places , and so confound all order in Religion ? Our Saviour tels us in the Gospel , that the Temple is holier then the gold , and the Altar then the gift ; and by expulsing those exchangers and hucksters beyond the utmost borders of the Sanctuary , both after his Baptisme , and before his Passion , when those legall Sacrifices were before ejected thence , where the Christian Church was best represented , their lasting devotion being performed here , their expiring types within , showes that this distinction should last . The Doctors first proofe was , So it was amongst the Jewes , therefore so it ought to be now : in this place the Doctor proceeds to show further , that by our Saviours owne doctrine ●nd precedent the Jewish distinction of holinesse in the Church ought still to remaine . To the Jewish platforme of Worship , it was in part answered before ; that our Saviour had made an alteration thereof , inducing in its stead a more ingenuous confident manner of worship : but now this of the Doctors seemes to crosse that opinion . By this argument the Doctor would seeme to prove that our Saviour was so far from violating the Jewish distinctions , that he did zealously preserve them and vindicate them from the violations of other men ; and that also after the ejection of legall Sacrifices . I answer , It is confest that our Saviour did purge the Temple from the prophanation of those which bought and sold therein , as in a common place : but herein many things are considerable , which the Doctor passes over with silence . First , these buyers , and sellers , did not onely exercise a common trade in that sanctified place , but it should seem their trading was full of fraud , and unjustice : for our Saviour sayes plainely that they made the house of prayer a very den of theeves . Secondly , it is not manifest whether legall Sacrifices were now de jure ejected or no , and so whether this prophanation be to be considered as a trespasse committed against the law of Moses , or as a violation of a Christian Oratory . Baptisme was now in force by Johns institution , but Circumcision was not disanulled by any act of our Saviour , nor disused by his Apostles , for we finde the contrary even after Christs Ascension . Besides , we finde not that our Saviour , till his passion , did repeate , or oppose any Mosaicall rites whatsoever , but wee finde apparently , that he did observe strictly many of them . He observed the Sabbath , he did eate the Passeover , he did refraine the lists of the inner courts , &c. and till his expiration he did not teare the vaile of the Oracle in sunder : so that we see no reason why the Temple till then might not remaine wholly Jewish . Thirdly , consider this act of prophanation either way , and it is no wonder that our Saviour should reforme it : for even in Christian Oratories at this day no such thing ought to be indured . He which denies any externall positive adoration or genuflexion due to the Church it selfe , or any division of it , or utensill in it , does not deny internall , and such negative reverence as this , viz. that it should be free , & preserved inviolable from common , servile exercises , and offices , and much more from impious abuses . This unjust aspersion the Doctors every where labour to cast upon us , but as they want proofe to confirme it , so I hope they will want auditors to beleeve it . But if wee suppose this as Christian abuse , the Temple being now de jure Christian , why did not our Saviour comming with such unresistible authority purge the inner court , and Oracle also from Jewish ceremonious services , and destinate them to prayer , and preaching , as well as the outer court ? Why did he not enter and draw the vaile , and dissolve that partition as after he did ? If the Jewish devotions had beene now fully consummated , who had beene more fit to enter into the Holiest , then He and his Disciples ? or what Incense could have beene more sacred in that place then his prayers ? Certainely if his time had beene come , he might have as well expelled the Priests and Levites usurping against him , as he did the chapmen of Doves and Oxen : and certainely he did not want boldnesse , for wee know with what freedome hee spoke at other times to the greatest of them . So then this is a very weake argument to prove that our Saviour did still preserve in force that terrible kinde of holinesse in the Church of God , which makes some parts thereof inaccessible to Lay-men , and others to Priests according to the Jewish patterne . But on the contrary what is more apparent then this truth , that our Saviour hath rent in sunder that vaile of partition , which these Doctors would faine hang up againe , that they might usurpe a greater dignity to themselves , and their owne Order , then the Gospel of Christ doth allow them ? As to the approaching of the throne of grace , and that with boldnesse , wee say wee are all royall Priests now , and we are not to disclaime that prerogative , because the Doctor seemes to jeere at it . It is true that the Nation of the Jewes was also stiled a Priestly Kingdome to the Lord , and it was so in comparison of all other Nations which then lived : but whereas it is said now that we are a royall Priest-hood , it is said in comparison of the Jewes themselves . Aaron might once a yeere approach the Oracle , but with feare and trembling , presenting Incense in one hand and blood in the other : but we may now approach that Throne which is more honourable then the Oracle , and that with boldnesse , and at all times whatsoever . Neverthelesse , I doe not say that the raigne of our Soveraigne doth take away the holinesse of persons , or places , or things , but it changeth that holinesse which was in them , and maketh the manner thereof different . That holinesse which was then in the High Priest , is now dispersed into all the people of God , for if we are all Pri●●● as Aaron was , certainely we are all Priests of a higher order then Aarons was . Therefore the sinne of Corah cannot justly be charged upon us under the Gospel ( as the Doctor would have it ) if we claime accesse into the Holiest , for Aarons order is now dissolved , and so are the conditions of Aarons order . Neither ●et the Doctor suppose that I make no difference now betwixt the person of a Priest , and of a Lay-man as to all purposes : for all equality does not overthrow all order and decencie . Vzziah had a person as sacred as the Priest , yet Vzzia● might not officiate as the Priest did : Vzziah had his offices distinct , and so had the Priest ; and these offices might not be confounded ●ontrary to decencie , although the sanctity of persons might be communicable without disorder . So now it were disorder and the confusion of Corah for a secular man to usurpe the function of a Minister , but it is not the same , to challenge an equall prerogative in the spirituall empire of our Saviour . In the like manner we say of places , the sanctity of them is altered , not destroyed : we say , God is now more extensively , and universally present by his grace then hee was amongst the Jewes . In Judea ( as to his terrestriall habitation ) he did confine himselfe within the wals of one Temple , but now that of Malachy is verified , where the Lord ●aith , from the rising of the Sunne , unto the going downe of the same , my name shall be great among the Gentiles , and in every place I●cense shall be offered unto my name , and a pure offering . Besides , as God now inhabits amongst us more universally , so also more amiably : or else no Lay-men , nor Priests , but with such and such restraints might make any addresse at all into the Church or C●●●cell ; which the Papists themselves doe not maintaine . To the Jewes God was more dreadfull , as to servants ; to us he is more milde , as to sonnes . The Law was delivered with terror , and so kept , for it was made mortall to approach either the Moune where the Law was delivered , or to touch the Arke where it was kept : But when our Saviour came into the world to publish his Gospel , he tooke not on the habit of a Lord , but of a servant ; and as his entrance , so his life and death was , and as his soveraignty was acquired , so it seemes to be maintained ever since . In the like manner wee say also , that there is a change of things . Many externall rites , and customes of reverence , which consisted in the rigorous observations of times , and in the lotions of their bodies , and purity of garments , and cleannesse of diet , are vanished ; and yet some equity of these still remaines according to the rules of order , and decencie , but no further . Though these rites were honourable to God , and conducing to decencie , and the pompe of Religion ; yet the strictnesse thereof is now relinquished according to the Heb. 3. 10. for there they are called carnall ordinances imposed on the Jewes only , untill the time of reformation . Wherefore let the Doctor con●ider , if all the Jewish rites which were requisite to the externall honour of Religion , bee not as properly vindicated , and maintained by these arguments as the distinct sanctity of places in the Church : and yet these no Papist will defend . Neverthelesse I doe not speake against all pompe in Religion , I onely say that simplicity seemes more sutable with these times of Christianity wherein wee worship such a Saviour as we doe . And on the other side , it is most apparent that our pompe addes nothing to God : for Aaron in all his beauty , Solomon in all his Majesty , did retribute no more honour to God , then Abraham , or Isaack in their naked simplicity . But it hath beene rather observed , that when the Church had woodden Chalices , it had golden Priests , but God send us golden Priests and golden Chalices both . After our Saviours death , Saint Stephen , and Saint Paul were accused amongst the Jewes for speaking against these Mosaicall distinctions in the Temple , and here Doctor Lawrence sayes if the accusation were true , it was just . I will aske the Doctor this question : Was the Temple at that time de jure Jewish , or Christian ? was Moses or Christ to take place in it ? if he say Christ , as he must , then why should he thinke Saint Stephen , and Saint Paul more unworthy to enter into the most honourable parts of the Temple , then any of the Jewish priests ? It ought not to be presumed that these blessed followers of Christ did generally vilifie the honour of Gods house : but their crime was , that they did preach against the Mosaicall strictnesse of the limits and divisions of the Temple , shewing that all places therein were approachable by the ador●●s of Christ . There can be no other charge probable , and if the Doctor say that in this they were justly accused , he is as wrongfull a judge over them , as any of the Jewes whatsoever could be . Now we come to Fathers , and Antiquity . The Primitive Christians ( sayes Doctor Lawrence ) distinguished their Oratories into an ●●rium , Sanctum , and Sanctum Sanctorum , and accordingly put more holinesse in one then in the other , having an Altar here answerable to an Arke there , and in signe of perpetuity poynted their Churches East , looking towards the Temple . In this conceit Doctor La●rence goes not alone ; onely the other Doctors , because the changing of the Scene from the Sanctum , to the Sanctum Sanctorum , from the Altar to the Arke , upon the sudden would be too remarkable , are more sparing of language . But what an argument is this ? Because the Primitive Christians did build their Churches with some kinds of divisions resembling the Jewish Temple , and because they did esteeme one place more holy then another , therefore they did esteeme the very Jewish holinesse , and distinctions in all things equally in force . It should seeme the Altar was advanced to an higher dignity , and removed out of the Sanctum , to possesse the place of the Arke , and the Mercie seate , because this alteration suits with the Doctors purpose ▪ but in all other things the Jewish honour and holinesse remaines unchanged in our Churches . The building of our Churches East also looking towards the Jewish Temple , shewes the perpetuity of holinesse , and although this be but a particular reason not to be extended to any Churches , but such as stand West from Judaea ; yet for the Doctors benefit it must be taken for universall . Neither must we make any use of this Doctors argument to any other purpose , although it be as apply able to the Heathen Temples , as to ours , or the Jewish , for they had the same divisions also , whereof some were more holy and unaccessible then others . But it is apparent that the Jewish sanctity in its strictnesse cannot be attributed to our Quire by our Doctors owne Tenet , for he himselfe grants it accessible to Priests , and all within Orders : and we on the other side in an equitable sense allow it more reverence then other parts of the Church , therefore what kinde of honour is it which the Doctor challenges both different from the Jewish , and ours also ? If the Primitive Church stood wholly to the Jewish patterne , then they may be produced against the Doctor , as well as against us , if not , how are they produced against us in this point more then against the Doctor himselfe ? That antiquity did observe a difference betweene common and consecrated ground , and also betweene one consecrated place and another , and in the fashion of their buildings hold some complyance with Jewes and Gentiles both , so farre as the rules of decencie , and charity did require , certainly it was piously , and prudently done . That which we say is onely this . First , we doe not perceive that antiquity did strictly adhere to the Jewish discipline . Secondly , if antiquity in honouring of sacred places were more rigorous then we are now , we doe imagine that in part it was erroneous , and in part that it had some reasons unknowne to us at this time , and so vanished now , that they ought not to prescribe to us . All rude prophanation of holy ground wee doe dislike as antiquity did , because it is opposite to the rules of decencie and order , and if any man teach that the house of God is contemptible , or that there ought to be a community of places , or persons we wish the Anathema of Gangra to seize upon him . Howsoever we dare not in all things follow antiquity . If antiquity did thinke the Church too holy for justice to approach , when malefactors sought shelter there from the due execution of law , we dare not follow antiquity therein ; if antiquity did thinke the Quire so holy that the person of an anoynted Emperour might have no place therein , we dare not in this follow antiquity : if antiquity did thinke the Chancell ground too holy for any Lay-mans bones to repose in , or the Church-yard too unholy for a Priests interment , we dare not justifie this usage : if antiquity did thinke fit to translate the bones Peter , Paul , Augustine , Aidan , &c. from one consecrated place to another for more holinesse sake , as if it were profitable to the ashes of the Saints so to be translated , we dare not applaud this invention : if antiquity did place such holinesse in the Altar , as if it had medicinall force in it to cure bodily diseases , and for that reason did fall downe before it , as to a common Physitian , wee cannot so farre abuse our beliefe : if antiquity did exclude divers stations of Christians from divers partitions and limits in the body of the Church , wee dare not now in these dayes practise this observation . We doe not hold the judgement of antiquity to be in all things infallible , neither in these circumstances dare we strictly addict our selves to their imitation : the Papists themselves being scarce devoted to all these observations at this day . But if we approve antiquity in all these things , yet how does it appeare that it did sanctifie the Altar in stead of the Arke , and Mercie-seate , or the Chancell in the same manner as the Jewish Oracle was ? and if it did , how could our Priests prove hence such worship as they now challenge due to the Altar ? If we consider the Arke and the Oracle , and compare them with our Table , and Quire , we shall finde that the paralell of honour cannot hold for many reasons ; for , 〈…〉 First , Those times were not as ours are , the sweete pacification of Christ had not then made God so indulgent to mankind , as now he is , so that he would be glorified then with more terror than now he is . God in those dayes did not admit of so much familiarity in his Servants , as now he does , yet to shew that some familiarity might be without sawcinesse ( which the Doctor seemes unwillingly to grant ) to some men he offered himselfe in the milde semblance of a familiar friend , even in those times . This , the examples of Abraham , Isaac , Jacob , Moses , &c. sufficiently verifie . Was Moses sawcy , or Joshua , &c. when he ascended up into the Mount within the cloud , and brightnesse of God ? or was the Congregation more reverent , and obsequious when they durst not so much as lift up their eye after Moses , because of the terror of God ? certainely no : for God was more sanctified by the bold addresse of Moses , then by the awfull distance of the people , and therefore , whilest their faces were blacke with feare , his face was arayed in divine splendor , and Majesty . Neither was it the holinesse of Moses his person , but the gratious indulgence of God , that made this difference betwixt him and the people : And so wee say now of these dayes , mutatis , mutandis . Secondly , The Table is of it selfe much different from the Arke , and Mercy seate . The Arke was terrible , by reason of the Law of God , which was therein inclosed , that mortall Law , from whose condemnation no man living could escape of himselfe : But the Table presents us with the very marrow of the Gospell , wherein is life , and health , and forgivenesse of sinnes . Also , the Arke was Canopyed with the Mercy seate , that dreadfull Thro●● of God , where God did keepe a strange residence , vocally ruling his people , and administring justice after a terrible manner : But the Table is an ●●●fill , wherein God is not so presentiall at all times , nor at any time meerely by the meanes of that it selfe , but by the meanes of the Sacrament at some times supported by it . Also , the Sanctum Sanctorum it selfe was such a place , as was wonderfully terrible by reason of Gods residence in it , after the losse of the Arke , and the Mercy seate : And so●e doe not repute our Chancells ; whose chiefest honour is borrowed from the holy table : and for these reasons we know the Arke was not to be touched , even by a Priest , and that upon a godly consideration , but upon such penalty as Vzzah indured , ●nd with this condition our Table cannot ●uite , and we know that the Oracle also was not to be approached but once a yeare , and that by the High Priest only , & with this condition also our Quires cannot agree , for if these conditions were admitted , the Table might not be touched , or remooved , or altered for any reason whatsoever , or any other place designed for the administration of the Communion : or any other time appointed but once every yeare . Lastly , Neither the Gospell written , nor the pr●ctise of antiquity doe informe us , that ever the Altar and Chancell were so honoured by Christians , as the Arke , and Oracle were by the Jewes , we see no probability that ever the Table was accounted any thing but a holy utensill , till Doctor Helyn dis●●yned ned that 〈◊〉 , for why should the chalice and patin be utensils , and not the Table , they being more necrely imployed about the body and blood of our Saviour , then the Table ? if the Table be not as meere an instrument , and utensill as the Chalice is , then the Doctor must derive its honour from some other thing than the Sacrament , and designe it for some higher use proper to it selfe , as the Arke and Merci-seate was : but this the Doctor cannot doe , and if he should attempt it , even so he would crosse his owne assertions . The Arke with the Mercy-seat could not properly be said an utensill in the Jewish service , because they were ordained by God for no humane office , but rather for a receptacle of the divinity , as a place where God would set the soles of his feete . But the Table is therefore placed in the Church , that it may be employed in the Communion , and if the Communion had not beene instituted , no such thing had beene necessary at all . Neither is it of any absolute necessity in the Communion , for in case of persecution , it is held , that for want of a Table , wee may celebrate the Eucharist upon the ground it selfe . Besides , among the Jewes the Altar , and the Altar instruments were of the same metall , in the same manner beautified , and with the same solemnity consecrated , and therefore why our chalice and patin should not much rather be of the same honour and sanctity as the Table , I cannot discerne . For it is most certaine that our Table is more properly a relative instrument in our Sacrament , from whence it receives all its honour , then the Jewish Altar was , which lent honor to Mosaical Sacrifices , rather than borrow ' d any . But ( sayes Doctor Lawrence ) we finde a kinde of Worship in Cyrill , a direct worship in Eusebius , Emissenus , Theodoret , Augustine , and Chrysostome . We have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Ignatius , and adgeniculation in Tertullian , &c. I answer , First , We our selves doe grant a reverentiall honour due to all holy relative instruments for Go●● sake , and therefore from all those Fathers which speake generally , and meane no other but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Ignatius does , we doe not at all dissent . Secondly , Where particular adgeniculation is required , or bodily prostration , so it be in the time of receiving , and tender'd for the Sacraments sake , and not to the very Table , wee doe practise , and allow it . And so wee agree with Saint Chrysostom that we ought to approach the Table , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. and cum prius adoraverimus with , Saint Austine . Thirdly , At any time , as well when the Sacrament is not upon the Table , as when it is , we doe not alwayes censure of such a decent bowing before the Table , or towards the Table , as the Jewes did performe towards the Mount , or Tabernacle , so the Table it selfe be not the object , or held the onely occasion of our worship . Fourthly , we say the Table may be called holy , venerable , and divine in a qualified sense , by reason of its relation , as the garments of Aaron , and the utensils of the Temple were , but this infers no duty of Worship . Fifthly , We say that antiquity might erre , by way of superstition towards the Table , and this we beleeve the rather , because in some places they did ascribe inherent , physicall vertue to it , and at some times such rigor of holinesse , that Princes , and Emperours might not be permitted to abide in the same division of the Church where it stood : if Tertullian say that bodily worship is due to the Altar , yet i● he prove it not out of Scripture , we answer out of Saine Augustine : Non credimus , quod non legimus . Sixthly , it is not proved by any one humane authority or more , that Altar worship was in use in all parts of Christendome at one time , or in any one part at all times : much lesse is any thing brought out of Scripture to this purpose . Seventhly , In the same manner , and by the same authority we finde Presbyteris advolvi due , as well as aris adgeniculari , and in antiquity also , it was part of penance Presbyteris , & aris advolvi . And we know moreover , that not onely excessive honours , but also all the revenues and treasure of Churchmen , was first raised and advanced by this Art . It is not to be wondred therefore , if ambitious and covetous Prelates did so much magnifie , and extoll that , which did so much magnifie and extoll them . Well may the Pope still in all consecrations hallow the Altar with most pompe , and ceremony , well may he anoynt that , which was the first cause of anoynting him : well may he sacrifice to that net , which has made all Princes sacrifice to him : well may he claime divinity , and sanctity for that , which has promoted him to fit in the Temple of God , as God , nay above all that is called God . When the hornes of Antichrist first began to shoote forth , when the man of sinne , and the sonne of perdition first began to be revealed , it had beene very unadvisedly ordered , if Psalmes of degrees had not beene sung at the ascending of those staires , whereby the Priest did mount to as much , or more exaltation himselfe as he did procure to the holy Altar . But this is a tender point , and if I speake any thing in disparagement of antiquity , especially the great Bishops of old times ; I shall be fore-judged as a man ill-affected to Truth , or Religion , and all which I shall say will be soone rejected , and easily refuted . Therefore , to avoyd unjust imputations , I will confine my selfe to the meere point in question , and digresse no further then the Doctors arguments 〈◊〉 me , and therein also my chiefe indeavour shall be to doe reason to Princes , not to detract at all from Priests . Two things I shall observe . First , that this tenet of the Altar-doctrine , and Altar-worship doth naturally issue forth conclusions that are very dangerous , and prejudiciall to Princes . Secondly , that the Doctors have too farre co●●tenanced , and maintained the same in their late Treatises concerning the Altar , contrary to th●se many pretenses of zeale and devotion , which they every where make to the name of royalty . By the Doctors grounds , meere relation to sacred things is of vigor , and honour sufficient to transfer revere●ce and dignity upon the instruments relatively used , for sayes Doctor Lawrence , God is not worshipped , if relative instruments be not worshipped for his sake . This being granted , it followes , that most honour is to be transferred upon that instrument , which is most nobly relative , and so in the Sacrament the Priest being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Table or patin , being but insensible utensils , the Priest is to be accounted more holy , and honourable , then either the Table , or patin . If so , then what becomes of Princes ? for they are as much inferiour to the Altars in sanctity , as Altars are to Priests . They are not holy enough to approach the rayle of the Altar , or to stay in the Chancell , therefore , how shall they demeane themselves towards Priests , who are farre more honourable , and venerable in their offices , then the Altars are in their imployments ? Besides , if the Altar be honourable for the Sacraments sake , and the Sacrament onely or chiefely , as it is a Sacrifice , then how honourable is he that makes this a sacrifice , for the Sacrament is not a sacrifice by vertue of our hoc edite , but only by vertue of the Priests , hoc facite , so sayes Doctor Heylin very plainly . How many Kings ha's this doctrine formerly dethroned ? what warres and calamities has it imbrued the whole world withall ? when it first brought Christians downe to the Clergies feete , how many heresies did it broach ? withall , how many myriads of Soules did it at the same instant sinke into the Lake of Hell ? But will the Doctors say , if Popish Priests have made ill use of this doctrine , what is that to us , who honour and adore soveraignty above all other men ? I wish the Doctors were as they pretend to bee , I wish they were not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as they taxe their opposites unjustly : I wish they did no more profit by this doctrine then their adversaries doe , or else I wish they did not more advance this doctrine , then those which they call the seditious Corahs of the time . But if the Doctors are so well wishing to temporall rulers , how is it that they all alleadge the example of Ambrose , and Theodosius so often without any kinde of detestation , or dislike , nay seeming rather to justifie , and applaud it ? and how is it , that they speake so pleasingly of Numerianus ? Numerianus sonne to Carus the Emperour comming into the Church at Antioch , and desiring to behold their mysteries quasi per transennam , peeping it is likely through the rayles or lattice dores of the Quire , he was presently rebuked by Babylas for that attempt : but this heinous prophanation was committed but by the sonne of an Emperour , and so Babylas might be the more bold in his rebuke , therefore let us rather see how Theodosius was used at Millaine . Theodosius a penitent Emperour having beene long prohibited , the Church and at last ●●●ceived againe , and permitted to communicate , yet he was thought unworthy after his offring made 〈◊〉 have any abode granted him within the bounds of the Quire . It was not sufficient that he was an ●●perour , and a Christian Emperour , and a 〈◊〉 Christian Emperour , it was not sufficient that i●Constantinople , and his Easterne dominions his 〈◊〉 was within the Quire : but at the proud check of a Bishop of Millaine sent by one of the Deacons , he must depart that sacred place . This story the Doctors do all severally produce either once , or 〈…〉 if it were not dishonourable to all Princes to have it mentioned at all , or rather impious or ung●●tious in all Priests to suffer the mention thereof 〈◊〉 passe uncensured from their lipps . Here is a cleare authority cited againe and againe with the weight of Saint Ambrose his name to abet it , that by the rules of approved antiquity , the persons of Princes were not worthy to approach that part of the Church where the Altar was placed , and where the Priest● , and Deacons did officiate . And if Saint Ambrose would so extrude an annoynted Emperour at Mill●ine , what would the Pope himselfe have done at Rome ? if such a pious Bishop would be so insolent and distoyall , what would the Bishop of all Bishops have done ? The Doctors do not openly declare themselves , in favour of this act of Saint Ambrose , because I thinke it needs not , for their opinion in sufficiently evident of itselfe , and if they did not discover their consent by silence , yet their scope in this whole busines would make it manifest . For by what Law did Saint Ambrose confine the Emperour to the body of the Church ? it was not by the Law of God , nor of the Emperour , for it should seeme the Emperour had a contrary Law in his Easterne dominions : it must needs be by this Altar Law , and this only . If the Levites table be so much dignified and hallowed meerly by bearing the body of our Saviour , then certainly the Priest which con●ecrates the same , and is more nobly and intelligently active in the celebration of the Sacrament , must needs acquire much more dignity and holinesse : and if so , then Priests must needs be more excellent then Princes , then whom the table is more excellent . This must needs bee that which did convince Theodosius , and this if it be yeelded to , will still convince , and confound , and degrade all Christian Princes whatsoever : for this is one of the most powerfull intoxications that the Inchantresse of Rome mingles for the princes of the earth . The foundations of the Popish Hierarchy are not yet quite razed in many mens minds . The Scripture is cleere , that as Priests are dedicated to God , and admitted to a nearenesse in holy affaires , to serve and officiate at Gods A●tar , and doe thereby gaine a sanctity above meere Lay-men : so also that Princes are sacred in a higher degree , in that they are anoynted by God to feede , governe , and protect both Priests and Lay-men , and to represent God himselfe in his power and majesty , and to have nearest accesse in things of the highest , and holyest nature . Aar●n though the first and greatest of his order , receives his solemne consecration from the hands of him which weilds the scepter , and when the Law is to bee delivered , the scepter-bearer is to bee admitted into the presence of God , and higher to bee promoted in the dreadfull majesticall cloud , then any of the house of Levi ; nay his next subordinate attendant obtaines a higher station in the smoaking Mountaine , then any of the Priests . Also when the Tabernacle , and the Arke , is to be framed , and when the Temple is to be erected , the modells are prescribed and committed to the charge of the Prince , and when all is finished , the Princes blessing and prayer presents the same as dedicated , and separated to Gods service . And in all the offices of Religion , the Priests serve in the outward action , but the Lawgiver superintends over the Priests in that service , and when any great difficulty requires , God is to bee consulted and approached at the command of the supreme Ruler : so that the good or ill state of Religion depends chiefly upon the good or ill government of Gods immediate Lievetenant . And thus Aaron is but as a mouth to Moses in some things , but Moses is as a God to Aaron in all things , and though Moses may not officiate at the Altar meerly out of contempt to Aaron and his function , or out of enmity to all order and relation , yet he may move uncontrolled in his own superiour first moving sphere . It is a poore shift of our Doctors to pretend that Moses was within sacerdotall orders , and to cite the 99. Psalme , where it is sayd , Moses and Aaron among the Priests ; for Moses had not Ecclesiasticall power , because he was of Ecclesiasticall Order , but he may therefore ●ee reckoned amongst men of Ecclesiasticall Order , because he had more then Ecclesiasticall power . What Moses had in the government of the Church over Church-men themselves , the same David had , and Solomon had , and all the successors of David , and Solomon ought to have . Till the world was inslaved to Church-men , under the pretence of Church policie , the care of Temporall and Spirituall affaires was not divided ; neither was the one which is the basest , given to the Magistrate , and the most excellent attributed to the Priest , as if the Prince was the body , and the Priest the Soule of the State . Miserable were wee ( sayes Doctor Pockington ; he meanes in poynt of Religion ) if my Lord of Canterbury could not derive his lineal succession from Saint Peter : but I thinke if this bee all our stay , wee are now most miserable , for our Religion is the same as theirs is in Geneva , and theirs in Scotland , and theirs in the Netherlands , and in the North parts of Germany , where no Bishops are , and if they are miserable , wee cannot be happy . Had wee beene Hereticks , if in the reformation none of the Romish Clergy had had hand in our reformation , if Cranmer , Latimer , Ridly , Hooper , &c. had not turned Protestants , had we been utterly deprived of the true and effectuall power of ordination and imposition of hands ? Could not God by the sacred hands of Edward the sixt , have derived his grace unto the Protestant Clergy , unlesse some from the Romish party had come over to doe those offices of consecration ? Was the hand of Moses , Joshuah , &c. more gratious and effectuall in the offices of ordination under the Law , then a Protestant Princes is under the Gospell ? What is the reason of it , that the Gospell should bee introduced to the detriment and prejudice of temporall authority ? Or else shall we thinke , that Aaron was as the Soule in Spirituall rule whilst the Jewish Law was in force , and that Moses had but a corporeall , subordinate , lesse excellent power under him ? But I will follow this chase no further now , because the times are lately changed , and I believe the Doctors will easily yeeld to retreate of their owne accord . Praesbyteris & Aris advolvi , was the old penance as well for Princes , as people , now wee will bee content if they will leave out Presbyteris , and shew devotion Aris onely . My Lord of Canterbury , and Doctor Pocklington thinke it a good argument for Alta●worship , that 300. yeares agoe the Founders of the Garter did performe their Ceremonies with adoration before the Altar , and that the successors of that Order have continued the same adoration ever since . This is scarce worth an answer , for the times when this custome began , were blinde and superstitious , and the meere practice of a few Noble men was never yet thought a Canon in matters of Ecclesiasticall Discipline . But I come now from precedents , to give answer to our Doctors Reasons . A difference of places ( sayes Lawrence ) requires a difference of respect , that honour may be sutable to merit , as justice requires . I answer , wee dispute not against degrees of internall reverence , whereby wee hold Churches more honourable then Barnes , &c. our exceptions are against the Jewish rigor of bodily adoration , or such externall expressions of worship , as favour of too much terror , and consternation : but the Doctor further presses thus . It is but as justice requires , that that place should have the preeminence from which vertue is derived to the rest , for the word is not operative , but by the merit of that sacrifice , nor the streames of regeneration pure , unlesse first bathed in his bloud . I might deny that any one place in the Church deriveth vertue to an other , but I will not stand upon ●avills , for the Doctors meaning is no more then this , that the word is not operative , but by the merit of that sacrifice , &c. therefore that place , where the word is Preached is not so honourable , as that where Christ is sacrificed . To make comparisons of honour betwixt the Ordinances of God is not so safe , and commendable , but grant the Sacrament to be more operative , then the word , ( for so the Doctor should have argued ) is not the word therfore operative at all , but by the Sacrament ? How does this conclude ? may not Baptisme , and the Preaching make us partakers of Christs bloud , and merits , except wee actually receive the Eucharist ? Is the vertue of Christs bloud only annexed to the Sacrament ? and if so , is the vertue of the Sacrament affixed to the Altar place ? and if so , must that place bee infallibly in the upper end of the Chancell ? doth the Church of England so oblige it selfe to that place in all cases , that it will not have the Communion celebrated in any other part of the Church ? and if so , is all the honour of the Sacrament in the consecration , and nothing in the distribution ? is not the place where the people receive , of some sanctity , as well as that place where the Priest blesses it ? And grant all , yet what doe all these Paradoxes conclude for any particular kinde of worship ? or what wee are to worship , whether the Table , or Table-place , or both , or whether these as relatives only to the Sacrament , for the Sacraments sake , or equally as the Sacrament it selfe ? But let the Doctor goe on : why should any slave be more vile in the hight of his Lord , then wee before God ? &c. Nor is this grace greater then is ascribed by Ecclesiasticall writers to the parts which our Saviour conversed in , &c. to his spitle , to his garments , &c. Wee doe acknowledge a greater duty and distance , and humility to bee used towards God , then any slave can render to his Lord ; wee de●y no kinde of honour to God , internall , or externall , only wee dare not present to him but according to his owne command . But for relative instruments which we are to hold sacred for Gods sake , such as the ground whereon our Saviour trod , or his Garment , or his spitle , &c. or the Altar , wee are uncertaine how to reverence them according to our Doctors opinion . The Jewish manner of distance according to strictnesse , is not to be maintained by the Doctor himselfe , and wee know no other kinde of worship used by the Jewes ; neither when the Arke was solemnly moved , or removed , doe wee read of any other reverence applied . And therefore to what purpose the Doctor does urge the Jewish example against us , wee doe not see : and if he will moderate his honour according to the equitable tenor of Christs Gospell , wee shall willingly be informed by him . In two things the Doctor leaves us unsatisfied , and very uncertaine of his meaning : first he does not cleerly and constantly nominate any distinct forme of reverence , which he would have us use ; secondly , he does not certainly and fully instruct us in the grounds , and reasons of that reverence . First he sayes , adoration in the Law , which was a very strict time against superstition , was never without prostration , and to this purpose he cites examples , wherein men did civilly so fall downe before men , and religiously before God : but he gives us no instance at all wherin any such prostrate manner of worship was given to any third , middle , holy relative instrument betwixt God and man . Wee say that bodily adoration may be given to man , because it is but a meere civill act , and for civill reasons , and the mind is not subject to be misled thereby into superstition , because the nature of man whom wee worship , and the manner of adoration wherewith wee worship , and the civill reasons for which wee worship , are so perfectly knowne to us . Also wee worship God with bodily worship prostrating together our Soules before him , acknowledging that the highest kinde of divine worship is not competent for his majesty , and herein also there is no feare of superstition , because wee cannot erre in the excesse : and therefore the Doctor cannot either from divine , or civill worship , conclude any thing for his middle kinde of religious honour ; because in these relative instruments wee are to divide our Soules and bodies ; not ascribing so much as to God , nor so little as to man : neither have wee any precept , or precedent for this third kinde of worship in Scripture , but rather the contrary : Where do wee read in Scripture that the Iewes did bodily worship the Arke , or the Altar , or the Tabernacle , or Temple , or the Footsteps , or Garments , or Spitle , or Sweate of our Saviour , as our Doctor instances ? or how can he prove that any Orthodoxe Doctors in the Primitive times did worship the Gospells , or Crosse of our Saviour ? Is it sufficient for the Doctor to say , as things have beene in esteeme , so religious persons have ever esteemed them ? how does this tautologie confute us ? But , ( sayes the Doctor ) the constant obeysance of Israel in the Wildernesse was towards the Mount , Tabernacle , Fire , Cloude , Arke , &c. And Ezekiel saith , At the gate they shall worship God : for the gate of the Temple was over against the Mercy-seate , and so towards the Temple they did worship as well when they were farre distant in other Lands , as neere it . And so Saint Paul saith , the converted Gentile falling downe shall worship , &c. I answer , here the Doctor strives to prove religious worship , by divine , as if they were both the same , and not to bee distinguished . Is there not a plaine difference betweene falling downe before the gates , or towards the gates of the Temple , and to the gates , or to the Temple it selfe ? nay , there is a difference in falling downe before , or towards the house of God in mens mindes : and it is most evident that even to the Jewes did not fall downe before the house of God , as the Papists doe before their Images . The Papists say , they fall not downe to , but before the Picture , worshiping that which is represented , not the thing representing ; but if so , if they have the same reason to worship God represented in the Image , as the Iewes had really , and gratiously presentiall in the Temple , then why might they not fall downe towards their Pictures being a hundred Leagues distant , as well as holding them in their hands , for so the Iewes did ? It was proper in Daniel to set open his casements towards Sion , and to worship God in that posture , and hereby hee made it evident that hee did not worship by reason of any motive arising from the meere building it selfe , but meerly for the presence of God himselfe there residing . How fond would it ●ee if Papists now should doe the like to their deities , or if wee should doe the like to our Altars , except we did believe God to bee as presentiall in them , as the Jewes did in their Mercy-seate ? This quite dashes the conceite of all memorative instruments , for they which worship Pictures , or Altars , as being memorative only , must needs confesse that they worship them otherwise , then as Daniel did the Mercy-seate , for he being absent was rather memorative of that for Gods sake which there inhabited , then that was memorative of God to him . Besides , if wee did believe that the glory , and face of God ( as the Scripture sayes ) did as majestically dwell in our Table , as it did betweene the Jewish Cherubins , yet the Jewish example will not guide us to the adoration of the Table only . Solomon in his consecration names , and blesses the whole house , and prayes God to be favourable to all supplicants extending their hands to the whole house , and so supplicants alwayes did extend their hands to the whole house . I know one part of the Church is more honourable then another , but the whole is sufficiently memorative , and so not the Table more then any other part , and if I must distinctly worship according to the distinct degrees of holinesse , how shall I proportion my severall bowings in so many severall places ? At my first entrance into the house of God , I fall downe and worship that blessed name of God which sanctifies that place , must I needs ascend by degrees unto the Table afterwards , there to worship in a higher degree ? expecting there a greater blessing , or a perfecter memory of my Saviour ? I doe not thinke that the Jewish Levites , and Priests did thus performe so many distinct worships : much lesse could the people by that Discipline . But in the second place , let the Doctor give us some certayne knowledge of the grounds , and reasons of our worship , and then wee shall guesse at the manner thereof the better . In this poynt the Doctor ( in my opinion ) is very much staggerd , and gives very uncertaine resolutions : Sometimes he saith , that wee worship not the Altar , but God towards the Altar : and he that so worships a house for the owners sake , worships not the house , but the owner . Sometimes , hee saith , that wee doe worship the Altar it selfe , but as Damascen saith , not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not equally with God himselfe , and his reason why wee may doe this , is because the Altar is for God , not an Idol , or against God . Sometimes , he saith , that wee adore God in the place without separation of God from the place , as wee adore whole Christ , the whole supposition in grosse , the humanity as well as the divinity , without abstraction of one from the other . Generally , the Doctors ground is , that wee are to worship the Table , as an holy relative instrument , for wee cannot worship God , except wee worship relative instruments for his sake : but herein wee are left as uncertaine also , as ever , for all holy instruments , are not holy alike , nor to be reverenced alike , and therefore in what ranke wee are to place the Table , or with what height to adore it , is not described . To all these assertions something briefly must bee sayd ; in the first place therefore , if no worship at all be given to the Altar , but to God towards the Altar , which is our owne acknowledgment , then why is the Altar so supereminently worshipt , before any other relative instrument whatsoever ? At my entrance at the Church dore , I may so worship God , as well as at the Altar : and so when the Font appeares to mee after my first entrance , thus I may as lowly , as heartily adore God , by reason of his gratious presence in his whole house , or his particular relation to the Font , as at the Altar ; and if it be said , that God is not so highly present in any other part of the Church , or in all , or in any other relative instrument ( which is a hard saying ) as in the Table at all times : yet this doth not infirme my inference , for even before the Font ( the same God being present by the same meanes of consecration ) my devotion may be as intense , and as acceptable , as before the Altar . In the second place if it be confessed , that the Altar it selfe is worshipt , though not , as God himselfe , and that this is justifiable , because the Altar is no Idol , but a holy instrument , and not against God , but for God . I answer , first this is more then the Jewes ever did , or then any precept in Scripture can warrant . Secondly , this is no more then the Papists alleadge for their Idolatry . Thirdly , this is contrary to reason , for if God bee there extraordinarily present , what neede wee honour any thing else but that extraordinary presence it selfe , or how can wee without indignity ? indeed in civill worship when the King is absent , we doe our reverence to his chayre , but when the King sits there in person , what man is so infatuated and voyd of discretion , as to doe any honour to the chayre ? and for the absence of God , that cannot be pleaded . But the Doctor sayes in the third place , that in this Altar-worship wee worship God and the place together without abstraction , as wee doe both natures of our Saviour . This answer ( in my opinion ) of all others is the worst , and I am perswaded there is scarce any Jesuite that would not bee ashamed to say the like . In our Saviour the Godhead dwelt bodily , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and even the dead body of our Saviour lying breathlesse in the grave divided from his humane Soule , was not separated wholly from the hypostaticall union of the Godhead , and shall this stupendious union be a resemblance of Gods union with the Table or Table-place ? I am perswaded that Seraphins did attend the buried carkasse of our Saviour , and adore it even resting in the Tombe , and this by reason of its union with the Godhead : but shall the Doctors imagination create the like inseparable relation betwixt God , and the Table ? God deliver mee from such audacious thoughts . But grant this , and then where is the Doctors religious , middle worship betwixt civill , and divine ? how can he maintaine this , and yet maintaine with Damascen too {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In conclusion then , the Doctors shete anchor , is the old maxime , that all relative instruments are to bee worshipt for Gods sake , and since a worship ( saith he ) is due ex confesso , then this worship is most proper . I answer , this rule of relation must needs be a very uncertaine fallible rule as to the manner of our worship , and the degree thereof : because wee can neither distinguish of the relations themselves , as God values them , neither can wee limit , and proportion our respects accordingly . In the Law , nay before the Law Circumcision was a very venerable Sacrament and gratious league betwixt God and man , and yet in the act of Circumcising there were no other Knives used , but such as were common , and so after accounted and valued . So also the Passeover amongst the Jewes it was an ordinance more solemne and reverend then circumcision , and yet in this great celebrity the Jewes used no other then common Tables , and Dishes wherewithall to eate their Paschall Lambe , the type of Jesus Christ . Moreover , even now under the Gospell in our baptizations of Infants , our Ministers use consecrated Water and sometimes common Basons without any scruple , or offence , and yet wee cannot deny , but that there is great honour due to that sacred ordinance , as to the laver of regeneration it selfe . Neither do these Doctors that fight so violently pro aris , seme at all to regard , what honour wee ascribe to any other kind of sacred utensil whatsoever : nay I think if the Patin or chalice should bee unconsecrated wherein the Body and Bloud of our Saviour is offered , they would thinke it little to bee regarded . The honour and sanctity of the Lords day is of late much lessened , as if there were not the same relation in times , as in places , and I feare that this swelling of Altar-worship in the Church may grow as fatall to Religion , as the swelling of the Spleene does many times to the body . But I desire these Doctors to consider that God ha's expressed himselfe to bee a jealous God in such cases as these , more then in any other sinnes whatsoever ; nay in other offences hee proclaymes himselfe to be long suffering , and patient ; but in the sole fruition of his worship and adoration he professes himselfe jealous over us , and apt to take offence against us . Does he not declare himselfe to the Israelites , as if he did purposely forbeare to appeare to them in any outward apprehensible forme , and similitude , that they might not adore the same ? I pray what can be more worthy to bee adored in the whole world , then such a representation ? what relative instrument can bee so holy , as the ocular dispensation or sensible displaying of Gods most inscrutable Essence , in what figure soever it was opened to the eye , or eare ? yet God wee see was not delighted to be so worshipped by the meanes of any such externall instrument : but he did rather avoyde , and refuse such bodily worship , and did deny gratious apparitions , that they might not remaine in the mindes of men as instruments of devotion ; and if God did not affect to bee adored in any heavenly resemblance of his owne apprehended by any humane sense , ( all such apprehension being utterly unworthy of this infinite Majesty ) why should wee imagine that it can be pleasing now to him to be adored in a Stone-Altar , or wooden Table : but all our Altar-Patr●●s doe not make this their ground of worship , that the Altar is the same now , as the Arke was formerly , or that the Table is solium Christi , wherein Christ is supposed to sit majestically , and gloriously : for this will be very hard to bee proved : and I thinke the Papists are scarce so grosse . M Ironsides ground is , not that God doth reside in the Table , as in the Mercy-seate , but that he is there strangely and efficaciously commemorated : wee worship not ( saith he ) the Table , nor any thing set upon the Table , but Christ , as the Messias slaine ; for the Table is only a memorative instrument , unto which the assistance of grace is never fayling , either to beget in our mindes thoughts of Christs death , or to extract from us a worship of him , if wee bee not wanting to our selves . He cites Cajetan , Thomas Aquinas , and Gerson to prove that the learnedst of Papists hold no more . So then Doctor Lawrence is confuted out of the Papists themselves , if he worship the Table for Gods sake relatively , or together with Christ without abstraction , this is Idolatrous . The ground of this opinion is , that Consecratio non tantum est opus , sed efficax . God is in a speciall manner present in consecrated things and places to assist us , and stirre up devotion in us , if wee resist not his assistance , so that though they have no reall quality of holinesse , or vertue in them , yet by their very consecration they gaine a certaine fitnesse to stirre up holy thoughts . But in the first place , if the meere act of consecration be so peremptorily vigorous , ex opere operatio , yet this concludes nothing for adoration . The words of the Evangelists relating the Passion of our Saviour , and the Sermons of good Divines have more then an aptnesse of commemoration in them , yet wee worship not either the Gospells , or the Preachers thereof . It a meere memorative aptnesse bee maintained , and that to bee all the ground of our worship , then why shall not all things of the like nature procure from us the same adoration ? if I looke upon a Crosse , or Picture , or upon the Sunne , or Moone &c. and by that memorative aptnesse which is in them , finde thoughts of reverence and piety begotten in mee , why shall not I ( according to the Doctors advice ) embrace all occasions and furtherances of devotion , and so fall downe before them ? And if more then a memorative aptnesse bee maintained , and some higher vertue transfused into an Altar meerly by its consecration , then into other things wee desire further proofe thereof . Secondly , if consecration bee admitted to bee so infallibly vigorous , as to imply Gods holy presence , yet this claymes worship not only to the Altar , but also to the Font , and to all other consecrated things , places , and times , and this involves us in many doubts . For if I must worship at the Altar more then at the Font , or more then at the first view of the whole fabrick , yet how much oftner , how much more must I worship at the Altar , then in other places ? The consecration of the whole building has vertue to beget pious thoughts in mee , when I first approach it , and I finde in mee a holy commemoration , must I now stay my worship till I come to the Altar , there to expect yet a more vertuous commemoration ? or must I bow at my entrance with lesse reverence , and then bow more lowly at the Altar afterwards ? what must be the severall measures of my worship ? Thirdly , this worship by way of motive is not agreable to that of the Jewes , for Daniel in his worship remembers that house wherein God was dreadfully 〈◊〉 strangely present , and so directs his posture ●●●●dingly : but the house of God is no motive inst●●ment to him to remember God , and therefore 〈◊〉 relative object , or occasion of his devotion , If 〈◊〉 Papists had the same grounds for their adora●●● as Daniel had , they would worship their Altars 〈◊〉 Images at as great a distance , as Daniel did the J●●ish Temple being a Captive at Babylon . But now as the occasion , so the nature of their worship is farre different from the Jewish , and by their 〈◊〉 downe before present objects only , it plainly appeares , that they make those present things , 〈◊〉 only the occasions of their posture , but even the objects of their adoration it selfe , I wish therefore our Doctors would not mingle so far with 〈◊〉 as they doe , or if they will , yet they would 〈◊〉 speak so upbraidingly of those which feare to 〈◊〉 the like . I will not say they are in the gall oh bitternesse , but their invectives witnesse too 〈◊〉 that the gall of bitternesse is in them . 〈…〉 against Satan , though all evill might 〈◊〉 beene said , said none ; but Satan having nothing justly to object against Michael , yet forbare 〈◊〉 evill . I wish the Doctors hereafter would rather ●●●tate Michael then Satan . Impri●●●●Edw : 〈◊〉 . 3. Iuly . 1641. FINIS . 
A61987	----	The svpplication of all the papists of England to King James at his first comming to the crowne for a tolleration of their religion wherein, with much impudence, they professe and protest themselves to be the onely obedient one's unto the soveraigne Princes, under whom they live, out of conscience to avoid sin : when not long after they fell upon that un-exampled piece of villany, the Gun-pouder treason : whereunto is added, A letter sent from Bishop Abbot Archbishop of Canterbury to the King : against toleration of the popish religion. This text is an enriched version of the TCP digital transcription A61987 of text R12076 in the English Short Title Catalog (Wing S6189). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61987 Wing S6189 ESTC R12076 12646624 ocm 12646624 65148 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61987) Transcribed from: (Early English Books Online ; image set 65148) Images scanned from microfilm: (Early English books, 1641-1700 ; 252:E151, no 19) The svpplication of all the papists of England to King James at his first comming to the crowne for a tolleration of their religion wherein, with much impudence, they professe and protest themselves to be the onely obedient one's unto the soveraigne Princes, under whom they live, out of conscience to avoid sin : when not long after they fell upon that un-exampled piece of villany, the Gun-pouder treason : whereunto is added, A letter sent from Bishop Abbot Archbishop of Canterbury to the King : against toleration of the popish religion. Abbot, George, 1562-1633. 6 p. Printed by E. Griffen, London : 1642. Reproduction of original in Thomason Collection, British Library. eng Church and state -- England -- 17th century. Great Britain -- Religion -- 17th century. A61987 R12076 (Wing S6189). civilwar no The supplication of all the papists of England, to King James, at his first comming to the crowne, for a tolleration of their religion. Wher [no entry] 1642 1842 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2003-03 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2003-05 John Latta Sampled and proofread 2003-05 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE SVPPLICATION OF ALL THE PAPISTS OF ENGLAND , TO King JAMES , At his first comming to the Crowne , For a Tolleration of their Religion . Wherein ( with much impudence ) they professe and protest themselves , to be the onely obedient one's unto the Soveraigne Princes ( under whom they live ) out of conscience to avoid sin : When not long after they fell upon that un-exampled piece of villany ( The Gun-pouder Treason . ) Whereunto is added , A Letter sent from Bishop Abbot Archbishop of Canterbury , to the King ; against Toleration of the Popish Religion . Published for the observation of all good Protestants . LONDON , Printed by E. Griffin , 1642. Most puissant Prince , and Orient Monarch , SUch are the rare perfections , and admirable guifts of Wisdome , Prudence , Valor and Justice , wherewith the bountifull hand of Gods Divine Majesty hath endued your Majesty ; As in the depth of your most provident judgement , we doubt not but you foresee what concerneth both the spirituall , and temporall government of all your Kingdomes and Dominions . Notwithstanding your Graces most afflicted subjects , and devoted servants , the Catholiques of England , partly to prevent sinister informations which happly may possesse your Sacred Eares , before our answer be heard ; Partly as men almost overwhelmed with persecutions for our consciences , we are inforced to have speedy recourse in hope to have speedy redresse from your Highnesse , and to present these humble lines unto your royall Person , to plead for us some commiseration and favour . Alas what allegiance , or duty can any temporall Prince desire , or expect at his vassals handes , which we are not addressed to performe ? How many Noblemen , and worthy Gentlemen most zealous in the Catholique Religion , have endured some losse of land and living , some exile , others imprisonment , some the effusion of bloud , and life , for the advancement of your blessed Mothers right unto the Scepter of Albion ? Nay whole finger did ever ake , but Catholiques for your Majesties present Title and Dominions ? How many fled to the Court offering themselves as hostages for their friends , to live and die in your gracious quarrell , if ever any adversary had opposed himselfe against the equity of your cause ? If this they attempted with their Princes disgrace to gain your Majesties Grace , what wil they doe nay what will they not doe , to live without disgrace in your Majesties favour ? The many of this Realme if we respect Religion ( setting petty Sects aside ) consisteth upon foure parts . 1 Protestants who have domineered all the former Queenes dayes , Puritans , who have crept up apace amongst them , Atheists or Polititians , who were bred upon their brawles in matters of Faith , and Catholikes who as they are opposite to all , so are they detested of all , because errour was ever an enemy to truth . Hardly all or any two of the first can be suppressed , therefore we beseech your Majesty to yeild us as much favour as others of contrary Religion ( to that which shall be publiquely professed in England ) shall obtaine at your hands ; For if our fault be like , lesse , or none at all , then in equity our punishment ought to be like , lesse , or none at all . The Gates , Arches , and Pyramides of France proclaimed the present King Pater patriae & pacis restitutor , that is , The Father of his Countrey , and the restorer of peace ; because that Kingdome being well neere torne in peeces with civill Warres , and made a prey to forreigne foes , was by his provident wisdom , and valour , acquitted in it selfe , and hostile strangers expelled : the which he principally effected by condiscending to tollerate them of an adverse Religion , to that which was openly professed . Questionlesse ( dread Soveraigne ) the Kingdome of England , through the cruell persecution of Catholiques , hath beene almost odious to all Christian Princes and Nations , Trade and traffique is exceedingly decayed , Wars and blood have seldome ceased , subsidies and taxes never so many , discontented minds innumerable ; All which your Princely Majesties connivance to your humble suppliants the afflicted Catholiques will easily redresse , especially at this your Highnesse first ingresse . Si loquaris eis verba levia , erunt tibi servi cunctis diebus , If you speake comfortable words unto them , or if you hearken unto them in this thing they will be servants unto you , or they will serve you all their dayes . For enlargement after affliction resembleth a pleasant gale after a vehement tempest , And a benefit in distresse doubleth the value thereof . How gratefull will it bee to all Christian Princes abroad , and honourable unto your Majesty , to understand how Queene Elizabeths severity is changed into your royall clemency , and that the lenity of a man hath reedified what the mis-informed anger of a woman destroyed ? That the Lyon rampant is passant , whereas the passant had beene rampant ? how acceptable shall your subjects be to all Catholique Princes , and Countries , who are now almost abhorred of all , when they shall perceive your Highnesse prepareth not Pikes , or Prisons for the professors of their Faith , but permitteth them Temples , and Altars for the use of their Religion ? Then shall we see with our eyes , and touch with our fingers that benediction of Isaiah , Ch. 14. Ver. 7. in this Land , that swords are turned into mattocks or ploughes , and launces into sythes ; And all Nations admiring us will say , Hi sunt semem cui benedixit Dominus ( that is ) these are the seed whom the Lord hath blessed . We request no more favour at your Graces hands , then that we may securely believe , and professe that Catholique Religion which all your happy predecessors professed from Donaldus the first unto your late blessed Mother martyred . A Religion venerable for antiquity , majesticall for amplitude , constant for continuance , irreprehensible for doctrine , inducing to all kind of vertue , and piety , diswading from all sinne , and wickednesse . A Religion beloved by all primitive Pastors , established by all Oecumenicall Councells , upholden by ancient Doctors , maintained by the first and best Christian Emperors , recorded ( almost alone ) in all Ecclesiasticall Histories , sealed with the bloud of millions of Martyrs , adorned with vertues of so many Confessors , beautified with the purity of thousands of virgins , so conformable unto naturall sense and reason , and finally so agreeable unto the Text of Gods sacred Word and Gospell . The free use of this Religion we request if not in publique Churches at least in private Houses , if not with approbation , at least with tolleration without molestation : assuring your Grace that howsoever some Protestants , or Puritans incited by morall honesty of life , or innated instinct of nature , or for feare of some temporall punishment , pretend obedience unto your Highnesse Lawes , yet certainly the only Catholiques for conscience sake observe them . For they defending , that Princes precepts , and statutes oblige no subjects under the penalty of sin , will have lesse care in conscience to transgresse them , then those who are principally tormented with the guilt of sin . But Catholikes confessing merit in obeying and immerit in transgressing the Lawes of their Soveraignes cannot but in soule be grievously tortured with the least violation , or prevarication thereof . Wherefore ( most mercifull Prince ) we your long afflicted Subjects , in all dutifull subjection protest before the Majesty of God , and all his holy Angells , as loyall obedience , and immaculate allegiance unto your Grace , as ever did subjects in England , or Scotland , unto your Highnesse progenitors ; And intend as sincerely with our goods , and lives to serve you , as ever did the loyallest Israelites King David , or the trustiest Legions , the Roman Emperors . And thus expecting your Majesties accustomed favour , and gracious bounty , we rest , Your devoted Suppliants , to him whose hands doe manage the hearts of Kings , and with reciprocall mercy will requite the mercifull Your sacred Majesties most devoted servants The Catholiques of England . Bishop Abbot Archbishop of Canterbury , his Letter to King JAMES His Majesty , against tolleration of the Popish Religion . MAy it please Your Majestie , I have beene too long silent , and I am afraid , by my silence I have neglected the duty of the place it hath pleased God to call me unto , and your Majestie to place me in : And now I humbly crave leave that I may discharge my conscience towards God , and my duty to Your Majesty : And therefore I beseech you Sir to give me leave freely to deliver myselfe , and then let your Majesty do with me what You please . Your Majesty hath propounded a tolleration of religion . I beseech You Sir , take into Your consideration what Your act is , what the consequence may be : By Your act You labour to set up that most damnable and hereticall doctrine of the Church of Rome , the whore of Babylon . How hatefull will it be to God , and grievous to Your good Subjects , ( the true Professors of the Gospell ) that Your Majesty , who hath often disputed and learnedly written against those wicked heresies , should now shew Your Selfe a Patron of those doctrines , which Your Pen hath told the world , and Your conscience tels Your Selfe , are superstitious , idolatrous and detestable ? What dreadfull consequences , Sr , these things may draw after them , I beseech Your Majesty to consider ; and above all , lest by this tolleration , and discountenance of the true profession of the Gospell , wherewith God hath blessed us , and under which this Kingdome hath these many yeares flourished , Your Majestie do not draw upon the Kingdome in generall , and Your Selfe in particular , Gods heavie wrath and indignation . Thus in discharge of my duty towards God , to Your Majestie , and the place of my calling , I have taken humble boldnesse to deliver my conscience . And now , Sir , do with me what You please . George Cant. 
A64163	----	The Devil turn'd Round-head, or, Plvto become a Brownist being a just comparison how the Devil is become a round-head : in what manner and how zealously, like them, he is affected with the moving of the Spirit : with the holy sisters of copulation, if he would seem holy, sincere, and pure, were it with the Devill himself : as also the Amsterdammian definition of a Familist. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A64163 of text R19927 in the English Short Title Catalog (Wing T449). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64163 Wing T449 ESTC R19927 12607986 ocm 12607986 64292 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64163) Transcribed from: (Early English Books Online ; image set 64292) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E136, no 29) The Devil turn'd Round-head, or, Plvto become a Brownist being a just comparison how the Devil is become a round-head : in what manner and how zealously, like them, he is affected with the moving of the Spirit : with the holy sisters of copulation, if he would seem holy, sincere, and pure, were it with the Devill himself : as also the Amsterdammian definition of a Familist. Taylor, John, 1580-1653. [8] p. s.n., [London? : 1642?] Attributed to John Taylor. cf. BM. Illustrated t.p. Reproduction of original in Thomason Collection, British Library. eng Roundheads. Great Britain -- Religion -- 17th century. A64163 R19927 (Wing T449). civilwar no The Devil turn'd round-head: or, Pluto become a Brownist. Being a just comparison, how the Devil is become a round-head? In what manner, and Taylor, John 1642 878 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2001-07 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion THE DEVIL TURN'D ROUND-HEAD : OR , PLVTO become a BROWNIST . Being a just comparison , how the Devil is become a Round-Head ? In what manner , and how zealously ( like them ) he is affected with the moving of the Spirit . With the holy Sisters desire of Copulation ( if he would seem Holy , Sincere , and Pure ) were it with the Devill himself . THE DEVIL TVRN'D ROVND HEAD , OR , PLUTO become a BROWNIST . DEMON having sufficiently viewed the Epedemicall Spectacles of the World , and withall perceiving men , which exceeded him in knavery , resolved himself to equiparate them in emulation . Yet notwithstanding there were so many Sects , that Pluto himself knew not which to elect to himself , or be conformable unto . First , he began with the Puritans , but they were all in preparation for beyond Sea , into new Plantations , especially into New-England ; that he thought most of them were safe enough under his tuition : then he proceeded on with the Brownists , but some were so employed in Barnes and Stables , others ( the Spirit moving them ) were so occupied among the holy Sisters , that he likewise reputed them secure in his own custody . Then thirdly , he calumniously appropinquated to the Round-heads , but they also were bufied about Cheap-side Crosse , so that he consequently ennumerated all into his own Catalogue : Till at length they became so obstinate , that all the interest , which before he presumed to challenge in them , was totally oblitterated . Then he palpably began to sycophantize , and in a parasiticall pretence supposed to introduce them to his own Satanicall opinions . Thus he began to assimulate himself unto a Round-head , and ( like them ) although he could not swear , yet he could lie most damnably . He did initiate with his Yea's and Verily's so conformably , as if he were a perfect Round-head . Then he proceeded to prune his horns , but he thought that their horns were long enough and continued therefore in that apparent similitude : secondly , he began to prune his hair , and cut it so close to his skull , that it seemed like the Characters of an Amsterdammian print : thirdly , he began to frequent the Woods , for he was sure that he should finde many of them in some hollow trees : fourthly , he followed Conventicles for there he had some confidence to meet the holy Brethren , and Sisters together . Fifthly , he denied the Book of Common-Prayer , because he would be correspondent unto the Roundheads in every particular degree . But to have a more reciprocall affinitie with them , he would exclude the Bishops , and all those who were of the Sacerdotall Function ; as also , those who were comonly called Cavaliers : He likewise desired to be in the community of the holy Sisters , to the fructification of one another , and to their better edification . Moreover , he conformed himself to hate all good manners , all orders , rule , Orthodoxe Divinitie , rule and government in the Common-wealth and Church , for in their opinion they were all superstition and Poperie ; he denied likewise , all good works , Academian Learning , Charitie , and the publike Liturgie of the Church of England , for he with them , conceived them all to be Idolatry , prophanesse , and meer Ceremonies . He also confined himself to the audience of the He and she Lecturers , whose sanctifi'd Divinity in plain sincerity is inspired from the holy spirit . He moreover cropt his hair close to his ears , that he might more easily hear the blasphemy , which proceeded from them , and he might increase a more eager appetite of concupiscence at the aspect of a younger Sister : And lastly , that he might be in a perfect opposition to the Cavalier . He loved the sharpnesse of the nose , because it was prone to smell out the savour of some rich Saints Feast : and that he might more sincerely pronounce the holy Word . He refused all good works ; because he knew them to be so invisible , that they could neither be seen in this world , nor known in the world to come . Thus the Divell in every respect did assimulate himself to the absolute comparison of a Round-head , and became so conformable in every Degree unto them , that for his little Faith he seemed Really so to be . He seemed onely to differ in this , for he broke his horns and the Round-heads grew as long as their ears . Thus we may perspicuously conceive , the diffusive distraction in our Church , and although Schisme abounds in such a redundant superfluity ; Yet we hope the Parliament will judiciously consider the same , and let the Disturbers of the Time suffer exemplary and condign punishment , according to their demerits . FINIS . 
A64171	----	Heads of all fashions being a plain defection or definition of diverse and sundry sorts of heads, butting, jetting or pointing at vulgar opinion : and allegorically shewing the diversities of religion in these distempered times : now very lately written, since calves-heads came in season. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A64171 of text R18587 in the English Short Title Catalog (Wing T464). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 15 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64171 Wing T464 ESTC R18587 12602956 ocm 12602956 64208 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64171) Transcribed from: (Early English Books Online ; image set 64208) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E145, no 17) Heads of all fashions being a plain defection or definition of diverse and sundry sorts of heads, butting, jetting or pointing at vulgar opinion : and allegorically shewing the diversities of religion in these distempered times : now very lately written, since calves-heads came in season. Taylor, John, 1580-1653. 8 p. Printed for Iohn Morgan ..., London : 1642. In verse. Illustrated t.p. Attributed to John Taylor. cf. NUC, pre-1956. Reproduction of original in Thomason Collection, British Library. eng Great Britain -- Religion -- 17th century. A64171 R18587 (Wing T464). civilwar no Heads of all fashions, being, a plain desection or definition of diverse, and sundry sorts of heads, butting, jetting, or pointing at vulgar Taylor, John 1642 2514 6 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-05 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-08 Emma (Leeson) Huber Sampled and proofread 2002-08 Emma (Leeson) Huber Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion Heads of all Fashions , Being , A Plaine Desection or Definition of diverse , and sundry sorts of heads , Butting , Jetting , or pointing at vulgar opinion . And Allegorically shewing the Diversities of Religion in these distempered times . Now very lately written , since Calves-Heads came in Season . London Printed for Iohn Morgan , to be sold in the Old-baily . 1642. The Contents . 1. A Round-head , both at randome and couched . 2. A Square head . 3. A Solid head . 4. An Empty head . 5. An Hollow-head . 6. A Full head . 7. A Deepe head . 8. A Great head . 9. A little head . 10. A long head . 11. A short head . 12. A Tall head . 13. A Flat head . 14. A Strong head . 15. A weake head . 16. A Thicke head . 17. A Thine head . 18. A Plaine head . 19. A Forked head . 20. A Smooth head . 21. A Rugged head . 22. A Logger head . 23. A Narrow head . 24. A Broad head . 25. A Blocke head . 26. A Light head . 27. A Heavy head with some other whole and halfe heads . To the gentle Reader , DIstracted fame throughout the world so spreads , That monster-like , she now hath many heads , A man can goe to no place , but shall heare Things that may make him hope , and make him feare : But I doe hope , and hope I will doe still , All shall be well in spite of little Will , Or any of his Crew , farre off or neare , Whose practices doe every day appeare Still more and more , the Lord sees how they deale , And doth their Plots and Projects all reveale : Each City and each Towne , yea every village , Can fill us now with newes , we need not pillage . Tom Long and 's men , rare tydings will relate , Some of high Powr's and Peeres , some of the State , Some of Religion , or Church Discipline , Some of this Bishop , some of that Divine ; Some of a Knot of villaines late found out , Heav'ns mend or end that base conspiring rout . Some brings us newes from Ireland , false or true , How ever all is calld both true and new , Within one day a man may undertake Briefe notes or thousands severall things to make , It he writes halfe what he shall heare or see , Newes-mongers now have such varietie , That let them make reports , till tyr'd or dumbe , Their last newes scarce is told , but newes is come To wait their next attendance to be spread , By this meanes fame hath got a monsters head , Yea many heads , whereof I found a few , And here have laid them open to thy view , Peruse them all , in earnest or in jest , And tell me which amongst them is the best . If Round-head should be found the best to be , Farewell all other heads , Round-head for me . But gentle Reader , give me thy good word , And then I care not what Round-heads afford . Thine without hypocrisie . I. M. A Round-head at randome . VVHen as the worlds foundation first was laid , A Round-head was the first head that was made , Adams head and Eves head were both as one , So all , each following Generation . That since the time of Adam hath ensu'd , Hath formed beene to that similitude , All Nations farre or neare , ere knowne or found , Like English men have had their heads still round , Why then should any at Rounds-heads admire ? Since all from Adam come our Great-grand-sire ? To answer this : these times are full of Gall , And there 's no head , no man that can please all . But as this head is understood of late , Some hold it scarce a friend toth' King and State . And some suppose it , whereso er'e it lurch , To be a great disturber of the Church I can say nothing , but as people say , One might this Round-head otherwise display , And if you le have't more couched , more concisely , More punctuall , more briefly , and precisely . Then thus ; 1 A Round-head is a man whose braines compact , Whose Verilies and Trulies are an Act Infallible , beyond the vaine compare Of or●●nary men , what ere they are . This head , though sometimes owned by a widgion , Can make new moulds to shape a strange Religion . 2 A Square-head is exact in many rules , Knowes Horses , Asses , very well from Mules , He is in Aglebra , and Musicke skil'd , His braine-pans with a thousand crotchets fil'd ; And yet of late as I have heard some say , He cant endure to heare the Organs play . 3 A Solid-head is one whose every part , Is furnished with nature and with Art , Hath all the faire endowments can be given By the auspicious Stars or powers of Heaven : If this head be well guarded with Gods grace , T it fit for Church or State , or any place . 5 An Empty-head hath still a shallow braine , yet good enough to beare a Bishops Traine , For that 's now fallen full low , ev'n to the ground , Old Canterburies pride hath pul'd all downe : That little VVill , together with the VVren , Hath pluckt the Pope almost from out his den . 4 An Hollow-head is one that is concave , Joyn'd to an hollow-heart makes up a Knave , This Hollow-head comes neere the empty Pate , Good wit doth seldome enter in thereat . He that the name of Hypocrite knowes well , This Hollow-head or Hollow-heart may spell . 6 A Full-head is full fraught with braines or guts , Whose teeth are found , can cracke the hardest nuts , His grinders are at best , his eares and eyes Are firme and good , free from infirmities : His nose is perfect , pure , and he can tell Which men are knaves , which honest by the smell . 7 A Deepe-head ●ead hath an apprehensive braine , Dives far into the plots of Pope and Spaine , If well affected to the King and State . And to the Gospell , who can blame this pate ? Yet there are many now which nere knew Schooles Would raise up selfe-conceit , make wise men fooles . 8 A Great-head may containe a world of wit , For there is roome enough to harbour it , Some mighty-headed pleaders I have knowne , And yet their Great-heads little Law have showne : But what talke I of heads ? it is the braine Enables them there cases to explaine . 9 A Little-head ( if not with madnesse gored ) May with much wit enriched be , and stored , And then if well inclin'd towards God and King , How many great things may this small head bring : But ill disposed ( as many such there be ) It brings the body to disgrace wee see . 10 A Long-head cannot weare a little cap , The forehead is so distant from the nap , This head hath many whimsies in the Braine , Yet wonders much at Rome , at France , and Spaine . These many plots have wrought against our Land , But this Long-head hopes they shall nere long stand . 11 A Short-head hath a kind of Brittle wit , Can understand and breake Jests for a fit , His Pericranium being thin and tender . It followeth his Inge●●e must needs be slender : He is not strong enough to be a Baker , Yet he may serve to be a Comfit-maker . 12 A Tall-head like a Pyramide or Steeple , Ore tops the common sort of vulgar people , T is often on a Pimps broad shoulders placed , And thinks it selfe with bushy locks much graced . This head is mounted up so in the Aire , That there can nothing grow ( I feare ) but haire . 13 A Flat-head is not puffed up with fat , But yet it is a downe-right head that 's flat , It hath no braines strange projects to devise , Nor will be drawne aside by Toyes or lyes : It wants a bulke for mischieves there to swarme , It doth small good , and it doth little harme . 14 A Strong-head though it be not made of brasse , Remembreth every thing that comes to passe Within the reach of 's eye , his eare or knowledge , His Skull for skill , and strength may be a colledge If he had beene a Fencer by his fate He would have scorn'd to feare a broken pate . 15 A Weake-head may ingenuous be and witty , Adorn'd with sundry graces , but t is pitty , The frailty of this head doth now and than Make him forgoe the best parts of a man : Bacchus into his braines may sometimes steale And rob his senses of their common-weale . 16 A Thicke-head is an head consolidated Quite opposite , unto the hollow pated , The Frontispice it had from Taurus browes , More thicke and wrinkled far then any Cowes . This head is so substantiall , that a man May count it for an Oxe head now and than . 17 A Thin-head be it empty , be it full , T is but composed of a Paper skull , The eyes are hallow and the cheekes are thin , The jaw-bones threaten to run through the skin : This head if you the face doe well examine , Like Pharoahs seven leane Kine , protends a famine . 18 A plaine-head is a plaine well-meaning head , Who as he thinkes no harme , no hurt doth dread , So quickly may be gul'd , for honest men Are often cheated every now and then : This head is often free unto its friend , Yet many times t is cozen'd in the end . 19 A Forked-head ( if you the same could uote ) Is like the head of any Bull or Goate , Yet some affirme that most men of this kind Doe weare their hornes ( Ram-like ) reverst behind : Heads of this sort in and about the City There are a multitude , the more 's the pitty . 20 A Smooth-head is his Daddies dainty boy , His mother cals him still her onely joy , His amiable coantenance is clad With many seeming vertues ; nothing bad : This Smooth-head hath an oylely tongue likewise , Can sooth , and gloze , and monstrous things devise , 21 A Rugged-head is like a craggie mountaine , Whence churlishnesse proceeds as from a fountaine , This rugged , crooked , crabbed , ill made mazzard Is obstinate , cares not for any hazzard . A world of follies this head liveth in , But yet presumption is his greatest sin . 22 A Loger-head alone cannot well be , At Scriveners windowes many times hangs three A Country Lobcocke , as I once did heare , Upon a Pen-man put a grievous jeare ; If I had beene in place , as this man was , I should have calld that Country-Coxecombe Asse . 23 A Narrow head is one whose braines are couched , Into a little roome , may not be touched , With any Beere or Ale , or Wine , or Water , For then his wits forthwith abroad will scatter , He is a silly simple , puling foole , Knowes not the name of Learning , nor a Schole . 24 A Broade head ( if on broader shoulders placed ) Thinkes not himselfe by any jeares disgraced , Scoffe , scorne , and flout him , so you picks not's Purse , This head conceiveth he is nere the worse , It were a sin to call him Cuckold thoe , Because he doth beleeve he is not soe . 25 A Blocke-head ( to make his assertion good ) Is not so calld , because 't is made of wood , This head consisteth not of many parts , Nor is it capable to learne the Arts , Yet give me leave , now I doe all things scan , This head in time may serve an honest man . 26 A light head is full fraughgt with pleasant Ayre , Thinks well of every one thats speaks him faire , Hee 's given to leaping , much , and much to dauncing , Curverting , jumping , vaulting and prauncing , This nimble head whose father was no ●umbler . May make a Dancer on the ropes , or Tumbler . 27 A Heavy head is naught for complement , So full it is of griefe and discontent , The pensive thoughts that this head doth conceive , May make the best man all his meat to leave , He that is full of trouble , paine and sorrow , May see his dinner drest , but eate to morrow . The Conclusion . A world of heads more I could name to you , An Hogs head , Pigs head , and a Calves head too , A Jowle of Salmon too , is halfe a head , Which any man may well disgest with bread , And next unto this Jowle of Salmon fish , A Swines● Cheek is esteem'd an ex'lent dish : An Oxe cheek likewise is a dish of meat Which many an old , yonger , wived man may eate . These heads and halfe-heads all are known for food , And I doe hold them to be very good : There also is a Sheeps head and an Asses , But this last head most of the rest surpasses , For this in time by friends and loves increase , May be chiefe Clarke t'a Justice of Peace . But stay rash Muse , why dost thou so farre flie , Thou must not me●●le with Authoritie . FINIS . 
A64192	----	A pedlar and a Romish priest in a very hot discourse, full of mirth, truth, wit, folly, and plain-dealing by Iohn Taylor. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A64192 of text R6167 in the English Short Title Catalog (Wing T495). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 37 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64192 Wing T495 ESTC R6167 12798701 ocm 12798701 94030 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64192) Transcribed from: (Early English Books Online ; image set 94030) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E168, no 10) A pedlar and a Romish priest in a very hot discourse, full of mirth, truth, wit, folly, and plain-dealing by Iohn Taylor. Taylor, John, 1580-1653. [2], 22 p. s.n.] [London? : 1641. In verse. Reproduction of original in Thomason Collection, British Library. eng Great Britain -- Religion -- 17th century. A64192 R6167 (Wing T495). civilwar no A pedlar and a Romish priest in a very hot discourse, full of mirth, truth, wit, folly, and plain-dealing. By Iohn Taylor. Taylor, John 1641 6589 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 TCP Assigned for keying and markup 2001-07 SPi Global Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A PEDLAR AND A ROMISH PRIEST In a very hot Discourse , full of Mirth , Truth , wit , Folly , and Plain-dealing . By Iohn Taylor . Printed in the yeare 1641. A Pedlar and a Romish priest in a very hot Discourse , full of Mirth , truth , Wit , Folly , and plain-dealing . A Poland Pedlar went upon a day , Vnto a Romish Priest to learne to pray ; The Priest said Pedlar get thee to the cloister And learne the Ave and the Pater Noster . Pedl . Now good sir Iohn ( quoth he ) what talk is that I heare you speak , but God in Heauen knowes what . Priest . It is that worthy holy Lattin letter Doth please the Lord wel and our lady better . Pedl . Now good Sir Iohn , I know not what they be The Lattin tongue is heathen Greeke to me . Priest . Pedlar if thou to me wilt but repaire Within one Month , I`le teach thee Lattin Prayer . And though thou understand not what thou sayst , Thou shalt speake pretty Lattin when thou prayest Pedlar To pray so sir , is onely but in saying , In words , nor sence , a prating not a praying ; Shall I that am a man of perfect age , Talke like a witlesse parret in a Cage . Priest . A parret can but prattle for her part , But towards God hath neither mind or heart . Then seeing I have head and heart to pray , Shall not my heart know what my tongue doth say For when my tongue talkes , if my heart mis-carry , How quickly I may marre your Ave Mary ? And I sit having many things to seeke , How should I speed not knowing what I speake . Priest . God understands all tongues , & knows , & he The thoughts and secrets of the heart doth see . Pedl . Then if I think one thing and speak another , I wrong my selfe , and Christ , and his blest Mother ; For when I pray they would my pack repaire , Your Ave mary is a fruitlesse prayer . Priest . The Latin prayers are but generall heads , For our Reliefes in all our wants and needs : The Latin serves us as a Liturgie , As curious Arts directs Chirurgery , And in that language Masse is said and sung , For private things pray in thy Mother tongue . Ped. Then I must have a tongue , sir Iohn , for either , 1 for the Mother and 1 for the Father . Prie . Thinkst thou the Mother doth not know such small things , Christ is her Son man , and he tells her all things . But where did that blest Virgin learne her Latin , For in her daies was neither Masse nor Martin , Nor yet one Priest that Latin then could speake , For holy words were Hebrew then or Greeke , She never was at Rome , nor kist Popes feet , How came she by the Masse faine would I weet . Priest . Pedlar , if thou beleeve the Legendary , The Masse is older farre then Christ or Mary , For all the Patriarkes both more or lesse , And great Melchisedeck himselfe said Masse . Pedl . But good sir priest , spake al these Fathers Latin And said they Masse in golden Coapes or Satin ; Could they speake Latin long e're Latin grew , ( For without Latin no Masse can be true ) And you that would inforce us to this taske , Me thinkes 't is like a may-game or a masque . Priest . Well Pedlar thou art too too curious , Thy pur-blinde Zeal 's fervent , but furious , I rather would a hundred monkes direct , Then such an ignorant of thy mad sect ; This thou must know , this cannot be deni'd , Rome govern'd all when Christ was crucifi'd . Rome , Heathen then , but afterwards converted , And grew so honest , and so holy-hearted , That now our Emperour is turn'd to a pope , Whose Holines ( as you have heard I hope , Hath made a Law that all the world must pray In Latin language to the Lord each day ; He 's Christs full Vicar , and I le boldly say , That what he doth command we must obey , He bids us pray in Latin , even so We must doe , where we understand or no , He hath full power to confound or save , And who dares then but doe as he will have . Pedl . This purpose to some purpose puts me back , And hath more points , then pinnes are in my pack , What ever power you give unto your pope , He cannot make a man an Ape , I hope , And if he be full Vicar to our Lord , Should not his words and Christs keepe one accord . Priest . Doubtles they doe , and never are contrary , In Pater noster , Creed , or Avemary . Ped. But Christs Disciples when they made their motion , Vnto their Master , how to make devotion , As I have done to you ( sir Iohn ) to day ; I pray you in what tongue bade he them pray , Christ did not one word Latin to them speake , Their talke was then all Siriack , Hebrew , Greeke , He bade all Nations pray after one manner , But bade not all take Latin for their Banner : Your Latin is but one of the Translations , Why should it then exclude all other Nations ; And on my soule , sir Iohn , if I doe say , In mine owne mother tongue when I doe pray Lord helpe me , Lord forgive me all my sinnes , Yea ( why not ) Lord supply my packe and pinnes . And every thing whereof I stand in need , ( For this depends upon our daily bread ) I hope in God that I shall speed as well , As if in Latin I my wants did tell : And since some tongues have more antiquitie Then Latin , were it not iniquitie To force all people to pray like the Pope , No good ( sir Iohn ) you 'l not say so I hope . Priest . Wel pedlar , one thing I would faine make plain , Return we to our Lady back again , And if thou hadst as much capacitie As roving wit , with great audacitie , The case is cleare , that Virgin Mary meeke , Could all and every tongue and language speake . Hast thou not heard man how the Holy Ghost , Came downe like cloven tongues , at pentecost , And fill'd the house where all the 12. were ready , And one tongue truly lighted on our Lady , And thinke not that I talke of toyes and dreames , Aske but the Reverend Jesuites of Rhemes , And what they write of this but wisely nore . Ped. In faith sir Iohn it is not worth a groat ; Will I beleeve 't thinke you because they say it ; Priest . Nay but they prov 't as no man can denay it ; Saith not the Text , that when the Lord ascended , Vnto the 12. he earnestly commanded , That from Ierusalem they should not goe , Vntill the Comforter did come , and so They all conjoyned with one joynt consent , And to an upper roome together went , Where Mary was and others whole six score , That with the 13. did daily God adore . Then ( sayes the text ) when Pentecost was come , They were together then both all and some , And all were filled with the Holy Ghost . Ped. Now good sir Priest you count without your Host , I see well that your Rhemish Jesuites tongues , Hath cloven the text even to the very lungs . That ( ALL ) for which you reckon up six score , Is here meant onely of the 12. no more ; Nor Mary is not named there as than , What need we then beleeve it , holy man , On with your spectacles sir Iohn and read , And credit this as one point of your Creed , The Holy Ghost did fall upon no more , Then he was promised unto before : Now he was onely promised to the twelve , Looke on the text , I pray , and iudge your selve ; Speake man , and be not silent , I am sorry , To see you ignorant of such a story ; For shame , let not a pedlar with his packe , Put you with all your Sophistrie to wracke . For as the Stories in themselves are divers , Flowing and falling into sundry Rivers , In divers Chapttrs so they stand divided , So that the case may clearely be decided ; For when those 6. score were at first convened , There was another mysterie then meaned ; To wit , Mathias free Election , And so Saint Peter gave direction , That all those six score then should beare record Of their proceedings then before the Lord : The choosing of a pastour was in hand , Which without Churches knowledge cannot stand , And so Mathias , ( by the power of Heaven ) By lot was tooke as one with the Eleven . Then ( saies the the Text ) all these together were , What all these were doth very plaine appeare , To be the 12. in the last verse before , And not make Leape Yeare of eleven verse more . To draw all backe to that hundred and twentie , Indeed this way should have tongues in plentie , They differ in 12. verses , the Text saies , Besides the time is different full 10. dayes , The first upon the day the Lord ascended , The other when the holy Ghost descended . Such glaZen arguments will bide no hammer , For they are but bad Logick and worse Grammer ; As for the Holy Ghost 't is verifide , His comming downe , unto no Law is tide ; Sometimes invisible , and sometimes seene , As diversly at divers times hath beene , Few needes to see his comming with their eyes , His workes are witnesses which may suffice ; And so Saint Paul this gift found privately , By Annanias hand assuredly . And so , sir Iohn , to shew you all my packe , And let you see my breast as well as backe ; I wonder yee consider not the end , Why God the Holy Ghost in Tongues did send : Know ye not women are forbidden preaching , Know ye not tongues were onely given for teaching ; Women ( at home ) have hardly leave to speake , But they take leave , and often silence breake ; Their husbands must permit their tongues to walke , And therefore , in Gods House , they may not talke : And then , sir Iohn , what worship doe you win Vnto our Lady , when you bring her in As a Companion with the whole six score , Who gat the Holy Ghost and she no more , And where the Pope hath made her Queen of heaven , You make her here like one of the Eleven , In this , her dignitie doth seeme to fall , You thrust her to the Kitchin from the Hall . And this is also one of your rare Themes , Held by your reverend Jesuites of Rhemes , That Latin came not with the Holy Ghost , VVhen as the tongues came downe at Pentecost . Now if it came not then I pray , expresse How came it by that perfect holines , That in it onely , and no other tongue , Both Masse and matins must be said and sung . Your last refuge will be unto the Pope , So knit up all together in a Rope . Pri. Wert thou at Rome , & half these words didst speak , Pedlar it were enough thy neck to break ; But here you live , and talk and prate secure , And undervalue that blest Virgin pure , Yeelding no honour , or no adoration To her , or to her dayes of celebration . ( Goe but to Spaine , and shew thy vild condition , Thou shalt be tortur'd in the Inquisition ) Her Miracles , of small worth you esteeme , Her merits at low value you misdeeme , Her sacred Reliques you condemne , dispise , And all her attributes you much misprise : Thou saist with six score I doe make her share , Your selves will her with your course wives compare , Shame and confusion doth to all belong , Who dare the best , most blest of creatures wrong . Pedl . Indeed ( sir Iohn ) you come upon me now , With some things which my faith doth disallow , I pray you to consider but a little , You give her many a title and a tittle , For which you have no warrant in the word , And yet pursue us both with fire and Sword , As Heretiques , for doing not as yee doe , Yet , what the word bids and no more that we doe ; Thinke you that anie man can be so mad , As to hold Christ his Saviour , and so bad , As to hold Mary for his Saviours Mother , And not to love her farre above all other , Above all Creatures , she was full of grace , And sure in Glory she hath supreme place And eminence , all other Soules transcending In joy and blisse , that never shall have ending . The Holy Ghost inspir'd her beyond measure , She was possest with Heaven & earths whole treasure , And grant she could speake Latin , and all Tongues , Yet Masse or Mattins to her not belongs . Of all that mortall were she was the best , And her immortall soule is now most blest . Her memorable Honour to preserve , Her dayes of celebration we observe , The Feast of her Anuntiation , Her cleare and pure Purification , The Church ( in reverence ) hath ordain'd these dayes , On which we should send up our prayers and praise , To our good God , whose mercie was so great , To leave his glorious and immortall Seate , And to the blessed Virgins wombe he came , And tooke on him our filthy sinne and shame ; And on these dayes we pray that we may be , The Virgins followers in Humilitie , That our true meeknesse , and our lowlines , May raise us to eternall blessednes ; We hold it the sure way to our salvation , To follow her in holy imitation ; Through heavenly influence her excellence , Must be admir'd with love and reverence , And those that dare compare most sawcily , Their wives or mothers with her sanctitie , Are sawcie knaves in pride and ignorance , Or Atheists , fit to lead the hang-mans dance ; We love her then , though we beleeve not in her , Nor ( by will-worship ) doe we thinke to win her ; We hold her blessed for Christs flesh conceiving , But farre more blessed for Christs faith receiving : She was his mother , so 's the Church his wife , Which was to him much dearer then his life , Now if that one could fall at oddes with th'other , He would respect his wife before his mother ; For who so to him once a wife doth take , Must father , mother , friends and kin forsake . And this is every Spouses carriage , But most in this spirituall marriage , As Maries mother of Christs humane life , She 's but the Daughter of his heavenly wife , By which meanes onely , faith doth me perswade , Of Christ blest body she 's a member made ; Whereby these glorious Titles she hath won , Maid , mother , wife , and sister to her Sonne . All this sir Iohn I doe but briefly say , To let you see you play us much foule play . Pri. Well Pedlar , tho that pack about thou beare , Th'art some apostate Monke or Frier I feare , Of Luthers love , or Calvins cursed crew , And sent abroad such businesse to brew , Disguised like the person of some Pedlar . Ped. No faith ( sir Iohn ) I am not such a medler , Nor have I mind or meanes , so high to mount , A little I can read and cast account , My wits are weake to utter Rime or Reason , I know not what you call your Keirieleison . So help me God ( sir Iohn ) I know no better , Nor in your Latin can I read a letter , For Latin is a Language admirable , And my poore friends and parents were unable , To purchase one scrap of it , for my share , And sure without it I can sell my ware , And though I have no Latin , yet I can Aske what I want of either God or man , In mine owne mother tongue , I know and see , How simple soules by you abused bee . And how your doctrine half our praiers would carry , From Christ our Saviour to the Virgin Mary , I also doe perceive how you doe frame , Strange innovations to that heavenly Dame , Ascribing her that Honour , which to none Is due , but onely unto God alone : Of which she takes small notice , nor will she For it , at any time your helper be . Priest . Read but the Legend , Pedlar , and ther view Her miracles , approve her honour due , For which the Pope in Latin doth preferre , That Masse and matins must be said to her . Read , and consider , and believe it well , Or else thou art at least half wayes in hell . Ped. Sure Hell is not within the Popes commission , Though purgatorie , and the Inquisition , Are things which he himselfe of late created , Yet of small worth , by wise men they are rated ; I answer I oft before have said I love , and reverence that blest mother maid , But I beleeve in God , and when I pray , Christ help me ( when my soule or corps doe stray ) And so what e're I either have or want , I neither pray to he or to she Saint ; And as for Tongues , I have but one , no more , And wot ye well , although I had six score , I would conforme my selfe to Pauls commanding , Pray with my tongue , pray with my understanding . Think you the twelve , when they receiv'd the tongues , Talkt , and knew not whereto their talk belongs , Yeelding a sound not knowing what they said , Idle in preaching , ideler when they pray'd , No , each of them knew well what he did say , And why not we ( sir Iohn ) as well as they , For since each man hath one tongue at command , Shall men speake tongues they do not understand ? Alas good sir , had I been train'd at Schoole , As I am but a sillie simple Foole , A hundred Questions more I might have moved , But here I cease for feare to be reproved , For these few doubts I learn'd in sundry places , Me thinkes such men as you should cleare all cases . Priest . Now Pedlar , I confesse thou putst me to it , But one thing I will tell thee if thou 'lt doe it ; If to our Prior thou wilt with me goe backe , Perhaps he will buy all that 's in thy packe , And teach thee better how to pray then any , For such a holy man there are not many , Be here to morrow Betweene six and seven , And thou wilt find thy selfe halfe waies in Heaven . Ped. Content sir Iohn , but there is one thing more , I must have your opinion in before , Suppose the holy Priour have no leisure , To talke of every purpose at our pleasure , Your Booke which is the golden Legend nam'd , ( Wherein as many lies as lines are fram'd ) And , on my conscience , I doe thinke that you , Doe know the most on 't to be most untrue ; And therefore tell me sir before you goe , Whether your selves beleeve it , yea or no . Priest . Yes verily we doe beleeve it all , And Hold it holy and authenticall . Ped. Then I le repeat a tale or two in prose , Which few wise men beleeve as I suppose . IN the 45. and 46. leafe of the aforesaid Booke , I have read , that in the Raigne of King William the Conqueror , the Danes had a purpose to warre against England ; to prevent which , the King William sent Helliseus the Abbot of Ramsey Embassadour into Denmarke , who having ended his Embassie , as hee returned homeward , he was on the Sea dangerously distrest with an impetuous and terrible Tempest , so that the Master of the Ship , and all the Martiners did yeeld themselves as lost men : In which extreamitie they all prayed devoutly to our Lady for helpe , and suddenly there appeared walking on the water a Reverend personage in the form or likenes of a Bishop , who called the Abbot Hellizeus to him , and told him that our Lady had heard their prayers , and that shee had sent him to deliver them from the storme , and that it was her pleasure to have the day of her Conception kept holy yearely for ever on the eight day of December , which the Abbot promised to do , and presently the Angel vanished away , the Tempest ceased , the Abbot arrived safely in England , and reported what he had heard , seene , and suffered ; and lastly the feast was commanded to be kept on the 8. day of December accordingly . ALso in the same Booke and leafe is related , that a Cousin german of a King of Hungary , who raigned I know not when , whose names were I know not what , did marry with a Lady ( I know not who ) at a place I know not where , did I know not why , forsake his wife I know not wherefore , to serve our Ladie I know not how ; for the story lies thus , that hee was a devout and daily invocator to the blessed Virgin , and ( being newly married ) the same day of the marriage the Bridegroom staid alone in the Church , remembring that hee had not that day done his accustomed Orisons , wherefore he sent his new Bride home , and himselfe staid in the Church to performe his devotion , where presently our Lady appeared to him , and taxed him with unkindnesse , in that hee would leave her and betake himselfe to another , but if hee would forsake his wife , and follow her in a devout life and conversation , then shee promised to give him the Kingdome of Heaven , whereupon it is said , hee presently forsooke his wife and ever after was a true servant to our Lady . What think you now ( sir Iohn ) is this good stuffe , It edifies me , much like blind man buffe ; Is 't not a shame , that you these things dare doe , To wrong poore people and our Ladie to ; You have no starting hole , nor no excuse To cover or to colour your abuse ; But by your leave , I 'le tell a tale or twaine In prose , and fall into our Verse againe . IN the 88. leafe I did reade of another nameles Lady , that dreamed she was before the shrine of our Lady on a Candlemas day , she then ( as she dreamed ) had a burning Candle in her hand , which Candle she three times commanded to offer to the Image of the Virgin , which shee not doing , the Angel strove with her for it , and brake it in the midst , at which the Lady awaked , and found halfe a Candle in her hand , which she ever after kept as a holy Relique , and with the touch of it did many Miracles , and cured a great number of diseases onely with the very touch of the said Candle . THere was a Thiefe whom they call a Knight , that had long time used to rob on the High way , by which accursed Gentle-man-like Trade , hee was grown very rich , and kept tall fellowes to attend him , who were as arrant Thieves as himself , amongst whom one that performed or served the office of his Chamberlaine was a Devill in the shape of a man . It fell out so , that they rob'd a holy man , who desired hee might speake with the chiefe or Master Thiefe , which being granted , the Holy man requests that hee might see all the servants together , whereupon they were called , then said the Holy man , Here are not all , and then they missed the Chamberlaine , and called him , who was no sooner come into the said blessed mans presence , Hee cryed out , saying , I am a Devill in this humane forme , who have followed this Knight a long time to destroy him for his bad Life , but I could never have any power over him to hurt gim , because he did daily , with great devotion , oftentimes salute the blessed Virgin Mary , with Ave Maria , leaf . 105. IN the 217. leafe there is a tale of a Monke , that was a great Lecher , who by accident was drunke and drownd in a River which he fell into , and the Devils came busily about his Carkas to carry it to Hell , but because the said Monke had used constantly to pray to our Ladie , shee then appeared her selfe and commanded the Devils to depart , and then shee gave the soule of the Monke into his dead bodie againe , and ever after he had a care to live honestly . IN the same 217. leafe there is a Relation of a Knight that had spent all his substance wastfully in riot , and being desperate in his wants , he would have sold his wife to the Devill for a great summe of monie ; but the bargaine being made , and the good Gentlewoman to be delivered to the fiend , our Ladie appeared to her , and laid her in a sleepe , taking upon her selfe the shape of the sleeping Gentlewoman , which when the Knight would have delivered , the Devill began to roare and howle , and trembling said , that the Knight had deceived him , in bringing the Mother of God to him instead of his wise ; and with that the Devill fled away , and the Knight with repentance tooke his wife againe , and in conclusion our Ladie give them wealth , so that ever after they lived together lovingly . IN the 220. leafe it is said , that as the body of the blessed Virgin was carried towards her grave or buriall , that a Jew in despightfull manner laid both his hands on the Beire , and violently would have overthrowne it , when presently his hands sundred from his armes , and clave fast to the Biere , at which the Jew roard , cryed out and repented , and Saint Peter commanded him to kisse the Beire , whereby hee was presently recovered , and had his hands restored to his armes againe . Also it is said , that the house that the blessed Virgin dwelt in at Bethelem was removed by heavenly Angels , and carried through the aire many thousand miles over Sea and Land , to the Countrie of Dalmatia , where it did remaine for a certaine time , and then it was againe removed to Laretto in Italy , where it remaines to this day , being a Holy place , much visited by Pilgrims , and ( by vertue of it ) many miracles are wrought daily . And thus the Booke you brag of , far excels The lyes of Jewes , Turkes , Moores , and Infidels ; And sure the Heathen , hearing of these lyes , The Christian Religion dispise ; He that will one day guerdon good and bad , T' whose word we must not dare abate or adde , Against those he will draw his vengefull sword , That mingle fables with his sacred Word . Pri. Thy blinded Zeale my very heart doth grieve , Thou understandst not what thou should believe , Thinkst thou so many Grave and learned men , Have liv'd and dy'd in bleare-ey'd errours den , Dost thinke all Popes , all Cardinalls , all lyers , Abbots , most zealous Monkes , most holy Fryers . Dost thinke all these for many a hundred yeare , Did not professe and know the Truth sincere ? These men maintain'd the Church in glorious state , Till Luther and curst Calvin 'gan to prate . Ped. Like as a Squirrill skips from tree to tree , Euen so ( sir Iohn ) you from the matter flee : Our talke was Latin , and our Lady first , And you to other arguments out burst . I tell you I that Virgin love and honour , Although my prayers doe not wait upon her , Nor doe I hold her Reliques of such price , To raise soules to the heavenly Paradise . You her suppos'd apparell doe adore , Haire-lace and Slippers ( which she never wore ) Her Combe , her Girdle and her Gowne of filke , Her apron and the pot that held her milke , Her cloake , her Hankerchiefe , her Hood , her Haire , To these you mumble many a Latin prayer , And therefore I defie you , and in sadnes , I hold such holines a kind of madnes ; And so , sir Iohn , we two will make an end , And each of us about his Busines wend . Yet e're we part I would fall to againe , And of the Latin speake a word or twaine , There was but one tongue at the Birth of Abel , And many at the building up of Babel , A wicked work , which God would have confounded , But when Christ came , all tongues again resounded , To build his Church , by his Apostles teaching ; Which was in praying sure as well as preaching ; For prayer is the full and true perfection Of holy service ( save your correction ) Then if our Lord to mine owne tongue be readie , What need I then with Latin move our Ladie , Or if to both my prayers must be in , I pray sir tell wth which should I begin , And to pray jointly to them both as one , Your Latin prayers then are quickly gone . For Pater noster never will accord With her , nor Ave Mary with our Lord . If I have him , what need I seek another , Or will he nothing doe without his Mother , And this ( sir Priest ) was much in Question , Disputed long , with deep disgestion , Whether the Ave Mary should be said To God , or to our Lady when they pray'd , With which Saint Andrewes University , Was puzled with a strange diversity , And sate so long they cooled all their Kale , At last the Master Cooke heard of the tale , And like a mad man ran among the Clergy , Crying with many a Domine me asperge , To give the Pater noster to the Father , And Avies to our Lady altogether , And every man may thinke ( that wise or grave is ) She 's more then satisfied with Creeds and Aves . At which the Clergie ( fearing more confusion ) Were all contented with the Cookes conclusion . Priest . Pedlar , this tale , is of thee coyned new ; Ped. Sir Iohn I le leese my packe if 't be not true ; Againe , all learned Monkes and Fryers have read , How Christ himselfe taught us of his owne head , That every soule that is with sinne opprest , Should come to him , and he would give them rest : Come all to me ( said he ) not to another , Come all to me ( said he ) not to my Mother . And If I doe as our good Lord commanded , I know our Lady will no wayes withstand it : And so if I should say my prayers in Lattin , Unto the Lord at Even-song or at Matin , And never understand what I were saying , Thinke you the Lord would take it for true praying , No sure , he will not , for I truly know , My tongue and heart must both together goe , And hereupon I 'le tell you what befell , To learned Clearkes , that Latin well could spell , With whom by chance I lodged at an Inne , Whereas an old wife on her wheele did spin , And towards evening she fell to and pray'd , But neither they or I knew what she said , One said she canted , others said she mumbled , And still strange language from her lips she fumbled , Round run her wheele , and round her tongue did run , She mumbled and she slaver'd , and she spun ; What think you now sir Iohn of this old Hussie , Where was her heart when as she was so busie . At last ( said one ) Dame wot you what you say , No , not ( quoth she ) but well I wot I pray ; You pray ( quoth he ) and know not what I grant , Alas how can you be so ignorant . The woman , musing little at the motion , Said , ignorance is Mother of Devotion . If Ignorance be mother then ( said he ) Sure darknesse must her onely daughter be ; Pray'd you , ( quoth I ) when al the time you span , What matters that , quoth she God's a good man , And knowes what I speak in the Latin tongue , Either at Matins or at Even-song . Alas , good sir , I was not this wife abus'd , Whose soule and sences all were so confus'd , You know these unknown tongues can profit no man , And one tongue is enough for any woman ; But when we pray in true sinceritie , As God commands in spirit and veritie , The heart sends up the tongue as Messenger Unto the Lord , a pleasant passenger . Priest . But Pedlar , here 's a prettie little Booke , Wherein if thou wilt spare the time to looke , Set forth by a good Catholicke Divine , Which out of doubt will settle thy ingine With it , thy conscience will be better fram'd , The Gag of the new Gospel it is nam'd : He clearely proves by Zacharies example , When he did sacrifice vvithin the Temple , And all the people prayd and stood vvithout , They knevv not then what tongue he spake no doubt ; Ergo the Masse may be both said and sung , In other language then our mother Tongue . Ped. Sir Iohn I see your holy Catholicke , Upon the Text hath put a pretty tricke , Did Zachary speake in a Latin stile , When all the people staid without the while , He was a Jew sure , and knew Hebrew well , And spake no Latin for ought you can tell ; For if the people heard not what he said , Could they or you know in what tongue he pray'd Since understanding commeth by the eare , He cannot understand that doth not heare . Prove it that Zachary spake Latin , then I 'le say all Monkes and Fryers are honest men . Because a learned Priest may pray in Latin , And mumble o're his Even-song , Masse , and Matin , Ergo a Pedlar to the Lord may pray , And know no sillable that he doth say , So when you put me to your Pater noster , I aske an Egge when I would have an Oister . And seeing thus our Faiths doe disagree , That neither I with you , nor you with mee Can be united , with one minde and heart , I thinke it best we take our leaves and part . I 'le pray that God , in Grace and mercy , would Bring all his straying Flock into his Fold . FINIS . Notes, typically marginal, from the original text Notes for div A64192e-90 Act. 1. the 1. & 2. chap. Act. 9. 
A64201	----	A reply as true as steele to a rusty, rayling, ridiculous, lying libell which was lately written by an impudent unfoder'd Ironmonger and called by the name of An answer to a foolish pamphlet entituled, A swarme of sectaries and schismatiques / by John Taylovr. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A64201 of text R23441 in the English Short Title Catalog (Wing T506). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64201 Wing T506 ESTC R23441 12763889 ocm 12763889 93543 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64201) Transcribed from: (Early English Books Online ; image set 93543) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E160, no 23) A reply as true as steele to a rusty, rayling, ridiculous, lying libell which was lately written by an impudent unfoder'd Ironmonger and called by the name of An answer to a foolish pamphlet entituled, A swarme of sectaries and schismatiques / by John Taylovr. Taylor, John, 1580-1653. [2], 6 p. s.n] [London? : 1641. In verse. Illustrated t.p. Reproduction of original in Thomason Collection, British Library. eng Walker, Henry, -- Ironmonger. -- Answer to a foolish pamphlet entitled, A swarme of sectaries and schismatiques. Great Britain -- Religion -- 17th century -- Sources. A64201 R23441 (Wing T506). civilwar no A reply as true as steele, to a rusty, rayling, ridiculous, lying libell; which was lately written by an impudent unfoder'd ironmonger and c Taylor, John 1641 1910 7 0 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-05 TCP Assigned for keying and markup 2002-06 Aptara Keyed and coded from ProQuest page images 2002-08 Emma (Leeson) Huber Sampled and proofread 2002-08 Emma (Leeson) Huber Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A Reply as true as Steele , To a Rusty , Rayling , Ridiculous , Lying Libell ; which was lately written by an impudent unsoder'd Ironmonger and called by the name of An Answer to a foolish Pamphlet Entituled , A Swarme of Secta●ies and Schismatiques . By IOHN TAYLOVR . The Divell is hard bound and did hardly straine , To shit a Libeller a knave in graine . Printed Anno Dom 1641. A Reply as true as Steele , To a Rustie , Railng , Ridiculous , Lying Libell . VVHat Dogs Infernall Snaps and Snarleth thus ? ( Begot by Tripleheaded Cerberus ) No 't is a pretty Puppy , with one head , A Red haird whelpe , that can both Write and Read . Sprung from the devill and a mad Dun Cow , Nurse in a Dunghill where he suck'd a Sowe , This Amsterdam'd cur , hath strange Libels flirted And much fowle Inke besquitterid and Besquirted That every where his Roguish Pamphlets flies That England's all embrodred or'e with lyes . And late this cankerd viperous hownd of hell His toadlike mallice did against me swell , And did a poysnous lying libell frame Against me , but durst never set his Name . An Annagram Denominotes him well Three scurvey words , a KNAV , REVILER , HEL , These shew his name , his nature and his end ( Except before hee 's hang'd he meanes to mend . ) For who is fitter for black hell to have Then a reviler and a railing Knave , And not to hold you in suspence much longer This fellow is a Quondam Iron-monger And now his coppies Chaung'd , crackd Like a shell In Gracious street , doth Graceles libells sell . If I would be an Idle babling talker Perhaps I then should name him HENRIE WALLKER . But 't is no matter , I 'le a while forbeare Hee 'l hang himself if I should name him heere ; He in his title page , six times sets down My name , but never once , durst write his own And though his libell be one Sheete ( no more ) And Prose and Verse the lines are but eightscore , Ye fifty of these Roguish lines ( pray know it ) He stole from FENNER , the dead Rimcing Poet . And yet the mungrill Dogg's wits was to seeke That he was faine to pumpe Above a weeke . To answer me , but this reply was soon unwrit and writ in halfe an Afternon . And what sweet stuffe his Giant muse brought forth Those that wi●l reade may quickly know the worth . He layes about him bravely with his Inke And taxes me with drabs and to much drinke But those that know me well , do know me so That I to both those vices am a foe , But were I given to the veneriall crime I would have seen his wife before this time , If he be Iellious , he deserves for that To wear a faire Ox-feather in his Hat ; Th' Archbishop nor his men did me invite Nor for a meal did I the book endite For 't is to sundry gentlemen well knowne That I did write that booke three yeares agone . Let trencher knaves ( like Walker ) Scrape for scrapps And with the snuffes of Greatmen Rince their chappes , No Bishops not in England living be That I have cause to thanke for gifts to me . He that takes part with Rome , let him have Hell And there is Roome enough , there let him dwell : But though those lines may shew sincerity Yet they are far from Christian charity , ) I hate no person , ( Layman , or Divine ) Nor 'Gainst misguided soules do I repine , I hate mens crimes , nor do I love mine own , ( And charity begins at home 't is knowne ) As men transgresse , so punish the offender As men are men so men should pitty tender ; This shallow pated foole that railes and raves I pitty him and all his brother knaves Sure if they had wit they would descry Good manners must not be Idolatry , That Popery is not railes , though too much railing Hath shewed Romes mingle mangle wrangling failing . Thou filthv fellow , dost thou make no ods Between a Stable and a House of Gods , I thinke the devill feares that doomes day's neere And therefore he those adverse Sects doth reare And Buzzeth sundry formes of strange Religions That he may catch the most of them like Widgeons ; For what a lamentable case is this When such mad fooles ( whom wisemen scorne and hisse ) Dares take upon them to reforme and teache Various Rell●gions , all beyond their reach . And this rare Rascall , ( in his zeale discreet ) Went lately to the Owle that 's in Kings street There was his Bible paund ( for what I pray ) For one quarte of Metheglin left to pay . Was not this Rogue rap'd with some spright devine To pawne Gods word for poor Welch Muscadine . He talkes of whipping , and of Iayles to me Of gallowses , and things called Pillorie , And such od whimsyes , which the Gentleman Doth hammer in his Perricranian , Yet late Greatmen of Government thought fit To clap him in the fleet with all his wit , And being thence releas'd , he afterward Was kept in Wood-street-Counter with good guard For why it vvas a matter most unmeet His precisous Pamphlets should bestrow the street . And make some old men , that for got almost To ride a Horse , to ride each Pissing Poste , And all his patience could not be content To stay for order from the Parliament , I hold it manners to forbear a while Till that High Court our wrongs can reconcile To wait with patience , and with prayers desire That God that Blessed Senate would inspire With Grace , true wisdom , courage , saving health For Heavens Great-service , King and common wealth . But Master Walker and such Knaves as he To wait their leasures cannot quiet be : But they must Libell raile , and keep a Rut , And ( as they please their own wayes out to cut , And like unmaunag'd wild untoward Iades Lay by their laudable and lawfull Trades , And sawcily to preach , prate , rore , and lie Against all order rule and descencie ; And all such as are not seditious To call them Papists , and idollatrous , As Froggs and Toades do breed from Putred slime So do these Vermine feed upon mens crime Like Swine ith'mire , they love to wallow in The Sordid Loathsom Excrements of Sin . And though offenders suffer worthily Yet will these varlets malice never die , For though unhappy Strafford be struck dead They mount him up a cock-horse sans a head . And this most precious youth , with tongue and pen Is chiefe amongst the devills serving men , For with his serpents tongue and poysned breath He doth his worst to torture after death , And sure because thou canst do Ill so well Thou must expect to have thy hire in hell , This stinking Vermin ( mounseir overthwart ) Quite oposite to Nature , Law and Art , Holds it not fit he should be kept in awe Within the Rules and limmi●s of the Law , And therefore if the Law should bid him stand Then he would kneele , ( contrary to command ) And when to kneele , good manners holds it fit In opposi●ion he would stand or sit ; For nothing his rebellious minde contents That is not mix'd with disobedience A sister as she chanced to set her eye on The Kings Armes in the Church , the Rampant Lyon , She said his Priap mov'd unlawfull motions Which did disturbe and hinder her devotions , But when her husband came to be Church-warden He caus'd some formes of flowers from field or Garden Or sedge and flagges , 'twixt the Beast legges be painted To hide his whim wham , which her minde had tainted . This was done really , and 't is no fable To prove it so I quickly can be able , And now thou poysoned pickthank pestilent That writ'st and Rimest so poor so violent Me think this my reply may answer thee , If not , th'art like to have no more of me I scorne and loath , that er'e my pen or tongue Should write or speak to such a lump of dunge ; Yet thou , ( well skild in foolish impudence ) 'Gainst these retorting lines will take offence And with Mockado mouth and judgement Rash , And tongue of Saye , thou 'lt say all is but trash , And that 't is pitty , I should thus disperse A businesse of such consequence in verse , Indeed , with thee it cannot stand for good Nor can it well by thee be understood , Thou hat'st the muses , yet dost love to muse In railing tearmes thy betters to abuse , Verse must have method , measure , order , feet , Proportion , cadence , weight and number , sweet But thou that hat'st good verse , and libels make Dost with the Devills cloven foot thy measure take And where thou hast no power thou dost deride ( so will all Rogues that verse cannot abide ) But let such know , that heaven bred Poetry Despiseth mundane poore fellicity , Nor for Vaust ayre will like a mag-py Chatter , Or for the Crummes of greatnes Lye and flatter , I could write lines , ( thou fowle ill looking elfe ) Should make thee ( in Jambicks ) hang thy selfe , Th'art fowle within , and my sharp lancing quill Can make Incision , and with Art and skill Search deep for dead flesh and Coroded Cores And from corruptions cleare and clense thy sores . Th'art almost Gangren'd , and I surely think No Balls●m's better then a Poets Inke , My pen can lash detraction and I can Be valliantly bold , and wrong no man , But wherefore ( like a Mountebank ) doe I Spend time and Ink upon such rascall frye As is this gad-flye . 'T is not Sergeons Art Can help him , it perhaps may make him smart . But he will be uncured , as he hath bin Except he first be Cleansed and purged within : So , Walker , Walk Knave and more Roguery brew And farewell and be hangd , that 's twice adiew . FINIS . Notes, typically marginal, from the original text Notes for div A64201e-130 Look into the tenth line following , and there in Capital letters you shall finde that these three wicked words are his Anagram . The Rascall sayes that I was invited to dinner , a● the Tower it is knowe I was a servant there 14. yeers . 
A64583	----	Good workes if they be well handled, or, Certaine projects about maintenance for parochiall ministers provision for and election of lecturers : erection and indowment of new churches in the great out parishes about London. Udall, Ephraim, d. 1647. This text is an enriched version of the TCP digital transcription A64583 of text R10353 in the English Short Title Catalog (Wing U10). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64583 Wing U10 ESTC R10353 13112703 ocm 13112703 97701 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64583) Transcribed from: (Early English Books Online ; image set 97701) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E179, no 1) Good workes if they be well handled, or, Certaine projects about maintenance for parochiall ministers provision for and election of lecturers : erection and indowment of new churches in the great out parishes about London. Udall, Ephraim, d. 1647. [5], 10 p. Printed by T. F. for J. S., London : 1641. Attributed to Ephraim Udall. Cf. BM. Reproduction of original in Thomason Collection, British Library. eng Church of England -- Clergy -- Salaries, etc. -- Early works to 1800. Great Britain -- Religion -- 17th century -- Sources. A64583 R10353 (Wing U10). civilwar no Good workes, if they be well handled, or, Certaine projects about maintenance for parochiall ministers. Provision for and election of lectur Udall, Ephraim 1641 3615 16 0 0 0 0 0 44 D The rate of 44 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-04 TCP Assigned for keying and markup 2002-05 SPi Global Keyed and coded from ProQuest page images 2002-06 Emma (Leeson) Huber Sampled and proofread 2002-06 Emma (Leeson) Huber Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion GOOD WORKES , If they be well handled . OR , Certaine Projects about Maintenance for Parochiall Ministers . Provision for and Election of Lecturers . Erection and indowment of new Churches in the great out Parishes about London . 2. Sam. 24.24 . And the King said unto Aranah , nay but I will surely buy it of thee at a price , neither will I offer burnt Offrings , unto the Lord my God , of that which doth cost me nothing . 1 Tim. 5.17 . Let the Elders that rule well , be counted worthy of double honor , especially they who labour in the word and Doctrine , for the Scripture saith , thou shalt not muzzle the Ox , that treadeth out the corne , and the Labourer is worthy of his reward . 1 King. 6.7 . The house when it was in building , was built of stone , made ready before it was brought thither , so that there was neither hammer nor Axe , nor one toole of Iron , heard in the house while it was in building . LONDON , Printed by T. F. for I. S. 1641. The Epistle to the Reader . THere is much talke among many men , of advancing the Preaching of the Gospell ; but few doe cast , in their thoughts , how to effect it , unlesse by wayes that may be no cost at all unto themselves , nothing being so base , in their eyes , as the preaching , & Preachers of the Gospell ; wherof for bie and sinister ends , their tongues speak Magnifically : they would have Preachers every houre in their Pulpits , but , as they have Beggers at their doores , cloathed in Rags , and bowing downe to them for morsels of bread , and their Sermons like so many suites for a farthing , their preachers must be all of the mendicant order , and above all other orders and ranks of men , live upon their Almes and Benevolence , that beare no farther goodwill to preaching then as it may be a Shooing-horne to their esteeme and gaine ; this being their godlinesse , and that their God ; more Churches and Preachers they would have , but upon the charge of these they have already by di●iding the mainten●̄ce , that is hardly payed to halves , as if H●nun when he ha● cut o●f Davids servants Garments to the Buttocks , should after have cut them off to the shou●ders , as being long enough to serve , each of them , a man and his fellow : they would serve God abundantly ; but be charged to it very sparingly , esteeming David weake in judgement , for that Speech . God forbid I s●ould serve the Lord with sacrifice of that which costs 〈◊〉 nought . True love is liberall . Benevolentia and Beneficentia are never severed ; therefore you may know these sheepe in a feigned shew , to be in truth , Lyons by their Claw . I know the thing they desire to be good , and wish the advancement thereof , but abhorre Robbery for burnt Offering . I wish the Gospell , and the preaching of it set forward , as much as any man , accounting it a worke of Piety ; but would it should be done in wayes of Iustice and Righteousnesse . The price of a Whore God a●●orres in his house , and so doth he likewise the promoving of his honour by injustice , Vnrighteousnesse cannot advantage holinesse : yet I have seene some evils of that nature under the Sunne , masked under pretence of love to more preaching , while there is little care to maintaine that in honour , or to live answerably to that we have already . Yet am not I of their mind , that would keepe both milke and meate from children , because they eat much and thri●e little , but would they should be fed to the full ; knowing , if they abuse their Food , they shall account for it , to their griefe ; but those that fed and provided for them , with joy , their labour and care , for the welfare of the people , being their Liberavi . To further therefore this purpose , I have drawne a rough Breviate of some things , which may promove that , that many talke much of , but doe little to helpe forward , If my Seed fall into good ground , it may beare desired Fruit , if my Projects come to be managed by good Heads and hearts , they may be very honorable to God , and profitable to men ; for , they be good Workes , if they be well handled . God send my Wood to fall into the hands of that worke-man that hath skill to make Mercury of it . GOOD WORKES , If they be well handled . THat the glory of God may be advanced , by the preaching of the Gospell , and the Salvation of mens soules promoved , and love and peace preserved among Ministers and their people , these things may be desired , as tending that way ; especially in the City of London , to which Meridian my thoughts are calculated onely , leaving the provision for other places , to men better experienced in them . First , because in many places where Ministers be willing to preach in the Afternoone , as well as in the morning , on the Lords day , if they might bee encouraged by sufficient maintenance . And because , where either the Minister is not able , or not willing , the peoples Benevolence being uncertaine to the Lecturer they make choice of , they are forced to humor the people , often , unworthily , and to make sides and Factions against the Minister , to his great discontent and discouragement , it were to be wished . First , that in every Parish in London , within the walles especially , where the Benefices are , most of them , incompetent , that a sufficient and independent maintenance may be provided for the incumbent . 1. Because , if he be faithfull in his Ministery , or otherwise become displeasing to some part of his people , a dependent and benevolent allowance will be restrained , in whole , or in part . 2. Be he what he will be , it will decay of it selfe in time , by the change of Parishioners , succeeding men being not alwaies of like affections to preceding . 3. When Ministers grow old , and have most need of comfort , they are commonly despised , although their former constant labours of youth & strength , have merited never so much respect from the Church : for the new generation , that comes up in their age , proves unto them like the new King , that knew not Ioseph . 4. And because there is great inequality of paying Tythe in London , the rich men , for the most part paying very little ; some that are worth many thousands , and dwell in houses of 40.50 , 60.100 l. per annum , and some more , which pay for Tythe 20. s. 16. s. 10. s. yea 11. s. 9. d. per annum , which is a shamefull thing , so that the Ministers maintenance ariseth , for the most part , from the meane●● and poorest people , in which respect , that little maintenance he hath falls short many yeares in a great part ; especially in hard , or sickly times ; in which , Residence deserves greatest reward . 5. And , for that it is conceived by the Ministers in London ( among whom , divers are men of approved Learning , Piety , and Fidelity in their Ministery ) that the City-sacriledge is great and monstrous , and maintained by deceitfull double Leases , and other wicked devices ( not practised in any other part of the Kingdome , except London ) to avoyd the Decree , whereby the Benefices within the Walles , are meane and poore , and London , a place where all things are deare , and nothing to be had , but by the penny . 6. And , forasmuch as the Citizens doe live in all affluence , and abundance of wealth and riches ; which comes in by farre lesse pains then the Country man doth take ; whose gaines are , notwithstanding , farre inferior , and his Tythe and maintenance payd to his Minister , farre superior , the richest Citizen in London hardly paying so much , as a Country man , that hath but twenty , or ten pound Land per annum , in his occupation . 7. And , that the snare may be taken from off their consciences , which will lye upon them , while the Decree is in force , and so vilely perverted , is it is at the present . 8. And , that Ministers may have a comfortable m●intenance , fit to support them , in the City they live in , while they live ; and to afford them something , to leave to their wives and children , when they shall dye ; that they may not goe on begging , when their Husbands and Fathers are departed from them ; and also , that they may be able to relieve poore strangers , and other poore , that they are frequented by for succour , farre beyond any Ministers in the Kingdome . Jn these respects , it might be wished , there were a new Decree made for their maintenance : wherein these things may seeme convenient to the desired purpose . 1. That all houses within the walls , may pay 2 . s . in the pound Rent , abating the odde 9.d . 2. That the houses be not valued according to the old Rents , but as they be lett by the prime Leasor , or any other that letts them . 3. That the Tithe be paid , according to the value the house shall be of , as the same value shall rise , or fall , and notstanding still at one stay . 4 That Fines may be cast cast up into the account of the Rent , that the Rich by paying great Fines and small Rents , doe not deceive the Minister , as it hath beene hitherto . 5. Jn case the Rent , or Fine be not certainely knowne , that the Tenant may be put to his Oath , or the house be valued by sixe Parishioners , of honest note , three chosen by the Minister , and three by the Tenant , who shall estimate the house according to the ordinary rate of other houses , compared with it . 6. If any Rent be concealed , and lesse payd then is truely due , whensoever it shall come to light , the arreares may be recoverable on the Landlord , or Tenant , or either of them . Their rate may bee demonstrate , all things considered , to produce a maintenance , that shall not exceed , but comes short of the Ministers maintenance , paid them , at the making of the Decree . And the City themselves have advanced their owne Parsonage of Christ-Church , in the increase of Tythe , above that was anciently payed farre above that other Ministers have done in the City . And it will be so easie a way , to any Citizen , as may be ; if he pay any thing considerable to his Minister , which very few of the richer sort doe pay ; who pay not so much for the Ministery , as for many idle vanities . And it will be farre below the Tything in the Countrey , where a Farmer payes foure times the value of any Citizen in London , if not many times foure times . And it is supposed , if in the Country they might have their Tythe for 2. s. in the pound Rent , one thing with another , they would thinke it very reasonable ; where a man of 100 pound Rent a yeare , shall scarce get 100. l. in a Lease of 21. yeares , with great labour , and hard fare : whereas here there is lesse labour , and farre more riches gotten , and many a needlesse vanity , that might be spared , enjoyed , at a farre greater rate , without any grudging at it . 2. That because there be in London some Alleys and Houses , that have beene given to severall Parishes , for their poore ; that such houses may pay no more Tythe , then hath heretofore beene accustomed , when they were let for Rent to Tenants . 3 That one certaine Table of Duties , for Marriages , Burials , &c. may bee made all over the City , and hung up in every Church Vestery in London , and the certaine daies , and times of the dayes appointed , for the performance of all those Offices , that so the Ministers may not be compelled to attend at all times , when every particular person shall thinke fit , or as their particular occasions shall call for him , withou● his good will , and the farther enlargement of his recompence : it being a great hinderance to his study , and other employments , and a druggery very unworthy to be imposed on a Minister . 4. The Minister thus provided for : If the Parish shall , in any place , over and above the paines hee is able to take ; or desiring , for their contentment to have a Lecturer , that they suppose , may bee more profitable in his preaching , then their Pastors . The next care must be , that God may bee glorified , and men built up to Heaven hereby , and not misled by unsound Teachers , which many people much doate after , neither that the man that is chosen , on pretence , to further the peace of our consciences , be an occasion of disquiet and discontent , by Divisions and Factions , occasioned by him , amongst us . To this end three things would bee provided for . The first concernes the Maintenance . The second concernes the Man . The third the Election of the Lecturer . 1. First , the maintenance of a Lecturer would be made certaine , and layd upon every house to bee paid constantly to the Lecturer , whosoever he be that is chosen ; and not be paid at pleasure , or called back , when people will . This provision is requisite . 1. Because when any Lecturer is brought into a Parish , usually two , or three , or five , or more stand for the Lecture , and every one hath some interest in the Parish , more , or lesse : now , when the choice is made , these , whose friends faile of the expected Lecture , will pay nothing to the man that is chosen , although chosen by the major part of the Parish : This is evident in daily experience , this yeare , in London . 2. It is fit , that so the Minister , that is the Lecturer , may preach the word faithfully , and without flattery : which a dependent maintenance is seldome so happy , as to be accompanied withall . 3. Thus shall peace and brotherly Love be maintained , betwixt the Pastour and the Lecturer , and both of them goe hand in hand , and heart in heart , about the worke of their Ministery , and both of them live in peace with the people , and free from those carnall Divisions and Sidings , which usually accompany an arbitrary and benevolent maintenance . II. For the man . That the people may not bring in a man , betweene whom and the Minister there is no sutablenesse in opinion or affection , which is now a disease of many people , who can be pleased with no man , but inclining to Brownisme , or otherwise factious , and given to Innovation . And therefo●e it might be wished ; That no particular man be brought in , against whom the Minister hath good exception : and for that purpose , if hee & his people agree not together , about the choice ( for it is not fit they bring any man into anothers charge , against his good liking ) that the matter may be referred to the Bishop , or to sixe of the next Ministers to the place where the Lecturer is to be , in case there be no Bishop , that they may order the Election , so , that it be no apparant inconvenience to the Minister , to whom the Church belongs . III. Concerning the Election , That the Lecturer be chosen onely by the Votes of Housekeepers , and of such Houskeepers , as pay Scot and Lot ; and not by them that either receive Almes of the Parish , or pay not to the poore , by reason of poverty , or be unable to pay to the Lecturers maintenance . Providing before hand , that the maintenance of no Church , that is in present being , be divided and lessened , by erecting of any Chappells d● nov● , seeing the present maintenance is annexed to every Church by Law , and is the Rights and Priviledges of such Ministers , as be in present possession , that we have protested to maintaine . Yet , for the advancing of Gods glory , and the peoples Salvation , it may be desired . That course may be taken for erecting Chappels , in the great out-Parishes in London , and for the endowment of them , by raising the Tythe in them to 2. s. in the pound Rent , to the worth of every house , not abating the Fines : the surplussage of which Tythe , aboue that that is now paid to the Parson , would be levied , and kept in the Chamber of London , till it come to a fit summe to build a Chappell ; and then a competent number of houses allotted to that Chappell , and that their Tithe , so much as it is , above the Incumbents due , goe to the maintenance of the Minister of the Chappell , and the rest reserved in the Chamber to goe on with the building of more Chappels , one after another : and as they be increased , to be m●intained , after the manner formerly mentioned . This worke is very necessary , because those Churches are not capable of the greater part of the Parishioners , some of them , not of the tenth part of them , and some , not of the tenth part of the Communicants ; so that generally the youth are altogether neglected : and those Parishes be harbours for all kind of vicious and lewd People , that pretend they have no roome in the Church , which is uncapable to receive those that would willingly repayre to it . And if this worke were appoynted to be done , many well disposed persons would contribute willingly towards it : in which respect , if any shall give towards Erecting any Chappell , it should be ordered , that the Minister of the Parish shall not hinder that worke , so long as the Tithes , now payd unto him , the dutyes of Mariage , Burials & all other ( except the indowment of the new erected Chappell , raised by the inhabitants , by a surplussage above what they now pay goe to the Mother Church , which must be there continued , or composition made for them , that we rob not Peter to pay Paul . That if the Parishioners , that are allotted to such new Erected Chappell , shall over and above the Tithes and duties to the Mother Church , raise a sufficient maintenance for a Minister , by the surplussage of Tithe augmented ; then it may bee lawfull for them to choose their Minister , so often as the place shall be void : and not to have one forced on them by the Parson , that shall be of small benefit unto them . Neither shall the Minister of the new Chappell be turned out , at the pleasure of the Parson , carrying himselfe as he ought by law , nor have any dependance on the Parson , but the People of the new Chappell , to be the Patron thereof . FINIS . 
A67245	----	A trve copie of the disputation held betweene Master Walker and a Iesuite in the house of one Thomas Bates in Bishops Court in the Old Baily concerning the ecclesiasticall function Walker, Henry, Ironmonger. This text is an enriched version of the TCP digital transcription A67245 of text R17974 in the English Short Title Catalog (Wing W391). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67245 Wing W391 ESTC R17974 12868157 ocm 12868157 94763 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67245) Transcribed from: (Early English Books Online ; image set 94763) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E172, no 9) A trve copie of the disputation held betweene Master Walker and a Iesuite in the house of one Thomas Bates in Bishops Court in the Old Baily concerning the ecclesiasticall function Walker, Henry, Ironmonger. [8] p. s.n.] [London? : 1641. Attributed to Henry Walker by Wing and BM. Reproduction of original in Thomason Collection, British Library. eng Church polity -- Early works to 1800. Great Britain -- Religion -- 17th century. A67245 R17974 (Wing W391). civilwar no A true copie of the disputation held betweene Master Walker and a Iesuite, in the house of one Thomas Bates in Bishops Court in the Old Bail Walker, Henry, Ironmonger 1641 1539 1 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2003-08 Mona Logarbo Sampled and proofread 2003-08 Mona Logarbo Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A TRVE COPIE OF The Disputation held betweene Master Walker and a Iesuite , in the house of one Thomas Bates in Bishops Court in the Old Baily , Concerning The Ecclesiasticall Function . Printed in the yeare , 1641. A true Copy of a Disputation held between Mr. Walker and a Iesuit . Iesuit . I Pray you what is the reason that the people in England would have no Bishops ? Mr. Walker . Were our Bishops one and the same with Presbyters , we should not seeke to have them removed . It is those lordly Hierarchicall Prelates , which are instituted after the Popish order , those lofty tyrants that rule like the Gentiles over the people of God , these be the Bishops that the people of God are offended with . Ies. If the Bishops should not governe the church , then the people would fall into many errors , and the Church would be full of Schismes . Wal. Doe you thinke that they keepe errours out of the Church ? no they ( as it is very apparent ) have beene the sole cause of the Popery , errours , schismes , and innovations , wherwith our Churches have beene lately pestered . Ies. You are mistaken , for they have received the power of the Holy Ghost , by which they are led and guided that they cannot erre . Wal. Upon what grounds doe you conceive that they should have a greater measure of the Spirit of God then other Pastours and Ministers ? Ies. They receive the Holy Ghost from succession , to which succession Christ hath promised to be with them to the end of the world , so that they cannot erre . Wal. How can you prove such a succession to belong to them , as brings the Holy Ghost with it to all without exception , to lead them that they cannot erre ? Ies. Because they are successors to Christ and his Apostles , and you know that his Apostles could not erre . Wal. Did not Peter erre when hee was reproved by Christ to speak foolishly ? did he not erre when Christ said to him , Get thee behind me Satan , thou savourest not ? Did hee not erre when hee denyed Christ ? yea and forswore him too ? Did not Thomas erre when he thought it was not Christ that appeared to them ? Ies. They erred onely in some particulars of frailty , which was incident to them as men , but these were but veniall errors : they erred not in the discipline of the Church as they were Apostles . Wal. Did not Iudas erre in discipline , when for thirty peeces of silver hee betrayed Christ into the hands of the High Priests to be crucified ? Ies. I speake not of Iudas , for his Bishopricke was taken from h●m , and given to another , I speake of the rest of the Apostles . Wal. If part of the Apostolicall function bee secluded from the rest , whence then doe you prove the government of Bishops to bee thus endued by succession from the Apostles ? Ies. Because as the Apostles taught nothing dissonant from the truth of Gods word , being directed thereunto by the Holy Ghost : so the Bishops their successors doe the like . Wal. That doth not follow : for the Apostles and our Prelates are not all one and the same office : for the Apostles were the disciples of Christ , but the Prelates are the limbs of Antichrist . Ies. Peter the Apostle was Bishop of Rome , whose See hath beene held by succeeding Bishops unto this day . Wal. Peter was no more tyed to Rome then to other Churches , for that was contrary to Christs command , who commanded both him and the rest to preach to all Nations . Ies. The Bishop of Rome is in every respect a true successor unto Peter . The power of Ecclesiasticall jurisdiction , in censuring , in Constitutions , Decrees , &c. is derived from the Apostle S. Peter , to the Bishop of Rome , and from him to all other Bishops . Wal Christ gave not the jurisdiction to one particular Apostle alone , that the rest should have it by succession from him , but they all received it from Christ : neither hath the Bishop of Rome any succeeding authority from them above others . Ies. This succession is of such consequence , that should it cease , and there should be no Bishops , there could be no lawfull admittance of any into the Ecclesiasticall function , for ordination cannot be without the Bishops . Wal. Can you deny that that meanes whereby men are kept , and maintained , and upheld in their Ecclesiasticall offices , is the beginning and authour thereof : But by the Spirit of God are Ecclesiasticall Officers prescribed in their office and Ministery . Ergo , The Pastors and Elders which were ordained even by the Apostles themselves , receive not their power and jurisdiction from the Apostles by succession , but from the Lord : much lesse hath the Pope right to doe it , or any Bishop in the world from himselfe ; for onely Christ hath authority to prefer to the government of the Church . Ies. In the institution by Bishops the power of the Holy Ghost is received , that God directeth them that they shall be able to preserve the Church from error , which is the chiefe end of the ministery . Wal. Is the Church preserved from error by those that teach the people to be trecherous to their Kings and Princes , and to slay the Lords anointed : the Lord deliver our Church from such errors . Ies. The Bishop of Rome doth not allow of it . Wal. Did not Pope Innocentius the fourth hyre his bastard sonne Manfredus to poyson the Emperour Fredericke ; and Sixtus the 5. made an oration in praise and commendation of the Fryers faith which murdered Henry 3. King of France . Ies. These are scandalous aspersions , such I doe not beleeve to be true . Wal. What say you then to the fightings of the Papists in Ireland against the Queen , the Spanish Invasion , the Gunpowder treason , that of Iames Clement against the King of France , &c. Ies. The Bishop of Rome never allowed of any of these , they had neither counsell nor consent from him . Wal. It is wel enough knowne to the contrary ; but to come neerer to you , doe you thinke it is not an error for the Pope to take upon him to curse and excommunicate Kings and Princes at his pleasure ? Ies. Such who have vowed to him allegeance he hath power to excommunicate : as for such who have not , they are of another Church . Wal. Therefore the Emperour Frederick was so wise to make a Law , that if a Bishop were found to attempt any thing against the publick quiet , that he should live an hundred miles off from that City or place which he had disturbed . And it were to bee wished that all such disturbers of the peace and quiet of this our Nation , were sent not onely an hundred , but a thousand miles off . Ies. Why doe you abuse those Bishops that are of so noble and honourable a function ? Christ the head of the Church hath placed Bishops in his own stead , giving them that power which himselfe received of his Father , insomuch that there is no office or degree which Christ received from his Father , but he doth communicate the same to them . Wal. Christ is our Mediator , will you say that the Prelates are our mediators ? Ies. As Christ is our Mediatour , paying to his Father the ransome , so are they Priests and mediatours by prayer . Wal. I deny your tenent , it is no better then blasphemy ; for there is onely one Mediatour between God and man , the man Christ Iesus , as Paul saith , 1 Tim. 2. 5. Ies. They are our mediatours , I doe not say as authors themselves of any benefit to us , but obtaining through Christ and his merits whatsoever by them is obtained for us . Wal. If Christ hath not purchased what is obtained for us without their mediation , then were Christ an imperfect mediatour : but Christ is a perfect Mediatour , even hee that hath trod the wine-presse alone , and what is obtained is only from him , and by him alone . FINIS . 
A67885	----	Two letters of his sacred Maiesty, one, in vindication of him, touching the Irish affaires; the other, concerning the late mis-interpretation of one maine passage in his late letters. Bristol, George Digby, Earl of, 1612-1677. This text is an enriched version of the TCP digital transcription A67885 of text R200243 in the English Short Title Catalog (Wing C2851). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67885 Wing C2851 ESTC R200243 99861049 99861049 113176 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67885) Transcribed from: (Early English Books Online ; image set 113176) Images scanned from microfilm: (Thomason Tracts ; 49:E298[31]) Two letters of his sacred Maiesty, one, in vindication of him, touching the Irish affaires; the other, concerning the late mis-interpretation of one maine passage in his late letters. Bristol, George Digby, Earl of, 1612-1677. Charles I, King of England, 1600-1649. [2], 6 p. Printed by Leonard Lichfield, printer to the universitie., Oxford: [i.e. London] : 1645. Although attributed to Charles I, the first letter is in fact by Lord George Digby, who has signed it in "Two remarkable letters concerning the Kings correspondence with the Irish rebels" (Wing B4785; Madan 1810); the second, addressed to Nicholas, is signed: C.R. The imprint is false; "issued in London, .. a counterfeit"--Madan. Annotation on Thomason copy: "Sept: 3d". Reproduction of the original in the British Library. eng Charles -- I, -- King of England, 1600-1649 -- Early works to 1800. Ireland -- History -- 1625-1649 -- Early works to 1800. Great Britain -- Politics and government -- 1642-1649. Great Britain -- Religion -- 17th century. A67885 R200243 (Wing C2851). civilwar no Two letters of his sacred Maiesty, one, in vindication of him, touching the Irish affaires; the other, concerning the late mis-interpretatio Bristol, George Digby, Earl of 1645 1148 1 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-11 SPi Global Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion TWO LETTERS OF HIS Sacred Maiesty , One , In Vindication of Him , touching the IRISH Affaires ; The other , Concerning a late Mis-interpretation of one maine Passage in his late LETTERS . OXFORD : Printed by Leonard Lichfield , Printer to the Universitie . 1645. TWO LETTERS Of His Sacred MAIESTIE , &c. My Lords and Gentlemen . HIS Majestie having long expected a conclusion of a happie Peace within that Kingdome , and his affaires having highly suffered by the faylure of his expectations from thence , cannot chuse but wonder what cause is of it ; calling to mind those faire professions and promises which you made unto him , when you were imployed here as Agents , and knowing well what powers and instructions he hath long since given my Lord Lieutenant to comply with you for your satisfaction , as farre forth as with any reason or honour his Majestie could in civill things , or with prudence , or conscience , in matters of Religion ; and in this latter , as to the utmost of what for any wordly consideration , hee will ever be induced unto : so did he conceive it nothing lesse , then what you declared unto him , you were perswaded the Catholiques would be satisfied withall ; nay , ought not in their owne interests , to seeke more in the present Condition His Majestie was in , lest any further concessions might by confirming former scandalls cast upon his Majestie in matters of Religion , so alienate the hearts of his Faithfull and Loyall Adherents , as to make them abandon him , which as yet would draw inevitable ruine upon him ; so were you rightly apprehensive , that when the Rebells should by that meanes have prevailed here , it must soone after bring a certaine destruction upon your selves ; What your change of Principles , or Resolutions are , His Majestie knowes not : But he findes , by the not concluding of a Peace there , that your Partie ( it seemes ) is not satisfied with the utmost that His Majestie can grant in Matters of Religion ; that is , the taking away of the Penall Lawes against Roman Catholiques within that Kingdome : And his Majestie heares that you insist upon the Demands of Churches , for the Publique Exercise of your Religion , which is the occasion that His Majestie hath commanded me to Write thus Frankly unto you , and to tell you , that he cannot believe it possible , that Rationall and Prudent men ( had there beene no Propositions made to the contrary ) can insist upon that , which must needs be so destructive to His Majestie at the present , and to your selves , in the consequences of His Ruine ; that is , inevitably to be made a prey to the Rebells of these Kingdomes , or to a Forraine Nation . Wherefore , ( my Lords and Gentlemen ) to disabuse you , I am commanded by His Majestie to Declare unto you , that were the condition of His Affaires much more desperate then it is , hee would never redeeme them by any concession of so much wrong , both to His Honour , and Conscience . It is for the defence of His Religion principally , that he hath undergone the extremities of Warre here , and hee will never redeeme His Crowne by sacrificing of it there : so that to deale clearely with you , you may be happie your selves , and be happie Instruments of His Majesties restoring , if you will be contented with reason , and give him that speedie assistance which you well may ; and so if nothing will content you , but what must wound His Honour , and Conscience , you must expect , that how low soever his Condition is , and how detestable soever the Rebells of this Kingdome are to Him , hee will in that poynt joyne with them , the Scots , or with any of the Protestant Profession , , rather then doe the least act that may hazard that Religion , in which , and for which , hee will live and die . Having said thus much by his Majesties Command , I have no more to adde , but that I shall thinke my selfe very happie , if this take any such effect as may tend to the Peace of that Kingdome , and make me Your affectionate humble Servant , 1. August , 1645. Cardiffe , the 4. of August , 1645. NICHOLAS , HAving commanded your fellow Secretary to give you a full accompt , as well of our Proceedings here as Resolutions , I will neither trouble you nor my Selfe with repetitions ; onely for my selfe , I must desire you to let everie one know , that no distresse● of fortune whatsoever , shall make me by the grace of God , in any thing recede from those grounds I layd downe to you , who were my Commissioners at Uxbridge , and which ( I thanke them ) the Rebells have published in Print : and though I could have wished that their paines had beene spared , yet I will neither denie that those things are mine which they have set out in my Name ( onely some words here and there mistaken , and some Comma's misplaced , but not much materiall ) nor as a good Protestant or honest man , blush for any of those Papers : indeed as a discreet man I will not justifie my Selfe , and yet I would faine know him who would be willing , that the freedome of all his private Letters were publikely seene as mine have now beene . However , so that one clause bee rightly understood , I care not much though the rest take their Fortune ; It is concerning the Mungrell Parliament : the truth is , That Sussex his Factiousnesse at that time put mee somewhat out of patience , which made me freely vent my displeasure against those of his partie to my wife , and the intention of that Phrase was , That his Faction did what they could to make it come to that , by their raysing and fomenting of base Propositions . This is clearely evidenced by my following excuse to her for suffering those people to trouble her , the reason being to eschew those greater inconveniencies which they had , and were more likely to cause here then there . I am now going to supper , and so I rest Your most assured Friend , C. R. FINIS . 
A69866	----	The vindication of the seperate brethren of the spirit, against a libell, called The resolution of the Rovnd-heads and against all slanderous pamphlets, since the time that Symon Magus tempted Symon the Cobler / published by H. Drewrey. Drewrey, H. This text is an enriched version of the TCP digital transcription A69866 of text R1942 in the English Short Title Catalog (Wing D2167). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69866 Wing D2167 ESTC R1942 12630687 ocm 12630687 64743 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69866) Transcribed from: (Early English Books Online ; image set 64743) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E135, no 25 or 299:23) The vindication of the seperate brethren of the spirit, against a libell, called The resolution of the Rovnd-heads and against all slanderous pamphlets, since the time that Symon Magus tempted Symon the Cobler / published by H. Drewrey. Drewrey, H. [8] p. [s.n.] London : 1641. This item appears at reel 250:E.135, no. 25 as Wing D2167, and at reel 299:23 as Wing V531 (number cancelled in Wing 2nd ed.). Reproduction of originals in the Newberry Library and the Thomason Collection, British Library. eng Resolution of the round-heads. Roundheads. Great Britain -- Religion -- 17th century. A69866 R1942 (Wing D2167). civilwar no The vindication of the seperate brethren of the spirit, against a libell, called The Resolution of the Round-heads. And against all slandero Drewrey, H 1642 1835 12 0 0 0 0 0 65 D The rate of 65 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-10 TCP Assigned for keying and markup 2006-10 Aptara Keyed and coded from ProQuest page images 2006-11 Mona Logarbo Sampled and proofread 2006-11 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE VINDICATION OF THE SEPERATE BRETHREN OF THE SPIRIT , Against a Libell , Called The Resolution of the ROVND-HEADS . And against all Slanderous Pamphlets , since the time that Symon Magus tempted Symon the Cobler . Published by H. Drowrey . LONDON , Printed 1641 The Vindication of the Round-heads . FIrst whereas that Libell begins with our head , wee therefore pronounce it a Capitall Libell . It then butts at our hornes which in despite of that Libell shall shoot out to a greater length , and be more visible then they were , there being no contradicting since Doctors Commons suffred an Eclipse . As for the Cavalliers , our black and blew Armes and Sides doe confesse that deere truth , and we onely say they are a Company of Absoloms , and wee hope to see them hang'd in their long Locks for that affront . To the shutting upon Shopps , we answer , that even as when the Sky falls you may catch Larkes , just so when Bishops goe downe we may set up againe . As for the Whitebrothes , &c. they are dishes the Libeller would lick his lips at , and we say , that at one of those Feasts we edifie so much , and grow so strong , that the Devill himselfe cannot tame us . To that point where he saith that wee hold to maintaine Bishop , Order , learning and Unity , in the Church , Universityes and Common-Wealth , is Prophanenesse , superstition , and plaine Popery , Though it be put upon us as a jeere , yet thus wee confirme it ; First , to maintain Order is proph●nesse ; for if there were no Order ( as it is amongst as ) there could be no transgression of the Order , and consequently no prophanesse . Secondly , Learning is superstition , for thereby Schollers are so furnisht with suffient arguments against us , that they dare stand stiffe upon their owne knowledge and as it were overtopps us . Lastly peace and Vnion is Popery , for what doe the Papists more boast of then their Uniformity , That we may not therefore be like them , we entend as long as we may have any Countenance , to set all the Kingdome together by the ears , whereby we in time shall become as famous for our seperations as they , for their Uniformity . As for the Tearmes of Roundheads and prickears , we say it is a seemly sight , and if our example could but beget that fashion , amongst the Courtiers , they would look just like so many Shadrach , Meshach , and Abednegoes , in the Kings House , to the amazement nay afrightment of all forraign nations that should behold them , which some of them may easily doe , without the helpe of a Barber , 't is but even pulling off a Cap of haire , and the thing is done if not over done . Then for our Lecturers of both Sexes , I pray you who is it but they that beget Children Dayly and Hourly in our Churches ? The men haild out of the world , and the women pull them in by the shirts of the flesh , and in short , time draw them emptie of Carnall things , abating much of their fleshly lust , leaving them onely to the comfort of a crestfalne Spirit which wee call Repentance , and after that brunts over they quickly learne the Mistery of conventicle , break-fasts which surely proveth Cordiall and Restorative , enabling them to goe through with the worke they take in hand Cheerefully and powerfully . Concerning the Community betwixt the Brethren and the Sisters , surely surely no flesh is able to resist the sweet alurement of a zealous fleire when she heares a not able piece of stuffe from the impudent Lecturer , or of a goodly Sky-coloured gleg upwards , upon the pricking of her conscience , and the Deepe-sigh of two minuits long presently after it , for these causes we wonder that the yong Gentlemen of the Inns of Court do not convert , verily the provocatives thereunto are plump , and smoath , and yet rough enough in some places , ( but those are Common places , and therefore not worth mentioning ) They are no Iesebels paynted or brayded , but rather faithfull Rahabs , penitent Harlots . Another inducement to the Gentlemen might be good Husbandry : for questionlesse , the Commons are larger , and the payment lesser . Besides , they teach the Tone of the Nose an Artificiall way , as wel as the Sisters of Saint Giles in ruefull earnest ▪ and we hope this will be considered . Touching the Woods and Sawpits , they were places frequented onely in those times , when Learning played the Tyrant , by Commission , since which extirpation ; every of our own houses are Synagogues for that purpose . And for the putting out lights , some reasons may be shewed , and some not ; one cause thereof may be , for that in our Prayers we should see each others yawning , gaping and staring upward , the divine rapture would be converted to a lowd laughter at one anothers ill-favoured faces , and we so prevented of that fruit , which from the exercise will otherwise arise ▪ as for other reasons they are not to be discovered to any reprobate , whose haire is longer then his eares . Then the Lybel wrings us by the Nose , the Nose is to be considered as part of the Face , and is the instrument of one Sence ( then 't is well you 'l say we have some sence ) but you shall finde we make other use of it then you expect , for even as the Apostles did speak with Tongues , so verily do we speake with Noses , yea , with fiery Noses , which do guide a Musicall and Tintinable rellish to our Language ; like the hum of a Bel , or the drove of a Bagpipe ; but ( as the Song hath it ) let Symons Beard alone , so let Beters Nose alone . For the Ruffe , the Dublet , and the Breeches , they have their significations ▪ the Ruffe sheweth how terrible we are in our Choller , the Doublet is the Emblem of the Stomacke which is spacious , and the shortnesse of the Breeches , conduceth to the length of the Leg , and therefore demonstrates our adversnesse to the Charactor of the Duck , O Ducks , plaguie Creatures . As for our Faith , Charity and good Works , we linke them thus together ▪ our Religion is built on Faith only , and great need there is it should be strong , in respect the other Graces and Symptomes of heavenly mindednesse are seldome apparant in us , not need they be so , For Faith applyeth it selfe to things not seen , our Charity and good Works were never seen nor ever shall be , for that is the common way of Salvation , and dissonant from the rules of singularity ; but ours prescribeth a new way to be saved by stratagem . The length of the Prayer is a qualification in the Lungs , the toutologie thereof a Vertigo in the Braine , and the earnestnesse of the same , a habit got by practise , which seemeth to straine the interiours of the whole man , with a kind of Divine Witchcraft , even ravisheth the Soules of the tender Sisters , and filleth them with a servent desire to experience the strength of those able bodies that retain such powerfull graces . As for the Robes , Gestures , and Utensils Ecclesiastick , what is a Canonical cote , but a woollen Smock ; or a Surplesse , but an over-wide Linnen Smock , and is a habite quite contrary to a plaine Text , that men should not put on Womens Apparell , what are the ornaments of the Altar , but Images of Gold and Silver in the forme of Candlesticks and Embossed Books , and the Cringes and Bowings , but Sacrifices of dexterous hamstrings thereunto . As for the Synod of Morefields and Pimlico , wee doubt not but the Canons there devised , will hould good with as much successe as those last enacted a Paules , especially for that the Agent of them are now , &c. Now truely and verily for the Resolution and the Reformation , it could not have been 〈…〉 ed , though the Ironmonger , Law●●●t of our Family had draw● it ; but onely the rascally Libeller put it in jearing Termes ; but that may be requited when we meet him in Cheapside . Now for an Addition of better Arguments for the maintenance of this Religion , take these few ; It is confirmed by the lamentable death of a godly Knight , the Proto-Martyr of the Spiritual cause , who because he is dead , our Secretary ( being principall Councell in this Vindication ) thinks it good manners or , let him rest in peace ; but in his life time Ram-Ally knew him well . Rome is the Beast with ten Hornes , we having but two Hornes , are therefore no Roman Beasts ; those Horns were empailed with Crownes , which our horns rather push against . A glorious Whore did ride on that Beast ▪ but we are Beasts our selves , and ride the Whore . The Jesuits are the onely Roman Puritans , that our singularities ought to take the right hand of theirs ▪ they are the Brothers of Jesus the Sirname ▪ but we are the Brothers of Christ the proper name , which alwaies preserves the eminence of the Pedigree in every great Family . That this Religion is meerly of the Spirit , what do you say to many of us , that can reade as perfectly at the wrong end of the Book , as at the right end ; or to a Brown-Baker that will take a Sermon Verbatim in Charactors ( which you would take for Conjuring formes , they look so ghastly ) and yet could never reade a Letter of the Book , or to another , that never read his Accidence , and hateth Latine , yet derives Hebrew roots with facility ; if these be not peculiar and si●ple gifts of the Spirit , then we have no good Spirit in us , and the Resolution is an honest Libel . FINIS . 
A71254	----	An abstract of those ansvvers which were given in the assembly of the Lords in the high court of Parliament unto the nine reasons sent up from the House of Commons against the voting of bishops in Parliament. Williams, John, 1582-1650. This text is an enriched version of the TCP digital transcription A71254 of text R1464 in the English Short Title Catalog (Wing W2676). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A71254 Wing W2676 ESTC R1464 12773683 ocm 12773683 93704 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71254) Transcribed from: (Early English Books Online ; image set 93704) Images scanned from microfilm: (Early English books, 1641-1700 ; 253:E156, no 10, 830:9) An abstract of those ansvvers which were given in the assembly of the Lords in the high court of Parliament unto the nine reasons sent up from the House of Commons against the voting of bishops in Parliament. Williams, John, 1582-1650. [2], 6 p. Printed for N. Butter, [London] : 1641. Attributed to John Williams. Cf. NUC-pre 1956 and Wing. Place of publication from Wing. Reproduction of original in Thomason Collection, British Library, and Bodleian Library. Item at reel 830:09 identified as A119 (number cancelled in Wing 2nd ed.). eng Great Britain -- Politics and government -- 1625-1649 -- Sources. Great Britain -- Religion -- 17th century. A71254 R1464 (Wing W2676). civilwar no An abstract of those ansvvers vvhich were given in the assembly of the Lords in the High Court of Parliament, unto the nine reasons, sent up Williams, John 1641 1681 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-06 Jonathan Blaney Sampled and proofread 2005-06 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion AN ABSTRACT OF THOSE ANSVVERS VVhich were given In the ASSEMBLY of the LORDS in the High Court of PARLIAMENT , UNTO THE NINE REASONS , SENT UP FROM THE HOUSE OF COMMONS , Against the VOTING of BISHOPS in PARLIAMENT . Printed for N. Butter . 1641. That Bishops ought not to vote in PARLIAMENT . Reason 1 BEcause it is a very great hinderance to the exercise of their Ministeriall Function . Answ. 1 IT is not so much hinderance as their conveening to Generall Councels , Synods , Convocations , Assemblies , Classes , and the like , in all the Churches Reformed or otherwise . 2 It is propter majus bonum Ecclesiae . 3 The Apostles unnecessarily put themselves to more hinderances , to worke for their livelyhood , Act. 20. 24. 1. Thes. 2. 9. 2. Thes. 3. 8. 4 What hinderance can it be to their calling , that once in three yeares , when they must necessarily attend the Convocation , they divide some part of that short time to the attendance of Parliament ? Reason 2 Because they doe vow and undertake it at their Ordination , when they enter into holy Orders , that they will give themselves wholly to that Vocation . Answ. 1 This vow and undertaking in Ministers Ordination is quite mistaken : The words are in the Bishops Exhortation , not in the Ministers Answer . 2 The Bishop hopes they will give themselves wholly to that , and not to my other Trade or Vocation . 3 Wholly , in a Morall , and not in a Mathematicall sense , that will admit no Latitude : Else , there might the same exception be taken against their just care of provision for their houshold affaires . Reason 3 Because Councels and Canons in severall Ages doe forbid them to meddle in secular Affaires . Answ. 1 Councels and Canons against Bishops votes in Parliament , were never in use in this Kingdome , and therefore they are abolished by the Statute of 25. H. 8. 2 So are they by the same Statute , because the Lords have declared , that the Bishops vote here by the Lawes and Statutes of this Realme : And all Canons that crosse with those , are there abolished . 3 So are they by the same Statute , as thwarting the Kings Prerogative to call Bishops by Summons to vote in Parliament . 4 So they are by the vote in the House of Commons , 21. Maii 1641. because are they not confirmed by Act of Parliament . 5 This Argument was in a sort deserted by M. Perpoint , and confest to be but an Argumentum ad hominem . Reason 4 Because the 24. Bishops have a dependency upon the Archbishops , and because of their Canonicall obedience to them . Answ. 1 They have no Dependency upon the Archbishops , but in points of Appeale , and Visitation onely : And owe them no Obedience but in these two points . None at all in Parliament , where they are Pares , their Equals : And , as Bracton tels us , Par in Parem non habet imperium . What hath Canonicall Obedience to doe with a vote in Parliament , declared in this Bill to be no Ecclesiasticall , but a secular affaire ? 2 This Argument reacheth not the two Archbishops , discharged in the Rubrick from this Oath ; and therefore is no reason for the passing of this Bill . Reason 5 Because they are but for their lives , and therefore are not fit to have Legis-lative power over the honours , inheritances , persons , and liberties of others . Answ. 1 Bishops are not for their lives onely , but for their successors also in the Land and Honour that pertaine to their places : as the Earles and Barons also are for their successors in their owne Lands and Honours : And , holding their lands in Fee simple , may with as good Reason vote in the Honours , inheritance , persons , and liberties of others , as others may , and doe in theirs . 2 Many Peeres have beene created for their lives onely , and the Earle of Surrey for the life of his Father , who yet voted in this House . 3 The Knights , Citizens , and Burgesses , are chosen for one Parliament only , and yet use their Legislative power . Nor will their being elected difference their Cause ; for the Lords use that power , in a greater Eminence , who are not elected . 4 A Burgesse , that hath a Free-hold but for term of life onely , may vote and assent to a Law in Parliament . 5 No such exception was ever heard of in the Diets of Germany , the Corteses of Spaine , or the three Estates of France , where the Prelates vote in all these Points , with the Nobility and the Commons . Reason 6 Because of Bishops dependency and expectancy of Translations to places of greater profit . Answ. 1 This Argument supposeth all Kings , and all Bishops to bee very faulty , if they take the tune of their votes in Parliament , from these dependencies , and expectances . 2 This may be said of all the Kings great Officers , of all the noble members of both Houses , who may be conceived , as well as Bishops , to have their expectances , and consequently to be deprived by this Reason of voting in Parliament . 3 This Argument reacheth not at the two Archbishops , and so falls short of the votes , which are to be taken away by this Bill . Reason 7 That severall Bishops have of late much encroached upon the Consciences , and properties of the Subject . And they and their successors will be much encouraged still to encroach , and the subject will be much discouraged from complaining against such encroachments , if 26. of that Order be to be Judges upon these complaints . The same Reason extends to their Legis-lative power , in any Bill to passe for the Regulation of their power , upon any emergent inconveniency by it . Answ. 1 This Argument fights not against Bishops votes in Parliament , but against their votes in Convocation , where ( if anywhere ) they have encroached upon the Consciences and properties of the Subject : Nor yet at the votes of such Bishops there , as are not guiltie of this offence . Nor need the Subject to be discouraged in complaining against the like Grievances , though 26. of that Order continue Judges : For they shall not vote as Judges in their owne Cause , when they are legally charged : And if they should vote , what were that to the purpose , when the Lay-Peeres are still foure to one ? The Bishops ( assisted with a double number of Mitred Abbots , and Priors ) could not hinder the Lawes made against the Court of Rome , the Alien Cardinalls , and Prelates , the Provisors , the Suitors to the Popes Consistory under Ed. 3. Rich. 2. and Hen. 4. much more may those emergent exorbitances of the Ecclesiasticall jurisdiction be soone curbed and redressed in this inequality of votes betweene the Temporall and Spirituall Lords . So as this Argument doth not so much hurt the votes , as it quailes the courage of the Bishops , who may justly feare , by this and the next Argument , that the taking away of their votes is but a kind of fore-runner to the abolishing of their jurisdiction . Reason 8 Because the whole number of them is interessed to maintaine the jurisdiction of Bishops ; which hath beene found so grievous to the three Kingdomes , that Scotland hath utterly abolished it , and multitudes in England and Ireland have petitioned against it . Answ. 1 This Argument is not against the Votes of Bishops , but against Episcopacy it selfe , which must be removed , because Scotland hath done so , and some in England and Ireland would have it so : And yet peradventure ten times as great a somme as these desire the contrary . 2 There will be found Peeres enough in the upper House to reforme any thing that is amisse in the Ecclesiasticall jurisdiction , although the 26. Prelates should be so wicked as to oppose it : As there were found Peeres enough in that noble House , to curbe the Court of Rome , and the Revenues of the Cardinalls under Ed. 3. To meet with the Provisors under Rich. 2. To put all the Clergy into a Praemunire under Hen. 8. And to reforme the Religion , 1. Eliz. notwithstanding the Opposition of all the Bishops . Reason 9 Because Bishops being Lords of Parliament , it setteth too great a distance betweene them and the rest of their Brethren in the Ministery , which occasioneth pride in them , discontent in others , and disquiet in the Church . Answ. This is an Argument from Morall Philosophie , which affords no Demonstrations . All are not proud that vote in Parliament , nor discontented , that are not so imployed . This Argument fights onely against their title of being Lords , which is not the Question at this time . And were those Brethren so wise & well affected as they might be , they would rejoyce rather that some of their own profession are advanced to those places wherein they may be capable , upon all occasions , of doing good offices to them , and to this whole Church . FINIS . 
A81001	----	By His Highness a proclamation prohibiting the disturbing of ministers and other Christians in their assemblies and meetings. England and Wales. Lord Protector (1653-1658 : O. Cromwell) This text is an enriched version of the TCP digital transcription A81001 of text R212249 in the English Short Title Catalog (Thomason 669.f.19[68]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A81001 Wing C7163 Thomason 669.f.19[68] ESTC R212249 99870891 99870891 163404 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81001) Transcribed from: (Early English Books Online ; image set 163404) Images scanned from microfilm: (Thomason Tracts ; 246:669f19[68]) By His Highness a proclamation prohibiting the disturbing of ministers and other Christians in their assemblies and meetings. England and Wales. Lord Protector (1653-1658 : O. Cromwell) Cromwell, Oliver, 1599-1658. 1 sheet ([1] p.) Printed by Henry Hills and John Field, Printers to His Highness, London : MDCLIV. [1654, i.e. 1655] Dated at end: Given at White-Hall the 15: day of February 1654. Reproduction of the original in the British Library. eng Freedom of religion -- England -- Early works to 1800. Great Britain -- Religion -- 17th century -- Early works to 1800. A81001 R212249 (Thomason 669.f.19[68]). civilwar no By His Highness: a proclamation prohibiting the disturbing of ministers and other Christians in their assemblies and meetings. England and Wales. Lord Protector 1655 868 1 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Emma (Leeson) Huber Sampled and proofread 2007-11 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion O blazon or coat of arms incorporating the Commonwealth Flag (1649-1651) P ❧ By His Highness : A PROCLAMATION PROHIBITING The Disturbing of MINISTERS and other CHRISTIANS in their Assemblies and Meetings . IT having pleased the Lord , by the manifold Mercies and Deliverances which he hath wrought in and for these Nations of late Years , and the Blessings wherewith he hath blessed the Endeavors of the Good People thereof , in making them Successful against his and their Enemies , to crown Vs with this , as not the least Token of his Favor and Good Will to Vs , That there is a free and uninterrupted Passage of the Gospel running through the midst of Vs , and Liberty for all to hold forth and profess with sobriety , their Light and Knowledge therein , according as the Lord in his rich Grace and Wisdom hath dispenced to every man , and with the same Freedom to practice and exercise the Faith of the Gospel , and to lead quiet and peaceable Lives in all Godliness and Honesty , without any Interruption from the Powers God hath set over this Commonwealth , nay with all just and due Encouragement thereto , and Protection in so doing by the same ; A Mercy that is the Price of much Blood , and till of late years denyed to this Nation , as at this day it continues to be to most of the Nations round about Vs , and which all that fear God amongst Vs ought duly to consider and be thankful for in this Day , wherein God hath so graciously Visited and Redeemed his People ; His Highness , as He reckons it a Duty incumbent upon him , and shall take all possible Care to Preserve and Continue this Freedom and Liberty to all Persons in this Commonwealth fearing God , though of differing Iudgements , by protecting them in the sober and quiet exercise and profession of Religion , and the sincere worship of God , against all such who shall ; by imposing upon the Consciences of their Brethren , or offering violence to their Persons , or any other way , seek to hinder them therein ; So likewise doth He hold himself equally obliged to take Care , That , on no pretence whatsoever , such freedom given should be extended by any beyond those bounds which the Royal Law of Love and Christian Moderation have set us in our walking one towards another ; Or that thereby occasion should be taken by any to abuse this Liberty to the disturbance or disquiet of any of their Brethren in the same free Exercise of their Faith and Worship , which himself enjoies of his own . And His Highness cannot but sadly lament the woful distemper that is fallen upon the Spirits of many professing Religion and the Fear of God in these dayes , who instead of a suitable return to the Lord our God for this Liberty , and all our other Mercies , and appearing in an answerable carriage by a Spirit of tenderness and forbearance one towards another , and provoking one another to Love and good Works , are found in a Spirit of bitterness towards their Brethren , biting and devouring , hateful and hating one another , and whilest they pretend the Liberty which Christ hath purchased for his People , do openly and avowedly , by rude and unchristian Practices , disturb both the Publique and Private meetings for preaching the Word , and other Religious Exercises , and vilifie , oppose , and interrupt the Publique Preachers in their Ministery , whereby the Liberty of the Gospel , the profession of Religion , and the Name of God , is much dishonoured and abused , and the Spirits of all good men much grieved . His Highness therefore , having had many informations from divers parts of this Commonwealth of such Practices by divers men lately risen up under the names of Quakers , Ranters , and others , who do daily both reproach and disturb the Assemblies and Congregations of Christians , in their Publique and Private Meetings , and interrupt the Preachers in dispensing the Word , and others in their Worship , contrary to just Liberty , and to the disturbance of the Publique Peace , Doth hold himself obliged by His Trust to Declare His dislike of all such Practices , as being contrary to the just Freedome and Liberties of the People , which by the Laws and Government of this Commonwealth they ought to be Protected in ; And doth hereby strictly Require and Command all Persons whatsoever , That they forbear henceforth all such irregular and disorderly Practices . And if in Contempt hereof , any Persons shall presume to offend as aforesaid , We shall esteem them as Disturbers of the Civil Peace , and shall expect , and do require all Officers and Ministers of Iustice to proceed against them accordingly . Given at White-Hall the 15. day of February 1654. London , Printed by Henry Hills and John Field , Pri●●ers to His Highness , MDCLIV . 
A83213	----	An ordinance of the Lords and Commons assembled in Parliament, for the more effectuall puting in execution the Directory for publique worship, in all parish churches and chappells within the kingdome of England and dominion of Wales, and for the dispersing of them in all places and parishes within this kindome [sic], and the dominion of Wales. Ordered by the Commons in Parliament, that this ordinance be forthwith printed and published: H. Elsynge, Cler. Parl. D. Com. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A83213 of text R200230 in the English Short Title Catalog (Thomason E298_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83213 Wing E1995 Thomason E298_4 ESTC R200230 99861036 99861036 113163 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A83213) Transcribed from: (Early English Books Online ; image set 113163) Images scanned from microfilm: (Thomason Tracts ; 49:E298[4]) An ordinance of the Lords and Commons assembled in Parliament, for the more effectuall puting in execution the Directory for publique worship, in all parish churches and chappells within the kingdome of England and dominion of Wales, and for the dispersing of them in all places and parishes within this kindome [sic], and the dominion of Wales. Ordered by the Commons in Parliament, that this ordinance be forthwith printed and published: H. Elsynge, Cler. Parl. D. Com. England and Wales. Parliament. [2], 6 p. Printed by T.W. for Ed. Husband, printer for the Honourable House of Commons., [London] : 1645. Place of publication from Wing. Annotation on Thomason copy: "Aug: 25". Reproduction of the original in the British Library. eng Directory for the publique worship of God throughout the three kingdoms of England, Scotland, and Ireland -- Early works to 1800. Great Britain -- Religion -- 17th century -- Early works to 1800. A83213 R200230 (Thomason E298_4). civilwar no An ordinance of the Lords and Commons assembled in Parliament,: for the more effectuall puting in execution the Directory for publique wors England and Wales. Parliament. 1645 175 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion shall be leavied and paid to the use of the poore of the Parish , where the said offence hath been committed , and that all other Fines , exceeding the said summe of five pounds , shall be to the use of the poore of the Countie , Citie , or Borough respectively , where the said Offences shall be committed , to be disposed by the Justices of the Peace , Majors or Bailiffs respectively , at the next generall Sessions , where and when the said summes shall be adjudged . It is further Ordered and Ordained , That all Common Prayer bookes remaining in parish Churches and Chappells shall within a Moneth after the publishing of this Ordinance , be by the Church-wardens ; or Constables of the respective Parishes , under the penalty of forty shillings to be employed as aforesaid , carryed unto the Committees of the respective Counties , where they shall be found , to be disposed of , as the Parliament shall direct . FINIS . 
A87354	----	The anarchie or the blessed reformation since 1640. Being a new caroll wherein the people expresse their thankes and pray for the reformers. To be said or sung of all the well affected of the kingdome of England and dominion of Wales, before they eate any plumbroth at Christmasse. To a rare new tune. Jordan, Thomas, 1612?-1685? This text is an enriched version of the TCP digital transcription A87354 of text R210202 in the English Short Title Catalog (Thomason 669.f.11[114]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87354 Wing J1019A Thomason 669.f.11[114] ESTC R210202 99869022 99869022 162765 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87354) Transcribed from: (Early English Books Online ; image set 162765) Images scanned from microfilm: (Thomason Tracts ; 246:669f11[114]) The anarchie or the blessed reformation since 1640. Being a new caroll wherein the people expresse their thankes and pray for the reformers. To be said or sung of all the well affected of the kingdome of England and dominion of Wales, before they eate any plumbroth at Christmasse. To a rare new tune. Jordan, Thomas, 1612?-1685? 1 sheet ([1] p.) s.n, [London : 1648] Attributed to Thomas Jordan. Satiric verse - "Now that thanks to the powers below,". The words "or .. 1640." and "Being .. reformers." are bracketed together in title. At end: It is desired that the Knights and Burgesses would take especiall care to send downe full numbers hereof, to their respective Counties and Burroughs, for which they have served Apprentiship, that all the people may rejoyce as one man, for their freedome. Imprint from Wing. Annotation on Thomason copy: "Jan. 11th 1647". Reproduction of the original in the British Library. eng Political satire, English -- Early works to 1800. Political ballads and songs -- England -- 17th century. Great Britain -- Politics and government -- 1642-1649 -- Humor -- Early works to 1800. Great Britain -- Religion -- 17th century -- Humor -- Early works to 1800. A87354 R210202 (Thomason 669.f.11[114]). civilwar no The anarchie, or the blessed reformation since 1640. Being a new caroll wherein the people expresse their thankes and pray for the reformers Jordan, Thomas 1648 990 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 Mona Logarbo Sampled and proofread 2007-12 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE ANARCHIE , Or the blest Reformation since 1640. Being a new Song , wherein the people expresse their thankes and pray for the Reformers . To be said or sung of all the well affected of the Kingdome of England , and Dominion of Wales , before they eate any Plumbroth at Christmasse . To a Rare New Tune . NOW that thankes to the Powers below , We have e'ne done out our doe , The Miter is downe , And so is the Crowne And with them the Coronet too ; Come Clownes and come boyes , Come hober de hoyes , Come Females of each degree , Stretch your throats , bring in your Votes , And make good the Anarchy . And thus it shall goe sayes Alice , Nay thus it shall goe sayes Amy ; Nay thus it shall goe sayes Taffie I trow , Nay thus it shall goe sayes Jamy . Ah but the Truth good people all , The Truth is such a thing , For it wou'd undoe , both Church and State too , And cut the throat of our King , Yet not the Spirit , nor the new light , Can make this point so cleare , But thou must bring out , thou Deified rout What thing this truth is and where . Speak Abraham , speak Kester , speak Iudith , speak Hester ; Speak tag and rag , short coat and long , Truth 's the spell made us rebell , And murder and plunder ding dong . Sure I have the truth sayes Numph , Nay I ha' the truth sayes Clemme ; Nay I ha' the truth sayes reverend Ruth , Nay I ha' the truth sayes Nem. Well let the Truth be where it will , We 're sure all else is ours , Yet these divisions in our Religions , May chance abate our powers ; Then let 's agree on some one way , It skills not much how true , Take Pryn and his Clubs , or Say and his Tubs , Or any Sect old or new ; The Devils i th' Pack , if choyce you can lack , We 're fourescore Religions strong , Take your choyce , the major voyce Shall carry it right or wrong : Then wee le be of this sayes Megg , Nay wee le be of that sayes Tibb , Nay wee le be of all sayes pityfull Paul , Nay wee le be of none sayes Gibb . Neighbours and Friends pray one word more , There 's something yet behind , And wise though you be , you doe not well see In which doore sits the winde ; As for Religion to speake right And in the Houses sense , The matter 's all one to have any or none , If 't were not for the pretence ; But herein doth lurke the key of the worke , Even to dispose of the Crowne , Dexterously and as may be For your behoofe in our owne . Then le ts ha' King CHARLES sayes George , Nay le ts have his son sayes Hugh , Nay then le ts ha' none sayes jabbering Ione , Nay le ts be all Kings sayes Prue . Oh we shall have ( if we go on In Plunder , Excise , and blood ) But few folke and poore to domineere ore , And that will not be so good : Then le ts resolve on some new way , Some new and happy course , The Countrys growne sad , the City horne mad , And both Houses are worse . The Synod hath writ , the Generall hath — And both to like purpose too , Religion , Lawes , the Truth , the Cause Are talk't of , but nothing we doe . Come come shal's ha peace sayes Nell , No no but we won't sayes Madge , But I say we will sayes firy fac'd Phill , We will and we won't sayes Hodge . Thus from the rout who can expect Ought but division ; Since Unity doth with Monarcie , Begin and end in One ; If then when all is thought their owne , And lyes at their behest , These popular pates reap nought but debates From that many Round-headed beast . Come Royalists then , doe you play the men , And Cavaliers give the word , Now le ts see at what you would be , And whether you can accord ; A health to King CHARLES sayes Tom , Up with it sayes Raphe like a Man , God blesse him sayes Doll , and raise him sayes Moll , And send him his owne sayes Nan . Now for those prudent Things that fit Without end , and to none , And their Committees that Townes and Cities Fill with confusion ; For the bold Troopes of Sectaries , The Scots and their partakers ; Our new Brittish States , Col Burges and his Mates , The Covenant and its Makers , For all these wee le pray , and in such a way , As if it might granted be , Iack and Gill , Mat and Will , And all the World would agree . A pox take them all sayes Besse , And a plague too sayes Margery , The Devill sayes Dick , and his Dam too sayes Nick , Amen and Amen say I. It is desired that the Knights and Burgesses would take especiall care to send downe full numbers hereof , to their respective Counties and Burroughs , for which they have served Apprentiship , that all the people may rejoyce as one man for their freedome . Jan : 11th 1647 FINIS . 
A86673	----	A brief representation and discovery of the notorious falshood and dissimulation contained in a book styled, The Gospel-way confirmed by miracles. Published by Nicholas Ware, and Matthew Hall, for the use of the Church of Whatfield in Suffolk. Being the substance of the informations, and free consessions of Anne the wife of the above-named Matthew Hall, (formerly called Anne Wells) and others, taken before Brampton Gurdon Esquire, justice of peace of that county; and now (not without the same justice his consent) set forth, for publike satisfaction concerning the same book. Imprimatur. Edm: Calamy, June 4. 1649. T. J. 1649 Approx. 30 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A86673 Wing H324 Wing J35 Thomason E559_8 ESTC R11722 99859118 99859118 111184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86673) Transcribed from: (Early English Books Online ; image set 111184) Images scanned from microfilm: (Thomason Tracts ; 86:E559[8]) A brief representation and discovery of the notorious falshood and dissimulation contained in a book styled, The Gospel-way confirmed by miracles. Published by Nicholas Ware, and Matthew Hall, for the use of the Church of Whatfield in Suffolk. Being the substance of the informations, and free consessions of Anne the wife of the above-named Matthew Hall, (formerly called Anne Wells) and others, taken before Brampton Gurdon Esquire, justice of peace of that county; and now (not without the same justice his consent) set forth, for publike satisfaction concerning the same book. Imprimatur. Edm: Calamy, June 4. 1649. T. J. Hall, Anne, 17th cent. [6], 10 p. Printed by J.L. for Philemon Stephens, at the gilded Lion in Pauls Church-yard, London : 1649. To the reader signed: T.J. Includes the text of "The Gospel way", previously circulated in manuscript. Annotation on Thomason copy: "June 11". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hall, Anne, 17th cent. Great Britain -- Religion -- 17th century -- Early works to 1800. 2008-03 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Brief Representation AND DISCOVERY Of the notorious falshood and dissimulation contained in a Book styled , The Gospel-Way confirmed by Miracles . Published by Nicholas Ware , and Matthew Hall , for the use of the Church of Whatfield in Suffolk . BEING The substance of the Informations , and free confessions of Anne the wife of the above-named Matthew Hall , ( formerly called Anne Wells ) and others , taken before Brampton Gurd●n Esquire , Justice of Peace of that County ; and now ( not without the same Justice his consent ) set forth , for publike satisfaction concerning the same Book . Jer. 17.9 . The heart is deceitful above all things , and desperately wicked , who can know it ? Jude 17 , 18 , 19. Remember the words of the Apostles — that there should be mockers in the last time — walking after their own ungodly lusts . These be they who separate themselves , sensual , having not the Spirit . Imprimatur . Edm : Calamy , June 4. 1649. LONDON , Printed by J. L. for Philemon Stephens , at the gilded Lion in Pauls Church-yard . 1649. To the Reader . Reader , THis ensuing Relation might sooner have been exposed to publike view , had not the different Affirmations of some of the parties therein concerned , ( for a season ) retarded the same ; but those obstructions ( being by mutual d●scussion ) removed , thou shalt finde nothing therein related , but what in substance the same Parties ( before a Justice of Peace ) have seemingly yeelded to be freely divulged . Which affirmations are methodically penned , and distributively set down in this following Treatise : Together with a brief collection of the most material passages contained in the book styled , The Gospel way confirmed by Miracles , which Book it may be , thou hast heard of , though not seen or read : All which ( by the consent of that Justice ) are now published to no other intent , then to reduce wandring sheep that decline their careful and painful Shepheards , to run after the voyce of strangers : and likewise to be instrumental in restraining others from such unwarrantable Stragglings ; lest , they receiving not the truth in the love of it , from the mouthes of Gods Messengers , be deservedly given up ( as these Parties were ) to believe Lyes uttered by seducing Imposters . If that which followes effect not this only aym ; yet ( if the Light of Conscience be not totally extinct ) those dreadful threatnings of the Apostle cannot but work upon ingenuous Spirits , namely . * That those which have once tasted of the heavenly gift , and the Powers of the world to come , if they fall away , it is impossible to renew them again by repentance : As God cast down the Angels that sinned , drowned the old world , and burnt Sodom for their uncleannesses : So his infinite Majesty knowes how to reserve the unjust unto the day of Judgment to be punished . I shall detain thee in the Porch no longer , but leave thee free passage to that which followeth ; only , that the Relation following may attain its forementioned end , shall be the dayly suite and request of him , who desires to approve himself A Real friend to thy precious soul , T. J. The Preface . THe Serpent at first beguiled Eve , wounding the man with his own rib ; since ( finding that way prevalent ) he hath used the same Method in all ages of the Church . Josephus observes , that the Pharisees had their Gynacea , Colledges or meetings of women ; and Jerome , that Marcion had his female fore-runner ; Apelles , his Philumena ; Montanus , his Maximilla ; Donatus , his Lucilla ; Elpidius , his Agape ; Priscillian , his Galla ; Arrius the Prince , his sister ; and generally all Arch-Hereticks , some strumpet or other , by whom they spread the poyson of their heresie . Eusebius notes , that Simon Magus had his Helena that wandred to and fro with him , and was termed the principal understanding : of the like practices , Paul speaks , 2 Tim. 3.5 , 6.8 , 9. Having a form of godlinesse , but denying the power thereof ; from such turn away . For of this sort are they which creep into houses , and lead captive filly women , laden with sins , led away with divers lusts : Now as Jannes and Jambres withstood Moses , so do these resist the truth ; men of corrupt minds , reprobate concerning the faith : But they shall proceed no further ; for their folly shall be manifested unto all men , as theirs also was . The same part doth the Devil act in these times , and in this thing , instigating these impostors , to make use of this female deceiver , for the propagating of their Errors . The confession of Anne Wells , compared with others , of her Anabaptistical society , do evidently declare the things contained in that book , called , The Gospel way confirmed by Miracles , to be but juglings and collusions . That they may be the better understood , something shall be premised of her former , and something of their later practices , being those things briefly , which are contained more largely in that book . She was born and brought up in Stoke by Nayland in the County of Suffolk , of very mean parents ; she was alwaies ( though able of body ) indisposed to labour , and therefore ( as since it appears ) attended unto the Ministry of the VVord , and pretended great trouble of conscience for some years together , that she might be pitied and relieved by others . When those among whom she lived , suspected her trouble was not real , because ( though she frequently made a shew of hanging and drowning her self ) she seldome Margaret , and others , came to this Anne Wells , saying , they were more confirmed now then ever , acknowledging her dream to be a b discovery . About a fortnight after the return of the aforesaid Ma. Hall , and Nic. Ware , this Informant saith , that she did counterfeit a dead fit ; and Ma. Hall speaking to her , as formerly , in the name of Jesus , and she receiving no benefit , he then confessed to her in private , that it was revealed to him at London , that she should not be perfectly recovered of those fits , untill she was c married unto him . Accordingly they were married the next Lords day , in John Pods house of VVhatfield , by Nich. Ware , in the presence of their members ; who then told them , that he found nothing in Scripture concerning marriage , but onely giving and taking : then asking the people whether they were willing the match should go forward , he joyned them together . The same day after marriage , ( as she informs ) Ma. Hall her husband was taken very sick , and throwing himself upon a bed in the room , pretended himself to be in a strange condition , his legs seeming very stiffe : untill Nic. VVare had called over him in the name of Jesus , upon which he rises up . This was done , ( as she saith ) that the marriage might be confirmed to be of God : though afterward he ( the said Hall ) confessed unto his wife , ( as she informs ) that this was only to delude the people . She further informeth , that the ordinary subject of their preaching , was chiefly about love , the personal reign of Christ , &c. affirming , they needed not to preach e faith and repentance , the foundation being already laid : and she further saith , that in all their discourses , they never fail to rail against the godly Ministers , as Antichristian , and preachers of false doctrine ; and that none are admitted to be a member of their Church , before publique profession made to hear none of them , except purposely to cavil against them , and disturb them : backing it with this Scripture , Withdraw from every brother that walks disorderly ; applying this to the Ministry of the Church of England : further saying , they do maintain false worship . About a moneth after the marriage , Nic. VVare had a f Revelation , that this Anne Wells ( now Halls Wife ) was a Type of the Church of the Jews , her husband of the Gentiles , and he the said Ware a type of Israel , and that Judah and Israel should be all one flesh , as well as spirit : and looking into the Bible , and finding in Esdras , that women had untimely births , that spake with tongues , he told her , that she should have a childe within three moneths , which should at a year old speak with tongues ; but not unless he might have the carnal knowledg of her : whereupon , she asked her husband how she should yeeld to him , her husband bad her be willing ; for if it were for the glory of God , why should she withstand it . The night following , Ware ( lying in another bed where she and her husband lay ) came to bed to them , but had not his desire of her , although her husband thrust her several times towards him , and bad her be willing . The next morning she said that she was much troubled , because Ware had lyen in the bed with her , telling her husband , that he should never do the like again : whereupon her husband said , he should not ; for it was revealed to him , That , as when Abraham was willing to offer up his son Isaac , God accepted the will for the deed ; so he being willing that one night to offer his wife to the said VVare , God had accepted the will for the deed , and it should be so no more : whereupon , acquainting Ware with the said Revelation , Ware smote upon his breast and wept , saying . What , shall I lose another wife thus ? This Informant further confesseth , that it being told them , that they should come into trouble for their delusive book , called , The Gospel Way confirmed by Miracles , Nic Ware brought this Scripture , when you are persecuted in one city , flee into another : accordingly this Informant and her husband , and the said Ware , went to Woodbridge : where it was g Revealed to the said VVare , that this Informant ( being a Type of the Jews ) should go into the wilderness ; and that she should have Ear-rings , and jewels , and costly apparel , such as the Jews had : which were accordingly bought for her at Woodbridge , by VVare and her husband . Their money being spent , Mat. Hall went thence to John Pods at Whatfield ; and ( as he told her ) he reported there to the Church , that it was discovered to him , that the members should maintain their Pastors in their travels , whereupon he obtained three pounds , with which returning to Woodbridge , he told his wife , that he had gained that three pounds by telling an untruth ; with this , and other moneys her husband had procured of his friends , they went all three of them into Holland , ( which they tearmed the wilderness ) where ( as the said VVare alledged ) they should continue the whole three years and an half . At their coming to Rotterdam , an Englishman presented them with a quart of sack and Suger-cakes , and other dainties , which ( they said ) was a confirmation to them , that this Informant was a Type of the Jews , in regard that as the Jews had gifts presented to them , so had she . But after they had been in Holland three weeks , and all their money was spent , they bethought themselves of their returning into England , and at the end of seven weeks they were returned : and this Informant demanding how three years and an half could be made up of seven weeks , her husband reckoned every fortnight for a year , and the odde week for half a year , and so made up the three years and an half . After their return from Holland , this Informant further saith , that meeting with one Sudbury Deekes a Member of VVhatfield Church , ( whose wife liveth at Hadley , and he with one Goodwife VVebb of Briset ) he told her , that more miracles had been wrought in her absence , by himself , and one Henry Hagur , another member of the said Church , ( who hath one wife at Norwich , and h another wife in Holland ) and instanced in one Miracle wrought upon Goodwife Pod , who was miraculously cured of a great pain in her Chest : And the said Goodwife Pod did likewise tell this Informant , that when the said Deekes spake unto her , she had much ease ; but when the said Hagur said unto her in her pain , In the name of Jesus , Sister arise and walk ; then she was fully cured of that pain . The other Miracle was wrought upon Goodwife VVebb , who was miraculously cured of a disease in her Eares , called the Weennes , ( as she told this Informant ) upon their calling over her in the name of Jesus : but they have both ( since the discovery of the falseness of their book , called The Gospel way , &c. ) denyed any miracles to be wrought upon them ; though formerly they had acknowledged it to this Informant . This Informant doth further declare , that she having a brother , a poor boy , about 15. years of age , her husband procured for him a red gawdy i sute of apparel , having it revealed to him ( as he said ) that this boy should do some strange things . Thus for a time they went on smoothly in their wickedness , blessing themselves , and making others believe ( by their horrid delusions ) that they were even miraculously blessed by God , in these most accursed practices ; untill Gods wonderful patience ( which though it be often long bearing , yet will not be ever bearing ) could no longer bear with these notorious impostors : his righteous soul , in seeing and hearing , being vexed from day to day with their unlawful deeds : which he would now suffer to proceed no further , manifesting their folly unto all . For God ( who in his infinite Wisdome , never wants means to bring about his ends ) so ordered it , k That upon January 16. 1648. this Informant Anne Wells ( as she further confesseth ) had a most terrible dream in the night , that the day of Judgement was come , and that the balls of fire fell thick about her eares , to her great terror and affrightment . VVhen she awoke , she told this dream with abundance of horror to her husband ; further telling him , that if she did not discover those notorious falsities and dissimulations contained in their late book , called ( The Gospel way , &c. ) she should go to the Devil : all that day following she lay in a sad despairing condition , still confessing their delusions . Then Nic. VVare was sent for , to whom she affirmed , that she must now declare , that all that was done , was but delusion . In this perplexed condition she continued for the space of 4 dayes , before Ma. Hall , or Ni. Ware , ( to whom she had discovered her self ) would declare it unto any , hoping to smother it ; but when they could conceal it no longer , ( her horror of conscience still continuing ) it was made known to other of their members : hereupon the Church ( she saith ) was called together : the whole business was examined , she acknowledged , that sundry unclean practices ( called by them the Bawdy Miracles ) were acted upon her by Hall and ware ; ( which though confessed upon her information , yet are judged unfit to be turned into publique expressions to any modest reader . ) Her husband much displeased at the carriage of this business , frames complaints before the Church against her : among other things , informs the Church of Nic. Wares lying with her , alledging , that she had commited whoredome with the said Ware ; and hereupon , did , in the presence of the Church , disown her for his wife . This Anne Wells being thus cast off , both by her husband , and the Church , she was necessitated to return to her poor mother at Stoke ; where being taken notice of by the Inhabitants , as one likely to become presently chargeable to the Town , ( being , as she confessed , with childe ) she was brought before the next Justice of the Peace , before whom she ( upon her free confession ) gave in these above-mentioned Informations , relating to the proceedings of the seduced people of Whatfield , together with the most remarkable occurrences , during the time of her entertainment among them : hereupon , her husband appearing with many members of the said Church of Whatfield , ( who laboured , as much as shame would let them , to clear both him and Ware their Pastors , ) it was ordered by the Justice , that this Ma. Hall should take care to provide for his wife : which he shewed much unwillingnesse unto . But when he saw there was no other way , but he must either suffer , or secure the Town of Stoke aforesaid ; upon some private consultation with some of the said members then present , he was counselled by them , to own her before the Magistrate , though he ran away from her presently ; which advice he accordingly followed : for engageing before the Justice to take her home , and maintain her as a wife , the very same evening returning homeward together , he ran away , and left her in the open fields . Thus have I as succinctly and impartially ( as a relation of this nature would admit ) drawn up the most material passages , ( and as neer as might be in their own words ) concerning these Diabolical practices , collected out of their own Informations taken before the Justice ; ( without any prejudice to the persons of any ) ayming onely at Gods glory , and the prevention of others from being led a way with such Satanical Revelations and delusions , forsaking the written Word of God , which should be a light to our feet , and lanterne to our pathes : desiring all to whose hands these papers shall come , seriously to read over , and deliberately to ponder these following Scriptures , Esay 8.20 . To the Law , and to the Testimony ; if they speak not according to this word , it is because there is no LIGHT in them : again , 2 Pet. 1.19 . We have also a more sure word of prophecy whereunto ye do well that ye take heed , as unto a LIGHT that shineth in a dark place , untill the day dawn , and the day star arise in your hearts : and to name no more , 2 Pet. 3.17 , 18. Ye therefore beloved , seeing ye know those things , beware lest ye also being led away with the errour of the wicked , fall from your own steadfastnesse . But grow in grace , and in the knowledge of the Lord Jesus Christ ; to him be glory both now and for ever , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A86673-e280 Heb. 6.4 , 5 , 6. Notes for div A86673-e690 raise up some in the room of Hall and Ware , to perfect the work of God : A member present , interrupts her , and desires she may have liberty to call over Anne Wells in the name of Jesus , which being done , she recovers . b They say , Anne Wells made them believe she had a discovery from God , that they were coming back , and that the book was began to print : which was so . c These informe , that the marriage was carried on by a pretended Revelation from Anne Wells , as a thing tending to the work of God : this discovery was made to her about the 4 th day of the week that she must be married to Hall , and it must be dispatched upon the next first day without delay : the suddennesse of which ( they of Whatfield say ) was opposed by them : then arguments were brought by them for it , that they had been in a work of God together , and so were still ; and that they were to travel together : and put it to their judgments , whether it were not better to be married , then to travel single : they did also urge the marriage of Isaac and Rebecca : and that of Sampson , Judg. 14. e The seduced people of Whatfield do acknowledg , that their Pastors taught indeed , it was needlesse to preach faith and repentance to their members ; but yet they preach'd it to the world , as they occasionally did come in among them . f They acknowledge such a Revelation , but it proceeded ( say they ) from Anne Wells , who tempted Ware to lye with her , saying it was revealed to her , that she should have a childe , which should be borne at three moneths end , and at a year old should speak with tongues , and then they should all speake with tongues : and that if he had no part in the childe , he should have no part in the promise . g Those of Whatfield inform , that it was Anne Wells , that pretended she had it revealed to her , that there was plotting in the Army against the honest party , to destroy them , and then England should be destroyed ; and therefore it was discovered to her , that they must go into Holland three years and an half : she said further , that she was a Type , and to that end , had fine habit bought her , that so she might be admitted into the Jewes Congregation : being come thither , she and her husband wrote a letter to the Church of Whatfield , that she could understand the Jews language , and that the Jews spake the true language , but mixt : The Copy of which letter followes , as it was taken out of the Original . Dear sister , my kinde love to you remembred , hoping of your discerning spirit in the things of God : I shall send you a few words concerning my hearing of the Jews : I could understand them , and see abundance of God : they speake the true language , only mixed . And concerning brother VVare you know in many things already , I might have found them to be true by experience , which have caused a sad burthen to me and my husband , it being the cause of one tempest : so now desiring your prayers to God for him and me , lest it hinder the work of God : and now desiring you to consider my condition in spirit and body , for my burthen is very great , and I have no work I can do . So in haste , desiring to hear from you with all speed ; by the Post at London , ( you may send to Rotterdam every week ) with my prayers to God for you , I rest , Your sister in Christ , Anne Hall. Dated at Rotterdam , Octob. 29. 1648. Postscript . You may send by any , and let no body see this letter . They inform further , that in the time of the absence of Ware , Hall , and Anne VVells , they sent an Epistle to the Church of VVhatfield : the original copy of which , is here set down in their own spelling English , letter for letter , as followeth : An Epesele to the Church of Whatfelede . UNto the Church at Whatfelede , beloved of god , caled to be Saintes , grace , marcy and pease be multiplyed unto you ; our love in the Lord comended unto you : we are bounde to give thinkes to God alwayes for you , and destringe you may gr●●●w to perfecktion , for 〈◊〉 we ware presante with you , we dead indener to exorte you , and now beinge absente , we deffer you that you would exorte one another dayly , and endeuer to quicken the grace of God in you , and intreatinge you that you would walke worthy of the gosple wher vnto you are caled , l●●●eringe is kept the vnity of the sprite in the bande of pease , and the God of pease shall dwill in you , and amonge you ; and ferder we intrete you to stande faste in the leberty of the gosple wherin Christe haue 〈◊〉 you fre , not suferinge youer selves to be mesled by int●●●nge wordes , for you cannot be ignorante of the confermationes you have had in the 〈◊〉 of God , by that mighty powr of God manifested among you by sines and ●●ricles , you ha●●●i●ege more case to rejoyse then any in the worlde : though for the preseante you may sufer by Sathan or his instrumentes , who will labere to darken that lights , that ha●e sh●●● fo●th amonge you , whome reses●e stedfastely in the faith ; for which case if you be caled to sufer , for you know that Christe haue sufered before you , and the servant is not grater then the Master , and allsoe you have a grate cloude of wetneces whoe have gone before you as valiente Conquerers threw Christe that strenthened them ; what if Sathane shoulde caste some of you in preson , or take awaye youre life , you have a life in Christe fer beter , and we knowe that god will strenthin you woe will be with you in all your suferinges , for it is not you that sufer , but Christe in you , for it is for his sake : therfore let not the rage of men , nor the temtation of Sathen frighte you nor desharten you , or Case you to draw backe , for if you doe , the Lorde will take no plesur in you ; for you may know that this is noe place of a bideinge , for we are as pelgrumes and strangers , and owre in heritance is not here , but in the worlde to come : and we seke a Contrey , let us not fainte nor be wary , but be ye faithfule unto the death , and Christe shall giue you a Crowne of life : and you muste knowe , that the dayes of trouble is at hande , for the Lorde hath a Contravercy with ingelande , and thay contemning his love , thay muste drinke depe of the Cupe of Gods anger , and ther abominations ripen apase , and god will cut them downe , and that shortely ; but seke ye iudgment and rightous , it may be you may be hed to the day of the Lords anger ; and you that are the Elders home God have Caled to that place , we intreate you that you loocke over the family of god , which he have perchased with his blode , strenthininge the weak , and comfortinge the feble , and reprouinge those that walke desorderly , and we , as owre duty is , shall pray , that god would suply all youer wantes , and strenthinge that worke that is begune in you , untill the Cominge of our Lord Iesus Christe . Brethren and Sisters , we salute you all in the Lord , with an Epesle of love , destringe your perfection , as you are owre Epesele wreten in owre hartes , and we shall reioye to heare of your walking together in all thinges well plesinge to god , and destringe that he woulde fell you with all ioy in sprete , & coe remaye your pasters to Comand , Nicholas Ware. & Mathew Hall. and Anne his wife , salute you all in the Lord. h They say that Hagur was first contracted by promise , to one living at Norwich , and afterward married to another , that lives now in Holland . i They inform , that this sute of apparel was sold to them by Hall , before he went into Holland , and after his return , Hall requested it again of them , because ( as he said ) it was discovered to his wife , that her brother must have that sute , being appointed to powre out a vial , spoken of in the Revelation . k The seduced people of Whatfield , fully agree in this information about this breaking out among them , that it was thus occasioned by her dream , as she relates : and further in form , that upon examination before them , Jan. 23. 1648. there was so much beastliness , uncleannesse , & unheard of wickedness discovered and brought to light , ( viz. that before marriage she counterfeited a pain in the lower part of her belly , which by Revelation VVare , and Hall must cure , by touching it , in the name of Jesus . As also after her marriage to Hall , that Ware did sundry times lye with her , which ( as they inform ) he hath testified to them with his own hand ; with much more notorious villany ) which they say they tremble to relate : as being altogether unfit for a sober pen to write , or a modest eye to read ; for it is a shame to speak of those things done by them in secret . Hereupon ( they said ) they dealt with them according to the command of Christ . 
A69570	----	An antidote against lay-preaching, or, The preachers plea in a discourse answering such objections which were given to a conscientious friend : who for his satisfaction requested a resolution : in which discourse is proved that preaching of the Word is a peculiar calling to be undertaken by none without a speciall call : and that more is required in such who undertake it than abilities : in which likewise other incidentall questions and cases concerning the profession of preachers are discussed. Bewick, John. This text is an enriched version of the TCP digital transcription A69570 of text R22339 in the English Short Title Catalog (Wing B2192). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69570 Wing B2192 ESTC R22339 12621028 ocm 12621028 64508 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69570) Transcribed from: (Early English Books Online ; image set 64508) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E136, no 32 or 250:E140, no 10) An antidote against lay-preaching, or, The preachers plea in a discourse answering such objections which were given to a conscientious friend : who for his satisfaction requested a resolution : in which discourse is proved that preaching of the Word is a peculiar calling to be undertaken by none without a speciall call : and that more is required in such who undertake it than abilities : in which likewise other incidentall questions and cases concerning the profession of preachers are discussed. Bewick, John. [2], 44, [1] p. Printed for Andrew Crook, London : 1642. Copy 250:E.140, no. 10 lacks additional page at end. Attributed to John Bewick. cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Preaching. Great Britain -- Religion -- 17th century. A69570 R22339 (Wing B2192). civilwar no An antidote against lay-preaching, or The preachers plea· In a discourse answering such objections, which were given to a conscientious frie Bewick, John 1642 17420 35 30 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-04 TCP Assigned for keying and markup 2006-04 Aptara Keyed and coded from ProQuest page images 2006-05 Judith Siefring Sampled and proofread 2006-05 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST LAY-PREACHING , OR THE PREACHERS PLEA . In a Discourse answering such Objections , which were given to a conscientious friend ; who for his satisfaction requested a resolution . In which Discourse is proved , that preaching of the Word is a peculiar Calling , to be undertaken by none without a speciall Call : and that more is required in such who undertake it , than abilities : in which likewise other incidentall Questions and Cases , concerning the Profession of Preachers , are discussed . The Lord gave the Word : great was the company of those that published it , Psal. 68. 11. No man taketh this honour unto himselfe , but he that is called of God , as was Aaron , Heb. 5. 4. LONDON , Printed for Andrew Crook , Anno 1642. The VVriting occasioning the ensuing Discourse . THe places of Scripture underwritten , which some doe bring to prove That a man who hath the gift of the spirit , and can preach , may preach the Gospel of what calling soever he be . To prove it lawfull , they quote 2 Acts 17 , 18. from which place they understand , that not only they that have been at the University , and have gotten learning , that they only should be Teachers ; but they also to whom is given the gift : Ergo if I can teach and edifie my breathren , and my brethren can teach to edifie me , it is lawfull although we be but Tradesmen ; for the Apostle did labour with his hands , and yet a Teacher ; and many others besides , 2 Thes. 3. 8. By way of Reason , thus . 1. A Teacher is knowne to be called of God by those qualifications and gifts which hee hath received : but many of Gods people have the gift to teach and resolve doubts ; Ergo they are called , and therefore bound to teach . 2. Every man who hath a gift which is spirituall , it is his talent ; and he who useth not his talent , God will take it from him , and cloath him with shame and a curse : Ergo men are bound to use their gifts . And this is the way which we have prescribed . 2. Joel . 28. 44 Isaiah 3. 1 Cor. 14. 29. 1 Cor. 14. 31 , and 33 ver. The Reason is given , God is not the author of confusion , but of peace ; which doth prove , as they understand , that when men can prophesie , and doe not , it causeth confusion , and not peace . 11 Numb. 29. Would God all could prophesie . 8 Acts 1. compared with the third and fourth verses of that Chapter . From which places they understand , that any one poore or rich , weak or strong , if they could teach , they became Dispensers . The same times are now for the want of publick meanes ; they were scattered , so are we . Therefore if God enable us , we will take a course in private . If men send us to prison , God will send prison-comforts . 1 Pet. 4. 10 , 11. As every man hath received a gift , so let them administer the same one to another . In this thing I desire to be resolved , being of my selfe but weak , and not able fully to answer it . An Answer to the former VVriting . I Have seriously pondered the paper ; and according to your desire have returned an Answer , to help you to a satisfaction in those things , wherein some have sought to scruple you . All which ( by the assistance of God ) I have throughly sifted , and I hope shall discover what bran was presented by the Objectors in stead of the pure manchet of Gods word . The maine assertion in the paper is this . A man that hath the gift of the Spirit , and can preach , may preach the Gospel , of what calling soever we be . The proofs alledged seeme to prove two things . First , That any , of any Profession , may preach , being enabled . And Secondly , That such ought to doe so , especially in the want of publique meanes . I conceive , that the Affirmers of these things doe not understand by this word Preaching , and Teaching : preaching , as it is largely taken for any kinde of notifying , and making known the Gospel of Christ , or the Oracles of God : for then what need this controversie , since it is well knowne , that there are many wayes thus to doe ? as namely , by Conference , so Aquila and Priscilla expounded to Apollos the way of God more perfectly . Or by Catechising ; so Theophilus was instructed , that thou mightest know the certainty of those things , wherein thou hast been catechised ; so is the originall , though in our English transion it is rendred , instructed Or by Writing , in which respect Solomon is called a Preacher , because by his writings he published those truths wherewith the Spirit inspired him . Or by reading ; and so the Prophecy of Ieremiah , and the minde of the Lord was made knowne to the Jewes by Barucks reading . Yea any other meanes by which the truth is made knowne , may in a sense be called Preaching : but I think they meane not this generall kinde of Preaching ; but by Preaching they meane ( as it is in a restricted sense taken ) An expounding of Scripture by doctrinall deducing of instructions , and conscientiall applications of them to the Hearers by way of dilating or enlargement . Or more briefly : by Preaching they mean A speaking unto men for exhortation , edification , and comfort . I beleeve they meane this , by the word Preaching ; for so their proofs seeme to prove . And therefore I will propose against their phancy , of the lawfulnesse for any ( of any calling being able ) to preach , five Propositions , as an Antidote : which when I have discussed , I will punctually answer the paper . The Propositions considerable are these . 1 Preaching or dispensing of the word is a peculiar calling distinct from other callings . 2 Not any of another calling ought to dispense the word ( preachingly ) till they are thereunto called . 3 In the Call to preach , more things are required than endowments to preach : without which things no man hath a Call to that function . 4 Men of other Professions , though enabled with spirituall gifts , yet are not to undertake preaching , till they are thereunto lawfully called . 5 Such as take on them that calling , after lawfull Call thereunto , ought not to intangle themselves in worldly emploiments , and follow their wordly calling . Of all these I will say something ; and then come to answer the paper . CHAP. I. The first Proposition . Preaching of the word ( that is , an expounding or interpreting it , thence drawing out Doctrines of instruction , and applying them to severall sorts of Hearers gathered together to heare ) is a peculiar calling , distinct from other callings . A Calling is a certaine kinde of life , ordained and imposed on man by God , for the common good . Now it is certaine , that God hath constituted , and appointed some men to spend their dayes in finding out acceptable words , even the words of truth ; that they may the better publish the word of God , and fasten it as Masters of the assemblies , according to the command given from one shepherd : Goe and teach all Nations . This truth is evident from two Scriptures , to name no more . The first place is , 10 Rom. 14. How shall they heare without a Preacher ? And how shall they preach , except they be sent ? The Apostles gradation is remarkable : as faith must be before invocation ; and hearing of the word , before faith ; and preaching , before hearing what is preached : so divine Call or mission to preach precedes preaching ; intimating that none can savingly , with a good conscience , and with hope of successe , preach , unlesse they be divinely sent and appointed thereunto . The second place is 4 Ephes. 11 , 12. when Christ ascended , he gave some to be ▪ Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ : and S. Paul she wes what this work is , 26 Acts 18. By this place in the Ephesians we see that the calling of Preachers is ordained , and the end of it is very profitable . In one Scripture it is called a teaching Priesthood , without which the people were miserable : in another it is called vision , without which the people perish . S. Paul calls it the ministry , and likewise teaching , and shewes that it is a distinct calling from others , 12. Rom. 7. I will shut up this Proposition with an observation not to be despised . In the 2 Numb. 2. God commands , that every tribe of the Israelites should be ranked into severall orders , and that they should all keep to their own standers . After this in Numb. chapter 3. he commands that the Levites should be appointed to their office . Israel was now in the wildernesse , journeying to Canaan , a type of the Church of Christ thorough many tribulations and afflictions travelling to heaven . In the campe of Israel the severall orders and ranks assigned , were to bee kept , and none were to usurpe the Priests office ; and the Israelitish camp was never so comely as when every one in it kept within order . Even so it is with Christs people , they are ranked into two sorts , him that is taught , and him that teaches : And both sorts are to attend to the proper and peculiar services , according to the rank into which God hath put them . And none of Christs people ( unlesse called ) must usurpe the sacred and most honoured calling , ordained for men , in things pertaining unto God . And the Church of Christ never flourishes so stately against her adversaries , as when every one in it ( as it were in an Army ) keeps him to his owne function ; for then the Church ( as Christ describes it ) is terrible like an Army with banners . In one word , as there are severall and distinct effices in an Army ; so are there in the Church militant . One is a teacher , another is taught : and as the Lord saw it necessary for Israel in the wildernesse , to have the Levites a distinct order among them ; even so hee sees it is necessary for his people on earth to have Preachers among them , a distinct calling from others : and therefore he hath erected a ministry in his Church , by whose foolishnesse of preaching hee pleases to save them that beleeve . All this makes it evident , that preaching of the word is a peculiar calling distinct from other callings . CHAP. II. The second Proposition . Not any of another calling ought to dispense the word Preachingly , ( that is , as wee have before explained the word Preaching ) till they are thereunto called . THe Reasons proving this , shall bee only two ; because prolixity is to be avoided in a matter well knowne to every one , who is conversant in holy Scriptures . First Reason is , Because God disapproves , yea detests , and complaines against such , who undertake preaching without a call . I sent not ( saith hee ) these Prophets , and they have runne ; I spake not to them , and they have prophesied . Yea the Lord makes it a character of a false Teacher , to teach , being uncalled to that office . I sent them not , nor commanded them ( saith God , ) therefore they shall not profit this people at all . And our blessed Saviour intimates no lesse , in bidding us beware of false Prophets , which come ( saith he ) unto you in sheeps cloathing , but inwardly they are ravening wolves . These words are very remarkable , and describe such as are false and dangerous Teachers by two decypherings . 1. They are such as Come unto you . The true Prophets are sent , but these come ( to wit ) of their owne accord , being unsent of God . The phrase of comming to any , when it is in the new Testament applied to forbidden Teachers , intimates both their presumptuous rashnesse , and sacrilegious boldnesse to teach , being not sent thereunto . And therefore our Saviour saith , All that have come before mee , are theeves and robbers : all that have come ; not all that were sent . Moses and the Prophets were before Christ ; but these were sent to the people of God : others there were who ( though unsent ) would undertake to prophesie , and teach , and these our blessed Saviour brands with the name of Theeves ; because they usurped anothers calling : and with the name of robbers , that is , ( as the word signifies ) such as make a prey of others . This is their first description . 2 They come unto you ( sayes our Saviour ) in sheeps cloathing . In every thing outwardly they seeme sheep : they have a forme of godlinesse ; they pretend Scripture , and use many goodwords ; In these they glory ; and by these they work dece it fully , transforming themselves into the Ministers of Christ ; they use smooth insinuations , creeping into houses ; they are full of flattering and enticing language : Thus outwardly they seeme sheep . Yet their allurements to withdraw Christs flock from hearing Christs voice in the Pastors set over them , are an evident manifestation of them to bee no other than ravenous wolves , though their pretences and outward shewes seeme otherwise ; for they are no other but such who intend to prey upon Christs flock , having once divicted them , and withdrawne them from the shepherds tents : Therefore one Apostle tells us , That through cove to rcusnesse , they with fained words will make merchandize of us : And another exhorts , To mark such , and avoid them ; for they are such as serve not our Lord Jesus Christ , but their owne belly ; and by good words and faire speeches , they deceive the hearts of the simple . This is another description of the usurpers of sacred Preaching . The summe of this Reason is ; God and Christ detests , that any of other callings should undertake Preaching , uncalled thereunto : yea , and bids us beware of such ; Therefore such ought not to dispense the word Preachingly , or by way of Preaching . Second Reason is ; Because wee cannot read , either in the Old or New Testament , of any Godly Preacher who taught others , by Preaching , before hee was thereunto divinely called . This is apparent from the enumeration of particulars . 1. Enoch , the seventh from Adam , is said to have Prophesied , but not without Gods call thereunto ; For in old time , holy men of God ( Such an one was Enoch , who before his translation had this testimony , that hee pleased God , Heb. 11. 5. ) spake as they were moved by the holy Ghost . 2. Noah is called a Preacher of righteousnesse , but not without Gods warrant ; for hee did according to all that God commanded him : namely , hee built the Ark , and forewarned the world of Gods judgement ; every stroke hee gave , and every naile also which hee drave in the building , was a reall Sermon of Repentance . 3. Abraham is called a Prophet , but the Lord assigned him his work . 4. The Levites were Instructors ; but God appointed them to that function . 5. Let us descend to the Prophets , every one of them mentions his Call . Isaiah sayes , I heard the voice of the Lord , saying , Whom shall I send , and who will goe for us ? then said I , Here I am send me . And hee said , Goe and tell this people , &c. Jeremiah tells us of his Commission ; and Ezekiel of his ; yea , and all the rest were sent of God . Amos professes , that hee was of another calling , before the Lord called him to prophesie : I was ( saith hee ) no Prophet , nor the sonne of a Prophet , but I was an herdman and a gatherer of Sycomore fruit : And the Lord took mee as I followed the flock , and the Lord said to mee , Goe prophesie unto my people Israel . Passe wee from the Old Testament to the New . 1. John Baptist came and preached repentance ; but not without command from God : There was a man sent from God whose name was John . 2. Our blessed Saviour himselfe did not preach without a call thereunto ; Hee was sent to doe so . And this sending Christ to preach , was fore-prophesied in Isaiah 48. 16. & Isa. 61. 1. &c. Which last Scripture , our Saviour saies , was then fulfilled , when he took up a book and read , and expounded . 3. The Apostles were immediately called to this work by Christ , and so S. Paul was called to bee an Apostle . 4. The Apostles set Elders to teach the Churches and Congregations which were obedient to the faith , and so did S. Paul and Barnabas . And wee read of the Elders of Ephesus , whom S. Paul exhorts to take heed to the flock over which the holy Ghost had made them overseers . And S. Peter exhorts all Elders to the like : These you see had an Apostolicall call to preach the Gospel . 5. The Apostles appointed certaine to ordaine others to preach , that the preaching of the Gospel might continue ( after their departure ) in an order of men , thereunto lawfully ordained . And as they themselves were immediately called to preach , by Christ ; so likewise all such , who , according to command Apostolicall , are ordained , are called by Christ to preach , but mediately ; namely , by such , who , under Christ , are appointed to bee over certaine places to ordaine Preachers . S. Paul tells Titus , that , For this cause hee left him in ( reet , that hee should set in order the things that are wanting , and ordain Elders in every City , as hee had appointed him . And hee commands Timothy , that , The things which hee had heard of him , among many witnesses , the same hee should commit to faithfull men , who shall be able to teach others also . Now these faithfull men ( to whom the Apostles committed the power of Ordination ) did ordaine others , and by this meanes the order of Preachers is successively to continue , till Christs second comming . So then they ( whom Christ calls to preach ) are ordained thereunto by men , whose Authority hath been derived unto them from the Apostles ; and the Authority Apostolicall to ordaine such , who should have power to ordain others , was from God ; and accordingly , Christ promises to bee with them alwayes , to the end of the world : namely , in blessing the Ministry , which , according to your appointment from me , is settled in my Church . I will bee with them ( in the gifts and assistance of the Spirit ) who ( by ordination Apostolicall ) are sent to teach all Nations , and baptize them ; while they teach them to observe whatsoever I commanded you . The summe of this historicall narration is this : Wee cannot read in the Old or New Testament of any pious man ( being of another calling ) who took on him to preach the word , till hee was called : Therefore I conclude , that it is an unlawfull act , without any holy president , as this second Reason shewes ; and likewise , because it is without any precept , as the first Reason sufficiently declared . The second Proposition is thereforetrue ; namely , Not any of another calling ought to dispense the word Preachingly , till they bee thereunto called . CHAP. III. The third Proposition . In the call to Preach , more things are required than endowments to Preach , without which things no man hath a call to that function . Or more briefly thus : More is required in the call to Preach , than abilities thereunto . THe very relating of the sundry requisites to this calling evidences the truth of this Proposition : they are in all three . 1. Divine Position into the Function . 2. Personall Qualifications for the discharge of it . 3. Ecclesiasticall Authorization for its fulfillance . That all these are requisite in the call to preach , wee may two wayes collect . 1. The Church of Christ is considerable both as it is a communion and society of the faithfull , whose government ( so considered ) is spirituall : it is ruled by the Spirit of Christ ; therefore it is requisite , that whosoever is set over the flock of Christ , should have his designation thereunto , from Christ . Divine Position into this calling , is therefore needfull . Hence our Ministry , among other reasons , is called , the Ministry of the Spirit ; because , as it is in spirituall things , so it is from the Spirit of Christ , working in the heart of some , according to his ordinance , to undertake this calling . Againe , the Church of Christ is also considerable , as it is an externall society ; and so ( according to the large circuit . of it ) it hath severall companies , which are to be governed by the word of Christ , and by the sword of those Magistrates ( Gods Vice . gerents ) who rule over such severall companies : Therefore , accordingly , such personall qualifications ( as the word hath appointed ) are required to bee in such , who execute the Ministery in these severall Christan societies ; and likewise publike authorizing them so to doe , from such who are appointed to bee over these societies , is very requisite . 2. The necessity of the three forenamed Requisites , is also thus to be gathered . Christ is the King of the Church : hee hath the Keyes , and therefore hee must open the doore of gifts and abilities , and endue such whom hee appoints to this work . Againe , hee hath also committed the Keyes to his Church ; and therefore the power delegate under Christ , of such who are to see thereunto , is requisite , that they may open the door of entrance for such who are truly qualified to discharge this function . So that it is apparent , that abilities to preach is not all that which is required in the entrance into this sacred function . Yet to make all this more evident , I will punctually explicate these Requisites severally . 1. The first Requisite is Divine Position into this function . This S. Paul mentions in his Call ; Hee counted me faithfull , putting mee into the Ministry . And this is requisite in every ones call to it ; because God is the Lord of the harvest , and must bee prayed unto , to thrust out labourers into the harvest : The word signifies to cast them out , as it were by a strong hand . So then , God must put them into this work , and thrust them into it . And this Divine Position into the Ministeriall calling is styled in Scripture , The opening of the door . Now God opens two doors to every one , whom hee puts into the office of teaching . 1. Hee opens the door of gifts : Wee are not sufficient of our selves to think any thing as of our selves , but our sufficiency is of God , who also hath made us able Ministers of the New Testament . This Ability , by our Saviour is called a mouth of wisedome : and by S. Paul , a door of utterance . By opening the door of utterance we are to understand not only opportunities to preach , as it is sometimes taken ; but likewise abilities and endowments to prech : an internall faculty fitting for the Ministry . God first furnishes the mind with knowledge of divine things , hee first gives abilities to manifest them , before one have opportunity ; therefore hee is said to commit to us the Ministry of reconciliation : hee first teaches what wee shall say , before hee sends us on his message : Till God hath opened the door of gifts , there is no sending from him on his Embassage 2. Hee opens the door of the heart to desire this office , and to be willing to spend its gifts , and be sent in it : every one truly called by God to preach , hath a work of God on his spirit , bending and framing it to addict it selfe to this call . Such a work had the house of Stephanas on them ; and such a work was wrought on Isaiah , his tongue was touched , God gave him gifts , and then made him exceeding willing to employ them ; and such a work was on S. Paul , whereby so much as in him was , hee was ready to preach the Gospel : and such a work is wrought on all their hearts , whom God sirs up to feed his flock willingly . So that when God hath bent the strong delights of the mind on such kind of learning , which are most proper and conducent to the Ministry ; and when a man finds his gifts and parts more sutable to this than any other learned calling ; and when the desire of his soul is to serve in the Church , then doubtlesse God hath called such an one to preach ; because hereunto hee hath opened his heart : which opening containes the desires of the soul to enter into this calling , and also the willingnesse of the heart to embrace the worke of it . They then are by God put into the Ministry , to whom hee hath given both ability and an heart to teach . Many have gifts , but no heart ; these God doth not call ; for hee first gives the preparations of the heart . Againe , many affect this calling , but want gifts : neither are they hereunto called by God ; for hee rejects such from teaching : But such are undoubtedly put into the Ministry by God , in whom ability to teach , and a will to teach concurres . A man who ( as Elihu ) is full of matter , hath abilities , and the spirit within him constraines him : whose spirit the Lord hath stirred up , as hee did the Temples Builders , hee surely is a spirituall Builder , one who is called by God to preach . This is the first Requisite 2. The second Requisite is Personall Qualifications : He is not a Teacher sent of God , who wants the essentiall qualities of a Teacher . And these are two . 1. Abilities to teach ; 2. Fidelity in that function : Both these the Apostle mentions in one verse , The things which thou hast heard also among many witnesses , the same commit to faithfull men , who shall be able to teach . Ability then and fidelity is required . The key of knowledge is committed to them who are called to preach ; that they may faithfully open the whole councell of God to his people . First , Ability and skill above ordinary beleevers must be in a Preacher . The man of God must bee throughly furnished unto every good work : and particularly hee must have 1. Ability to expound Scripture : being a work-man who needs not to bee ashamed , rightly dividing the word of truth ; like Apollos , being one eloquent and mighty in Scripture : Therefore hee is called an Interpreter . Hee must be one ( like John ) who hath taken Gods book , and in some measure hath eaten it . Hee must also have 2. Ability to instruct . Hee must be a store-house of knowledge : The Priests lips shall keep knowledge , and they shall seek the law at his mouth ; for hee is the messenger of the Lord of Hoasts . Every Scribe ( saith our blessed Saviour ) which is instructed unto the Kingdome of God , is like an householder which brings forth out of his treasury things old and new . Hee must have 3. Ability seasonably to apply the truth . Hee must have the tongue of the Learned , that hee may know how to speak a word in season to him who is weary . He must be Gods Steward , knowing how to give a portion of meat in due season to his houshold : ministring milk to babes , and strong meat to riper Christians : He must have skill to feed Christs lambs , and Christs sheep . Hee must have 4. Ability to refute and convince the adversaries of sacred truth . These abilities , at least in some competency above ordinary Christians , are requisite in a Teacher : All which requires store of learning , both humane and divine ; that the man of God may have dexterity both in diving into the Scripture , and in refuting the adversaries . And therefore , They are very bold intruders into the calling of teaching others , who both are unlearned themselves , and likewise have given no attendance to reading ; especially to such kinds of learning which are subservient to the Ministry , and without which one of necessity can be but meanly qualified for that calling , and will be very lame in the discharge of it . Secondly , Fidelity is another essentiall quality required in a Teacher : Let a man so account of us , as of the Ministers of Christ , and Stewards of the mysteries of God : Moreover , it is required in Stewards that a man may be found faithfull . A Teacher is a Dispenser of the pretious blood of Christ , of the pretious promises of the Gospel , of the word of God , and of the unsearchable riches of Christ ; and therefore hee must faithfully dispense these : concealing no necessary truths : being no way negligent , but instant in season , and out of season , to exhort , rebuke , instruct , to doe the work of an Evangelist , and to make full proofe of his Ministry . These are the personall endowments required in a Preacher : And this is the second Requisite . Thirdly ; The third Requisite is Ecclesiasticall Authorization . As God opens the door of gifts , and of the heart , which is the invisible opening of the door to the good Shepherd , or his invisible Call to the work : so for the execution of it , hee must have a visible Call by those who are delegated under Christ to ordain such , who are to fulfill the work of the Ministry . This visible Call , I name Ecclesiasticall Authorization , which is not only a solemne declaration , that such and such are chosen of God to this work ; but likewise it is a committing of the Ministry of Christ to them . And this hath two parts , which whosoever wants , hee ought not to doe those acts on which the edification of Christs people publikely depends . 1. Ordination : Which is the consecrating and setting apart for that work of the Ministry , with Imposition of hands and Prayer , such who are deemed , upon tryall of gifts and life , fit for it . Thus S. Paul ordained Elders , and left Titus in Crete to doe so : That Blessed Apostle glories that hee was separated to preach the Gospel : Separated , namely , as by God in his counsell and decree , so also ( according to Gods own appointment ) hee was hereunto separated by the Church . Hee then who is called according to Gods own appointment , must bee separated or set apart by the Church Governours ( I mean Bishops ) to give himselfe wholy to teach . Which separation being done solemnely , by Prayer , and Imposition of hands , is called Ordination . 2. Derivation of actuall power to fulfill the Ministry , is the other branch of Ecclesiasticall Authorization : and this is after the tryall of gifts and life . Let these also ( saith the Apostle ) first be proved , and then let them minister , being found blamelesse : The words import , that both Ministers and Deacons must be proved ; and being found fit , then they should be permitted to execute their office . This admission to execute their office , is called Gods allowing them to preach . This is the third Requisite , Ecclesiasticall Authorization , which consists in the ordaining and allowing , by the Churches Overseers , such , who shall teach : and without this , notwithstanding there be competency of gifts for that work , yet none can have a complete Call to preach . To conclude therefore this Proposition : Since to the entrance into the Ministeriall Calling there is required both Gods putting one into it , and Authorities ordaining and setting one apart thereunto , together with its deriving actuall power , to such who undertake it , to fulfill it , as well as personall gifts for its discharge ; Therefore I take this third Proposition is undeniably true ; namely , In the Call to preach , more things are required than endowments to preach , without which things no man hath a Call to that Function . CHAP. IV. The fourth Proposition . Men of other Professions , though enabled with spirituall gifts , yet are not to undertake preaching , till they are thereunto lawfully called . THough the Arguments proving the second Proposition will also sufficiently confirm this ; yet these two shall likewise serve to evince it . First Reason : Because every man is bound to abide in his own Calling . This is proved from two Scriptures : One is this ; Let every man abide in the same calling wherein hee was called . These words are very emphaticall . 1. Exempting none ( though proving afterward well qualified and endued with gifts and graces ) from their personall Calling . 2. Enjoyning to every one continuance in their particualr Function ; Let him abide , or make his Mansion in it , even dwell on it . 3. Intimating that the state of Christianity frees none from the Calling in which God hath set them . And there is good Reason for it ; Because Christianity as it is a Profession of true Autarchy , or self-contentednesse with ones own station or condition ; so likewise it is a Religion abhorring all Ataxy , or disorderly enormities ; and particularly , the confounding ( in one person by presumptuous usurpation ) such Callings which God hath disjoyned . Another Scripture proving that every one ought to abide in their own Calling , is this , Study to be quiet , and to doe your own businesse , and to work with your own hands , as wee commanded you . Which words , 1. Commend a calm conversation , opposite to tumultuous turbulency and restlesse intermedling with things which concern us not ; Study to be quiet . 2. They confine our employments within the limits of our own Calling ; doe your own businesse , or those things which are personally and properly yours . 3. They command Mechanicks , or manuall Crafts men to work with their own hands : Whereupon it will follow , that therefore they ought not ( uncalled ) to undertake Preaching , seeing they are not freed from their manuall works , from which every Dispenser of spirituall things is freed ; that hee might sow spirituals ; and for his maintenance hee is to reap the carnall things of others . Seeing then every man is bound to abide in his own calling , therefore such who are of other Professions , though they be enabled with spirituall gifts , yet are not ( being uncalled thereunto ) to undertake Preaching . Second Reason is , Because Holy Writ affords no president of any who did so , but rather the contrary : For as wee cannot read of any holy man undertaking ( without Call thereunto ) the office of Preaching , as the second Reason of the second Proposition proved ; so wee may read of such , whose gifts being very sutable to that Function , yet without Call would not undertake it , nor leave their Callings . Two examples shall serve in stead of many . David , though a man after Gods own heart , and one who had more under standing than all his teachers , yet forsook not either his Calling of feeding sheep , or of governing the people , to become a Preacher : And though hee was a Prophet , and extraordinarily inspired and fitted to preach , yet wee read not that hee did so in any Synagogue or Assembly ; but still hee abode in his Calling , and taught publikely no otherwise ( if my observation fail not ) than by his writings : in which , though dead , hee yet speaks , and preaches to the Churches , as oft as any thing of Davids is read in them . The other example is our blessed Saviour , who was ( it seems ) in Profession a Carpenter ; and though hee had gifts beyond Angelicall and humane conception , all fulnesse dwelt in him ; yet till about thirty years of age hee did not ( so farre as wee read ) preach or leave his Calling . And when hee began to preach hee was thereunto first called , as in the second Reason of the second Proposition hath formerly been manifested . So then , both from precept and example , I conclude , that the fourth Proposition is an unshaken verity : namely , Men of other Professions , though enabled with spirituall gifts , yet are not to undertake preaching , till they are thereunto lawfully called . CHAP. V. The fifth Proposition . Such as take on them that Calling , after lawfull call thereunto , ought not to entangle themselves in worldly employments , and follow their worldly Calling . THe Reason of this is ; Because such are wholly to intend the work of this Calling which they have undertaken . The Apostles , though some of them had been Fishers , and some of other Professions , yet affirm joyntly , that they would give themselves continually to prayer , and to the Ministry of the word : neither would they meddle with a businesse which in its own nature might well have stood with their Ministeriall Function ; because of some inconveniences in it : It is no reason ( say they ) that wee should leave the word of God and serve tables . S. Paul would have Timothy , and in him all Ministers , wholly to inure themselves to the paines , and whatsoever other hardship accompanies or followes their Ministry , and not be busie in secular negotiations . Hee takes a similitude from a Souldier , who having undertaken military service , doth wholly addict himselfe to his Commanders service : even so such who undertake Christs service must seek to please Christ , by doing his work ; and therefore must not frame themselves to those employments in which they were enwrapt before Christ chose them to his pecular service . The words are very plain ; Thou therefore endure hardnesse , as a good souldier of Christ : And again , No man that warreth entangleth himselfe with the affairs of this life , that hee may please him who hath chosen him to be a souldier . And there is good reason why Ministers should wholly intend the Ministeriall employment and no other ; both because other employments make them unfit to discharge this freely and fully . He who enters into this Calling and will secularly be employed , is unfit for this Calling , even as hee who layes his hand on the Plough , and looks back , is unfit for the kingdome of God : and likewise , because any one work which is enjoyned the Ministry , is sufficient alone to take up the whole man , and his whole time . As to name but that one mentioned by S Paul ; hee is to give attendance to reading and meditation , and to give himself wholly to these , that his profiting may appear unto all . Now this is work enough for a man : yea it is set out in Scripture , to bee a toylsome and tiresome work ; much study is a wearinesse to the flesh . God compares it to the work of Husbandmen , who are in continuall employment , either breaking up the fallow , or sowing , or harrowing , or manuring , or reaping , or gathering into barnes , and then renewing again their labours . And hee compares the service of the Ministry to Fishing : a trade in which is no loitering but labouring ; not meanly but toughly , sometimes all day , oft all night , and many times for nothing . Such , yea greater is a Ministers work , it is a constant continuall labour : he prayes he reads , hee marks , hee meditates , hee writes , hee utters the meditation of his heart ; and when hee hath done , hee must return to his daily task , and weekly spending , being every moment employed , save at the times of due intermission , till hee hath fully finished his course , and the time of departure approaches . Preaching is a toylfull work , and greater than to speak by an hour-glasse . Again , it is set out in Scripture to bee an enfeebling work : So the Prophet found it , I have ( saith hee ) spent my strength for nought , and in vain . And so our blessed Saviour found it , who in the prime of his years , little past thirty , was reckoned by the Jewes to be towards fifty . It is supposed by Divines , and probably too , that hee so spent himselfe in preaching , and winning soules , that hee seemed to the Jewes to bee much elder than hee was . The Ministeriall work well followed makes one weak in strength , and old in youth : it consumes the lungs , wasts the spirits both animall and naturall , parches the radicall moisture , draines the blood , looses the joynts , rivells the face , and wears the brain . They who speak other mens labours , ( and such it seemes there were in the Apostles times ) count Preaching nothing , because they know not experimentally what it means ; but such who labour in the word and doctrine ( as the Apostle did ) will with him acknowledge , that in Preaching they spend and are spent , and that they sacrifice themselves for their people . Lay all this together : and seeing the Ministeriall Calling hath in it employment for the whole man , and for his whole time ; and seeing other Callings will distract in fulfilling the Ministery , therefore it must be granted , That they who undertake this Calling , ought not ( save in the cases mentioned in the Answers ) to divert from the employments of this Calling , being busie in worldly employments ; and so I conclude this fifth Proposition to be very true : namely , Such who take on them that Calling ; after lawfull call thereunto , ought not to entangle themselves in worldly employments , and follow their worldly Calling . CHAP. VI . I Now come to discusse the Contents in the Paper . Wherein , To prove that a man , who hath the Gift of the Spirit , may preach the Gospel , of what Calling soever hee be , is quoted Acts 2. 17 , 18. The words are these : It shall come to passe in the last dayes , saith God , I will poure out my Spirit on all flesh , and your sonnes and your daughters shall prophesie , and your young men shall see visions , and your old men shall dreame dreams : And on my servants , and on my handmaids I will poure out in those dayes of my Spirit , and they shall prophesie . From which place they understand , That not only they that have been at University , and have gotten learning , that they only should Teach ; but they also to whom is given the Gift . Therefore : If I can teach and edifie my Brethren , and my brethren can teach to edifie Me , It is lawfull , although wee be but Tradesmen ; For the Apostle did labour with his hands , and yet a Teacher ; and many others besides . 2. Thess. 3. 8. I answer to all This . Though the distinction of learning gotten , and learning given ; or ( as Scholars speak ) touching learning obtained by study , pains , industry , and investigation either at University , or any other place ; and learning conferred by inspiration , or by any other immediate way of divine donation may be admitted ; yet the inference thereupon ( that any of any Calling whatsoever having given learning may preach ) is unsound : Because , the very having of learning , either acquiredly or inspiredly , is not sufficient to authorize preaching without a speciall Call . Which as I have proved , so this History in the second of Acts confirms : for they of whom it speaks had abilities to preach , they had been with Christ , and hee had breathed on them the holy Ghost ; yet would they not preach till they had a speciall Call , and were authorized thereunto by power from on high , according to Christs command . The pouring out of the Spirit on them ( as the History relates ) was a speciall and publike declaration of their Call , that God had chosen them to teach the whole councell of God , to plant the Gospel in all Nations ; and therefore God accordingly endued them , extraordinarily , with all languages , and all infallible sacred knowledge . Such then , who propose these as a president for Layteachers , should doe well to consider these Particulars . 1 That inspiration Apostolicall served only for the planting of the Gospel : since , God inspires so none ; and therefore the pretence of having learning given , not gotten , is a boast of things without their measure ; and a vaunt of the distribution of gifts on them , which God never granted to any but to the first Planters of his Church . 2 That they should consider , That though any were endued with abilities Apostolicall ( which I suppose none will arrogate to themselves , but such who have no other knowledge than that which puffs up ; ) yet such ought not to assume the divine Function , untill hee have also ( with these here ) the Apostolicall Call . If hee should without that Call doe so , hee were but an intruder , and a false Apostle . And therefore . Though Thou be able to teach thy Brother , and thy Brother Thee ; yet neither of you ought Ministerially to doe so , till thereunto you have ( as these Apostles ) a speciall Call . So then this History gives no countenance to any , though gifted , to undertake Preaching , uncalled . 3 They should ponder , That these Apostolike men did nothing in a corner . They had no private undertakings ; for the whole multitude came together , saw and heard ; therefore such who resolve on a private , close course of Preaching in secret , cannot justifie themselves by these Apostles here . Neither yet follow they our Saviours example who spake openly to the world , and ever taught in the Synagogue , and in the Temple , whither the Jewes alwayes resort , and in secret said nothing . 4 They should consider , That these Apostolicall men , having ( by this extraordinary pouring out of the Spirit on them ) their complete Commission to preach , gave themselves wholly to Prayer , and to the Ministry of the word : And therefore , hence cannot be raised a justification for any Lay-men ( continuing so ) to preach the word . The History affords these irrefutable collections . Butthe Objectors inference no wayes results out of the quoted words ; namely , That any of any Calling who hath gifts may preach . My reason is ; Because they mention the gifts of the Spirit poured on some , whom God prohibits to preach , as on women : Your daughters and my handmaids ( saith the Text ) shall prophesie ; and yet God permits not such to teach . Therefore for the clearing of this place from the absurd collection , wee must explaine these words , And they shall prophesie . Know then : These were Joels words ; but are here alledged by S. Peter to satisfie the multitude , who were confounded , seeing the cloven tongues like fire sitting on the Disciples heads , and hearing them speak in their own tongues , the wonderfull works of God : Hee tells them , that now Joels Prophesie is fulfilled ; namely , I will poure out &c. After hee tells them , that , Jesus Christ being exalted to Gods right hand , hath shed forth this which they now saw and heard : which they saw in the tongues , and their speaking of Gods wonderfull works . This is the briefe relation of the Story , which makes much for the understanding of the quoted Scripture : Wherein we may observe , 1. That in the day of Pentecost God poured out of his Spirit in great measure both on men and women , who were with one accord in one place . 2. That these were thereby enabled to prophesie . And 3. Their prophesying was , no more but , both a cleare understanding of former Prophesies , as appears by S. Peters applying this and two more , and also a praising Gods , as his and the others speaking of Gods wonderfull works shewes , So then these words ( Your sons and your daughters shall prophesie ; and again , My servants and my handmaids shall prophesie ; ) imply only thus much : These your sons and your daughters which are my servants and my handmaids , shall have of my Spirit bestowed on them , whereby they shall understand the former Prophesies , touching the Kingdome of God , and the Mystery of Salvation : Which in other ages was not made known unto the sons of men , as it is now revealed unto his holy Apostles and Prophets by the Spirit . I take this Paraphrase is the genuine meaning both of Joel and Peter , and best shewes how both the sons and daughters of God are said to prophesie in the last dayes . It would be therefore shewed plainly , and without wresting the words , how the conceit ( that any of any Calling , having gifts , may preach ) can bee grounded on them . The words speak of such a kind of prophesying , wherein both men and women may have a part ; and that is no other than either a clear understanding of Gods mysteries , formerly vailed in dark Prophesies , but now explained and known since the Spirits descent , according to these Prophesies of the Gospels time , Isai. 11. 9 Jerem. 31. 34. Joh. 6. 45. or else it is a lauding and praising of God for his wonderfull works . One of these , or rather both , is the prophesying meant in this place : and so both sons and daughters may prophesie . But that kind of prophesying which consists in interpreting Scripture , thence deducing Doctrinall and Practicall Conclusions for the instruction of others , ( I am sure ) cannot bee meant in this place ; because in that kind of prophesying the daughters of God have no part nor fellowship with the sons of God ; for God hath excluded them , as hath been shewed . Let this suffice for answer to the quotation in Acts 2. 17. 18. CHAP. VII . TO that which is added , That Trade smen may preach , because the Apostle did labour with his hands , and yet a Teacher ; and many others besides . 2 Thes. 3. 8. I answer . 1. It followes not , because the Apostle or any other , having a Call to teach , did in some cases labour with their hands , therefore that such who are Tradesmen , having no calling thereunto , should preach , I think this consequence cannot possibly be made good . 2 I answer . All which can be collected , for imitation , from the Apostles labouring with his hands is , That a Minister , in some cases , ( there being thereby no impediment to his preaching , or other Ministeriall duties ) may voluntarily use any lawfull Art or Calling , manuall or mentall , to supply his necessities . The causes why S. Paul laboured with his hands , are recorded in Scripture to be these . First , Hee would not be burdensome . The penury of the Thessalonians was such ( they being poor Artificers ) that they could not conveniently contribute towards S. Pauls reliefe : Besides , that little which they had was liable to be preyed upon by their Persecuters ; therefore the Apostle , in compassion , remitted his right , and rather than hee would burthen them hee wrought with his hands . And for this cause the Ministers of the Waldenses did work to sustaine themselves ; because they found that the exacting of due maintenance ( which yet they might have took ) was burthensome to the Church , being for their poverty termed the poor men of Lions : which men yet professed , that they were sorry that they had not sufficient staied livings for their Ministers , whereby they might have more time to their studies , and greater opportunity to instruct them with necessary doctrine and knowledge . Secondly , S. Paul wrought with his hands , because hee would avoyd appearing scandall . 1. In respect of some Corinthians , who , being covetous , would have detested the faith , if they had found it any way chargeable : being like the Gadarens , who would rather part with the Ministry of Christ , than forgoe their Swine . Lest the Corinthians should hereupon reject the Gospel , S. Paul forbears his right , and so farre a based himselfe , to work with his own hands . Herein , being an example to others , not to use their lawfull liberties , unlesse wherein they see an expediency . 2. In respect of false Apostles among the Corinthians , to stop their mouth . They , likely , would have accused him for making advantage of the Gospel , and would , perhaps , have reported that hee only taught for gain ; therefore the Apostle to cut off all occasions of such thoughts from them , would not challenge any thing from the Corinthians , but wrought with his hands . Doubtlesse , in like case and condition , a Minister may take on him another Calling , what hee likes ; so it bee not an hinderance of his preaching , nor any offense of men . Thirdly , S. Paul wrought with his hands , to gain thereby authority and credence to his Doctrine touching labour : hee had taught , at Thessalonica and Ephesus , a necessity of working ; therefore to shame them from their loitering and idleing , hee so farre abased himselfe below his Apostolicall function , as to worke in Tent-making . Hee tells the Thessalonians , that hee did not eat any mans bread for nought , but wrought with labour and travell night and day , that hee might not be chargeable to any of them . Not because hee had not power , but to make himselfe an ensample for them to follow him . And hee tells the Ephesians , You your selves know , that these hands have ministred unto my necessities , and to them that werewith me . And again , I have shewed you all things , sic how that so labouring , yee ought to support the weak , and to remember the words of our Lord Jesus Christ , how hee said , It is more blessed to give than to receive . And questionlesse it is lawfull for a Minister ( being of excellent parts and abilities , abundantly sufficient to discharge his Calling ) for the provocation of others to double diligence in their Callings , to undertake ( if hee please ) either such a Calling which is subservient , or subordinately conducent to his Theologicall Profession ; as teaching , or tutoring of Youth ; for so Samuel , a Prophet , had a school of young Prophets at Ramah , and Elisha at Gilgal : or hee may employ himselfe in any manuall work ; yet still remembring the caution , That it hinder not his pastorall function , nor be any offense to others . Fourthly , S. Paul did labour with his hands , because the prophane Corinthians forced him partly to it : they would not give him needfull reliefe , though hee might ( if hee had pleased ) justly have commanded it . Even unto this present houre ( saith hee ) wee both hunger and thirst and are naked , and are buffetted , and have no certain dwelling place , And labour , working with our own hands : being reviled , we blesse ; being persecuted , wee suffer it : being defamed , wee entreat , &c. And then hee concludes , I write not these things to shame you , but as my beloved sonnes I warne you . It seems hee had but hard entertainment , and therefore was forced to relieve himselfe by his labours , till the Brethren of Macedonia supplyed what was lacking unto him . A Minister may be driven to great exigency , and though hee have power and authority to claime maintenance , yet from a way ward people hee cannot ( it may be ) have it : They will disobey Gods command in Gal. 6. 6. the wickednesse of their covetous hearts sets them to devise meanes of muzling the Oxe that treadeth out ( for their good ) the spitituall corn . Now in this case a Minister may undertake Callings lawfull , though unbefitting his person and function . The case of learned Musculus was lamentable ; hee was a man learned and godly , yet after much paines in his publike Ministry , was so ill used , that hee was glad to get into a Weavers house , and learne weave , thereby to get bread for himself and his family : at last , the Weaver thrust him out of his house , and then was worthy Musculus forced to goe to the common ditch of the town , and work with his spade to get his living . This may well be recorded , that posterity may shunne such Corinthian humours , as to suffer their Pauls to be miserably needy , and not relieve them ; but force them rather to manuall labours . These were the causes of S. Pauls working with his hands , which sufficiently warranteth Ministers , in like cases , to doe the like ; but no wayes justifies any Tradesmen to usurp teaching . Thus did S. Paul , and thus did Barnabas , both Ministers ; but of more Ministers who did so , I read not . I am sure the Apostle peremptorily sayes , I onely and Barnabas , have not wee power to forbear working ? And that any of other Professions , uncalled , did Ministerially preach , much lesse many others besides , I suppose the Objectors will never read it in Gods book . CHAP. VIII . THe first Reason brought by the Objectors , is this : A Teacher is known to be called of God , by these qualifications and gifts which hee hath received : But many of Gods people have the gift to teach and resolve doubts ; Ergo , They are called , and therefore bound to preach . Answer . This Reason proves not , That every Lay-man , having abilities , is called and bound to teach , which yet should have been concluded , if the Objectors would , by Reason , have made good that selfe-same fancy of theirs . But passing by the just exception which might be taken against this Reason , both in assuming one thing , and faisly concluding another , as also other defects of Art , which a Scholar may easily espy in it ; let this Answer suffice to it , as it is : namely , If by these words in it [ many of Gods people ] be meant such , who are Ministerially called to teach , then the whole is true ; for these have gifts to teach , and resolve doubts ; and they likewise are called of God and the Church to teach , and are therefore bound to doe so . But though these , many of Gods people , have gifts , and a Call to teach ; will it therefore follow , that others of Gods people , having no Call may doe so ? the consequence is too irrationall to be defended . But if by these words [ many of Gods people ] be understood Many among Gods people which are Lay-men ; Then I answer , That though it be true , that some of them have personall gifts and abilities ; yet in as much as they want the other qualifications of a Teacher , mentioned in the exposition of the third Proposition ; therefore they are neither bound Ministerially to teach , nor are they called to teach ; neither ought they to be known or acknowledged for such whom God hath called to teach . If they desire to employ their gifts Ministerially , then they should in modesty tender themselves and their abilities to be tryed by such , who can authorize them to exercise them : and being approved , they may Minister . But if such in Authority admit not , then ought they to think , that ( notwithstanding their gifts ) God hath not designed them to this function . Once for all ; Know , that gifts to teach and resolve doubts cannot justifie any in their undertakings to preach , unlesse , withall , they have the other qualifications required hereunto . Till the Objectors prove the contrary , they say nothing to the purpose . CHAP. IX . The second Reason of the Objectors is this : Every man who hath a gift which is spirituall , it is his talent ; and hee who useth not his talent , God will take it from him , and cloath him with shame and a curse : Ergo , Men are bound to use their gifts . Answer . It is true , that every Spirituall gift is a talent , and must be used , lest shame , confusion , and a just ablation of it otherwise succeed : and yet it is as true , that talents are no otherwise to be used , than according to the Call to use them . Some have talents conferred on them , to be publikely employed for the good of others , and accordingly these talents must be improved : Others have talents given them only for their own private use , and the private use of some others , and accordingly such must employ their talents , If any Lay-man have abilities to preach , hee must use that ability , only , according to those ends for which God gave him such a talent : First , thereby to teach his wife , and bring up his children and family in the nurture and admonition of the Lord . Secondly , That thereby with greater prudence hee may discerne what is publikely taught by his Pastor , and so retain that which is good , and that which will arme him against a time of tryall and affliction ; wherewith , perhaps , God intends to exercise him more than others of his rank and vocation , and accordingly aforehand fits him by extraordinary abilities , giving him for the better preparation against extraordinary troubles in his own Calling , but not for ostentation of parts , by an extravagant intrusion into anothers Calling . Such therefore need not feare cloathing with shame and a curse , for not using their talent Ministerially ; it is sufficient to free them from feare of both , if , without arrogancy , they onely employ it to their own , and their families good . If this satisfie not , I am then sure that the Objectors are deluded ; And so thought blessed Martin Luther before me , who ( upon that Verse in the Psalmist , Out of the mouth of babes and sucklings hast thou ordained strength , or , perfected praise , ) answers the objection , and his words shall be the conclusion of my answer . His words are these : * Hitherto also they belong , who conscious to themselves of their great learning may dreame of some great danger to themselves , if they instruct not others ; alledging that they hide in the earth the talent given them , and doe expect with the evill servant the heavie doom of the Lord ; Satan doth so delude their fancies with ridiculous trifles . Who , by this verse instructed , ought to know , that it is not wee who teach , neither is it our word which is taught , but onely our mouth may doe service unto his word if hee will , and call . Thou ( hee saith ) hast perfected praise : not they , not we . And so in the Gospel , the Lord truly delivered talents to his servants , but they were first called : therefore doe thou also expect till thou be called . In the mean time , thou maist not desire it , thou maist not voluntarily presse into it , thy knowledge will not burst thee . They ran ( saith the Lord in the Prophet ) but I spake not by them . This temptation miserably vexes many , that it grieves and repents them of their vocation . The Devill doth this to disquiet them who have begus well , and at length consume them with irkesomnesse . Therefore hee who is called , let him offer his mouth , receive his word ; let him be an Instrument , not the Author . Hee who is not called , let him pray to the Lord of the harvest , that hee may send Labourers , and perfect strength one of the mouth of infants . CHAP. X. THe Objectors say , that this is the way which is prescribed : And they alledge sundry Scriptures for proofe . Their first allegation is in Joel 2. 28. The words are , I will poure out of my Spirit on all flesh , and your sons and your daughters shall prophesie , &c. Answer . These words of Joel prescribe nothing ; they only declare what God will doe in the last times : Hee will ( say they ) poure out of his Spirit on all flesh , and your sonnes and your daughters shall prophesie . That is , They shall apply the ancient prophesies , seeing plainly that they are testimonies of Jesus Christ and his Kingdome ; and they shall speak of Gods marvellous works . This God shall doe saith Joel , and this they did , saith the story , in the second of Acts ; and this is the prophesie which these words speak of : but I think it passeth the skill of an understanding and judicious Divine , to espy in them an injunction that Lay-men should preach Ministerially . Till I see proofes , naturally concluding , that there is in these words such a prescription , I shall repute the assertion of it to be but a groundlesse fancy . The second Proofe is in Isaiah 44. 2. The words are these , I will poure water upon him that is thirsty , and floods upon the dry ground : I will poure my Spirit upon thy seed , and my blessing upon thine of spring . Answer . These words prescribe nothing ; they only promise an effusion of the word of Grace , and the comforts of Grace , and of the Spirit of Grace , and blessing upon the Churches children , both Jew and Gentile . But I conceive it is a very hard task for the Objectors to prove , that they prescribe Lay-men , uncalled , to teach ▪ For though the Lord bee pleased upon the Gentiles ( who were as a thirsty and dry ground ) to poure out his water , that is , make them partakers of the word of Grace , according to the comparison by Moses ; and of the floods , that is , of the comforts of Grace , these living springs , as our Saviour calls them ; yet it is ridiculous to say , That therefore Lay-men , uncalled , may prophesie : and as inconsequentiall it is , to say , That because God will poure his Spirit on the seed of the Church , and his blessing on her of-spring , therefore Lay-men may preach . Though God poure his Spirit on the seed , yet the seed is not bound to poure out ; but must stay till God have sent , and given a commission to goe and drop the word , as hee did to the Prophet . Besides , the very next Verse in Isaiah 44. shewes , That the pouring of water , and floods , and the Spirit on the seed , is not a pouring that the seed should poure , but that the seed should grow and encrease : namely , in piety , and in the exercise of the severall graces of the Spirit , This place therefore proves not the Objectors fancy . Another Proofe they produce out of 1 Cor. 14. 29. Let the Prophets speak two or three , and let the other judge . And verse 31. Yee may all prophesie one by one , that all may learn , and all may be comforted . And the Reason is given , Verse 33. For God is not the Author of confusion , but of peace . Which doth prove , as they understand , That when men can prophesie and doe not , it causeth confusion and not peace . Answer . This allegation proves not , that Lay-men may preach . Here , indeed , the Prophets are commanded to dispense the word orderly ; but such who are no Prophets have hence no command for its dispensation . The Apostle would have but two or three of the Prophets to speak in their meetings or Congregations . A course much like to that in the Synagogues , wherein one read Moses , and another ( as it is thought ) read in the Prophets ; and when these had done , another expounded and spake a word of exhortation . This course the Apostle enjoynes , and shewes in the 31. verse the conveniency of it ; Because hereby yee may ( saith hee ) all prophesie . Hee meanes not all the promiscuous company of the godly , for hee accounts it an absurdity to think all are Prophets ; but hee meanes , all who are Prophets may prophesie . And from the twelfth Chapter wee may gather , that three things must concurre in the prophesying of which hee speaks in this place . 1. The operation , that is , the act of prophesying . 2. The administration , that is , the office or calling to prophesie . 3. The gift , or the enablement ; so the Apostles meaning here is , All , that is , All who have not only the gift , but likewise the calling from those Prophets , to whom the spirit of the Prophets are subject , may exercise themselves in prophesying by course , or in their severall turnes . And hee gives the reason of this course which hee prescribes ; because it is of Divine institution from God , for two ends : both that there may be no confusion in their meetings ; and likewise , that peace may be maintained in them . And he further tells the Corinthians , that , This course is observed in all the Churches of the Saints . this then is that which the Apostle prescribes , That the Prophets should exercise their gift of prophesying orderly ; but here hee enjoynes no Lay-men to become Prophets or Preachers . I therefore exceedingly wonder , how the Objectors can affirm , and understand , that these words prove , That when men can prophesie and doe not , it causeth confusion and not peace ! That which may be proved from them is , That men in their owne Callings , and particularly , Preachers in theirs , doing all thins orderly , shall avoyd confusion , and obtain peace in so doing . But it is an idle conceit , That these words teach , that men able to preach , and actually not doing so , cause confusion . Did our blessed Saviour ( being able , never any abler to preach , yet not doing so for thirty years , ) cause any confusion in the Jewish Church all that time ? I think the Objectors dare not utter so blasphemous an affirmation . Even so Gods people , though able to preach , yet cause no confusion , though they are not Actors in so holy an employment . Confusion would then be caused , if what the Objectors plead for , were admitted ; because an eversion of the distinction of Callings must needs succeed ; for the sacred would hereby be blended with others , and every one ( upon his owne selfe-conceiteidnesse of parts and abilities ) might appoint himselfe a Teacher : Which any may discern is near to confusion , who have read both that God hath appointed Stewards over his houshold , Watchmen and Leaders over his flock , Labourers in his harvest , divers Administrations , as well for the preservation of peace in the Church , as for the edification of it ; and likewise , That none takes this honour on him , but such who are thereunto called . This quotation therefore will nothing advantage the Objectors . The next place alledged , is , Numb. 11. 29. Would God all could prophesie . Answer . This Scripture doth not prove that Lay-men may preach . 1. Because the prophesying here mentioned , is not a Salvificall teaching others , but a Politicall discoursing unto others : it is an uttering wise and grave Apothegmes or Councells , ( as Moses did ) concerning the publike affairs of Israel . The Spirit of prophesie , put on the Seventy , was , that they with Moses should beare the burthen of the people , that is , rule them : and their prophesying , therefore , was no more but a prudentiall speaking of things appertaining to rule . Moses his wish therefore is not , That all were able to preach , but that all were able to rule ; and so proves nothing for the Objectors . 2. Moses his wish is , That all could prophesie , that is , That they were called to prophesie , and enabled thereunto , as these Seventy in the history were called , in that their names were writ to enter into the Tabernacle , v. 26. and they were enabled from God , hee put his Spirit on them ; therefore this wish doth not justifie the intrusion of any into anothers Office , who is either uncalled , or ungifted . So that Moses his wish that all were Prophets , yet imports also , That till they are Prophets , as well by Calling as enablement , they must not prophesie . 3. Moses doth not absolutely wish , that all the people could prophesie ; but hereby hee only intimates , that it would be no impeachment to him and his Authority , though all the Camp ( if God thought fit ) could prophesie ; that is , be able to governe . His words are an answer to Joshuahs jealousie , lest the prophesying of Eldad and Medad , in the Camp , should derogate from Moses his Authority ; Moses tells him , that for his sake hee would have none prohibited from prophesying ; that is , from ruling ; but hee wishes that all the people were fellowshelpers , and able Assistants to him in governing . This is the very true meaning of his wish . Which teacheth pious men , not to envy at the gifts and calling of others in the same Vocation with themselves ; but it no way prescribes men of other Callings , to undertake , without call thereunto , the Office and Function of others . Therefore from hence , Lay-men can have no warrant for their undertaking to preach . Another place alledged , is Acts 8. 1. At that time there was a great persecution against the Church , that was at Hierusalem , and they were all scattered abroad thorowout the regions of Judea and Samaria , except the Apostles . Compared ( say the Objectors ) with verse 3. and 4. As for Saul hee made havock of the Church , entring into every house , and haling men and women , committed them to prison . Therefore they that were scattered abroad , went every where preaching the word . From which place , the Objectors understand , That any , poor or rich , weak or strong , if they could teach , they became Dispensers . The same times ( say they ) are now ; for the want of publike meanes , they were scattered , so are wee ; Therefore , if God enable us , wee will take a course in private : if men send us ( say they ) to prison , God will send prison-comforts . I perceive that the Objectors collect hence three things , 1. That any , of what condition soever may preach , though they bee no Ministers . This I conceive they prove from verse 1. All were scattered thorowout the regions of Judea and Samaria , except the Apostles , compared with verse 4. Therefore they who were scattered abroad , went everywhere preaching the word . 2. That the agreement of our times with these Primitive times , in dissipation or scattering , warrantizeth any , though no Ministers , to preach privately . 3. That if trouble should befall them for this their attempt , they should find like comfort in prison to that which these Primitive Christians found , being committed to prison . Answer . These three collections will find no defense from this Scripture , as shall be made apparent by our answer particularly to every one of them : And therefore , I answer to the first , That this quotation proves not that any , rich or poore , weak or strong , being of other Callings , did Ministerially dispense the word . It is onely an history what was done upon the persecution of Hierusalem : as , 1. It sayes , That all were scattered , except the Apostles , that is , Many , or the most of beleevers : for wee must not think that none ( but the Apostles ) who professed the name of Jesus abode there , seeing wee read , that devout men carried Stephen to his buriall , verse 2. and that the Apostles ( during this persecution ) sent Barnabas as farre as Antioh , to the Gentiles , who had turned to the Lord . And secondly , The history relates , that all who were scattered did preach . The Objectors supposing that some of these were Lay-men , hence imagine , that Lay-men may preach . Answer . Though it be granted that some of the scattered were Lay-men , and that they did preach , yet I dare confidently affirme , That not one of them who were Lay-men did Ministerially dispense the word . This will be evident , if wee find what kind of preaching These used . The text ( according to the Originall ) saith , they all who were scattered did Evangelize , that is , did shew the glad tidings of the word , or , did bring the word of glad tidings : All did thus . And if wee look further into the history , wee shall find , according to the two ranks of the Scattered , two kinds of Evangelizing by them . Such of them who were Ministers did ministerially Evangelize ; but such who were Lay-men did Evangelize only discoursively . In the thirteenth verse it is said , That the Samaritans believed Philip Evangelizing ; it is rendred Preaching : And the fifth verse tells how , and in what manner hee Evangelized , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , hee preached ( as an Ambassadour ) Christ . Againe , some of those who were scattered , were men of Cyprus and Cyrene , and these also according to the quotation did Evangelize ; and yet the Holy Ghost tells us how , and in what manner they did so ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they talked , or , discoursed of the glad tidings of Christ Jesus ; first , only to the Jewes , and then also to the Greeks . So then , this Evangelizing or Preaching was but their discoursing and telling the Jewes and Greeks the good tidings of Christ , which any may doe . And this discourse is a kind of Preaching ; but yet it is not the Preaching which is properly so called . And it is to be noted , that their talking and discoursing was available to the conversion of others . If any reply , that the Holy Ghost useth the same word touching Peter and Johns preaching at Samaria , Acts 8. 25. and therefore it is likely these men of Cyprus and Cyrene did ministerially preach . I answer ; Peter and John did two wayes preach at Samaria : First , by their discourse they testified the truth of that which Philip had taught ; and so may any godly man doe . But secondly , They did Evangelize ▪ in many Villages of the Samaritans , which I believe was as Philip before had done , by speaking as Ambassadours from Christ ; which only Ministers ( as they were ) may doe . The men of Cyprus and Cyrene did discoursively preach , as Peter and John did ; but they preached not ministerially , as John and Peter . And I the rather think so , because the Holy Ghost , speaking of their preaching , useth a word signifying an ordinary talking , but no artificiall speaking ; whereas in describing Philips preaching , hee useth a word signifying his uttering as an Ambassadour ▪ and deciphering Peter and Johns preaching , hee useth not barely the word of ordinary conference , but joynes with it another of witnessing and evangelizing ; thereby shewing there was more than an ordinary discourse . And lastly , in setting down Barnabas his preaching , when hee came to Antioch , hee tells us , It was by publike exhortation : giving us in all to note a difference of Ministeriall preaching from that manner of divulging by discourse , divine things , which is permitted to Lay-men . Their second collection from this Scripture in Acts 8. is , That the agreement of our times with these Primitive , in point of dissipation , warrants any Lay-man to preach privately . For they suppose , that upon the persecution , there was a Prohibition , or a Non-permitting the word to be publikely taught at Hierusalem . And then they imagine that there was private preaching in houses by those who were no Ministers . And hence they conclude , That if God enable them , they will take a course in private . Answer . Though wee grant that the publike dispensing of the word was interrupted by the persecution , and thereupon likewise , that the Christians met in private houses , where together they enjoyed the ordinances of the word and Sacraments ; yet still it is to bee denyed , that the word was preached among them in any private house , by any Lay-man . I believe ( as most congruous to Scripture ) that when they met in houses , either an Apostle , or some other Minister among them did only teach . The Objectors must first prove , that any Lay-men in these Primitive times did at all , either in private or in publike , Ministerially preach , before they conclude hence the lawfulnesse of Lay-preaching . I have already shewed the contrary , and till it be as clearly disproved , neither I , nor others have reason to believe their bare affirming it . And to their resolution I say , This Scripture will not warrant it . 1. Because it relates nothing what these Primitive Christians did in private ; and therefore they cannot be brought as a president of that , which is not recorded . 2. That which this Scripture teaches for imitation , is , That if the Church of God should be scattered through persecution , then the scattered may doe what they can to plant a Church elsewhere : Even as Philip preacht to the Samaritans , and Barnabas to them of Antioch ; so Ministers at such times may dispense the word ( if they can ) in Popish , and unbelieving Countreys . And as the men of Cyprus and Cyrene did by discourse win many to the faith ; so may Lay-men ( in those barbarous Countreys whither they shall come , ) assay by discourse and conference to gain soules to the acknowledgement of Christ . This Scripture therefore allowes no private undertakings of Lay-men . The third Collection ( which I suppose by their words they make ) is , That if trouble should befall them for attempting a private course of preaching , they then shall find like comforts , in prison , to that which these Primitive Christians found , being committed to prison . Answer . If Authority shall commit any private Undertakers to prison , for their clancular and private preaching , surely there is no cause for such to expect or claime comfort from God in prison ; because the cause of their sufferings is not good . The Primitive Christians suffered for their Faith , for true Religion , for Righteousnesse sake , and so found prison-comforts ; but these Undertakers will suffer for their own fancy , for a groundlesse opinion , for their unrighteous usurpation of anothers Function , and so may be sure they have no ground of comfort . S. Peter prohibits Christians to suffer as a busie-body in other mens matters ; the word is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as a Bishop in anothers Circuit or Diocesse . If any uncalled will needs play the Bishop , in ordaining himselfe a Teacher , and take on him a Function , not committed to him , and shall for this presumption either be imprisoned , or otherwise suffer , hee ( in S. Peters opinion ) shall not suffer as a Christian , but as an evill-doer . And therefore such must not look for prison-comforts , if men send them to prison . Let this suffice to this allegation . The last Proofe is 1 Pet. 4. 10. As every man hath received the gift , even so minister the same one to another . Answer . The words of S. Peter exhort every man to help one another , according to those abilities which God hath given ; but they are no command of Lay-men to turne Preachers . The Objectors , supposing that many Lay-men have Ministeriall abilities , imagine that these words prescribe them Ministerially to dispense them . Answer . Such a collection cannot be made hence , without wrong to the Text . S. Peter allowes all to minister their gifts ; but withall gives the limitation , or rather the direction how to minister them ; namely , As they have received them . Such then who have received gifts Ministeriall , and publikely to be dispensed to others , ( according to the Text ) must so dispense them ; but such who have no such receiving of their gifts to be so employed , can from this Text have no warrant for the Ministeriall dispensation of their gifts , it onely commanding so to minister them , as every man hath received . Some have gifts given , yet they themselves are not given ; and therefore they must not ministerially dispense their gifts without Call . Others ( namely such who are Ministers ) have both gifts , and themselves are also given , For the perfecting of the Saints , for the work of the Ministry , and for the edifying of the body of Christ . And therefore they are accordingly bound to dispense themselves , and their gifts . This Text only enjoynes in the generall , how the gifts of every one in their severall Callings are to bee employed ; but it no way enjoynes a dispending of personall gifts , in a Calling not personally our owne . In one word , Though some Lay-men may be supposed to have Ministeriall abilities , or gifts , yet seeing they want Ministeriall faculties , or allowance , ( being neither by God , nor his Church thereunto called ) they are not bound Ministerially to employ their gifts . And I believe it will be a hard work for the Objectors to make it evidently apparent , that these words of S. Peter enjoyne Lay-men to preach . According to your desire , I have endeavoured fully to resolve you . These Meditations ( as you desired ) were penned at spare times , ( which were but few ) for the justification of a pretious truth against a vain fancy ; and for the defense of Gods wisedome , in distinguishing the holy and other Callings from some mens folly , who by their presumptuous conceit would bring in a confusion . The Lord blesse to you , and to every Reader what is writ , and deliver you all from the leaven of presumption . So sayes your friend , the servant of Jesus Christ , and of his servants which are in Bengeo . John Bewick . Thanks be to God , through our Lord Jesus Christ , 1 Cor. 15. 57. FINIS . The Authour to the Printer . I Vnderstand that you have a perfect Copy of a Treatise , Entituled , An Antidote against Lay-Preaching : or , The Preachers Plea . It was intended for the satisfaction of a private friend , and of such to whom hee pleased to communicate it . The importunity of some who have seen it , hath prevailed with me , not to be against its Printing . Doe therefore your duty , if you conceive ( either by your selfe , or some others ) that thereby some abler Pen-man may be awaked , the Ministry encouraged , the contrary minded better instructed , the Churches peace and Gods glory more promoted . Your friend , I. B. Notes, typically marginal, from the original text Notes for div A69570e-390 18 Acts 26. 1 Luke 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Eccles ▪ 1. Ierem 36. 1 Cor. 14. 3. Notes for div A69570e-730 Perkins in his Treatise of Callings . 12 Eccles. 10 , 11. 28 Mach , 19. 2 Chron. 15. 3 , 5 , 6. 29 Prov. 18. ● Colos. 17. 1 Tim. 1. 12. 24 Numb. 5. 6 Gal. 6. 12 Rom. 6 , s , 3. 5 Heb. 4. 9 Cant. 3. Notes for div A69570e-1160 ser● 23 21. Verse 32. Mat. 7. 15. Ioh. 10. 8. 2 Tim. 3. 5. Rom 10 18. 2 Cor. 11. 12 , 13. 2 Tim. 3. 6. 1 Pet 2. 3. 2 Pet. 2. 3. Rom. 16. 17 , 8. Iude 14. 2 Pet. 1. 21. 2 Pet. 2. 5. Gen. 6. 12. Gen. 20. 7. Gen. 18. 19. Heb. 5. 4. Isa. 6. 8. ler. 1. 5. Ezek. 3. 4. Luk. 1. 70. Amos 7. 14. Mat. 3 1 , 2. Ioh. 1. 6. Mat. 10. 40. Luk. 4. 18. Mat 10. 40. Rom. 1. 1. Acts 14 23. Acts 20. 28. 1 Pet. 5. 2. Tit. 1. 5. 2. Tim. 2. 2. Mat. 28. 19 , 20. Notes for div A69570e-2290 2 Cor. 3. 8. 1 Tim. 1. 12. Mat. 9 3● . 2 Cor. 3. 5 , 6. Luk. 21. 15. Colos. 1. 3. 1 Cor. 16. 9. 2 Cor. 5. 18. 1 Cor. 16. 15. Isa. 6. 7 , 8. Rom. 1. 15 ▪ Pro 16. 1. Hos. 4 6. Iob 32. 18. Hag. 1. 14. 2 Tim. 2. 2. Luk. 11. 52. Acts 20. 27. 2 Tim. 3. 16. 2 Tim. 2. 15. Acts 18. 24. Iob 33. 23. Revel. 10. 8. Mal. 2. 7. Mat. 13. 52. Isa. 50. 4. Luk. 12. 42. Heb. 5. 13 , 14. Ioh. 21. 15 , 16 , 17 , Tit. 1. 9. 1 Tim. 4. 13. 1 Cor. 4. 1 , 2. Acts 20. 27. 2 Tim. 4. 2 , 5. Ioh. 10. Tit. 1. 5. Rom. 1. 1. G●l . 1. 15. Acts 13. 2. 1 Tim. 5. 22. 1 Tim. 4. 14. 1 Tim. 3. 10. 1 Thess. 2. 4. Notes for div A69570e-3510 1 Cor. 7. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Thess. 4. 11. 1 Cor. 9. 11. 1 Sam. 13. 14. Psal ●19 . 99. Psal 78. 70 , 71 , 72. Mar. 6. 3. Colos. 1. 19. Luke 3. 23. Notes for div A69570e-3850 Acts 6. 4. Verse 2. 2 Tim. 2. 3 , 4. ●u● . 9. 52. 1 Tim. 4. 13 , 14 , 15. Eccles. 12. 12. Mar. 4. 19. Luk. 5. 5. Isa. 49. 4. Ioh. 8. 57. 2 Cor. 10. 12 , 13 , 14 , 15. 1. Tim. 5. 17. 2 Cor. 12. 15. Phil. 2. 17. CHAP. 7. Notes for div A69570e-4310 Ioh. 20. 22. Luk. 24. 49. 2 Cor. 10. 12 , 13 Ioh. 8. 20. Acts 6. 4. 1 Tim 2. 12. 1. Cor 14. 34 ▪ 35. Ephes. 3. 5. Notes for div A69570e-4880 ● Thes 3. ● . So they professe in their answer Ad l●teram Augustini Olmucensis , Anno 1508. Edit. Ambros. in 1 Cor. 9. Forma vult este caeteris , ut ubi vident non exped●re , et am 〈◊〉 non utantur . 2 Cor. 11. 12. Acts 18. 3. 2 Thes. ● . 8. 9. Acts 20. 34. 1 Sam. 19. 20. 2 King. 4. 38. 1 Cor 4. 11 , 12. Vers . 14. 2 Cor. 11. 9. 1 Tim. 5. 18. Melchior . A●amus in vita Musculi . 1 Cor. 4. 14. 1 Cor. 9. 6. Notes for div A69570e-5580 1 Tim. 3. 10. Notes for div A69570e-5700 1 Cor. 14. 34. Eph. 6. 4. 1 Thes. 5. 21. * Huc pettinent & illi qui sibi conscii magnae doctrinae suae , periculum 〈◊〉 m●●iant longè maxim ur , si non alios doceant ; cansantes ses● talentum sibi a tum in terra defodere , & cum servo do mi●● duram sententiam Domini expectare , adeò ridiculis nugis Diabolus ludit horum phantasias . Qu●s hoc versa instructos oportet scire no● non esse qui docemus , nec verbum nostrum docendum , sed solùm os nostrum posse verbo ejus servire , si ipse voluerit & vocaverit . Tu , inquit , perfecisti laudem , non illi , non nos . Sic in Evangelio , tradi●it quidem Dominus talenta servis , sed non nisi vocatis : expecta igitur & tu , done● voceris . Intereà ne ambias , ne te ingeras , non enim te rumpet scientia tua . Currebant ( inquit Dominus apud Prophetam ) & ego non loquebariis . Multos haec 〈◊〉 miserè vexat , ut eos instituti sui pigeat & poeniteat . Diabolus haec facit , ut inquietot eos qui bene caeperunt , & ●an ●em taedio consumat . Igitur qui vocatur , praebeatos , & recipiat verbum ; sit o gano● , & non autor . Quib non vocatut , 〈◊〉 Dominum messi● , ut mittat opera●ios , & perficiat virtutem ex ore infantum . Luther in com . Psal 8. Notes for div A69570e-5880 Revel. 19. 10. Deut. 32. 2. Ioh. 7. 39. Ezek. 21. 2. Acts 13. 15. 1 Cor. 12. ●9 . Numb. 11. 17. Acts 11. 12. Acts 11 ▪ 19 , 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut in Alcib . Acts 5. 42. ● Pet. 4 ▪ 15. Ephes. 4. 11 , 12. 
B01875	----	The Geneva ballad. To the tune of 48. Butler, Samuel, 1612-1680. 1674 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B01875 Wing B6291A Interim Tract Supplement Guide C.20.f.2[339] 99886992 ocm99886992 181660 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01875) Transcribed from: (Early English Books Online ; image set 181660) Images scanned from microfilm: (Early English books; Tract supplement ; A1:1[342]) The Geneva ballad. To the tune of 48. Butler, Samuel, 1612-1680. 1 sheet ([1] p.). s.n., [London : 1674] Attributed to Samuel Butler. Verse: "Of all the factions in the town ..." Imprint from Wing. This edition has a dark-colored-leafed floreated initial and a double floreated decoration separating the two columns. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ballads, English -- 17th century. Great Britain -- Religion -- 17th century -- Poetry -- Early works to 1800. 2008-07 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The GENEVA BALLAD . To the Tune of 48. OF all the Factions in the Town , Mov'd by French Springs or Flemish Wheels , None treads Religion upside down , Or tears Pretences out at heels , Like Splay-mouth with his brace of Caps Whose Conscience might be scan'd perhaps By the Dimensions of his Chaps . He whom the Sisters so adore , Counting his Actions all Divine , Who when the Spirit hints , can roar , And if occasion serves can whine ; Nay he can bellow , bray or bark . Was ever sike a Beuk-larn'd Clerk , That speaks all Lingua's of the Ark. To draw in Proselytes like Bees , With pleasing Twang he tones his Prose , He gives his Hand-kerchief a squeez , And draws John Calvin through his Nose . Motive on Motive he obtrudes , With Slip-stocking Similitudes , Eight Uses more , and so concludes . When Monarchy began to bleed , And Treason had a fine new name ; When Thames was balderdash'd with Tweed , And Pulpits did like Beacons flame ; When Jeroboam's Calves were rear'd , And Laud was neither lov'd nor fear'd , This Gospel-Comet first appear'd . Soon his unhallowed Fingers strip'd His Sov'reign Liege of Power and Land , And having smote his Master , slip'd His Sword into his Fellows hand . But he that wears his Eyes may note , Oftimes the Butcher binds a Goat , And leaves his Boy to cut her Throat . Poor England felt his Fury then Out-weigh'd Queen Mary's many grains ; His very Preaching slew more men , Than Bonner's Faggots , Stakes and Chains . With Dog-star Zeal and Lungs like Boreas , He fought and taught ; and what 's notorious , Destroy'd his Lord to make him Glorious . Yet drew for King and Parlement . As if the Wind could stand North-South ; Broke Moses's Law with blest intent , Murther'd and then he wip'd his mouth . Oblivion alters not his case , Nor Clemency nor Acts of Grace Can blanch an Aethiopian's Face . Ripe for Rebellion he begins To rally up the Saints in swarms , He bauls aloud , Sirs , leave your Sins , But whispers , Boys , stand to your Arms , Thus he 's grown insolently rude , Thinking his Gods can't be subdu'd , Money , I mean , and Multitude . Magistrates he regards no more Than St. George or the Kings of Colen ; Vowing he 'l not conform before The Old-wives wind their Dead in Woollen . He calls the Bishop , Grey-beard Goff , And makes his Power as mere a Scoff , As Dagon , when his Hands were off . Hark! how he opens with full Cry ! Halloo my Hearts , beware of ROME . Cowards that are afraid to die Thus make domestick Broils at home . How quietly Great CHARLES might reign , Would all these Hot-spurs cross the Main , And preach down Popery in Spain . The starry Rule of Heaven is fixt , There 's no Dissension in the Sky : And can there be a Mean betwixt Confusion and Conformity ? A Place divided never thrives : 'T is bad where Hornets dwell in Hives , But worse where Children play with Knives . I would as soon turn back to Mass , Or change my Phrase to Thee and Thou ; Let the Pope ride me like an Ass , And his Priests milk me like a Cow : As buckle to Smectymnuan Laws , The bad effects o' th' Good Old Cause , That have Dove's Plumes , but Vultur's Clawes . For 't was the Haly Kirk that nurs'd The Brownists and the Ranters Crew ; Foul Errors motly Vesture first Was Oaded in a Northern Blue . And what 's th' Enthusiastick breed , Or men of Knipperdoling's Creed , But Cov'nanters run up to seed ? Yet they all cry , they love the King , And make boast of their Innocence : There cannot be so vile a thing , But may be colour'd with Pretence . Yet when all 's said , one thing I 'll swear , No Subject like th' old Cavalier , No Traitor like Jack — 
A94441	----	To the high and honourable court of Parliament. The humble petition of sundry of the nobles, knights, gentry, ministers, freeholders, and divers thousands of the inhabitants of the county palatine of Chester, whose names are subscribed to the several schedules hereunto annexed. In answer to a petition delivered on to the Lords Spirituall and Temporall, by Sir Thomas Aston, Baronet, from the county palatine of Chester, concerning episcopacie. This text is an enriched version of the TCP digital transcription A94441 of text R205594 in the English Short Title Catalog (Wing T1396D). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 17 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A94441 Wing T1396D ESTC R205594 45578469 ocm 45578469 172383 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A94441) Transcribed from: (Early English Books Online ; image set 172383) Images scanned from microfilm: (Early English books, 1641-1700 ; 2628:5) To the high and honourable court of Parliament. The humble petition of sundry of the nobles, knights, gentry, ministers, freeholders, and divers thousands of the inhabitants of the county palatine of Chester, whose names are subscribed to the several schedules hereunto annexed. In answer to a petition delivered on to the Lords Spirituall and Temporall, by Sir Thomas Aston, Baronet, from the county palatine of Chester, concerning episcopacie. England and Wales. Parliament. 1 sheet ([1] p.). s.n., [London? : 1641] Imprint suggested by Wing. Reproduction of original in the Jesus College (University of Cambridge) Library. eng Aston, Thomas, -- Sir, 1600-1645. Episcopacy. Cheshire (England) -- Religion -- 17th century. Great Britain -- Religion -- 17th century. Broadsides -- England -- 17th century. A94441 R205594 (Wing T1396D). civilwar no To the high and honourable court of Parliament, the humble petition of sundry of the nobles, knights, gentry, ministers, freeholders, and di [no entry] 1641 2789 7 0 0 0 0 0 25 C The rate of 25 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Pip Willcox Sampled and proofread 2007-09 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion To the High and Honourable Court of Parliament . The humble Petition of sundry of the Nobles , Knights , Gentry , Ministers , Freeholders , and divers thousands of the Inhabitants of the County Palatine of Chester , whose names are subscribed to the several Schedules hereunto annexed . In Answer to a Petition delivered in to the Lords Spirituall and Temporall , by Sir Thomas Aston , Baronet , from the County Palatine of CHESTER , concerning Episcopacie . Humbly shew ; THAT whereas divers Petitions , by the practise of the Prelates and our present Diocesan , have been lately posted about this County for the continuance of our present exorbitant Hierarchie and Church-Government , under which the whole Kingdome hath long time groaned , and the hands of many persons of sundry qualities ( sollicited to the same by the Prelates agents ) with intent to be preferred to this Honourable House , which we conceiving , not so much to ayme at our Church and Prelates Reformation , as at the maintenance of their absolute Jurisdiction and Innovations both in Religion and Government , which will give the greatest advantage to the adversaries of ou● Religion : We hold it our duties to disavow them all , especially that lately tendred to the Lords Spirituall and Temporall , by Sir Thomas Aston Baronet . And hu●bly pray , that we incurre no mis-Censure , if any such scattered Papers have ( without our privitie ) surreptitiously assumed the name of our County . We , ( as all other Counties of this Realme ) are deeply sensible of the many common and heavie Grievances ( under which the whole three Kingdomes suffer ) occasioned by the Prelates , and have just cause to rejoyce at , and acknowledge with thankfullnesse , the pious care already taken by your Honours for the suppressing of the growth of Popery ; the better supply of able Ministers in all places to instruct the People ; removing of all Innovations , and for your indeavours to suppresse and remove our Lordly Prelates , the sole Authors of all our present miseries , Innovations , and most professed enemies of the Gospell : and we doubt not but in your great Wisdomes you will not only regulate the rigour of their exorbitant Ecclesiasticall Courts , but likewise wholly extirpate them , as neither suiting with the Temper of our Laws , nor the nature of Free-men . And when we consider , that Diocesan Lordly Bishops , superiour to Presbyters , were neither Instituted , nor heard of , in the time of the Apostles , who alwayes ordayned a sundry Bishops in every particulor Congregation , and those all equall in Authority ; not one Bishop over many hundred Churches , and he paramount his fellow Presbyters : That our b Church of England ( with that of Scotland ) from the first plantation of the Gospell here , in the Apostles dayes , for some hundred of yeares after had no Bishops at all to governe it . That c all ancient Authors and Historians unanimously record , that our Archbishops and Bishops , succeeded the Heathenish Arch-Flammines and Flammines here planted in times of Paganisme , both in their Institution , Jurisdiction and Seas ; and so are onely of Ethnicall or Diabolicall , not Apostolicall Institution . That they were the greatest fire-brands of contention , and Authors of d all the Schismes in the first generall Councels , and Primitive-Church . That so many of them have sowed the tares of Heresie , Popery , Schisme , Rebellion , Sedition , e opposed , excommunicated , dethroned , yea murthered Christian Kings , Emperours , and raysed up many bloody warres to the effusion of much Christian blood , in all Kingdomes , where they have swayed ; preserved and rescued Popery and Heresie from utter extirpation in this and former ages ; exceeded the Primitive persecuters in Martyring and shedding the blood of Gods deare Saints . That to them we owe the corruption of the purity of the Gospell we now professe , with Romish Errors and Superstitions , as your Honou●s have already unanimously voted . That many of them for the propagation of Popery , and suppressing of the Truth ( especially the Arch-prelate of Canterbury , William Laud , accused by your Honours , and committed to the Tower of London for * High Treason against his Majesty , our Laws , and established Religion ; Bishop Wren , Bishop Mountague , Bishop Pierce , Bishop Goodman , and others now in question before this Honourable Assembly ) are like to become glorious Martyrs in the Roman Calendar . That ( not divers , but ) most of them lately , and yet living with us , have been very great Oppugners of our Religion , indeavouring to reduce or captivate it to the common enemie of Rome . And that their tyrannicall , Papall , Lordly government hath been so long oppugned by f infinite godly Martyrs and writers both at home and abroad ; established ( through their own over-swaying power , and undermining subtiltie ) by the Common and Statute Laws of the Kingdome made onely in times of Popery , but oft exploded or restrained by sundry Laws and Statutes since the time of Reformation , though with little good successe : And as yet there is nothing in their Doctrine ( generally taught , when they rarely preach ) but what is dissonant from the word of God , or the Articles ratified by Law . In this case , not to call their government , a perpetuall vassalage , an intollerable bondage . And ( prima facie , though not , inaudita altera parte , of whom your Honours have heard so much evill already in the Committees for Religion ; for the High Commission , Bishop Wren , Bishop Peirce , the Ministers Londoners , and other Counties Petitions against Prelacie ) not to pray the removall of them , and not to seek the utter desolation and ruine of their Offices as ●●●hristian ( as divers Counties else have done in their Petitions to your Honours , ) we cannot conceive but to relish of injustice , and uncharitablenesse , both to the So●●●● Bodies and Estates of us and our Posteritie ; nor can we joyne with them who petition for their continuance . But on the contrary , when we consider the Tenor of such writings and Books as by the Prelates and their agents have been lately spread among the people with their publike allowance ( as the Prelates New Canons , Oath , and act for a malevolent Benevolence , for non payment whereof every Minister shall at first bout be ipso facto deprived , without the benefit of any Appeale , Bishop Mountagues , Dr. Heylins , Dr. Pocklingtons , Shelfords , Doves , Reeves , Francis Salis , Franciscus de Sancta Clara , their late Books , with others : and our Prelates Letters in nature of Commissions , for the collecting of the late Lone for the maintenance of the Warres against the Scots , which Bishop Peirce affirmed in sundry speeches to the Clergie of his Diocese , to be Bellum Episcopale , the Bishops Warre , using it as the chiefe motive why they should liberally contribute towards it . When we againe ponder the Tenents preached publiquely in Pulpits , and the Contents of many Printed Pamphlets swarming every where amongst us , * against the frequencie power and use of Parliaments ; the Right and Liberties of the Subjects , the propriety of their goods ; in advancing the exorbitant Jurisdiction of Prelates , their Inj●nctions and Courts under the name of the Church ; their asserting of his Majesties absolute power both over the Laws , Goods , Lives and Liberties of the Subject , and the like ; all of them dangerously tending to the introduction of a lawlesse tyrannie , and arbitrarie form of Government both in Church and State ; to rob his Majestie of the hearts and loyall affections of his people : And then further consider , not onely the Bishops severall usurpations of the sole power of the Keyes , and Ordination , but likewise their intimations of their desire of the full power of the Sword , that they in their severall Courts ( as they doe in all their High-Commissions ) may execute both Ecclesiasticall and Civill Censu●es within themselves . We cannot but expresse our just feares , that their intention is to introduce an absolute Innovation of tyrannicall and Papall Government : Whereby we who are now governed only by the Common and Statute Laws of this Realme made in Parliament , shall be governed ( as our Anti-petitioners confesse we are ) only by the Canon and Civill Laws ( which the now g Archbishop of Canterbury professed he would introduce and governe us by ) made and dispensed only by twenty-six Ordinaries and their under-Officers ( or rather only by one over-potent Arch-Prelate ) not easily responsible to Parliaments , for their deviations from the Rules of Law , so long as they enjoy such ample Lordly Revenues , continue Lords in Parliament , Lords of the Privie Counsell , and greatest swaying Officers in the Realme , h able to dissolve even Parliaments themselves in case they attempt to question them ( as we know by many late experiments ; ) whereas if we were governed ( as was the i Primitive Church ) by a numerous Presbytery and ruling Elders , ( farre lesse in power , though more in number ) according to the Laws of God , and those this Honourable Assembly ( not the Convocation , or every Bishop in his Diocese at his meere pleasure ) shall prescribe ; we dare assure our selves , no such inconveniences shal be found in that Government , equivalent to those of Episcopacie ; which how corrigible they have been by Parliaments and Councels , how ill consistent with a Monarchie ; and how dangerously conducible to an Anarchie ; their incorrigiblenesse , Treasons , Rebellions , Conspiracies , with the Warres and tumults occasioned by them in all former ages , and now , abundantly manifest . And therfore we have just cause to pray against their continuance , as fearing their consequences would prove the utter losse of pietie , Libertie , unitie , peace , Laws , and divine learning , and necessarily produce an extermination , if not of Nobilitie , Gentrie , and Order , yet certainly of Religion , and all true pietie . With what vehemencie and arrogancie of Spirit the Prelates and their Instruments have prosecuted all good Ministers and people of all sorts , even to the losse of Members , Blood , Libertie , Life , Goods , Fortunes : and how many thousands of his Majesties good Subjects they have driven out of the Realme into Forraigne parts ; and how plausible your Honourable proceedings in this present Session of Parliament against their Innovations , Canons , Exorbitances , ( yea , and their very Callings too ) have been to the whole Kingdome ( who daily blesse God for them ) we need not represent to your honours . And therfore humbly pray , that some present speedie course may be taken , as in your Wisdomes shall be thought fit , to suppresse all Lordly Prelates ; together with the importing , Printing and dispersing of all Popish and Arminian Bookes , and the calling in and burning of those forenamed , ( especially of the late Canons , Oarh , and Act for the Benevolence ) which have produced dangerous discontents both in the Clergie and common people , We having great cause to feare , that of all the distempers which at present threaten the welfare of this State , there is none more worthy the mature and grave consideration of this Honourable Assembly , then to stop the Torrent of such ambitious Spirits , as lye masked under our Lordly Prelates white Rochets , before they swell beyond the bounds of Government , and drown his Majesties three whole Kingdomes in a deluge of blood , and utter desolation . Then we doubt not but his Majestie , persevering in his gracious inclination to heare the Complaints , and relieve the grievances of his Subjects in frequent Parliaments , it will so unite the Head and the Bodie ( severed principally by the practises and continuance of the Prelates ) and so indissolublie cement the affections of the people to our Royall Soveraigne ; that without any future government at all by Bishops , he shal be a more absolute and happy Prince then any of his Predecessors , and shall never want revenue , and honour , nor his people justice . We have presumed to annex a Copy of severall Petitions exhibited to your Honours against the Prelates this Parliament , and of sundry Positions preached by their instruments in this and other Counties , which we conceive imply matter of dangerous consequence to the peace both of Church and State : together with a briefe Remonstrance of sundry Grievances , Innovations and Persecutions , under which we of this County ( especially those of the City of Chester ) have miserably suffered , by meanes of our now Bishop , and the High-Commissioners at Yorke . All which we humbly submit to your grave judgements , praying that they may be read , and redressed . Subscribed to this Petition , Eight Noblemen . Knight Baronets , Knights and Esquires , ninescore and nineteen . Divines , one hundred and forty ; not one of them a maker , taker , or approver of the new &c. Oath and Canons . Gentlemen , seven hundred fifty seven . Freeholders and other Inhabitants , above twelve thousand . All of the same mind , and County , and not one of them a Popish Recusant . Notes, typically marginal, from the original text Notes for div A94441e-30 a Acts 11. 30. c. 14. 23. c , 15. 2. 4 , 6. 22 , 23. c. 16. 4. c. 20. 17. 28. c. 21. 17 , 18. c. 22. 5. phil. 1. 1. 1 Tim. 5. 17. c. 3. 1. to 9. c. 4. 14. Tit. 1. 5 , 6 , 7. Iam. 5. 14. 1 pet. 5. 1 , 2 , Rev. 4. 10. c. 5. 11. 14. c. 7. 11. 13. c. 11. 16. c. 19. 4. If than it be of Divine and Apostolicall institution , that there should be many Bishops and presbyters in every particular Church ; Then it is point blank against it , to erect one Bishop over many Churches , and one Archbishop over many Bishops , one patriarch over them and one pope superiour to them all : And if one mans possessing of a plurality of Churches hath been ever held infamous and unlawfull in all ages , because he cannot discharge their cure , much more must one Bishops Superintendencie over many hundreds or thousands of Churches , which he cannot duly governe and instruct , be more unlawfull . b See Bishop Vsher Do Brit. Eccles. primordiu c. 1 , 2 , 3 , 4. 6 , 7 , 8. c. 16. pag. 800. Fordon Scotchton l. 3. c. 8. Major de Gest. Scoter . l. 2. c. 2. c Bishop Vsher De Brit. Eccles. primordiu c. 5. p. 56 , 57 , 58 , 59. d Cent. Magd. 3 , 4 , 5 , 6 , 7 , 8 , 9. cap. 8. e See Baleus de vitis pontificum . The Imperiall History . Morney his mystery of Iniquity . The English and French Book of Martyrs , Holingshead , Speed , and Goodmans Catalogue of Bishops . * See his Articles . f See Catalogus Testium veritatu : Flagellum pontificu the last Edition , and a Catalogue of Testimonies in all ages , &c. lately Printed . * See the Archbishops Articles , n. 2. g See the Archbishops Articles Art . 1. h Archbishops Articles , Ar. 13. i See the Answer to an Humble Remonstrance . Gersonius Encerus de Gobernat . Ecclesiae . ( k ) Archbishops Charges Art. 14. Mr. Nathanael Fines Speech in parliamett , Febr. 9. p. 
A78034	----	Vindiciæ veritatis: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods ordinance, with the second part, styled the postscript, &c. / By Henry Burton, one of his quondam-fellow-sufferers. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A78034 of text R200279 in the English Short Title Catalog (Thomason E302_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 92 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78034 Wing B6177 Thomason E302_13 ESTC R200279 99861085 99861085 113213 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78034) Transcribed from: (Early English Books Online ; image set 113213) Images scanned from microfilm: (Thomason Tracts ; 50:E302[13]) Vindiciæ veritatis: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods ordinance, with the second part, styled the postscript, &c. / By Henry Burton, one of his quondam-fellow-sufferers. Burton, Henry, 1578-1648. [4], 34, [2] p. Printed by M.S. for Gyles Calvert, and are to be sold at his shop at the west end of Pauls., London, : 1645. A reply to "Independency not Gods ordinance" by John Bastwick, published in two parts. The last leaf is blank. Annotation on Thomason copy: "7bre 22" [i.e. September 22]. Reproduction of the original in the British Library. eng Bastwick, John, 1593-1654. -- Independency not Gods ordinance -- Early works to 1800. Congregationalism -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. Church polity -- Early works to 1800. Great Britain -- Religion -- 17th century -- Early works to 1800. A78034 R200279 (Thomason E302_13). civilwar no Vindiciæ veritatis:: truth vindicated against calumny. In a briefe answer to Dr. Bastwicks two late books, entituled, Independency not Gods Burton, Henry 1645 16820 43 35 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Elspeth Healey Sampled and proofread 2008-04 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Vindiciae veritatis : TRUTH VINDICATED AGAINST CALUMNY . IN A BRIEFE ANSWER to Dr. Bastwicks two late Books , entituled , Independency not Gods Ordinance , with the second Part , styled The Postscript , &c. By HENRY BURTON , one of his quondam-fellow-sufferers . LEVIT. 19. 17. Thou shalt not hate thy brother in thy heart : thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him . 1 TIM. 5. 20. Them that sin rebuke before all , that others also may feare . And ( Tit. 1. 13. ) Rebuke them sharply , that they may be sound in the faith . ZACH. 8. 19. Love the Truth and Peace . LONDON , Printed by M. S. for Gyles Calvert , and are to be sold at his Shop at the West end of Pauls . 1645. ❧ To the ingenuous Reader . CHRISTIAN READER ; THi● Answer was long agoe so conceived and formed in the wombe , as the slow birth may seeme to have outgone its due time . It waited for the Postscript ; Which comming forth , proved such a strange creature , as some friends would not have mee foul my fingers with it . Hezekiah's word to his people was , in such a case ; Answer him not . But finding , that he still pursued me with his incessant provocations in more Books since , I thought of Salomons Counsell , Answer not ; and yet , Answer . For I perceived , that no Answer coming , a tumor began to grow , which needed timely lancing , to prevent some extreame inflamation hastening to a head , while the humour flowed in so fast : Therefore I hastened at length as fast , as before I was slow , if possible to recover our Brother . So as if I be quick and short with him it is to saye him with feare , plucking him out of the fine . I am plaine , and that 's all . Farewell . A BRIEFE ANSWER TO Dr. BASTWICKS two late Bookes , intituled , Independency not Gods Ordinance , &c. First and second part , or Postscript : By one of his quondam-fellow-sufferers . BRother Bastwicke , I had resolved for a time at least ( as I have done ) to have been silent in these controversies , though provoked not a little ▪ But now your two Books you lately sent me as also your late triumphing at Westminster , that the man in Friday-street had not yet answered your Booke , as was given out provoked me afresh in arenam descendere , to take them both to taske , and so Vna fidelia duos parietes . And if the perusall of them be not enough in lieu of thankes , I have returned you a compendious Answer ; wherein you have bound me by a double ingagement : the one , for the Cause ; the other , for my Person . But you will say , you have not named me in either of your two Books . 'T is true indeed . But give me leave to tell you , you have vellicated me , plucked me by the very beard . I will not say , as Joab tooke Amasa by the beard ; and , withall smote him in the fift rib . What ? Use a Brother so ? And a quondam-fellow-sufferer too ? Yea , & to take him so disgracefully by his white beard too , & that with a scurrilous Epithet , calling it * a great white ba●ket-hilted beard ? Parcius ista . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as said the old Poet ) pittying his white head , and his white chin . And the wise man saith , The beauty of old men is the gray head , yea a crowne of glory ▪ being found-in the way of righteousnesse . I remember when the G●●●es by force entred Rome-gates , where they found the grave Senators sitting in the gate in their senatorian robes , And their white staves in their hands , thinking thereby to strike some reverence into those harbarous Gaules , and one of them redely taking one of the Senators by his white beard , the good old Senator , ( though in that condition ) not brooking such an affront , struck the Gaul over the pate with his white rod ; though this cost him , and the rest their lives , the barbarians instantly falling a butchering of them . But for all your provocations throughout your Books , Brother , you shall not finde with me so much as a white staffe to lift up against you , though you charge us ( but how justly ) ▪ we have the sword in our hands . Nor doe I purpose to retort , or retaliate your little expected , and lesse deserved calumnies , lest I should therein be like unto you : but I shall answer you in the words of truth and sobernesse , and in the spirit of meeknesse and love . But how comes it to passe , that my two fellow-sufferers , and my selfe , should fall at this odds ? Was it by any divine providence ominated or presaged , by your two standings on one Pillary , and mine alone in the other , that wee should now come upon one ▪ Theatre to become spectacles to the world , by mutuall digladiations , as if the one Pillary should contend with the other ? Or did the distance of the two Pillaries boad any such distance in our present judgements ? But yet , O! O , never be such a distance in our affections ! But , herein at least ever be we a threefold coard , not easily broken . But the will of the Lord be done , who is onely wise , and will cause all things to co-operate for good to them that love him . But Brothers , we expected , that ( according to your own words , pag. 7. ) you would have acted the part of a Moderator between us . But instead thereof we find you a Judge , and that a severe one too ; but how justly , I leave to others to judge . For in your promised , or rather menaced Postscript , which ( to forestall your Readers with a prejudicate opinion of us ; and old piece of Rhetoricke , as that of Tertullus before Felix , telling him of Paul ; Wee have found this man a pestilent fellow , and a mover of sedition , &c. which he was not able to prove , his best rhetoricall argument being Calumnidre audacter , aliquid haerebit , Calumniate boldly , some thing will sticke ) you both prefix , and for surenesse , affix to your Booke ; you fasten upon us uncharitable dealing , fraud and jugglings of many of our Pastors and Ministers , as misleaders and troublers of Church and State , &c. all which * ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) hard and harsh termes , wee can no lesse then spread before the Lord the righteous Judge . I now come to your first Booke . And first for those two Scriptures which you face your frontispice withall , I desire it may appeare to all men in the conclusion , whether you or I have the better right to them , 2 Cor. 13. 8. and 1 Thes. 5. 21. Pag. 6. Brother , that which you intreat of us , you shall finde of your Brother ; onely give us leave in your owne words to intreat you to lay aside all passion , and all vaine-glory , and bitternesse , which not onely this your Booke , but your threatned Postscript breaths out against us . Pag. 7. You methodize and modell your Booke into two Questions : First , Concerning the Government of the Church , whether it be Presbyterian Dependent , or Presbyterian Independent : Secondly , Concerning gathering of Churches . Now for the first of these , before wee come to your Arguments , give me leave to except against your Termes , Dependent and Independent , whereupon as upon a foundation you state your Question . And if the foundation be not sure , the superstructure cannot be secure . Now Brother , doe you set these two Termes , Dependent , and Independent , at such odds , as if there were a great gulfe betweene them , never to come together , and become one ? You hold of Dependent onely : we hold not onely of Independent , but Dependent also . I shall make this cleare : Your Church Dependent is so called in a two-fold relation : First , Because it depends for its forme of Government upon the lawes of civill States , and so ( as the Cha●●leon ) receives impressions of sundry formes , changeable according to the present condition of the Civill Power , whether Protestant , or Papist , Christian , or Antichristian ( as our Brother hath set forth ) so as by this meanes , Christs Church and Kingdome ; his Spouse , that woman clothed with the Sunne , and having on her head , a crowne of twelve starres , and the Moone under her feete , should her selfe be turned into the Moone , as being subject to continuall changes . Secondly , Because your Church Dependent , depends necessarily upon a combination of Presbyters of many Churches , as Councels , Synods , Assemblies , Classes , without whose counsell ( say you ) nothing is to be done in any particular Church , of which more hereafter On the other side ; The Churches which you call Independent , are also Dependent . First , They are not otherwise Independent , then first , that they are not , nor ought ( in respect of Doctrine , Discipline , Worship , Church-Government ) to depend upon humane Lawes , Canons , Decrees , Customes ; but onely upon Christ and his Lawes ; as wherein they assert and hold forth Christs Kingly Office and Government over them ; and doe affirme , that to set up humane formes of worship and Church-Government , unto which the consciences and soules of Gods people must necessarily conforme and be subject , is a dethroning of the Lord Jesus Christ , and a denying him to be the onely King of his Church Secondly , Independent in this respect , because every particular visible Church , rightly constituted according to the Word of God , depends not directly and necessarily upon any other Church or Churches , as without whose jurisdiction ( call it Presbyterian , or what you will ) it may not exercise all that power , which Christ hath given to every particular Church , as touching all the Offices and Ordinances thereof , and that in as ample manner , as if there were besides that one , no other Churches in the World . And yet secondly , This Church thus Independent , is also Dependent . For , as it depends absolutely upon Christ , as the onely Head of this Body ; so as it is a member-church of the Catholick , and a sister-church of all particular Churches , with which it makes up one body , and one Spouse of Christ her Head and Husband : so it hath a mutuall dependence upon all true Churches , for communion , for consociation , for consultation , for comfort , for support ; though alwayes saving and retaining to it selfe all those Church-priviledges , which by Christs Charter are peculiar to every particular Church , and body of Jesus Christ . And in case this particular Church doe any act of censure upon any , who thereby shall thinke himselfe wronged , and shall addresse himselfe to other Churches , by way of complaint , and they shall thereupon desire of that church an account of their proceedings therein , this church will not refuse , but as in Christian duty bound , will to those Churches render a reason of that , or any other their doings , if questioned , and lawfully required . And all this in a sweet and loving way , with meeknesse and feare , 1 Pet. 3. 15. so as none is debarred of any such appeale . Nor is any well constituted Church of Christ to be conceived so brutish , or so conceited of her selfe , as to thinke shee may not erre , or her selfe so wise , as in many difficult cases not to need the counsell of others , or so inflexible , as with the Stoicks , Sententiam mutare nunquam ; nullius rei poenitere ; never to change their minde or judgement , of nothing to repent , when convinced of an error . But what if one particular Church will not , after all due meanes used , ( which yet no rationall man can imagine will ever come to passe ) hearken to the unanimous judgement and counsell of the other Churches ? What is to be done ? Surely they may upon just cause withdraw communion from that Church , which , in that case , is the highest censure the Churches can proceed to . And if the party aggrieved complaine to the civill Magistrate , the Church being called is accountable to the power . Thus have I plainely , clearely , and fully , as I conceive , stated these two Termes Dependent and Independent : whereby is sufficiently cleared to the view of all unpartiall Judges , not possessed with prejudice , our Dependent Independency , or Independent Dependency , from your manner of stating . And for your Simile ; wherein you propound it for better understanding ( as you say ) it halteth down-right of all foure , as being altogether Ab-simile , and Heterogeneous , of another nature . There is a vast disproportion between a civill Government , and Ecclesiasticall : the one established upon mans lawes , the other on Gods ; the one various , and variable , according to severall Civill States , Kingdomes , and Lawes : the other one and the same , ( or should be , if right ) in all the Churches of the Saints , having one Rule , one Law to walke by , immutable : And , Brother , for your paralleling of your many severall Congregations in one Citie , or one Division , or Hundred , or within such a Circuit , with a great Corporation , as of London , where is one Lord Major , and Aldermen and Common Councell , and so reducing so many Churches into one Corporation , as so many Companies making upone Citie : I suppose you meane not that one Provinciall , with his Diocesans , and Priests under them , should make up this Parallel . But this of necessitie you must doe , if you will have all the Congregations in their severall Divisions , or Weapontacks , to be governed by their severall Presbyteries respectively . Reason requires , that first you set up such Presbyters over every one of your Congregations , as may be for the greatest part of them good , pious , learned , orthodox : or otherwise , if the greater party be Malignant , and ill affected , prophane and haters of the power of Godlinesse , they will over-vote the good party ; and so what a hard yoake will you put upon the necks of all such , as be truly godly , when they shall be cast out by a malignant Parochiall Congregation ? and going to complaine to your Presbytery , they shall finde as cold comfort , as formerly they have done in the Prelates Consistory . But there will be a better care had of placing good Presbyters . But Brother , let us first see it , that so your Presbyterian Government may shew us a face the more amiable , and lesse formidable to all truly godly , and most conscientious men . But if you cannot doe this , whither shall the poore soules goe , which live under a prophane Presbyter , or one that admits all sorts tag rag to the Lords Table , with whom godly soules can no more converse , then with Heathen ; and much lesse at that holy Ordinance , where they must be made companions with such kinde of Saints , as Job would not set with the dogs of his flocke : And if any whose conscience is not so strong to digest such hard bits , as others of the common multitude are , who either see no difference at all between the precious and the vile ; ( but account all alike Saints at least , when but at the Sacrament ) or have such Sepulchre-wide throats , as they can swallow a Camell , when a tender and more narrow conscience is apt to be choaked with every Gnat : What shall this poore soule doe ? Doth he rather withdraw from the Ordinance , then he can endure to see it so prophaned , and so partake with the prophaners ? then he heares , A Schismaticke . Now if you have not a good Presbytery , where shall he goe to complaine ? He may goe and appeale higher , you will say . And what if the higher the worse ? Good Brother , either provide the people of the Land an honest godly Presbytery , that may be as so many Angels to gather out of Christs Kingdome every thing that offends : or else let there be a tender care of tender consciences , and some provision made for them , that they may not be scandalized , by being forced to be the companions of the scandalous . And therefore Brother , you that professe so much solicitous care to poore bodies , let some drops of your charity fall upon their soules . And at the least , and last extremity , call in that Postscript of yours , and suppresse it in the Presse , that it may never see the Sunne ; as wherein you proscribe all those , that are not of your Dependent Presbytery : for you tell us , it is to come forth a fortnight hence , in the which it will be proved , that it is the duty of all christian Magistrates , Parents , Masters of families , and all such as truly feare God , to yeeld their hand for the suppressing of heresies , and all novelties in Religion , if they really desire the glory of God , &c. And what you meane by your heresies and novelties in Religion , is obvious to all by this your Booke already come forth , Independency is heresie , and novelty in Religion , and what not , that nought is ? Now did ever proceed out of the mouth of a quondam-Martyr , and one newly brought out of a balefull prison , such a fiery breath as this ? Oh Brother , remember thy selfe , and repent ; and let the world know , that thou hast made a better use of afflictions , then so fiercely to run on in such a course , as to wreck the malignity of a prison upon thy best friends , the seed of whose love , so liberally sowne upon thee and thine , expected another-gates harvest , then nettles , bryars , and thornes . But you bring the Scripture for you . Come on , Brother , let you and me try it out by the dint of this sword . And truly , I shall by the helpe of my God make no long worke of it . You spend above eleven sheets , wherein you have woven sundry long threaden Arguments , to measure out your Dependent Presbytery , as holding parallell with the line of Scripture . Now you must pardon me , if I shall assay ( according to an old Proverbe ) with one stroake of Phocions hatchet , to cut in two the long thread of your Alcibiadian fluent and luxuriant Rhetorications . For answer . First , let me aske you a Question : Whether those many Congregations you so call , you doe not understand to be so many distinct , and particular intire Church-bodies , or Churches respectively . If they be , tell us , if each of these Churches be 〈◊〉 its prime and proper notion an intire Church , without or before it be united in such a Presbyterian Combination , and Government , as you speake of . And if so , whether it be de esse , or de bene esse , of the being , or onely well-being of each particular Church , so to be united , and combined into a Church-collective , of many Churches into one . If you say , it is of the being of a Church , to be yoaked with other Churches , as into one , then what being had that Church in Abrahams family , seeing there were then no other Churches in the world , but that ? And if that were extraordinary , ( as perhaps you will say ) then say I , when Churches are multiplied , and combined into one , whether is this Church collective Dependent , or Independent ? If Dependent , then not an entire Church , but subordinate unto , or depending upon some greater Assembly . But come we to the highest of all , a generall Counsell of all the Churches in the world : is this now , a Church Dependent , or Independent ? If Independent , then there may be a Church Independent in the world ; and so the first particular Church in the world , was no lesse an Independent Church , in reference to other Churches . And if all Churches in one Oecumenicall Councell , as one Church , be Dependent , then whereupon Dependent ? Or is it a Dependent on it selfe ? That were blasphemy to say it . Whereon then ? Surely on the Scripture or nothing . All Churches then are Dependent upon the Scripture necessarily : not so necessarily one Church upon another , whether particular or generall . Ergo , all particular Churches being not necessarily dependent one upon another , nor one upon many , but absolutely dependent upon the Scripture for their ultimate or finall resolutions , are no lesse Independent upon other Churches ; because all the Churches in the world put together , cannot of themselves give forth an infallible Oracle ; as to say , this wee command to be beleeved and observed . This is Antichrists voyce , Volumus & jubenius . The Church , or Churches may shew their reasons from Scripture , and labour to perswade , but cannot binde them upon faith or conscience ; this the Holy Ghost and Scripture can onely doe . But I come briefly to your Arguments , whereby you would prove your Classicall Presbyterian Government , and so upward . The patterne hereof you take from the Christian Church at Jerusalem . Hereof many arguments , or rather words , and tantologies you multiply , and toyle your selfe and vex your Reader withall , which you might have reduced to one . It is in summe , this : In Jerusalem were many Christian Congregations , and all these made but one Church , and so were governed by one Presbytery . But that Church at Jerusalem , being the prime Apostolicke Church , is a patterne for all succeeding Churches : Ergo , all Church-government ought to be regulated by that , and consequently by a Presbytery over many Congregations . For as for your indefinite enumeration of those multitudes baptized by John Baptist , and by Christs Disciples , we take no notice of them , unlesse formed into a Church , or Churches : but following the expresse Scripture , the first formed Church wee finde in Act. 2. which though consisting of five thousand , yet it was one intire particular Church , and not Churches ; and they continued daily {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with one accord in one place together , ( ver. 2. ) and in the Temple , ( ver. 44. 46. ) growing from a hundred and twenty ( Act. 1. 15. ) to three thousand more , ( Chap. 2. 41. ) and then in all five thousand ( Chap. 4. 4. ) and all these but one Church , which assembled together to heare the word in the Temple ; and though they wanted a convenient place so spacious , as wherein to breake bread , or receive the Lords Supper all together , so as they were constrained to sever themselves into divers companies , in severall private houses to communicate , yet this severing was not a dividing of the Church into so many distinct formall Churches , or Church-bodies , being but so many branches of one and the same particular Church ; which though you call so many Congregations , yet properly so many Churches they were not . And therefore you never read , The Churches at or in Jerusalem , but , The Church at Jerusalem . And this no Nationall Church neither , witnesse those Churches in Judea , Gal. 1. 22. Whereupon I answer to your Argument ; and first to your Proposition . I deny that those Congregations you name , are so many Churches , properly so called , having their distinct Officers and members , united into one Church-body respectively . This I put you to prove . And without proving it , your 11 or 12 shee●… spent about this Argument prove to be meere wast paper . And for your Assumption , that the Church at Jerusalem , as being a prime Apostolicke Church , is therefore a patterne for all succeeding Churches , and therefore for a Classicall Presbytery over many Churches ▪ you must first prove your Proposition , as before , that there were many Churches in Jerusalem constituted in their distinct formes , and bodies . Secondly , it being no more , then one entire particular Church ( and not any Diocesan , or Provinciall Church , or the Presbytery thereof Classicall , ( as you would beare us in hand ) it is a patterne for all particular Churches in succeeding ages ; and yet ( by your favour ) not so perfect a patterne , as no Apostolicke Church besides it should also come in , to make up the patterne compleat . For we are necessarily to take all the Churches in the New Testament together , to make up one entire & perfect Church patterne . For in the Church at Jerusalem , we finde election of Officers , but we finde not expressed that part of Discipline ; for casting out of corrupt members , as in the Church of Corinth , and so in the rest . For the Churches were not brought forth to full perfection in one day . Their very constitution had a graduall growth . The Church at Jerusalem had not at first Deacons , till there was a necessitie ; and the largenesse of the Church required seven Deacons ; which is no patterne for every Church to have seven Deacons . The summe is , to make up a compleat patterne , not onely the Church at Jerusalem , but that of Corinth , of Ephesus , those of Gal●tia , that of Philippi , and the rest ; are to be conferred together , that each may cast in its shot to make up the full reckoning , that so what is not expressed in one , may be supplied by the rest , to make one entire platforme . For the Scripture consists of many Books , as so many members in one body ; one member cannot say to another , * I have no need of thee . Againe , the Church at Jerusalem , if it must be a patterne for all other Churches , then in this , that all other Churches must be subject to some one Church , because ( Act. 15. ) things in question were there debated , and determined , and sent to other Churches to be observed . But for as much as that Church at that time in those things was infallibly guided by the Holy Ghost , wherewith the Apostles there were inspired , in which respect their resolutions were with Authoritie , It pleased the Holy Ghost and us , ( that which no particular Church since the Apostles could ever say ) it followeth that the Church then at Jerusalem remaines not in all things a patterne for other Churches ; for a patterne must be in all things imitable , and perfect . Lastly , for Appeales , so much agitated , and pressed , I have said enough before , and elsewhere ( as in my Vindication ) to vindicate the right use of that in point of Church matters . And so I passe briefly from your first Question to your second ; which is concerning the manner of gathering of Churches , and admitting members and Officers : Viz : Whether Ministers of the Gospel may , out of already congregated Assemblies of believers , select and choose the most principall of them into a Church-fellowship peculiar unto themselves , and admit of none into their societie , but such as shall enter in by a private covenant , and are allowed of by the consent and approbation of all the Congregation . This is your generall stating of your Question ; and out of the wombe thereof , there doth issue a numerous brood , no lesse then six Queries , or if you will ( to usurpe your owne usuall expression ) so many sucking Questions , hanging at the dugs of their damme , your generall Question . For answer to all in their order : But before I answer , let mee premise thus much : Brother , I well see ( and that without spectacles ) that among all those Independents whom you so familiarly hurle stones at , and cast up dust , yea durt in their faces , I am not the least object in your eye , as by many palpable passages in your Booke doth appeare . And therefore I shall crave leave , that I may have the favour to represent and personate all those my Brethren the Ministers , whom Giantlike you revile and challenge , and warre against under the name of Independents , as taking this take upon my selfe alone , in answering this your Question about gathering of Churches . First then to your generall stating of the Question . You say , it concernes the manner of gathering . Do you imply here the lawfulnesse of the matter of gathering , by questioning onely the manner ? Your words may seeme to import so much . But I will not quarrell a word . I come to your Question , viz. Whether Ministers of the Gospel , &c. Surely if any , then Ministers of the Gospel may gather Churches : and that for two reasons ; first , because by the Gospel , & the Ministry thereof , Churches are gathered to Christ . Secondly , because we read , that the Apostles ▪ and other Ministers of the Gospel have by their Ministry gathered Churches . Therefore no question , but if any , then Ministers of the Gospel may gather Churches to Christ . I , but out of already congregated Assemblies of Believers , to select and choose the most principall of them . Indeed this is something to purpose . But tell me , Brother ▪ who is it ▪ that doth this ? You apply it to us all , and to me in particular . But I deny that I so doe , and I dare say the like for others . And can you prove all those Parishes , out of which Churches are so gathered , as you say , to be Assemblies of believers ? But they all professe to be Christians . True , so doe all Papists . Ergo , are all Popish Parishes , Assemblies of Believers ? So as if Ministers of the Gospel should by their preaching convert sundry Papists of severall Popish Parishes to become a Church of Christ , should they gather such a Church out of so many Assemblies of believers ? But ( say you ) wee gather Churches out of Assemblies of believing Protestants . Why Brother , doe you not know this to be a time of Reformation ? And have we not all taken the solemne Covenant to reform our selves and others , according to the word of God ? And to endeavour to our power , to extirpate and roote out all Popery , Prelacy , Idolatry and Superstition out of this Kingdome ? And the time of this first gathering , was it not then , when the old service and ceremonies were in use ? And who hath gathered these Churches ? Wee . Who are we that you should thus charge us ? As Peter and John answered , Why looke yee so on us ? So , why doe yee impute that to us , which is onely to be attributed to the Gospel of the grace of God , whereby our very Protestants are wonne from their old superstitions , and will-worship , and from under the yoake of humane formes in the matters of Christs Kingdome ? So as when they heare , Christ is the onely King of his Kingdome , the onely Law-giver of his Church , and his Word the onely law and rule of all Church-government , and all this demonstrated in the Word of God , which they have taken a solemne Covenant in all things to follow : doe you reproach us , for being a people who are ready to obey Christ , so soone as wee heare of him , who alone is to be heard in all things , whatsoever he shall say unto us ? And for Churches , doe you , Brother , limit Churches to Parishes ? What if you finde so many hundred Parishes in England , whose Inhabitants both Ministers and people are all Malignants , or popishly-affected ? Will you have those Parishes to be so many Churches , and those popish Malignants , so many believers ? Were not this to set up Ecclesiam malignantium , or Churches malignant , which are no way militant , but against the power of Religion , and the peace of the civill State ? Or if there be found some one or two in each of those Parishes , that have the love of Christ in them , and are truly godly , and whose soules are grieved to communicate with Sodome : Will you not allow God to send an Angel , his Messenger , with a word to call them forth ? And doe you not know , that the ancient Church of the Jewes was then a Church , when the Apostles by their preaching gathered a Church out of it ? A Christian Church out of the Jewes Synagogue ? I , say you , but we gather Christian Churches out of Christian Churches . Surely then it is Gods word that calleth Christians to come into a more reformed Church-way , out of wayes more corrupt and lesse reformed . Nor doe wee separate from the Churches as Christian , as you call them , but from their corruptions , * separating the precious from the vile , as from something Antichristian . But you will say , Now are the Parishes and Churches purged , no Service-book now , no Hierarchy , no such thing , and yet wee select and choose the most principall into a Church-fellowship peculiar unto our selves . To which I answer : Though the Service-book , Hierarchy , &c. be taken away , yet the Parishes are not so purged of them , but that most mens hearts are still hankering after that Egyptian-service and Task-masters . Again , all those that professe to be come off from those things , yet are not resolved what Religion to take to , but are ready to take up ( as themselves say , and do ) what Religion men will set up over them , not looking to what the Scripture prescribes and commands ; so as it remains , that those who embrace the Word , and preferre Christs Decrees before mans , are those principall men , whom not we , but the Word of Christ doth call forth , select and choose voluntarily to joyn in Church-fellowship ; and this not so peculiar to our selves , but that when a right Reformation is set up in the severall places where they dwell , they may enjoy the pure Ordinances there , as I have shewed in my Vindication . And if you examine who they be that have joyned themselves unto the Lord , either of this parish , or of other , you shall find them to be for their outward estate , ( in comparison of others ) none of those principall men you speak of . But say you , wee admit of none into our society , but such as shall enter in by a private Covenant . Now the very name of Covenant is become a bug-bear to many . But it is mightily mistaken , as I have shewed in my Vindication : For it is nothing else , but a declaration of a free assent , and voluntary agreement to walk in the wayes of Christ with the Church , whereof they are members , and to perform all service of love one to another , submitting themselves to the Order and Ordinance of Christ , in that Church respectively . So that it is not the name of Covenant that is so terrible , but the Order of Church-communion ; and this to those only , that having used to walk without a yoak ( as the Scripture calls sons of Belial ) love not to come under the yoak of Christ , then which to a willing bearer nothing is more easie and sweet . But lastly , you say , they must be allowed of by the consent and approbation of all the Congregation . And ( I pray ) what harm in that ? Nay , doth it not stand with very good reason , that they who are to walk together , should first be agreed together ? As Amos 3. 3. Can two walk together , except they be agreed ? If therefore any one of the Congregation can object any thing , as a just cause of non-admittance of a member , he ought to shew it , not only for his own peace , but the peace of the Church . Therefore , to object such things as these , doth it argue a spirit favouring of such a holy humility , as becomes those who affect the society of Saints ? And when the whole church gives approbation in this kind , it is both to the church and the member admitted , a comfort , and withall , a discharge of their duty in a provident care for preventing inconveniences and scandals ; seeing it is easier for a guest to be kept out , then to be cast out . Thus much of your Question in generall ; which because I have met with it in the severall branches , I shall need to say the lesse to those Queries which you derive from it . And in truth they are rather captions then Queries ; and the first is answered in my former stating of the Question . For the second , to know those well , that are to be admitted , Abundans ca●tela non nocet : In things weighty , we cannot be too wary ; nor do we so much look at circumstances in conversion , as the substance . The third , for the consent of the Congregation , it is answered before : So also the fourth , about the Covenant . The fifth , for the power of the keys , wee tie it not to womens girdles . The sixth , and last , I answer , that those Churches , which are for matter and form , true Churches , and are governed according to Christs Word , do set up Christ as King upon his Throne . And for such as are otherwise , let them consider , whether they do as they ought , set up Christ as King upon his Throne . You proceed , I have ( say you ) specified the things without any spirit of bitternesse . In deed , this your first book ( as we finde by tracing your steps in other Tracts ) is a summary collection of what they have gone before you in , whose thread hath led you all the way through this maze : but when you come ( as in your Postscript ) to minister your own Dosis , and to show your self in your own element , there wee finde the main ingredient to be the very gall of bitternesse , which yet your first book is not altogether free of . Pag. 101. you say , The Apostles , and other Ministers of the Gospell were to receive all such as believed , and were baptized , and that upon the profession of their faith and repentance , without any further testimony of others , unlesse they had been formerly known to be open enemies , and then they were justly to be suspected , till they had given publique evidence by witnesse to the Apostles and Ministers of their true conversion , as concerning Paul , Acts 9. 26 , 27. Now here I observe : 1. A notable contradiction to what you say , pag. 115. As Gods command to all Ministers was , that they should admit all such into the Church , as believed and were baptized , upon their desiring it , without any confession , either private or publique . Here I leave you to reconcile your own contradiction . Vpon their profession , and without any confession . 2. I answer , that in these dayes of professed , and covenanted-for Reformation , there is required the profession or confession of one speciall point of faith ▪ ( which in words ; none dare , but in practice most do deny ) touching Christs Kingly office , formerly suppressed by Antichristian tyrannie , but now breaking forth from under the cloud in its native light , concerning his absolute , sole soveraignty over our consciences and Churches , without dependence upon humane Ordinances , or Nationall Lawes to prescribe such forms of Church-government , as are most serviceable to the politicall ●nd● of severall States ; which point of faith is ( though not alwayes explicitly , yet ) implicitly confessed by all those , which ●ender themselves to be admitted into such Churches , as are of a constitution most agreeable to the law and rule of Christ . And withall , an implicit profession at least of their repentance is included , as having formerly lived under an Antichristian government , and inventions of will-worship , all which is implicitly professed and repented of , by their very entrance into Church-fellowship ; and so much the more is repentance herein needfull , because many , yea most of such Conformists , if not all , have had their hands , lesse or more , either by acting , or assenting , or by silence and connivence in the persecution of those godly Ministers and people , which stood out against that Antichristian usurpation over their consciences , refusing conformity to their Canons . So as in this case , you confesse , that our people ( formerly Conformists , and now , for the greater part , but newly crope out of the shell of their bondage , being brought off from their old ceremoniall service , and this more by humane authority in generall so ordering , then of conscience ) ought not only to approve themselves by the profession of their faith , and repentance , but to have the testimony of others also , as having been formerly known to be either prest and sworn vassals , or voluntiers in the Prelaticall Militia , which what is it else , but a continuall war against the true Church and Kingdome of Jesus Christ ? But you adde ( pag. 102. ) that Commission was delivered to the Apostles and Ministers of the Gospel , as whose place only it was by the Keyes to open and shut the doors of the Church , and so to admit , or refuse , as they found men fitted or qualified , to be made members ; and this you labour to prove by the practice of John Baptist . Now , as for John Baptist ( about whose gathering you have so bestirred your selfbefore , and to as little purpose ) you may observe , that those believers in Christ then to come , according to the Papists Doctrine , were not formed into a Christian Church , or Churches , as after Christs resurrection the believers were . And when you come to visit those Christian Churches once constituted in their Gospel-form by the Apostles , you shall finde , that the power of admitting or rejecting , or casting out of members , was not in the Apostles or Ministers alone , but in the Churches . For this , read 1 Cor. 5. where the whole Church of the Saints in Corinth , to whom Paul wrote , were to cast out the incestuous person ; as also afterward upon his repentance , to re-admit him , 2 Cor. 2. 6 , 7. This one instance is a sufficient president for all Churches . But you alledge that of Cornelius sending to Joppa for Peter , he sent not ( say you ) to the Church of Corinth ; true , and what then ? Ergo , none but the Minister of the Gospel hath power to admit members . It is one thing to preach , and instrumentally to convert souls , which chiefly pertains to those that are called thereunto : but in the case of Church-government , of admitting ▪ or casting out , it is otherwise . And here let Peter himself ( whose words you alledge ) resolve us ; Who , when the Holy Ghost so wonderfully fell on all them that heard the Word , said , Can any man forbid water , that these men should not be baptized , &c. Which words imply , that ifany exceptions could have ben made , it was in those Jewes present , to give forth their allegations , why those believing Gentiles should not be admitted to become one Church with the believing Jewes . So as your observations thereupon fall to the ground ; as that , First , Peter was sent to , and not the Church ; and , secondly , Peter commanded them to be baptized : Again , this example was extraordinary in all the circumstances of it ; and when you have said all , you can conclude nothing . Your instance of the Eunuch , Acts 8. 8. of Lydia , Acts 16. as many other , are meer extravagants . We speak of Churches constituted , not of single converts , here and there one , not yet joynted into a particular Church-body . I passe by your impertinent declamatious against different opinions in the same house . Do you reconcile them ; for Christ himself foretold of them , as wee shall tell you when wee come to your Postscript ; which when I mention here , doth not your minde misgive you ? But of this in due place . And where you say , all that believe , and are baptized , are by Gods command to be admitted , desiring it , without any confession , or Covenant : But what if they do not believe aright ? What if they not only not believe , but deny and disclaime Christs Kingly Prerogative ? And so , what if they stiffly maintain a most damnable and destructive herefie , which overthroweth a main principall and fundamentall of faith ? If such a one , as Dr. Bastwick with all his ●air flourishes of holinesse , should desire to be admitted into Church-fellowship , being known to be an adversary to Christs Kingly government over his Churches , according to the Gospel : might not the Doctors own words satisfie , in case of refusall ( pag 102. ) as having been formerly known for an open enemy and persecutor of the Church , and so justly to be suspected , till publique evidence by witnesse given ? Although it cannot be imagined that the ba●e desiring of admittance into Church-fellowship could stand with the deniall , but necessarily implies a confession of Christs Kingly office in its highest degree . Pag. 116. You tell us , that our gathering of Churches hath no example in Scripture , and as for Christs Disciples , they were all sent to gather in the lost sheep of the house of Israel , they went not to gather in converted amongst converted men , &c. Now wee cannot have a more pregnant and more warrantable example in all Scripture then this , which you here alledge against us . Christs Disciples gathered Christian Churches out of the Church of the Jews ; nor can you deny , but the Jews were a Church , when the Disciples gathered churches out of it . Those Churches in Judea ( Gal. 1. 22. ) were gathered out of the Church of the Jewes ; and that Church of the Jewes generally believed that the Messias , or Christ , was to come . And if they were a Church when many being converted , were gathered out of it , then much more Churches may be gathered out of Nations or Kingdomes of the world , though for their generall profession of Christianity , every such Nation or Kingdome be respectively called a church , though the new Testament knowes no such church , and then not of divine constitution , as that of the Jews was , even when churches Christian were gathered out of it . And brother , prove unto us , that such as you call a Nationall Church , is a church of divine institution ; shew us an example of a Nationall Church in all the new Testament , otherwise you do but weave the Spiders web . But wee ( say you ) gather converted men from among converted men , and so pick out of others folds and flocks the best and fattest sheep . This you do familiarly cast in our dish , and yet it is never the fatter . Now in this wee may justly demand of you , to prove , that those whom you call converted men , from among whom wee gather churches , be indeed so converted as they should be , when as yet they come not up close to the rule of Reformation , Gods Word , as thereby to endeavour the setting up of Christ , without waiting on men , as without whom Gods Word is not a sufficient rule , and as on whom wee must necessarily depend for the form and law of Reformation : And yet wee deny not but many such may be godly , though otherwise they are not as yet throughly convinced of this kingly government of Christ , which we endeavour after ; nay , let me go a little higher ; for as much as this is an undeniable , yea , and prime principle in Divinity , that the Scripture is the only rule of faith , and of worship , and Church-government , and this rule is no Monopoly to one man , but that all and every man hath a power and priviledge to repair to this Law and Testimony , to do all things according to this Word : And seeing wee have all bound our selves by solemn Covenant to reform our selves , and those under our charge , according to the Word of God ; yea , and every one to go before other in this Reformation : tell mee now , brother , were it not a matter worth the while , for our reverend and learned Assembly , seriously to take it into debate , whether the generall tying up of men , to wait necessarily on the Synod for its finall resolution about Church-government , be not an usurpation upon our Christian liberty , and a diminution , at least of the authority and sufficiency of Scripture , and so consequently be not a trenching upon a fundamentall heresie ; as also an inhibition , restraining every man in his place , Ministers , Masters , &c. from setting upon the work of Reformation , and so necessitating a violation of our Covenant , or a dangerous retarding of the work , bringing in a sleepy carelesnesse upon mens spirits , to inquire at Gods Oracle , and so preparing a way for blind obedience ; I leave to the consideration of the wisest . But in the interim , to return to your Converts ; Do you hold all them to be converts , from among whom churches are gathered ? Do you not allow of a difference to be put ? Are there not a number of both ignorant and scandalous , that are not fit to come to the Lords Table ? See the Directory : Or do you take the greatest number in England to be godly , and truly converted ? Or are there not ( trow you ) many Parishes in England , where , perhaps but a few true converts are to be found ? And how few ( in comparison ) truly godly and faithfull Ministers are to be found for every Parish , under who●e Pastorall charge , two or three sheep may safely and comfortably feed among so many Goats , yea , perhaps , Wolves ? Or do you make every parish to be a Church ? You may do well herein to deal plainly with us , whether you would have so many inhabitants as are in every Parish , to be so many communicants . For so it seems you would have it : For ( pag. 117. ) you say , in the Churches of Corinth , Galatia , Colosse , were many that walked disorderly , taught false doctrine and heresies , and made Schismes ; yet the Apostles did not bid the Christians to separate themselves from the communion and assemblies of the Saints , and from the Ordinances , for these mens causes , &c. But you may know , those churches , though in part accidentally corrupt , yet were essentially , and in their originall constitution pure and holy churches ; and so were never your Parochiall churches , they never had a right divine constitution , but meerly humane and politicall . And therefore all your argumentation a dispari , falls to ground , and beats it self into a meer spume . But ( pag. 118. ) you plead , such Ministers and Churches to be true , where the truth of Christ is preached , received and professed . If you mean the whole truth of Christ , it is well . But do not you know , that there are three speciall visible marks of a true visible Church , The Gospel purely preached , the Sacraments duly administred , and Discipline rightly practised ? all which marks together , the Church of England ( for ought I know ) is yet to seek . For ( to speak nothing here of the materialls of a true particular visible Church : as visible Saints ; nor of the form of it , so many members united into one Church-body and fellowship , according to the Gospel , which you can handly shew us in any of your Parochiall Congregations ) I will only ask you , What particular visible Church you are a member of ( you may choose what Parish you please in England ) : Next , I ask you , What Discipline you have in that your church ; and whether a man complaining of you to your Congregation , or to your Minister , for wrongs done by you , and for your scandalous walking , he shall find so much Discipline there as to convent you before them , and justly charging you for walking scandalously , to the great offence and shame of the very name of Christian Religion , you shall thereupon be brought under Ecclesiasticall censure , so as to have the scandall removed , and the offence satisfied ? Good now tell me , what church either Parochiall , or Classicall , I should go unto ? For , suppose I have a complaint against you , for which I demand satisfaction , at the least , so as by the means of your church-censure you may be brought to a contrite acknowledgement of the wrong you have done mee . But if you cannot shew me such a church in any of your Parishes , b●… is it that you affirm * Christ to be set up as King in his Throne in mens hearts , swayed and guided by the Scepter of his Word and Spirit in your Parochiall Congregations : when as you cannot shew us ( I say ) in any one of those Congregations * the Name and Power of our Lord Jesus Christ to be so set up , as authoritatively and judicially to deliver over to Satan , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or otherwise condignly to censure such a one , as whose brother complains of to that Congregation , for unsufferable wrongs , and most base and barbarous usage , unbeseeming a naturall Heathen , much lesse a professed Christian ? And here I challenge our Brother for taking Christs Name in vain , when in stead of finding Christ set upon his Throne in their congregations , wee finde there no more but an Image , such as Michal had made up in stead of King David ; or as those , that in mockery , made of Christ a Pageant-king , stripping him , and putting on him a scarlet robe , and on his head a crown of thornes , and in his hand a reed , saluting him with , Hail king of the Jewes , with which title over his head they crucified him . And therefore those passages which ( page 118 , 119. ) he quotes of his Brother ( though not named ) will stand good against their opposers ▪ The summe of which is this : That all that depend upon men for Church-government , and not upon Christ and his Word alone , doe deny Christs Kingly government over Consciences and Churches : that all that receive not Christs Kingly office in the full extent of it , but after manifestation , doe reject it , are at the best converted but in part , and so in a worse condition , then those who though they believed , yet they had not so much as heard there was a Holy Ghost , but hearing , they received him : that such as refuse to be in Covenant with Christ , or to make profession or confession thereof before men , want their evidence of their being Gods people , and so quantum in se , as much as in them lyeth , cut off their children from having interest in Baptisme , the externall seale of the Covenant . And therefore seeing such things are objected , how doth it concerne both Ministers and people to looke to their evidences ? To omit his tedious tautologies all along ( being the bombast of the booke ) to pag. 124. there he saith , When the Ministers of England teach this doctrine in their preachings and writings , how can they be truly said to deny , disclaime , and preach against Christs Kingly government over mens consciences and Churches ? It were well if they did truly indeed preach it , which few or none of them doe . Or if they doe truly preach it , why doe they not practise it , and perswade the people to depend upon Christ for it , and not upon men ? But ( pag. 126. ) the Ministers of England set up a Presbytery after Gods Word . This you can never yet prove unto us , untill wee may see it . But the Independents themselves are Presbyterians ( say you ) and labour ●o set up a Presbytery of their own . Thus here , and all along you carry it with a torrent of words , and that is all . Wee set up that Presbytery , which wee finde in Gods Word , and none other . Then ( pag. 127. ) you fall againe upon the strictnesse used in admission of members , which ( say you ) the Apostles used not . But wee know , that all those who were admitted by them , did first make confession of their faith and repentance , as Mat. 3. 6. Acts. 2. 37. Act. 19 18 , 19. Act. 8. 37. And the Apostles feared to receiv●Paul , as their fellow-Apostle , untill they had examined the truth thereof . And ( pag. 130. ) you charge us with making schismes , &c. Surely we are commanded to separate our selves from all corruptions of the world , and humane inventions ; as 2 Cor. 6. 16. Acts 2. 40. and this , when a Christian Church began to be gathered out of that of the Jewes . Pag. 138. you inveigh against new truths , and new lights , as you every where nauseously call them : and say , Where was it ever heard of , either in the Christian or Pagan world , that it was ever permitted to any Minister or Preacher , to have all the Pulpits in any Nation to preach a diverse doctrine to that whi●h is set up by Authoritie , and such as tends to make a faction and division amongst the people ? I doe most assuredly beleeve , that there cannot the like precedent be produced . So you . No ? What say you of that precedent of the Apostles , who in the Temple daily preached a diversed doctrine , to that of the Pharisees ? So of John Baptist . So of Christ . And this in Judea , which was a Parallel at least to a Nationall Christian Church , onely that was originally founded upon divine institution , but this not so . And for the Pagan World , what innumerable precedents are there , of preaching the Gospel , and constituting of Churches , even throughout the Pagan world ? And all this divers to that which was set up by mans Authoritie , whether Jewish , or Paganish . And as our Brother here , so did the High Priests in their Counsells charge the Apostles , saying , * Yee have filled Jerusalem with your doctrine . A new Doctrine , a new Truth , a new Light . So Act. 24. 5. Tertullus , with his Rhetoricke , being feed by the High Priest and the Elders , makes a declamation against Paul , saying , Wee have found this m●m●… pestilent fellow , and a mover of sedition among all the Jewes throughout the world , and a ringleader of the sect of the Nazarens . And this word Nazarens , signifies the sect of Saparatists , of whom the Apostle is there maliciously marked , as the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ the ring-leader . The like out-cry we have , Act. 21. 28. Men of Israel , helpe : This is the man , that teacheth all men every where against the people , and the Law , and this place , &c. Nor want wee a Pagan precedent , Act. 19. 26 where Diana's silver-shrine-maker , what a dust he raiseth in the whole Citie , saying ; Yee see and heare , that not alone at Ephesus , but almost throughout all Asia , this Paul hath perswaded and turned away much people , saying , that they be no Gods which be made with hands . Thus you see Paul , and the other Apostles , and Evangelists , found Pulpits every where , both among the Jewes and Gentiles , though they preached a divers doctrine , to that set up by Authoritie . And must Christ have no other doctrine or Church-government in the world , then that which is set up by the worlds authoritie ? Surely , this is a new light indeed , if a light at all ; a new doctrine , diverse to that which Christ hath set up by his divine authoritie . But this doctrine ( say you ) tends to make a faction and division among the people . And did Pauls , and the Apostles doctrine escape the scourge of this whip ? Note all the places forecited , with many more throughout the New Testament , and all ages , where the Gospel in its purity and power is preached . But one thing more I must not passe , without a note . How doth our Brother make good his exclamation : Was it ever beard of either in the Christian or Pagan world , that it was ever permitted to Preachers , to have all the Pulpits in a Nation to preach a divers doctrine , & c ? And is it so indeed ? Have we all the Pulpits in the Kingdome ? I hope your Brother T. E. by his pen and preaching , and you by your pen , will take an order for that , that wee shall not have all the Pulpits , no nor any at all with your good will Witnesse that late mis-●ule at your towne of Colchester , upon your Books , and T. E. his preaching . And therefore this may be placed among your Grolleries . And for the Jewish Synagogues tolerated among the Heathen , if we may not have the Pulpits , good now envie us not our Synagogues . Be not worse to us , then the heathen were , and are , as you give us sundry examples , pag. ibid. 138. Page 140 you call the people of the Presbyterian Independent Congregation , a company of wild geese . But wee are not yet come to your Postscript ; Where Pag. 14. you call them silly goslings following the old goose . Yet here you acknowledge that the Elders have oftentimes great abilities of wit , and scholarship , learning and eloquence : which in your Postscript you universally strip them of , except onely two for breed . The rest of your Booke to the end , being all along overgrowne with nettles , stinging upon every touch , and the sharper still , the neerer it drawes to the Postscript , ( as , Worse then * Diotrephes , or the Pope ▪ * most diabolicall Tyranny , Lording it over Gods Clergies , * Fellows of Gotham Colledge , not knowing their Prim●r in Politicks , nor their Catechisme in Divinitie , and the like ) we gladly passe ove● untouched , as being all prickles , and no pith . Onely one sharper then all the rest , I may not be unaware of , which you call , the weapon of the left hand , namely , the sword , which you would have the Magistrate to take up to suppresse our Brethren the Independents ( as you style them ) calling that man a Ninny , and a man unworthy to sit in Counsell in any State , that should say with Gamaliel , Refraine from these men , for if their worke , or Counsell be of God , yee cannot overthrow it , lest yee be found fighters against God ; and so let them goe on to doe mischiefe . For herein ( say you ) Gamaliel spake neither as a wise man , nor as a Christian . Thus our Brother drawing neere the end of this his Booke , hath drawne it so low neere the bottome , that the very lees of it begin to run atilt , and that remaines , is reserved to be powred forth in the Postscript . The Postscript . THis whole Postscript is a very C●nto & farrago , or hodge-podge of invectives , sarcasmes , scurrilous scoffs , incendiary incentives to stirre up the State , and all sorts of people , to root out , and cut off all those that are of the Independent way , as they call it . I shall onely note some of his passages all along , to prevent ( if it may be ) the nauseousnesse of the Reader by brevitie . And first in his Defence against calumnies , being in way of a Preface to his Postscript . Page 2. They affirmed ( saith he ) that I was the greatest Incendiary in the Kingdome , and that they would prove it ; and page 4. they calumniate me as the greatest incendiary of the Kingdome , which they accused me of before they had seene my Booke ; and I have been freed from that reproach by both Houses of Parliament , who adjudged all my sufferings unjust . Answ. But now they may bring your Booke for a proofe and witnesse , whether you be not one of the greatest Incendiaries in the Land . And for this I shall quote but two places , as two witnesses for confirmation hereof . The first is in your Preface , pag. 28. They ( alwayes meaning the Independents ) have the sword now in their hand , and they thinke their party strong enough to encounter any adverse and opposing party , and they professe they care not how soone they come to cutting of throats , and speake of nothing but the slanghtering and butchering of the Presbyterians . And therefore there is just cause given us to thinke we may expect better quarter from the very enemies , then from the Independents . The second witnesse is ( Postscript pag. 45. ) That they were all resolved to have the liberty of their Consciences , or else they would make use of their swords , which they have already in their hands . Now these two witnesses of your owne , want but a Judge , judicially to pronounce sentence , whether these words be not of an incendiary nature , and that in a high degree . For who so blind , as doth not cleerly see these fiery flashes and flames to fly in the face of that Army , which God hath honoured with many crownes of admirable victories , both at Yorke , at Nasby , and at Lamport , with the recovery of Leicester , Bridgewater , Bath , &c. so as God hath made this despised Army the Preservative of Citie and Countrey , the * Repairer of the breach , the restorer of the paths to dwell in . But doe they professe the butchery of the Presbyterians ? Produce them ; bring your witnesses . These words are not to be borne . But I leave the judgement thereof to the wisdome and justice of the Parliament , whose former freeing of you , extends not to cleare your words from being incendiary . And further to discover your spirit against those Worthies in the Army , you goe about to eclipse the glory of that famous victory at Marston m●ore . For , speaking contemptuously of it , you say , Some of the Independents stood to it in the battle of Yorke , when other of them run away ; for they ran as well as others ; and if they be not lyers , all the other Independents had run away too , and left the field , if they had known what had happened in the other parts of the Army . So you , with many other words of elevation , and slighting that party , by whose noble prowesse , and undaunted courage , God was pleased to give the victory , and even then when a great body of the Army deserted the field . And whereas you say , they saw not the flight , else they would have fled too for company , if ( say you ) they be not lyers ; or if you say true . But I can produce those that were actors in that battle , and are no Independents , that affirme , there was no running away at all , of those whose valour you so vilifie ; yea , though they did perceive how the matter went with some , as when a whole body flies , a thing with no great difficulty to be discerned . The rest of your vilifications so much exaggerated upon these men , are so nauseous , as every ingenuous Reader will loath them . And notorious is that you say , as by experience , I know not any Independent in England ( two onely excepted ) that doe not as maliciously and impla●ably hate the Presbyterians , as the mortallest enemies they have in the world . Now surely were all the Presbyterians in England of your spirit , though the Independents would not maliciously hate you , as Presbyterians , yet cause you would give them sufficient to beware of you , as of their mortallest enemies in the world . And you boldly conclude , saying ; It is a meere faction , and the most Pharisaicall , proud , envious , and malicious sect , that ever sprung up ; doing all out of an arrogant faction ; as cunning as Gypsies , &c. Now the Lord rebuke the rayling Rabshakees . Pag. 4. He commends the Kings Cavaliers for brave Gentlemen ; and he found more favour ( which he doth ever acknowledge for a singular courtesie ) then ever he found from Protestant Gaolers . Was it that you discovered unto them some of that bitternesse of spirit against the Independents , or some courtly compliance with Papists , preferring them before Independents or Protestants , that made those Popish Cavaliers so much to applaud you ? But doe the Independents accuse your Booke , as worthy to be burnt by the common hangman , and that you are crased in your braine ? Surely , there is so much fire in the bowels of your booke , ( as in the Trojan horse ) that a wonder it is , it hath not all this while set it selfe on fire , & with it selfe ( like that tongue in James 3. ) the whole frame of nature . And for your braine , you may doe well to use your physicall inspection . Page 7. Neither have I ( say you ) forgot , that I was a sufferer , or am now a persecutor of the Saints , as they calumniate mee . It were well if you would forget & forgoe to be a persecutor of the Saints , and that upon your repentance God would forgive you , as those Saints are ready to doe . There is no greater persecution , then that of the tongue and pen , sharper then swords and speares . No sorer persecution then Esaus scoffs , and the Jewes tongue-smitings . But most transcendent from a brother , a companion in tribulations , a familiar friend . Et tu Brute ? And yet all your scoffs and hard speeches , and bitter reproachings of those , whom you must needs confesse to be Saints , will not amount to the least Item of persecution . That were pitie . What thinke you of the like speech the late Prelate of Canterbury used in his * Booke to the King ? God forbid ( saith he ) that I should perswade persecution in any kinde , or practise it in the least . Did this protestation ( trow you ) cleare him from being a notorious , yea , unparalleld Persecutor ? Witnesse both your eares and mine . But you doe but oppose the Saints heresies and novelties in Religion . But must that needs be heresie , which you account heresie ? Or that noveltie , which appeares so to those that measure things rather by custome , then truth ? And doe you not no lesse oppose , vilifie , disgrace , jeare , and scoffe at their persons ? Doe you not call them * Beasts ? * Grolls ? Puffoists ? Wild geese ? Old geese ? a company of Jugglers ? Sticklers against Parliament and Presbytery ? a generation of cunning and crafty jugglers ? cunning deceivers ? and fighters against God ? violaters of all the lawes of God and Nature ? the most dangerous sect that ever yet the world produced ? a company of ratts among joyn'd stooles ? Despisers of Magistracy ? a generation of men , not worthy to give guts to a Beare ? Moone-calves ? All the Independents put together , have not so much learning as any one of a thousand other Ministers ? A Wheele-barrow ( such as they trundle White-wine-vinegar on ) fitter for them then a Coach ? Stirring up all along Magistrates and People to cut them off ? making them odious to the Scots ? speaking nothing but daggers , and daring ? and what not ? Now is all this no opposing of the Persons of those you call Independents ? To conclude all : You tell us a story of some that fight against their Christian brethren ; and to that end in the frontispices of their Books set downe Christs words , Mat. 10. 34 , 35 , 36. Thinke not that I am come to send peace on the earth ; I came not to send peace , but a sword , &c. Well : what of this ? Out of which words , misunderstood ( say you ) they would perswade the people , and make them believe , that they have good warrant and ground to fight against their Christian brethren , for the maintenance of their owne Whimsies . But Brother , who is this you speake of ? Who hath done thus ? They ? What they ? You put it in the plurall , In their frontispices . You know , Dolosus v●rsatur in universalibus . But is it in any more then one onely frontispice ? And have more then one done it ? And what one ? You describe him ( pag. 44. ) as not knowing his name , but one who is no Novice , Younker , and fresh-water Souldier , but a grave man with a great white basket-hilted beard . Why , Brother , what needed all these periphrases and circumlocutions ? You might much more honestly , ingenuously , and candidly have said , My brother Burton , then thus slily and disgracefully to take him by the beard , or Serpent-like , to come behind him , and bite him by the heele . But this is not all . How comes it , that you fasten upon your Brother such a false glosse , as that he should perswade the people , and make them believe , that from Christs words , they have good warrant and ground to fight against their Christian brethren ? Brother , I must needs here challenge you of extreame violation , not onely of brotherly charitie , but even of the Lawes of common humanitie . Doe you ( out of no other ground but meere malice , as all the world must needs judge ) hatch a Cockatrice-egge , a senselesse , whimsie in your own braine , and then lay your dead childe by mee , and take my living childe from mee , as you have done , in framing your own false sense , and putting it for mine , and taking my true sense , and making it your owne ? Brother , What 's become , I say not of your brotherhood , but of your manhood ? Or did you thinke to cover your selfe with your owne Cobweb , that the palpable nakedness of your shiftless and shameless affront should not be seene ? Surely , this is enough , not onely to discover the hollow of your heart , but the shallow of your braine , and to bring in the verdict of the whole Universe , that you are a man , not onely whose heart is divided , but whose head is , &c. salve it as you can . Now the Lord Jesus Christ reprove you for this , and give you repentance for this your more then unnaturall dealing , that I may not say diabolicall , certainly not Christian , even your best friends being Judges . And for the grollery and dotage you put upon your brother , ( ibid. and pag. 45. ) as abusing the Scripture , when your self most grossely abuse both it and him ; assure your self , your brother is not yet come to that dotage , but for all your vauntings on your part , and vilifying of his , he dare , through the help of Christ , deale with Dr. Bastwick hand to hand , as neither admiring your learning , nor envying your Roman buff , wherein your chief strength most lyeth , except in your scoffing , scurrilous , malicious bitter biting ; yea , bloody language , in which faculty , as facile princeps , you do so tripudiate and glory . But in your last Book , which you style ( but how justly ) A just Defence , &c. you would seem to teach us another rule to walk by , which it seems you had not then learned , when you writ your Postscript : We ought not ( say you ) per latus unius totam gentem perstringere ▪ you tel the Liev. Colonel , that he should not have condemned the whole Councel for a few , but should have singled them out , and by name have aspersed them ▪ And why did not you then rather call me by my name , as your brother Burton ( as our brother Prynne hath done ) then to hale me out by my great white basket-hilted beard , as some hideous Monster , or ridiculous spectacle to the world ? And whereas ( ibid. ) you adde , that you have written nothing in your books against the Independents , wherein you can be convinced of a lie : For ( say you ) I write nothing in my books against the Independents , but what upon my own knowledge I can affirm to be true , yea , depose it too . Now to go no further then this one instance of your dealing with mee ( aliâs your brother ) in fathering upon mee such a damnable and diabolicall glosse , being the spurious brat of your own brain ; What say you ? Do you know it of your own knowledge to be so , that because I set that Scripture in the front of my book , therefore my meaning was , hereby to perswade the people , and make them believe , that they have good warrant and ground to fight against their Christian brethren for the maintenance of their own Whimsies ? They be your own words , and you may take the whimsies in to boot . Now , did I ever so perswade the people , or make them believe so ? Nay , I will put it to your own conscience ( as hoping you have so much left ) whether in your conscience you can so much as once imagine , that your brother could ever have the least thought that way , or the least word tending thereunto ; wherein I challenge that , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the accuser of the brethren himself , whose Scholar I wish not you to be . As for that other passage of your said book ( pag. 39. ) to let passe many other ; as touching your Independent-Pastor , it is as false as slie , do you and your reverend brother try it when you will . An Appendix . WHerein is touched the main point of difference between the two Parties , Classicall or Nationall , and Congregationall : Our brother , Mr. William Pryn , whose latter books ( Truth triumphing , &c. and A fresh Discovery , &c. ) I have meerly ( God is my record ) out of tendernesse to the present state of things , forborn to answer , hath sundry times in those books objected principally those words in my Vindication , concerning Christs kingly office over the Churches and consciences of his people : as in Truth triumphing , pag. 112 , 113. and in his Fresh Discovery , pag. 4. in these words , Mr. Henry Burton , in his Vindication of Churches , commonly called Independent , &c. The Church is a spirituall kingdome , whose only King is Christ , and not man ; it is a spirituall Republique , whose only Law-giver is Christ , and not man : A spirituall house , whose only builder and governour is Christ : A spirituall Corporation , whose only head is Christ , and not man . No man , or power on earth , hath a kingly power over this kingdome ; no earthly Law-giver may give lawes for the government of this Republique ; no man can , or ought , to undertake the government of this communion of Saints ; no humane Power or Law may intermeddle to prescribe rules for the government or form of this spirituall House , NOT COVNCELS , NOT SENATES . This is Christs royall Prerogative , which is uncommunicable to ANY , TO ALL THE POWERS ON EARTH . He addes my words , pag. 60 , 61. Wee challenge you to shew us any Parliament , Councel , Synod , ever since the Apostles , that could , or can say thus , It seemed good to the Holy Ghost and us , so to determine controversies of Religion , to make and impose Canons to bind all men , &c. shew this to us at this time , and wee will obey . But if you cannot , as you never can , never let any man presse upon us that Scripture , that Synod , ( Acts 15. ) which hath no parallel in the whole world ; and so is no precedent or pattern for any Councels , Synods , Parliaments . Thus our brother sees down the words , here and there with capitalls , as if so many capitall crimes . But the worst of all is , that he ranks them under the head of his first Section , containing divers seditious , scandalous , libellous passages against the Authority and Jurisdiction of Parliaments , Synods , and temporall Magistrates in generall , in Ecclesiasticall affaires , in the late writings of severall Independent New-lights , and Firebrands ; so runs the Title of the Section , under which hee marshals those my words , as if Christ could not be sole King , Lord , and Law-giver over his own spirituall Kingdome in the soules and assemblies of his Saints , but this doctrine must needs be seditious , scandalous , and the writers thereof libellous , against civill authority , yea , firebrands , and what not ? How more equall was the Heathen Emperor Domitian , though the Author of the second Persecution , who though he laboured utterly to extirpate and extinguish all the naturall kindred of Christ , because hee heard that Christ was a King , fearing thereby the overthrow of his Empire ; yet understanding afterward , by two of Christs neerest kinsmen brought before him , being but poor men , and who got their living by hard labour in husbandrie , how that Christ was a King indeed , but his Kingdome was not of this world , but heavenly : the Emperor hereupon , ( as the Story saith ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ceased the Persecution against the Church , by calling in his Imperiall Decree . I wish our brother would more seriously consider , not only of this famous example of an Heathen Emperour , but also upon what sound reason it is grounded : as namely , upon such a distinct specificall difference between these two Kingdomes , the celestiall and the terrestriall , as that in no sort they may be confounded , or compounded into one terrene kingdome , unlesse you will set up a Papall power , an Harmophrodite-government , with Ecce duo gladii hîc , Behold here two swords , which the Pope caused to be carryed before him in solemn procession the two first dayes of his new erected Jubilee . And for my challenge alledged by him , it stands good still , till hee can prove those words , in the end of his Truth triumphing , true , where your words are , we cannot but in Christian charity expect and believe , that all the Assembly and Parliament resolve on , may have inscribed on its front , IT SEEMED GOOD TO THE HOLY GHOST AND VS . And then again , you must prove your reason good , whereupon you inferre this conclusion ; namely , because there be in the Parliament and Assembly , at least some true Nathaniels and Stephens , filled with the Holy Ghost , and so many armies of prayers in the Spirit daily sent up to heaven , to bring down that Spirit of truth upon them . But can a few , at least some Nathaniels , among so many , carry the matters by vote , if they be many that contra-vote ? You know things go sometimes in Councels , rather by number then weight , rather by tale , then truth . I doubt , whether if the true Nathaniels and zealous Stephens should bear the sway , it would not well please , at least our brother Bastwicks palate , who altogether condemneth Gamaliel and his counsell , whereby hee perswaded and swayed the whole Synedrion to refrain from Peter and John , for peaching Christ , saving only that they escaped not a scourging . For further answer to my dear brother , I shall forbeare till a fitter season . In the mean time , I shall conclude with the words of my brother Bastwick , which hee delivers as the confession of the faith of the Church of England , concerning Christs kingly office ; and so consequently of his own faith . That Jesus Christ is the only and sole King , and Governour of the whole universe , to whom all power in heaven and earth is given , Matth. 28. but more especially of his Church , who by God himselfe was set King over his holy mountain , Psal. 2. 6. And that hee is King of righteousnesse , Hebr. 7. The King eternall , Isai. 9. The King of kings , and Lord of lords , Apoc. 17. and that he doth by his mighty power and wisdome , uphold and govern all things , but with a more peculiar care , and a more speciall manner preserve and defend his Church , 1 Tim. 4. 10. as that which hee hath purchased with his precious blood , and by his power redeemed out of the captivity and slavery of Satan ; and that he is the head of his Church , which is the body , who infuseth life into it ; righteousnesse , peace , joy , happinesse , and all the graces of wisdome and knowledge of God with certainty and assurance of his love ; and that his Kingdome and Empire is a spirituall and heavenly Kingdome , no terrene and fading Monarchy , Joh. 18. 38. Luke 1. 33. and is upheld and governed ONLY by the Scepter of his Spirit and Word , and not by the authority , vertue or wisdome of any humane power . Thus Dr. Bastwick , and that after all his bitter reproaches cast upon his Independents , who hang all that which he calls Independency upon this sole hinge ; namely , That Christs Kingdome and Empire , is a spirituall and heavenly Kingdome , no terrene and fading Monarchy ; and is upheld and governed ONLY by the Scepter of his Spirit and Word , and not by the authority , vertue or wisdome of any humane power . Now if Dr. Bastwick will hold to his words and writing , he must needs confesse , that Christ is no titular or Pageant Prince ( as before ) but reall and indeed : And therefore his Kingdome is not to be governed according to the various and variable laws and customes of earthly Kingdomes , Common-wealths , Countries ; but by the Only Scepter of his Spirit and Word ; Otherwise the spirituall Kingdome and the temporall must be confounded together , and become one kingdome , and then must either the spirituall become terrene and transitory , or else the temporall become eternall , and so make up one Babylan , Roma aetern● , confusion and blasphemy . And for a close , to satisfie my brother Prynnes Question , What I mean by so much asserting Christs Kingly office , as sole Head , Governour , Law-giver of his Churches , I mean , hee is the sole immediate King . And the proofs are from solid Scripture , the sole rule of faith : As Isai. 8. 20. and 29. 13. Hos. 5. 11. Matth. 15. 6 , 7 , 8 , 9. Mar. 7. 7. And our brother confesseth these Scriptures but in part , by joyning thereto the laws and customes of Kingdoms and Common-weals , as a partiall rule , if not rather paramount to the sacred , Canon ; as Rome acknowledgeth the Scripture to be the rule of faith , but partiall , joyning thereto her own traditions ; and so ● thereby , as the Pharisees of old , make the Word of God of no effect , through humane Traditions , Lawes , Decrees , Customes , Manners of men , Prince and People , Protestants and Papists , as well under Queen Mary and her Parliament , as under Queen Elizabeth and hers ; and so Regis ad exemplum : as the Prince and Pope , or State is affected , well or ill , Christs Kingdome , must Chameleon-like , change both complexion and constitution . And if this satisfie not my brother , let him be pleased to reade over my Vindication once again , wherein he may cleerly see , how the Scripture all along sets up Christ as the only Governour and Law-giver of his Church , excluding all humane Wisdome and Power , from intermeddling in the regulating of his Kingdome , by mans Lesbian Rule . FINIS . Notes, typically marginal, from the original text Notes for div A78034e-390 2 Sam. 20. 9 , 10. * See the Postscript , pag. 44. Prov. 20. 29. & 16. 31. * Jude 5. Rev. 12. 1. Pag. 16. Pag. 18. Cicer. Orat. pro L. Murena . Act. 24. 25 , 26 Joh. 18. 28. Mat. 10. 17 , 18 Pag. 8. 1 Cor. 14. 33 ▪ Platina : in vita Bonifacii 3. * 1. Cor. 12. Page 98. To the second Question . Page 14. Psal. 18. Acts 3. 22 ▪ Acts 2. * Esa. 56. 3. Turpius ejicitur , quàm non admittitur bospes . Page 100 1 Cor. 1. 2. Page 105. Acts 10. Page 115. Homily , second Sermon for Whitsunday . Page 118. * 1 Cor. 5. 4. 1 Sam. 19. Acts 19. 2. * Act. 5. 28. Ibid. * Page 139. * Page 144. * Page 149. Page 149. * Isa. 58. 2. Postsc . Page 68. Ibid. pag. 68. Ibid. Ibid. Psal. 57. 4. Jer. 18. 18. Gal. 4. * Relation of a Conference . Epist. Dedic. Ibid. Defence , pag 4. * Postsc . 41. * Postsc . 12. 32. 34. 36. 38. Page 54. Ibid. 58. Defence p. 30 Postsc . 61. Pag. 66. 69. Pag. 43 , 44 , 45. Page 21. Page ibid. Postscript , pag. 43 , 44. Rev. 12. 10. Eusebius Eccles. Hist. Bon face 8. Acts 15. * D. B. In his Independency not Gods Ordinance , p. 149. Acts 5. 38 , 39 , 40 , 31. 
A93655	----	The opening of Master Prynnes new book, called A vindication: or, light breaking out from a cloud of differences, or late controversies. Wherein are inferences upon the Vindication, and antiqueres to the queres; and by that, the way a little cleared to a further discovery of truth in a church-order, by a conference or discourse. / By John Saltmarsh, preacher at Brasteed in Kent. Published according to order. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A93655 of text R200328 in the English Short Title Catalog (Thomason E305_22). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 94 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93655 Wing S493 Thomason E305_22 ESTC R200328 99861131 99861131 113259 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93655) Transcribed from: (Early English Books Online ; image set 113259) Images scanned from microfilm: (Thomason Tracts ; 50:E305[22]) The opening of Master Prynnes new book, called A vindication: or, light breaking out from a cloud of differences, or late controversies. Wherein are inferences upon the Vindication, and antiqueres to the queres; and by that, the way a little cleared to a further discovery of truth in a church-order, by a conference or discourse. / By John Saltmarsh, preacher at Brasteed in Kent. Published according to order. Saltmarsh, John, d. 1647. [8], 39, [1] p. Printed for G. Calvert, at the signe of the Black Spred-Eagle, at the West-End of S. Pauls., London, : 1645. The first leaf is blank. A reply to: Prynne, William. A vindication of foure serious questions of grand importance (Wing P4124). Annotation on Thomason copy: after Saltmarsh's name: "Independant"; "Octob: 22th". Reproduction of the original in the British Library. eng Prynne, William, 1600-1669. -- Vindication of foure serious questions of grand importance. Close and open communion -- Early works to 1800. Great Britain -- Religion -- 17th century. A93655 R200328 (Thomason E305_22). civilwar no The opening of Master Prynnes new book, called A vindication: or, light breaking out from a cloud of differences, or late controversies.: W Saltmarsh, John 1645 14847 3 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE OPENING OF Master Prynnes new Book , called A VINDICATION : OR , Light breaking out from a Cloud of Differences , or late Controversies . WHEREIN Are Inferences upon the Vindication , and Antiqueres to the Queres ; and by that , the way a little cleared to a further discovery of TRUTH in a CHURCH-ORDER , by a Conference or Discourse . By JOHN SALTMARSH , Preacher at Brasteed in Kent . Published according to Order . London , Printed for G. Calvert , at the signe of the Black Spred-Eagle , at the West-End of S. Pauls . 1645. To the Honourable Phillip Skippon Major General of the Army , raised for the King and Parliament , under the Command of Sir Thomas Fairfax , General . Noble SIR , SVpposing you may take the Book called the Vindication by Master Prynne into your hand , I desire that this Discourse may be in your other hand , as occasion serves . If the Lord hath revealed any thing in this Discourse , to enlighten the darknesse of this present Controversie , it is onely from him who is the Father of Lights , who carries on his to a more excellent way , till we may with open face , behold the Glory of Jesus Christ , and be changed from glory to glory . Sir , The thing I onely contend for , is , that which the Gospel and Spirit calls for ; Whatsoever things are pure , whatsoever things are honest , whatsoever things are of good report . Sir , The ingagement of private respects which are upon me towards you ; and being likewise a partaker of some labours of yours in the Lord , which are abroad , as that of Promises , &c. The best treasure we have in this life , hath drawn this from me . The Lord who hath wounded you , binde you up , and lead you on to the glorious Truths ; for , if I mistake not , our Controversie is but this in these times ; some would walk more close with Christ , some can be content like Peter to walk at more distance , and follow him afar off , and to stand warming themselves with the multitude in the Common-Hall : And let the Word judge betwixt us , which is of best report . Sir , Yours in the things of Jesus Christ , John Saltmarsh . To the Reader . SOme Scriptures in difference betwixt the Brethren , I leave untouched , I would not engrosse anothers Controversie to my self more then I needs must ; and the present Truth or Light I go by , presseth me to do : I enter not into this Controversie to make one of either side amongst the learned Antagonists , but rather by opening their Difference to themselves , and others , to draw both them , and all of their way , whom the Lord will adde to a purer way , both of Church and Order . I have no Libraries beside me to put into my Margin ; neither dare I write in the authority of man , but of God , and not in the words too much which mans wisdom teacheth , though I still have more of my self in what I do , then I ought . It is by way of Conference I have writ , and I rather did it , that I might the better personate divers to themselves that read it , that they may learn to be more peaceable to Brethren of dissenting judgements , while I hold them the Glasse . If any of the Glory of Christ , break out by this ; Let him have the glory , who hath chosen the weak things of the World . A DISCOURSE Betwixt two Friends , P. C. C Well met ; I know you are for setling Church-Government and Sacraments . P. I tell you , we shall never be at any Peace till then , till all be setled , and the Kingdom rid of these Independents , Anabaptists , and Brownists . C. Be not so hot ; will you call in your Neighbours to quench your house when it is on fire , and when all is done , give them a beating for their pains ? the Tribes did not thus with one another : the Reubenites and the other would not rest in the Land which the Lord gave them , till the Lord had given their Brethren rest , as he had given them . P. I tell you , they are called a company of Hereticks and Schismaticks , in every Book and Pamphlet that comes abroad ; I am sure , men of understanding and learning , and many an ancient Professor , hath no better a name for them : C. Yea , I perceive so much ; but the railings and evil-speakings , prevail not with me against any , but their own Authors : For the wisdom which is from above , is first pure , then peaceable ; and the Angels which are greater in power and might , bring not railing accusation ; but the Lord rebuke thee , even the Lord . And for any Professors you speak on ; Who were so bitter against the Christians , as your ancient and zealous Jews ? You know the Prophecy , Your old men shall dream dreams , and your young men shall see visions ; and the first shall be last , and the last first . P. What , Would you have me speak well of these that so many speak against ? C. I would not wish you to speak well of any thing , but what you are perswaded in from the Word ; but I would onely desire you not to speak ill , though you speak not well : the Apostle rebukes those that speak evil of the things they know not . But I have many Reasons I shall now acquaint you with , if you will but have patience , and not upon a notion or name of Heresie and Schism shut up your Windows , as against a new light , Meteor , or some Blazing-Star , as too many do : we are bidden try the spirits , and prove all things . ( Friend ) be not so discourteous to any notion that is a stranger , it is besides the Apostles rule : be not , sayes he , forgetfull to entertain strangers , for some have entertained Angels unawares . And this is one Reason further , till more come ; we are but coming out of Babylon , you , and we were but the other day with the vail of Prelacy upon our hearts , and we are but in healing , like the blinde-man ; and because yet we see men like Trees , shall we therefore : judge them to be so , and not stay till our eyes be opened , that we see better ? P. Have you no better Reasons to convince me ? These I confesse are something , and I will think on them . C. Yea , look with a single eye upon their principles , and take them in their own single Positions , not as the world Prints them , or reports them , this is much a wanting on these times ; you know what was said of the Christians to Paul , As for this sect , every where it is spoken against ; And I see no reason , Why other opinions which have been held by some Author of one opinion , should be all charged upon that one for his sake , which neither in it self , nor any just consequence from it , can be proved of any right to belong unto it : And if there be any Tares with the Wheat , they are of the enemies sowing , as Christ said , to make us go by , and not reap there where the Wheat is so scant , and the Tares so many . P. But , O methinks , if things were setled about the Church once ! C. Yea , but how will you settle ? P. How ? As it is agreed on . C. Agreed on ? What , have you not heard of the new Book ? Of the Vindication of the four Questions ? P. What of that ? C. Some of the learned , for the Presbyteriall way , are divided about setling , and know not how to settle the great Ordinance of the Lords Supper upon the Kingdom or Nation . P. How ? Any of our judgement divided ? I will not beleeve that : Surely , they are not like your Independent Brethren , to crumble into divisions , and severall opinions . C. Look you now , how you are mistaken ! I tell you again , The Vindication-Book , whose Author is as famous and able , as your way affords , hath writ a large Tractate for mixt Communions or Sacraments , against some of that way that are against them . P. Beleeve me , if it be so , I shall be at a stand ; I thought all of our side that had been for Presbytery , had been all of a minde , and none had broken out into Factions , but they of the other side . C. I love not this word Faction on any side yet , till we see more ; I would not misinterpret any willingly : You shall hear the reasons on both sides gathered up very narrowly without the passion ; for I would neither have passion to object nor to confute any thing , but meerly Scripture and Reason . P. I pray you , what are the differences ? C. A reverend Brother of the Presbyteriall way , answers certain Questions of anothers of that way , which he it seems had propounded to the State , to be considered on in the setling of things over the Kingdom : and some others too , in certain Printed Treatises , have gone about to confute them ; so as his Questions , which as he professes openly , were writ onely for the advancement of Reformation , were interpreted by those of the same way with him , as an enemy of Reformation , as an adversary , and an obstruction to the work of Reformation , and settlement of Church-Discipline , as he saith . P. O strange ! one of them thus censured by their own , and by those , whose advancement he hath sought so much in opposing himself against the new wayes of Independency and Separation , as he calls them : But well , how differ they ? C. He holds in his Book of Vindication divers particulars concerning Church-Discipline , and censures , and the Administration of the Lords Supper , wherein the other Brethren of the Presbyteriall-way differ from him : As first , He holds there is no precept nor president in Scripture , for the suspending of any Member of a Congregation from the Lords Supper , who is not at the same time excommunicated from the Church , and all other Ordinances as well : some of the other hold the contrary , or mistake , as he saith . 2. That Matth. 18. 16 , 17. If thy Brother trespasse , &c. is not meant of the Church , nor of excommunication , nor suspension from the Sacrament ; which the other hold . 3. That 1 Cor. 5. 5. to deliver such a one to Satan , is not meant of suspension or excommunication from the Sacrament ; which the other hold . 4. That 1 Cor. 5. 11. with such a one , no , not to eat , is not meant of spiritual eating ; which the other hold . 5. That Numb. 9. 1 , 10 , 11. is not meant of excluding any by way of Type from the Sacrament in acts of suspension , but of totall putting out from all Ordinances , for legall uncleannesses , not spiritual . 6. That Judas received the Supper , or Sacrament , as well as the other Apostles , and that the Sop that was given him before he went out , was after the Bread was distributed ; which some of the other deny . 7. That the Minister hath fully discharged himself , if he give warning to unworthy Communicants of the danger , and then give it ; which the other hold not . 8. That Ministers may as well refuse to Preach the Word to such unexcommunicated grosse impenitents , for fear of partaking in their sin , as to administer the Sacrament to them ; and they hear damnation in the one , as well as eat damnation in the other . That the Sacrament of the Lords Supper , is as well a converting Ordinance , as any other , being reckoned amongst the Means of Grace , and so to be administred to any unexcommunicated Member of a Congregation ; which some of the other deny . That they put groundlesse differences betwixt Preaching of the Word , and Administration of the Sacraments . 9. That the putting out of the Synagogue in John 9. 21 , 34 , 35. is no good proof of excommunication or suspension from the Sacrament . 10. That the Authors Scriptures quoted in his fourth Question , are not rightly applyed , as his opposites say . P. And are these the differences fully ? C. Yea , excepting the Proofs on both sides , for which , I refer you to the Books themselves , which all together , are large . P. But how conclude they ? C. The Author of the Vindication doth fairly shew them , that they contend for what he doth grant them , with advantage ; and yet they quarrel with him for denying it , as he saith . P. Methinks these are strange mistakes one of another , and amongst these of our Presbyteriall side too . C. And he hopes the Parliament will consider , and take care , that the Ministers , like the Bishops formerly , may not now be taken up with Ruling and Governing . P. But how will some of our Ministers take this ? C. I know not that ; but I like him well in this ; but he goes upon one ground more then all the rest . P. What is that ? C. That the very ground , upon which divers of the more moderate and tender in the Presbyteriall way , go , is the the ground of all the growing , and spreading of Schism and Separation , Anabaptism , and other Errours tending to them , which yet they beleeve , they so much preach against ; a strange mistake with them , as he observes . P. If it be so , how pitifully are those Ministers mistaken in their own grounds ? and the best of them too , to be so mistaken , is the more to be wondered : for I count the tenderest of them the best ; but this is yet a secret to me . C. Yea , and to them it may seem so too ; but I shall unfold the mystery of this Vindication-Book , if I mistake not the suspending scandalous persons from the Lords Supper , and some other thoughts of pertaking in their sins , is it seems deemed by this Book . Some principles or positions of Separation , which if fomented , as the Author insinuates , may in time subvert the other principles of Presbytery , as indeed they may , being something inconsistent , and of a better and more spirituall nature ; and I am of his opinion , for I would have all of a colour and constitution , All light , or all darknesse ; and beleeve it , your principles of a purer way , will not long incorporate with any other ; the Ark and Dagon will not stand together , and the way to overthrow the inventions of men , is by taking in some principles of the Truth into traditions ; what hath made the Popish Hierarchy go down ? Not its own principles of Idolatry , Will-worship , and Tyranny : But when there were some takings in of Reformation-principles , as when they would go from Popery to Prelacy , Popery fell much in the power of it ; and so when from Prelacy they went off to Presbytery , Prelacy fell , and so on : If you make any remove from the common principles of this Presbytery , into any of the way or parts of the Separation , your Presbytery will down too , because it takes in some purer principles then , as we may gather from the Vindication Book , it will well bear . P. But if these be then the common Principles of this Presbyteriall way , as he would have it to communicate in Ordinances thus mixedly , and to suspect no uncleannesse in any spiritual Communion from persons so communicating , though of never so unreformed a life , excepting onely some pretended formall flashy apparences of Faith and Repentance put on and off by the Communicants , as occasion serves ; I shall have I think no such good thoughts as I had of that way . C. But the grounds are yet further laid down in the Book , that unmixt Communions , and suspending from the Sacrament , are grounds of Schism ; and that the teaching of these formerly , through ignorance or incogitancy , are now to be taught , and written , and preached against . P. I perceive then in a word , That the main thing the Vindication-Book drives at , is , to place Presbytery upon such a mixed uniformity in the partaking of Ordinances , that there should be no act of suspension or separation practised in their Church , lest the ground of separation get in ; and they that make conscience to separate or suspend in some particulars , it implies , they may go on to a further separation , till upon more degrees of purity in communicating , they go off from all kinde of mixt communicatings , in the constituting , as well Churches , as Ordinances and Administrations , and so at length become , either Congregationall , or of the other way . But many of us took such of the Presbyteriall way , as writ and taught , for a pure Reformation in partaking of Ordinances , for the better , according to their light : And it seems they are but novices , as we may gather from the Vindication-Book , and are ignorant of his Presbyteriall secret , or mystery of uniformity , and unmixt communicating , according to the grounds there . Well , I am yet of the purer side , I like not this mystery , if the way to keep out Schism be of such a kinde , as draws with it an unavoidable necessity of partaking with all sorts of sinners , except onely for some present affected passions of Faith and Repentance , and a Toleration of all sorts of that kinde , except by excommunication , where in some places whole Parishes , and almost in all Parishes many must stand , either excommunicated by the Classis , or Presbytery , or Reformed , which is impossible , or as frequent partakers of Ordinances , spiritual fellowship , as the best , and purest , which is intolerable . C. Indeed , I am glad you come off so well already . I will not meddle with the present state of some of these first particulars in difference I named to you , but leave them to the Authors ; but come to some of the more questionable . For that Controversie betwixt the Brethren , which is , Whether Judas received or not ? I know there are divers Leaves of Paper writ upon it in the Vindication , and many learned men are quoted , and Scriptures brought in on both sides , and harmoniously compared ; but since the Lord left it so disputable , as some imagine , we must not do in such doubtfull sayings , as those Disciples did , who because Christ said of John , If I will that he tarry till I come , what is that to thee ? and it was reported amongst the Disciples , that that Disciple should not die , though Christ said not he should not die : but onely , what if I will that he tarry . So if the Lord hath not clearly said , that Judas was there , why goeth it so amongst the Disciples , as if he were there without all contradiction ? but if he were , and Christ gave it to Judas , as for my part , I make it not any such ground , though he and all others do , because it will not be clear then , that he gave it to Judas as a wicked man , or a formall Disciple ; for I know Christ administred then as an outward Dispenser to the Church , or chief Pastour , and in his Body unglorified , whereby he kept close to the analogy of visible Administration of Ordinances , and in President and Precept , for the future to his Churches for all ages ; and so all their puzling may be at an end . I will now acquaint you further with some Arguments or Inferences from the Vindication , which I have to strengthen you . Vindication , Fol. 36. THat no Minister , not knowing the present change or inclination of the heart of any , or whether God by this very duty , may not really convert him , ought to administer the Sacrament . Inference . Whence we may infer , That all sorts of sinners , never so prophane and abominable , yet upon any present , affected , counterfeited , formall pretence of Faith and Repentance , ought to partake in all things of the most spiritual nature and fellowship ; and withall , of the most spiritual and sincere profession , contrary to these Scriptures , 1 Pet. 2. 9. 2 Cor. 6. 14 , 15 , 16 , 17 , 18. Isai. 52. 11. Gal. 5. 9. Vindication , Fol. 37. The Brethrens Reason , That in the Sacrament , there is a neerer application of the Word , and Promises in particular , of the right and interest in them , more then in the Word preached , which the Vindication saith , is just like the late Archbishops of Canterburies doctrine for bowing at the Altar , as Gods great place of presence . Inference . Whence we may infer , That the Vindication doth very uncharitably compare Doctrines and Principles , viz. his Brethrens with those of Prelacy , and his Brethren with the grossest of Prelats ; and their Principles , of spiritual Administration , and Communion with those of a most Idolatrous , and external nature , which is contrary to these Scriptures , Jam. 4. 12. Matth. 7. 1 , 3 , &c. 1 Pet. 3. 8. Vindication , Fol. 37. That the Minister administring the Sacrament to any known impenitent sinners , yet under the notion of penitent and repenting sinners , for that time discharges himself . Inference . Whence we may infer , That a Minister ought to comply with the Hypocrisies , pretences , compliances , forms , of any notorious , scandalous , or impenitent sinner at that time , onely in the apparition or resemblance of a Saint , and a Woolf in Sheeps clothing , contrary to these Scriptures , 1 Tim. 5. 21 , 22. Matth. 15. 26. 2 Tim. 3. 5. 1 Thes. 5. 22. 1 Cor. 6. 16. Vindication , Fol. 37 , 38. That the words of Institution in the Sacrament , The Body of Christ which was broken , and the Blood of Christ shed for you , is not of any divine Institution , but humane onely , though warrantably practised . Inference . Whence we may infer , That he , in affirming the Institution to be onely humane , and yet Warrantable , is not onely an impeaching of their worship of God in the highest and most spiritual Admirations of Will-worship , and humane invention , and want of conformity to the Rule or Word , but even a flat contradiction in a Scripture sense , because he addes , Yet warrantably practised ; as if an unlawfull way of worship , as all will-worship is , might be lawfully practised ; which is contrary to these Scriptures , Matth. 15. 3 , 9. Isai. 29. 13 , 14. Gal. 3. 15. John 10. 4 ▪ 5. Matth. 6. 24. Tit. 1. 14. Revel. 14. 9 , 10. Vindication , Fol. 38. That the Sacrament of the Lords Supper belongs of right to all visible knowing Members of the visible Church , as well as the Sacrament of Baptism . Inference . Whence we may infer , That in this his equalizing all Ordinances under this notion of knowing Members , that either children are not capable of Baptism , because not knowing Members , and upon this ground of his wrongfully Baptized ; or if right Members , yet deprived of the other Sacrament of the Supper , to which , as visible Members , they have right , as well as to the other , there being no distinction of knowing and unknowing Members in his sense ; or else , that they may partake in that Ordinance of Baptism , and be signed or sealed , and yet no right Members of a visible Church . Vindication , Fol. 38. That that of not casting Pearls before Swine in Matth. 7. 6 , 10 , 14. is expresly determined in 2 Pet. 2. 1 , 2 , 21 , 22. and Heb. 10 28 ▪ 29. and 6. 4. to 9. to open Apostates , not to scandalous sinners , who duly repair to publish Ordinances , and externally professe Reformation and Repentance ; and to apply this Text to these , is a meer perverting of it . Inference . Whence we may infer , That this cuts off the Brethren of the more purely-Presbyterial way fully from all their foundation-Texts of any more spiritual distribution of Holy Ordinances , or any distinction in the distribution , which they have so long while breathed after , and rejoyced in the expectation of ; and their condition upon these principles are no better now in their so much desired-for-Reformation , then it was under the Prelates and Common-Prayer Book , which holds the door more close against sinners , then the Vindication or they ought to do , upon these his principles . And secondly , The full and finall determining a Scripture of this kinde , or any other , to one particular sense , is not agreeable to that Spirit of wisdom , and of God , which is an infinitely abounding spirit ; and like the Sun , is full of beams and continuall springings of light ; nor do the Interpretations of the Word , appear all at once : the same Scripture which many ages ago gave out one beam of light , gave more in the ages after , and more now , as the eyes of our understanding are enlightned ; so as Scriptures are not to be bounded in our sense , nor the elevations of spirit taken by the short rule of our spirits ; which is contrary to these Scriptures , 2 Pet. 1. 20 , 21. 2 Cor. 5. 16. Phil. 3. 12 , 13 , 15 , 16. Ephes. 3. 18 , 19. 1 Cor. 2. 14 , 15. Vindication , Fol. 41. If the Sacrament be onely a sealing or confirming Ordinance of true Grace , when and where it is already begun , then it were altogether impertinent , and ineffectuall unto civil carnal Christians ; therefore doubtlesse it is , and was intended by Christ for a converting Ordinance to all such as those . Inference . Whence we may infer , That the Sacrament being a converting Ordinance , may be given to all unregenerate persons , in or out of the Church ; for if it be a converting Ordinance , the consequence lies clear ; that no sinners , of any sort , kinde , quality , condition , in or out of the Church , ought to be denied it ; nay , to have it administred , as well without the Word , as with it , it being of equal power with the Word for converting , as the Vindication saith ; and that who holds otherwise , are mistaken . And though there be a distinction premised of converting to the Faith , or formall profession , and a converting to a spiritual sincere Faith in Jesus Christ ; yet this distinction makes not any thing against the Sacrament , to be given before the Word , even for conversion to the first Faith , or faith from Paganism ; which neither Scriptures , nor practise of Christ , or any Disciple of his , from Apostles to the seventy , and so down through any age , to our own , that ever I could read on , practised : and yet the principles laid down in Fol. 38. will infer such a consequence , naturally and truly ; for the Vindication saith in Fol. 38. That the Word , and all Ordinances , are alike for conversion ; and if so , the Sacraments may be used as well to convert from Paganism , and administred singly by themselves , as the Word by it self may be taught . Secondly , The Vindication saith , That it is doublesse to be given to all , for else it had been an impertinent and ineffectuall thing to administer to close Hypocrites that are carnall Christians . Whence we may infer ; That , because the Counsels of the Lord in all his Administrations , do not clearly appear , but through the Vindictions own suppositions and premises ; therefore he concludes fully , That it were impertinent and ineffectual , when as there appears no such end at all in the institution of it , but rather two other ends . One , which himself layes down , as occasional or evidential , for the damnation , and hardning some ; though I scarce allow him that , that Ordinances of mercy and grace , are properly active to condemnation . The other , which he never thinks on in his Book , is this , That God having left no infallible rule for discerning , hath ordered it yet by a pure Gospel rule , which if wicked men will come up to , they hazard greater condemnation . Further we may infer , That things may be called impertinent and ineffectual , which are instituted of the Lord , when the reasons of the Lords institution appear not to us ; and that we may put our own suppositions and ends upon any administration in the Word , when his ends are not clear to us ; nay , and conclude against any other end then that of our own conjecture , or supposed probable reason ; which I am confident is too too grosse to be in the learned Author Intentionally , though not consequentially in his Vindication . But the ends which I clearly gather from the Analogy of things in Gods dispensation , are these ; Why the Sacrament , though according to the institution delivered to Hypocrites , yet is no converting Ordinance ? God having left no infallible Rule of discerning his , but onely a Rule for outward evidences , the Ordinances must either be administred to all , walking according to the Rule of outward evidences , or to none ; and according to that Rule , Hypocrites may come in , and do ; yet that is no sin to the Administrator nor Communicants , so long as Administrations be ordered according to that Rule , and Gods End of his revealed Will shewed . Secondly , The work of sifting , and reaping , of dividing betwixt the Trees and the Wheat , the Sheep and the Goats , is the work of the great day of the Son of man ; and therefore , though Ordinances be administred here to Hypocrites , yet at the time of the finall discerning the communicating of Hypocrites shall be visited in judgement , and greater condemnation upon them . So as there is no need of framing it into any notion of a converting Ordinance , lest otherwise it prove impertinent or ineffectual ; for if the close Hypocrites be finally impenitent ones , God reckons for a greater sin ; if not , yet it is no more impertinent then the Word is to all the children of God , who yet never partake truly of it , till converted . Thirdly , That the distinction of his into the first conversion from Paganism to Faith ; and secondly , from a formall Faith to a true sincere Faith in Jesus Christ , which is the corner Stone in his building , is a distinction and certain degrees , which we have not in any such notion in the Word ; nor if it were , doth it appear that the Scriptures place administration upon the bottom of any such distinction , though he doth it ? But suppose I grant it , yet a formal profession then , as he contends for , and many other , was not such as is now , since Kingdoms were Christianized ; but a profession then , was according to the Rule of evidence , till the contrary appeared , as in all the first gathered Churches , as in Simon Magus , Ananias , &c. And formal profession then , was as much as a kinde of powerful profession now ; for then it was persecution to take up an Ordinance or name of Christ , and now it is faction on the Law of the Land , as well as the Law of the God , to professe Christ ; neither were the whole Counsels of the Spirit of Christ brought forth then to make up the rule of evidences , as afterwards ; but they were brought forth by degrees , till the whole Scriptures of the New Testament were finished . And we are now to take the whole Counsels of God concerning Administrations , as laid down in the whole New Testament , and not by parcels , though so much as they did professe in the first time of gathering , were rule enough then , to them , when no more was revealed , yet not to us now , who have a full Gospel for our learning : And this mistake or want of just consideration of times , and Scriptures , is the ground of all the mistakes . Vindication , Fol. 41. Why should not the Sacrament do the like , since Gods Spirit equally breathes , and works in all his Ordinances , and may , and doth regenerate , and beget Grace in mens souls ? Inference . Whence we may infer , That it is lawful , according to this Principle to beleeve , That if one Ordinance convert , any other may , whether God hath instituted so or no . We know the Lord hath appointed and ordered every Ordinance to its nature , kinde , and use ; and Gods institution is to be the rule of our believing and reasoning , and practising , not because such a thing works so , therefore any other thing works so as that thing works . The Author himself reasons against this in another place , and that there is no right inference , but in things of the like kinde , and under the like precept , as thus : The Word is able to convert , therefore all Preaching and Prophesying is able to convert ; but not therefore the Sacraments can convert . Vindication , Fol. 41. The Sacraments are by all Divines whatsoever , and the very Directory , pag. 52. ever enumerated among the means of Grace and Salvation ; Why then should they not be the means of converting ? Inference . Whence we may infer , That it is warrantable to expound Divines and the Directory contrary to their intent and meaning , and to infer conclusions from them , to prove things which are not onely very disputable , but unwarrantable , as far as any Scripture makes appear , either in any plain precept , or president , and especially to turn the Directory , being a Publike form made by the Assembly , so much against their sense and meaning , as appears by divers of their judgements of late , is an attempt , much like that of expounding a Law or Ordinance of Parliament in a private sense , not in their own ; and this quotation of a Directory , in this kinde , is enough to make it all questionable , and to draw on a necessity of a publike interpretation upon it . Vindication , Fol. 41 , 42. That receiving Sacraments is usually accompanied with effectual means , as serious examinations , solemn searching out of all open and secret sins , with confession , contrition , humiliation , prayers of pardon , secret purposes and vows , sundry pious and soul-ravishing meditations of Gods Mercy , exhortations , admonitions , by the Ministers : And why is not the Sacrament a more fit and apt Ordinance to regenerate , convert ungodly and scandalous sinners , then the bare Word preached ? Inference . Whence we may infer , That there are certain preparations and qualifications in men meerly unregenerate , which are here lifted up into something more then natural or carnal workings , or filthinesse of the flesh ; as prayers for pardon of sin , pious and soul-ravishing meditations , with humiliation , contrition , confession , &c. Now I would fain know , what there is in man before the glorious light of Jesus Christ hath opened his eyes , and brought him out of prison , out of darknesse into light ? What kinde of prayers can such make ? What pious meditations can such have of Gods mercy in Christ ? What contrition is there in such ? What humiliation ? Without faith it is impossible to please God ; and the carnal minde is enmity against God ; nor is it subject to the Law of God , nor indeed can be ; and they that are in the flesh , cannot please God . What is all this then of prayers ? When as the prayers of the wicked are abominable ; What are all those flourishes and noise of vows and purposes , and contrition , and meditations of an unregenerate man , when they all are but glorious sins ? Do men gather Grapes of Thorns , or Figgs of Thistles ? Why should nature be made proud with these expressions ? And any ground laid for boasting ? And whereas it is said , that the Sacrament is a more apt means to convert , then the bare Word preached , we may infer some derogating and diminution , or lessening implyed here of the Ordinance of the Word or Ministery , because it is said , Then the bare Word , as if so be , that the Word were a bare word , when it comes in the power of salvation to regenerate , when the Spirit quickens it , and makes it a Word of truth , of grace , the power of God unto salvation ; and we see the word or ministery it self is called The Preaching of faith , The ministery of reconciliation : The Sacrament is not called so anywhere , though no lesse glorious neither : And Christ and his Apostles and Disciples went every where preaching the Word ; but not administring the Sacrament but onely there , where the ministery of the Word had first brought them under the power of the Gospel-Order , and Rule for Ordinances of a more spiritual institution . Vindication , fol. 42. That because we behold Christs death and passion more visibly represented to our eyes and hearts in the Sacrament , and remission of sins more sensibly applied to us , then in any other Ordinances ; therefore it is certainly the most powerful Ordinance of all others to regenerate and convert ; with many Scriptures to prove conversion by representation . Inference . We may infer , That because the Lord hath instituted his signe of bread and wine in the Supper to his own end ; therefore it will serve to any end : That we can prove of our own imagining , upon certain rational conclusions from Scripture or reason , without particular Scriptures authorizing or appointing it to such an end ; and therefore all these grounds , consequences , and notions which are formed upon a likelihood and probability , are nothing to prove any direct use of the Sacrament to such an end , without , as I have said , a special Word , Precept , or Practice , or just Consequence from Scriptures , directed to such a proof ; for else there is scarce any thing but we may reason into a notion of likelihood : but faith must have better grounds , and not of private interpretation ; and the Scriptures that are alleadged , must not be to prove that things of lively representation may most affect the soul , and have done so ; but that these Scriptures are plainly or powerfully directed by the Spirit of God to prove the very Institution of the supper to that end ; which none of those Scriptures prove that are alleadged in fol. 42. Vindication , fol. 43. That God doth as effectually teach , convert , and work grace by the eye as ear ; and therefore were the Sacraments , Sacrifices , Types , Miracles , &c. Why should not then the visible expressions of Christ in the Sacrament now , have the like effectual converting power . Inference . We may infer , as we have done before , That all these are but Why should nots ? no words of Institution or Authority in the Scriptures for it . But further , the Legal Sacraments , &c. were carnal , and more to the sense , and more of representation ; but these are more in the spirit under the Gospel ; we worship now in spirit and in truth , not by representations , us under the Law : And therefore it is , that the Gospel . Ordinances are so few , so plain , and poor to the eye , that the soul may not be taken up with the signe , but with things spiritual : And we may observe , that as little as can be of outward elements are made use on ; as in Baptism , meer water ; and in the Supper , Wine and Bread ; and the first Ordinance is called , The Baptism of the Spirit , not of water ; and the bread and wine , The Communion of the Body and of the Blood of Christ , not bread and wine : And , saith the Apostle , If we have known Christ after the flesh , henceforth know we have no more . And further , What is it that is said of grace coming in by the eye ? This is the way the Papists let in Christ , having made the eye rather the organ for conversion then the ear : now Faith cometh by hearing , and therefore all their Idolatrous pictures , their Imagery ; and theabical representations , are all for the eye , and bringing in Christ by Optick or sense , and making conversion to be by perspective , and working onely an historical faith . And further , What is it that is said of working grace by the eye ? As if the carnal part could advantage conversion by any power there , but such a power as is meerly carnal and natural ? What can all these signes of the Lord Jesus do upon a blinde soul , as all unregenerate men are ? What are the glorious colours to him that hath no eyes to see ? The signes of bread and wine are given for working symbolically , or by signe , upon a soul or understanding spiritually enlightned before , and having a discerning ; and therefore it is that the Apostle saith , He that eats and drinks unworthily , eats and drinks damnation to himself , not discerning the Lords Body ; which , if the Supper had been a converting Ordinance , the Apostle would not have charged the unworthy from receiving , but rather have encouraged them in their receiving , that , of unworthy , they might have been made worthy : But you see he calls for a right discerning of the Lords Body first ; which cannot be a calling of the unregenerate or unconverted to a partaking , because they have no right discerning of the Body of Christ , but by the sense first converted . Vindication , fol. 44. 1. That the most humbling , melting , soul-changing , sin-purging , mollifying meditations , of all others , are from Christs death and passion , &c. and therefore , &c. 2. Afflictions and corporal punishments are converting Ordinances ; therefore , &c. 3. That unworthy participating is a means of spiritual hardning , and so by the rule of contraries , a worthy receiving an instrument of conversion . 4. All the ends of it are , as appears , so spiritual ( see his Scriptures ) that how is it possible it should not be Gods intention , and Christs Ordination , to be a converting Ordination ? 5. Conversion is a turning of the whole man unto love , obedience of God in Christ , from the love of the world , &c. and what engine more powerful for the forecited respects or spiritual ends ? 6. Experience in every Christians conscience , whose preparations and approaches to this Sacrament were the first effectual means of their conversion ; yea , they had not been converted , if debarred from it . Inference . We may infer , upon the first , that there are soul-melting meditations in a soul unconverted , or unmelted ; and that there are soul-changing meditations in a soul unchanged , which the Scriptures never speak on ; such ways of conversion are no ways in the Word that we read on , but hidden paths for the spirit , of mans devising . Secondly , that because afflictions are , therefore Sacraments are : that is , because one thing is , therefore another thing is : This is but the Old Argument . But God may sanctifie any thing at his own pleasure , to make way for Conversion , and yet that no instituted Ordinance for conversion neither : Because some have been converted when afflicted , when sick , when poor ; therefore will you first go afflict them , and make them sick , and poor , taking all they have from them , that you may convert them , and so make them standing Ordinances ? Thirdly , Is a rule of contraries a rule in the Scriptures , or in Logick ? But it is said , Worthy receiving is an instrument of conversion , that is , Conversion is an means of conversion : who can receive worthily , till in Christ , till converted ? 4. But all the ends of it are spiritual , and how is it possible but then it should convert ? This How is it possible ? is like that of Why should it not ? both of one strength to prove it ; for though the ends be never so spiritual , yet if there be no warrant for any such institution as conversion , all the reasons and extrinsecal or strange consequences , as all such are , cannot institute an Ordinance ; none but God and Christ ; and therefore the Popish Arguments built upon such forreign and external ( though rational ) consequences , are not immediate nor intrinsecal enough to warrant any thing of their will-worship . 5. But it is a powerful engine : Yea , but onely for what it is instituted and ordained ; nor is it lesse excellent , because it converts not , because every thing is beautiful in its order , and place , and law of creation . 6. But the experiences of Christians witnesse , who had never been converted , if not at the Sacrament : But what Christians are these ? What kinde of experiences are these ? I question the truth of all such conversion who have onely such experience as this , because that such experience crosses the word and way of the Spirit ; and those are no right experiences , which are not Scripture-experiences . But , some had not been converted , if debarred from it . This is a strange assertion , against that of the Word , The spirit bloweth where and when it listeth ; and some are called at one hour of the day , some at another ; and how is it clear that the Sacrament converted such , or not some other act of the Word at that time , or about it ? Shew me that Christian , among so many that can evidence his act of conversion meerly , barely , singly , immediately from the act of communicating , and then there is something proved to justifie an experience of conversion at such a time ; but still not to justifie the Sacrament an Ordinance Conversion , and so to be used . Vindication , fol. 46. Is any Master or Parent so unnatural and sottish to deny his children or servant wholesom meat to feed their bodies ? And shall any Minister be so irrational or inconsiderate , in denying the spiritual food ? Inference . Whence we may infer , That the Vindication takes all unconverted persons , by this comparison , to be alive , and spiritually quickned , or else it were , as he says , unnatural , sottish , irrational to give them food : And if they be unconverted , as he pleads for , then who is so unnatural , sottish , irrational , or inconsiderate , as to give them any ? Men onely hold forth food to the living , and not to the dead . Vindication , fol. 46. Physitians had an errour , to deny drink to men in Feavers , which murdred Thousands ; but now they see this deadly mistake , and correct it : So let not this errour creep into Divinity and Divines , in denying the cup to such Feaverish Christians , burning in the flames of sin and lust . Inference . Whence we may infer , That there is in the unconverted a spiritual Feaverish thirst after Christ , as there is in the sick after drink . But oh ! Doth the same fountain send forth sweet and bitter waters ? Are there any such spiritually-feaverish desires in souls meerly carnal and unregenerate ? Can the burning in the flames of sin and lust breath any such heavenly longings ? Can there be any desires but sinful desires after Christ ? Can any but a soul like Davids pant after the water-brooks ? Are the flames of sin and lust like that heavenly fire in the bosom which the Prophet speaks on ? Do the hearts of any burn within them , but when Christ is in their company , and when spiritually enflamed by him ? Are the kindlings of sin like the kindlings upon the Altar ? Is the fire in the kitchin like the fire in the Temple ? Are the burnings of hell like the burnings of heaven ? If not , Why are we told of men burning in the flames of sin and lust after Christ ? The Doctrine is not more unwarrantable then the expression is uncomely . Vindication , fol. 47. A Peradventure we may receive or do good , by such a particular Ordinance or action , is a sufficient encouragement for us to adventure on it in other cases ; let it be also warrantable in such cases where they have at least a probability , a possibility , a peradventure , it may be , and a Who knoweth but it may convert ? Inference . Whence we may infer , That the sum of all the former Arguments now summed up , you see , will reach no higher then to a Peradventure , or to a may be . And whether these be such Scripture-grounds or assurances for administrations of the Ordinances of God , I appeal to all the world of believers , who knows , that May bees and Peradventures are not to be allowed any place in the practical obedience of Christians ; but clear , demonstrative , solid and certain Maximes or Principles ; for , Whatsoever is not of faith , is sin : and , He that doubteth is damned ▪ and , Happie is he that condemneth not himself in what he doth . And who knnws not , that what is done upon May bees and Peradventures , cannot be done of faith nor perswasion ? Vindication , fol. 51. That the Presbytery or Classis may order a Suspension from the Sacrament or any other Ordinances ; provided that this power be claimed by no Divine Right , but by Parliamenry Authority , and Humane Institution . Inference . Whereby we may infer , That what is not to be warranted in the Word , yet if Humane Authority will undertake it , it shall not be excepted against by the Vindication . But where is there that Authority that will adventure so far , to make up any thing in spiritual Administrations , that there is no Spiritual nor Scripture-warrant for ? I am sorry to see the Vindication set the Parliamentary Authority so neer to Humane Invention , of whom we are perswaded better things then to take the Patronage of any such thing , which is not warrantable by the Word ; but rather to suspend all , then to settle any thing so close to the highest Administrations in the Word , which is of meer Humane Invention . Nay , I will prove this to be the very Maxime and practice of that honourable Senate , who have therefore rooted out Episcopacy , professed to the most high God in a Covenant against all Will-worship , and Traditions of men ; and therefore let us not roll such a golden ball before Authority , to put them out of their way after Christ , who have followed him so close hitherto , both in their searchings in the Word , and in their tendernesse of persecution , lest they might scourge Christ out of his own Temple , and not know it . Vindication , fol. 57. The practical power of godlinesse is generally more evidently visible , and the lives of the generality of the people more strict , pious , lesse scandalous and licentious in our English Congregations , where there hath been powerful preaching , without the practice of Excommunication or Suspension from the Sacrament , then in the Reformed Churches of France , Germany , or Scotland : Our English Ministers and Prostants generally excel all others , notwithstanding their strict Discipline . Inference . Whence we may infer , That the Vindication , though it pretend , in the general or face of it , to be for Presbytery , yet it is very clear , that , in aspersing the Government of all those Reformed Kingdoms where the practice and power of it hath been , it secretly wounds the glory of it , in the opinion of the world ; and though it pull not down the Government quite , yet it weakens the Posts , or Judgements of men , on which it stands . I name not here the other Texts that the Vindication hath pull'd out of the building of the Presbyterial Government ; for the taking out the Scriptures , are like the pulling out the nalls and pins from the house , and a loosning of the frame . This I observe , because the Vindication professes so for that Government ; though I suppose many such friends , in time , might do as much harm , if not more , then those of the Separation , whom he calls their enemies . Surely , I do believe , France , Germany , Scotland had rather such Books were not writ in their behalf , that opens the evil , corruption , and grievances of their Government so much . But I shall argue further : What need such comparing of the mixt Congregations of several Kingdoms , ours and theirs ? Surely they are all corrupt enough , and mixt enough ; and a Law for all sorts of sinners to communicate , as the Vindication would have , would not much more reform , because it would then be a kinde of Church-priviledge to be a sinner , or a scandalous person ; and to be something notoriously wicked , would be a way of enrighting them to Church-Ordinances , according to the Principles of Vindication , however some fair pretences and Colours are laid on , that we should believe the contrary . But what of all this ? I believe there is another reason why the Government hath brought forth no more power of godlinesse upon the Kindoms then the Vindication observes ; because neither the Parishes are constituted , nor yet the Government , according to Gospel-order : yet I honour them as Believers , and Brethren in the Lord , according to their light . Yet I observe another secret , why the preaching of the Word thrives better , and reforms more then the Government in these Kingdoms , because that the Preaching of the Word is an Ordinance of the Lord ; and when preached or held forth to ungodly , scandalous , and notorious sinners , is but according to its right order of Institution so preached ; the end of the Lord is but fully and clearly served , because the Word , in the ministery of it , is appointed for a converting Ordinance ; but the Government and Discipline being not instituted as a converting Ordinance primarily , but for a people already converted and brought in , it cannot be accompanied with such power from heaven , because it is not managed according to pure Gospel-order , nor upon a people rightly prepared and fitted : so as the fault is not , because there is a Government , as the Vindication observes ; but , not the pure Government , nor the Government rightly placed . And for his Charge against the purer Congregations , as I know not any such doings amongst them ; so I will make no Apologie for them , because that would bring them within the compasse of something like a crime ; and I know nothing but well by them . The New Queres . Folio 51 , Of the Vindication propounded to the Honourable PARLIAMENT and ASSEMBLY . Quere 1. WHether a bare Excommunication or Suspension from the Sacrament , not backed with Authority of the Civil Magistrate , be not like to prove an impotent , and invalid , and ineffectual means ? Whether it be not a far better way , in point of Conscience and Prudence , to admit scandalous persons to the Sacrament , not actually excommunicated , though they thereby eat and drink judgement to themselves , then to deprive any to whom it really belongs ? Antiquere 1. Whether is there any excommunication or no ? For the Vindication questions it , in calling it an invalid thing ; and if so , How can any such thing be setled at all as an Ordinance in the Church ? Whether ought Authority to joyn it self with any thing so questionable as the Vindication would have it ? Since nothing hath proved more fatal . Whether excommunication being granted , be any such bare thing , as the Vindication speaks on , so impotent , invalid , and ineffectual , without being Authorized from a power from men ? And whether the Ministers are to strike with the Magistrates Sword ? Whether all the differences about Excommunication , be not from the want of true Church-constitution ? And whether a National Church be not too wide for the Ordinances , and the Scabberd too big for the Sword ? And whether Solomons Temple and Christs be all of a largenesse , so that one golden Reed will measure both ? Whether the old Temple that had Windows of narrow Lights , be any pattern for the new ? Whether any thing of Prudence , As admitting scandalous persons to eate their own damnation , as the Vindication saith , Rather then to deprive them , to whom it really belongs , be any Scripture-way of arguing ; which forbids us not to do evil that good may come thereby ? Whether any sin or offence be committed in such cases of deprivation of scandalous persons , seeing , though it may really belong to them , yet the Church nor Dispenser not knowing any such thing , nor judging , but onely by the Rule of visible walking to the Word , and the Rule of evidences there , for Administration of Ordinances , can faithfully administer but accordingly ; for they that walk according to this Rule , peace be on them , and on the Israel of God . Whether the Law of God in this , be not as equitable as the Law of Man , which judges not of secrets , nor takes cognizance of things unknown ? Whether it be not rather the scandalous persons onely sin , who if he have a real interest , will not live in the evidence of it , nor walk by the Rule of Administrations , that he may partake ? Quere 2. Fol. 51. Whether the suspending such persons from the Sacrament , being no Ordinance of Christ without a totall Suspension , will not be a means rather to harden ? And whether their admission be not rather a more probable way of reclaiming , being accompanied with serious Admonitions , Exhortations , publike and serious Reprehensions . Reasons . 1. Because that such persons are more hardned by it , totall exclusion onely working shame . 2. Because against their receiving like Italians in Lent , they will be holy for a day or two , and make vows , &c. and may be so converted . 3. Many then will read , &c. which would not do so before , in an Hypocriticall conscience ; and the Sacrament is a Covenant which binds all receivers to reform . 4. The Sacraments are so accompanied with Examinations , Exhortations , &c. that ten to one would be converted by such admission rather then by suspension ; therefore Christ when he came to save sinners , permitted them familiarly to him and his Ordinances . Antiquere 2. Whether Excommunication according to the Vindication grounds , being a questionable Ordinance , as well as suspension , one of them may not be as well made use on , as the other ; Suspension as well as Excommunication upon his grounds ? Whether the Admonitions , Exhortations , Reprehensions , Examinations , be such as Christ appointed to make the Sacrament an Ordinance for all scandalous sinners to come to , or rather to quicken and spiritualize the worthy receivers , who receive according to the visible Rule of Administrations , as the whole strain of Scripture precept , and practise speak ? Whether all the three first Reasons presuppose not such a Church-constitution for Ordinances and partakers , as the Scriptures never speak on ? For where is there any such constituted Church of scandalous and Italianated persons , who were constituted according to the rule ; and for Corinth , and the rest , that had such bad Members , they are not examples in that of gathering , or constituting , or administring , but reforming , as the Apostle who calls them to the rule of the Word : This one mistake hath deceived many . Whether Christ in permitting scandalous sinners to converse with him familiarly , when he was here in the flesh , be any rule of admitting all such sinners now to the mystery of his spiritual Ordinances ? And whether there be not a spiritual difference betwixt Christ not offered , and offered , betwixt his conversing in the flesh , for making up the mystery of Redemption ; and the mystery of Redemption made up , and finished by the eternal Spirit , in which he offered himself ; betwixt Christ in the flesh , and in the Spirit , or Ordinance ? Whether did Christ intend his ordinary or occasional conversing , to be any rule for his Church or Kingdom in its Administrations or Ordinances , which is a work of another form ? And whether this intermingling of carnal and spiritual notions be a Scripture way ? Whether ought we to force any consequences or inferences upon the Word for practise in administrations in things neither clearly , nor intentionally , for ought we see , nor mystically directed , appointed , or instituted by Christ ? And whether such a ground once granted , will not let in one kinde of will-worship , as well as another ? And for that ten to one , being converted so as he sayes ; Quere , Whether it is not ten to one any will be a converted , but rather hardned ? Quere 3. Fol. 53. Whether did Christ ever intend , that none but true and reall believers , should receive his Supper , or did he not infallibly know that many unregenerate and impenitent should and would receive it ? And the Antagonists grant , that close Hypocrites have an external right ; then if these , why not others ? Christ having ordained the Sacrament of the Supper , as well as the Word , to be a savour of death to such ; and God hath his end in both , the glory of his Justice in the one , as well as of his Grace and Mercy in the other . Antiquere . Whether did not Christ intend , that all should receive or communicate in outward admistrations by an external right ? And if so , then what ground is there for the visible , impenitent , or known scandalous ? Whether if true saving faith were the one part of the Interest , and the external right the other part of it , there be any ground left for the other Communicants ? And whether that the Scriptures rule , and purer practise of all Churches in the Gospel , excepting when faln , or beside the rule ; and the Scripture Cautions do not wholly exclude such scandalous impenitent persons pleaded for , against all other forrain , probable , possibl , rational , or Rethoricating consequences and conclusions to the contrary . Whether the glory of Gods justice in the judgement upon unworthy receivers , be any ground to take in Communicants for condemnation , since it is full against other Scriptures , that Christ came not into the world to condemn the world ; and to save mens lives , not to destroy them ; and he would not the death of a sinner ? And whether , though finally condemnation be ordered for all such , yet no such thing being formally , externally , dispensatively ordered , any persons ought to be called in for condemnation in such a way ? Whether this be not quite against the nature of the Gospel dispensation ; Christ under the Gospel dispensing himself , and giving out himself as a Saviour , a Redeemer , and in all the Gospel declining judgement ; I come not to judge the world , reserving that work till he appear in his own day to condemnation of sinners , this being onely his day of reconciliation to them . Whether the Apostle in Rom. 3. where he saith , But if our righteousnesse commend the righteousnesse of God , is God unrighteous , who taketh vengeance ? And not rather as we be standerously reported ; and some affirm that we say , Let us do evil , that good may come thereof , doth not parallel this ; For the Apostle here , though Gods righteousnesse and justice was set forth by his justice upon sinners , yet he did not say as in the Quere is said , Let us then do evil , that God may be glorified , or good may come thereof . Quere 4. Fol. 53. Whether all Ordinances proving alike good or bad , saving or damning ; and impenitent persons , as well encreasing their damnation by hearing , praying , fasting , &c. What reason can be rendered by any rational Christian , why such persons should not be admitted to the Sacrament , as to any other Ordinance , or not suspended equally from all ? Antiquere . Whether any such consequence of admission or suspension from Ordinances , ought to be grounded upon damnation or judgement , but rather upon words of command and institution , and Scripture practise ? And if any such appeared , all these Consequences which the Vindication draws forth , wringing blood , and not milk from the Word , might be saved ; and he need not go so far about , which when all is done , brings a soul , but at best , upon a probable , specious , or real coloured Argument . Whether , since the Vindication pulls down clear Scripture Texts and grounds in this controversie , to weaken the building of his adversary , he ought not in conscience first to have had a clear Word or Institution for the contrary practise , and not onely probable , and literally conclusive grounds , that souls can stand at surest upon ; but like men upon Ice , who are in as fair a possibility to fall , as stand ? And whether having taken away the Scripture Texts for Presbytery it self , he can well hold up any upon his grounds ? And whether is not this sceptial or doubtful way of reasoning upon Scripture ; neither pulling quite down , nor building up , a way rather to fill all the rooms with rubbish ; and at length , neither to have new building nor old . What man going to build a Tower , sitteth not down first , and seeth what it will cost him , lest having begun , and not able to finish all , men begin to laugh at him , saying , &c. But whether is not all this ado about Ordinances , rather for want of a right and purer constitution of Churches , which would save all this controversie about scandalous and impenitent sinners , when the Church were not troubled with such , where the Ordinances are . P. Well , I am by this time well perswaded ; and having heard all this , for my part , I cannot but see that in settling things suddenly upon the Kingdom , and things thus questionable , and unwarrantable in the way of Administration , and a Kingdom so full of impenitent and scandalous sinners , as Parochial Congregations general are , there is danger of great sin , and great trouble . C. I will therefore adde two or three Arguments more , and so conclude . AN Experimental-Argument FOR PURE Churches and Ordinances . THere is a spritual Antipathy betwixt Grace and Nature , Flesh and Spirit ; the Flesh lusting against the Spirit , and the Spirit against the Flesh : and the more spiritual , or more carnal , the more these two contrary Natures work , and the more powerfully against each other , as in Sarah and Hagar , Isaac and Ishmael , and the lesse or more they can bear with each other : As for example : While Judas carnal nature or disposition , uninflamed by Satan , boyled and heightned not into any such grosse act as selling and betraying of Christ , the disciples bore with him more , and Christ himself , as he was man , and in a state of Infirmity , could more endure him , then upon the breaking out of his sin : and so in Simon Magus , in Ananias and Sapphira , and others , whom the Apostles could no longer suffer , not by way of discipline , or inflicting Censure , but by way of a spiritual contrarinesse to such grosse hypocrisie and sin discovered : And so the experiences of all that are of a pure Gospel-temper , will witnesse to this very Age , in acts of spiritual fellowship and Community , in all acts of Worship , &c. This is founded not onely spiritual antipathies and sympathies , but in natural and civil ; natural things of a contrary nature bearing one another no lesse ; and things of a civil nature , yet contrary , doing the like . Hence arise separations meerly natural , and sensitive , and rational : Hence arises a particular Schism and separation in all the things of the world , and a secret gathering and contracting of things from the contrary into the same kinde : the common purity being lost , as the Apostle implies , by which Nature did at first more universally agree , as if one common spirit had been in it . And thus it was in the Churches of God at first , when three , four , or five thousand did agree in one way of spiritual fellowship , Doctrine , breaking of bread , and Prayers ; but we see there is not now such pourings out of spirit upon multitudes and Nations , that a National-Church should be together in such a unity of spirit . And under the Law there was even a weaker example in the people of the jews , being taken out from the people of the world , and naturally hating all that were common and unclean , as the Gentiles : And before the Law , the people of God did gather into Families and particular societies , as in Abraham , &c. And those Families , the children of the Bond-woman and of the free , never bearing but persecuting each other . So as all of pure spiritual constitution , cannot but experimentally finde a spiritual nature in themselves , working them into a more glorious fellowship then that of the world . The sum of the Argument . If then there be two contrary natures of Spirit and Flesh ; if these cannot , nor never could , in experience of all Ages , and according to the truth in Scriptures , and example of all there , bear each other into the same spiritual society or fellowship ; if nature it self in the creatures run out into antipathies and sympathies , that is , into particular gatherings and separations , mutual opposings and resistings of each other when together : Then spiritual and unmixt Communion and Fellowship from the world , and men of the world , is warrantable . But all this is undeniably true , to the experience of all : Therefore spiritual unmixt Communion and Fellowship from the world , and men of the world , is warrantable . II. Argument from the Power of Spiritual Ordinances and Dispensations . THe Gospel-Ordinances brought into the World a power , and spiritual Law in them , though in degrees and measures , and several givings out , as in Johns time , and his Disciples , in Christs own time , and his Disciples , and in the Spirits time ; and according to these times of manifestation , believers were wrought upon : in Johns time they came out to the Baptism of Water ; in Christs and his Disciples , to the preaching of the Word ; in the Spirits time , to the Baptism of the Spirit , to a more mighty and glorious working ; and all these times of Gospel-manifestation , had a prevailing losse , and more upon the believers of these several times , in drawing them out from the world in part , though weakly : in Johns time , it is said , Then come out unto him all Judea ; yet though they were Baptised of him , they gathered not off into such particular societies , as after , The Kingdom of God then was but at hand in Christs time , though his preaching was powerful , yet he let out the glory of his spirit , but sometimes with the Word , reserving his more glorious manifestations for other times ; and even here , though Christs preaching gathered in his Apostles and Disciples into some particular , and neerer way to himself , yet not many more ; nay , he rather left many , partly in that mixed condition of society he found them ; and so the Disciples Commission which was given , was to preach but little yet of Church-gathering , but by way of Prophecy , as in Matth. 16. and 18. The Kingdom of God was but yet at hand , not come : In the Spirits time , then the Kingdom of God was come , and then a mighty operation and measure of the Spirit was powred out , and then the believers through the powerful working , were brought more off from the World , and began to gather in closer to Christ , and one another . And now all power was given to Christ , which was not before his Resurrection , and now he sets up a Kingdom ; All power is given into my hands ; and now the Kingdom begins to be set up in the hearts and practice of believers , and the Spirit to mold and cast the believers into Brother hoods and societies , and the form of a Kingdom ; and now the Laws and spiritual policy are given out for ordering this Kingdom : And we see how the people of God in Rome , Corinth , Ephesus , Galatia , drew off from the world , in the things of the Lord . We see then how the Word did begin to work Believers into a fellowship from the world ; and the more the spirit was given , the more and more off from the world , in all these several times : And it is a rational truth , and a clear conclusion , even to meer reason , that the more Christ , and his Spirit , is in any , the more neer and close they will gather up to heaven and walkings with God ; and the more Christward any one is , the more off still from the multitude of the world : And thus the Ordinances of Jesus Christ , in which the Spirit breathes so powerfully , work men off from the mixed world , into fellowship with the Lord , and that spiritual fellowship makes them rejoyce more in one another , then in any other that are more carnal : The more men live to Christ , the more they die to the world , and are formed into the fellowship of his death and Resurrection . The sum of the Argument . If then the Ordinances and Spirit of the Lord Jesus Christ had ever a power , in some degree , of prevailing upon the souls of Believers , according to the manifestation of the Spirit : and if this Spirit , flowing from God and Christ , carry up the soul to God and Christ , according to the measure given to those Believers ; and if the more they are carried towards Christ , the more they must come off from the world : Then Congregational or Church-order wherein Believers are gathered into fellowship with God in Christ and one another from the world , in the things of the Gospel , and unmixt communion , is warrantable . But all this is undeniably true from the Word : Therefore Church-fellowship and unmixt Communion is warrantable . III. Argument . IF mixed communion and society came in upon the Apostacie and falling away , and Parochial Congregations were formed up afterward from such mixt Communion : If as Antichrist prevailed , so darknesse and corruption prevailed upon Believers : If Churches were called Golden Candlesticks before , and a Fellowship of Saints , and the Body of Christ , and Kingdom of God , till they grew mixed : If the mixt Congregations by Parishes came in first by Dionysius Bishop of Rome , in the yeer 267 ; and in England by Honorius Bishop of Canterbury ; and people were onely made Congregations by conveniency of situation , and the Law of civil Politie : If Parishes were first the seats of Popery , and after the seats of Prelacy , and now fall under the Presbytery in the same kinde and notion of a mixed multitude : Then mixt and Parochial Congregations are not that way and order of Christ for Ordinances which was the primitive way revealed and practised in the Gospel . But all this is undeniably true from the best Historians : Therefore not mixt Communion and Fellowship , but pure and unmixt , is the onely Ordinance of Christ . Now I shall leave you for the present , and commend particulars unto you and the Kingdom : the one , A rule of Evidences for Spiritual Communion , drawn from the Scriptures ; the other , A remarkable passage in the Book of Vindication . The Rule of Evidences FOR Spiritual-Communion . MAtth. 15. 26. Chap. 18. 19 , 20. Joh. 10. 16. Acts 2. 44 , 46. Chap. 19. 9. Rom. 1. 7. Chap. 16. 17 , 18. 1 Cor. 1. 1 , 10. Chap. 5. 4 , 5 , 11 , 13. and 12. 12 , 13 , 14 , 20 , 25 , 27. 2 Cor. 5. 6 , 7. Chap. 6. 14 , 15 , 16 , 17. Gal. 5. 9 , 10 , 12 , 13. Chap. Chap. 6. 16. Ephes. 4. 3 , 4 , 25. Chap. 5. 1 , 2 , 11 , 12 , 21 , 30. Phil. 3. 15 , 16 , 17. 1 Thess. 3. 6. 2 Thess. 3. 14. 1 Tim. 6. 3 , 4 , 5. 2 Tim. 3. 5. Tit. 3. 10. Hebr. 10. 25. 1 Pet. 2. 9. 1 Joh. 1. 7. 2 Joh. v. 10 , 11. Revel. 2. 14 , 15 , 20. Chap. 18. 4. and 19. 20. A remarkable Passage in the Vindication-Book . ANd if our Assembly and Ministers will but diligently preach against that Catalogue of scandalous sins and sinners they have presented to the Parliament , and the Parliament prescribe severe Temporal Laws and Punishments against them , and appoint good Civil Magistrates to see them duely executed , inflicted ; I am confident , that this would work a greater Reformation in our Church and State in one half yeer , then all the Church-Discipline and Censures now so eagerly contested for , will do in an Age , and will be the onely true way and speediest course to reform both Church and State at once ; which I hope the Parliament will consider of , and take care , that our Ministers ( like the Bishops formerly ) may not now be taken up with Ruling and Governing , but Preaching and Instructing , which is work enough , wholly to engrosse their time and thoughts . FINIS . Notes, typically marginal, from the original text Notes for div A93655e-980 Vindication , fol. 1. Vindication , fol. 3. Fol. 3. Fol. 6. Fol. 9. Fol. 14. Fol. 17. Fol. 28. Fol. 35. Fol. 40 , 41 , &c. Fol. 48. Fol. 49. Fol. 50. Fol. 57. Fol. 58. Fol. 59. Vind. l. fol. 59. Fol. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. Notes for div A93655e-5140 Rom. 14. See fol. 3 , &c. Notes for div A93655e-12010 1 Kings 6. 4. Luke 7. 34 , &c. 1 Cor. 11. Fol. 3 , 4 , 6 , 9. In Fol. 3 , 4 , 6 , 9 , Notes for div A93655e-14660 Rom. 8. Notes for div A93655e-15780 Matth. 8. Ephes. 4. 8 , 11. Notes for div A93655e-16940 Revel. cha. 2 , 3. Rev. 2. 1. 1 Cor. 1. 9. Ephes. 2. 19 , &c. 2 Cor. 6. 15 , 16 , 17. See the learned Mr. Selden , in his Book De decimis . 
A90388	----	Babylon the Great described. The city of confusion. In every part whereof Antichrist reigns. Which knoweth not the order and unity of the spirit, but striveth to set up an order and uniformity according to the wisdom of the flesh, in all her territories atd [sic] dominions. Her sins, her judgements. With some plain queries further to discover her, and some considerations to help out of her suburbs, that her inward building may lye the more open to the breath and spirit of the Lord, from which it is to receiv [sic] its consumption and overthrow. Also, an exhortation to the powers of the earth. By Isaac Penington, the younger. Penington, Isaac, 1616-1679. This text is an enriched version of the TCP digital transcription A90388 of text R203128 in the English Short Title Catalog (Thomason E770_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 156 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90388 Wing P1153 Thomason E770_2 ESTC R203128 99863200 99863200 115387 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90388) Transcribed from: (Early English Books Online ; image set 115387) Images scanned from microfilm: (Thomason Tracts ; 118:E770[2]) Babylon the Great described. The city of confusion. In every part whereof Antichrist reigns. Which knoweth not the order and unity of the spirit, but striveth to set up an order and uniformity according to the wisdom of the flesh, in all her territories atd [sic] dominions. Her sins, her judgements. With some plain queries further to discover her, and some considerations to help out of her suburbs, that her inward building may lye the more open to the breath and spirit of the Lord, from which it is to receiv [sic] its consumption and overthrow. Also, an exhortation to the powers of the earth. By Isaac Penington, the younger. Penington, Isaac, 1616-1679. [8], 51, [5] p. Printed for Lodowick Lloyd, and are to sold [sic] at his shop in Cornhil next door to the Castle, London : 1659. The first leaf bears text and Scripture verses concerning Babylon on verso. Annotation on Thomason copy: "Augu: 8". Reproduction of the original in the British Library. eng Babylon (Iraq) -- Early works to 1800. Great Britain -- Religion -- 17th century -- Early works to 1800. A90388 R203128 (Thomason E770_2). civilwar no Babylon the Great described.: The city of confusion. In every part whereof Antichrist reigns. Which knoweth not the order and unity of the Penington, Isaac 1659 30840 18 0 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 John Pas Sampled and proofread 2008-03 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Babylon the Great DESCRIBED . The City of Confusion . In every part whereof Antichrist Reigns . Which knoweth not the order and unity of the spirit , but striveth to set up an order and uniformity according to the wisdom of the flesh , in all her Territories a●d Dominions . Her SINS , Her JVDGEMENTS . With some plain Queries further to discover her , And some considerations to help out of her Suburbs , that her inward building may lye the more open to the breath and spirit of the Lord , from which it is to receiv its consumption and overthrow . Also , An Exhortation to the Powers of the Earth . By Isaac Penington , the younger . That which is far of , and exceeding deep , who can find out ? I and mine heart compassed to know , and to search , and to seck out wisdom , and the reason , and to know the wickedness of folly , even of foolishnes and madness . And I find more bitter then death , the woman whose heart is snares and nets , her hands bands . He that is good before God , shall escape from her , but the sinner shall be taken by her , Eccles. 7. 24 , 25 , 26. He that is born of the pure immortal seed , and lives in the annointing , escapes the golden cup of fornication , and all the painted beds of fornication , and is not defiled with women , Rev. 14. 4. but remains chast to the Bridegroom . London Printed for Lodowick Lloyd , and are to sold at his Shop in Co●nhi 〈…〉 next door to the Castle , 1659. LO this is the City which is built up of , and filled with images , and likenesses of the ways and truths of God , without the life and power . On her outside ther 's the likeness of a Church , the likeness of a Ministry , the likeness of the Ordinances , Duties and ways of holiness . On her inside ther 's the likeness of the good knowledge , the likeness of repentance and conversion , the likeness of faith , the likeness of zeal for God , the likeness of love to God and his Saints , the likeness of the Lambs meekness and innocency ; the likeness of justification , the likeness of sanctification , the likeness of mortification , the likeness of hope , peace , joy , rest , and satisfaction , &c. but the substance , the truth , the vertue of all these is wanting to her , and she her self is found persecuting that very thing ( where it is found in truth ) the image whereof she cries up . This , This is the woman that hath bewitched the whole earth for these many generations , and is still changing her dresses and paints , that she might still bewitch people , and sit as a Queen reigning over their consciences . But blessed be the light which is arisen to discover , and the power which is able to overthrow this stately , this lofty , this mighty City , and all that take part with it . The Lord God Omnipotent reigneth in Sion , and Antichrist with his City Babylon falleth . Sing praises , sing praises O inhabitant of Sion , to him who subjecteth Babylon ( with all her glory ) under thy feet . For he bringeth down them that dwell on high , the lofty City he layeth it low ; he layeth it low , even to the ground he bringeth it even to the dust . The foot shall tread it down ( the feet of the poor , the steps of the needy ) Isa. 26. 5 , 6. The Preface . THere hath been in me a zeal for God from my childhood , and a most earnest search into the Scriptures ( which my soul deeply relished , and my heart honoured and loved , and still doth ) for the revelation of the mind and will of God . Two things did I earnestly search and beg for : The one was , for the discovery of the outward way of worship ; The other , for the inward life , vertue and power , which I looked upon the outward , as the proper means to lead me to , At the beginning of the troubles in these Nations , there was a lively stirring in me , and an hope that God was bringing forth somewhat ; I likewise felt the same stirring in many others , at which my heart was rejoyced , and with which my soul was refreshed ; but I found it soon begin to flag and wither , which forced me to retire , and to separate from that , where I found the life and power dying and decaying . In my separation the Lord was with me , my soul remembreth it right wel , and he had regard to the simplicity , honesty , and integrity of my heart , ( which he himself had kindled in me : ) And though I felt too soon into a way of Church-fellowship and Ordinances , yet he had regard to me , and pittyed me , and refreshed my life even there . But at length the form overgrew vs , and the sweet and precious life in us began to dye . Then the Lord found out another way to refresh us ( namely by a sensible relating of our conditions , and of his dealings with us , and workings in us ) which was very sweet and precious at first , but the enemy crept in there also , Out of this state I never made any change , but here the hand of the Lord fel upon me , striking at my very root , breaking all my life in sunder , and trampling my crown in the dust . Then I became a man of sorrows ( being stripped of all my life , faith , hope ; joy , comfort in one day ) not knowing which way to looke , nor what to desire . Sometimes there were breathings stiring in me , but they were presently judged : Sometimes a little glance of refreshment from a Scripture presented to me , but suddenly taken away , and my death and darknesse increased thereby . Then should I wish , O that I might appear before his throne ; for surely my conscience is clear in his sight , and I have not wickedly departed from my God , but was broken in pieces by his hand , even while my soul was earnestly seeking after him . O how my soul did mourn , to see how I was fit to be made a prey to every ravening spirit ! and many did seek to devour me , but the hand of the Lord was with me , preserving me , though I knew it not . And though I was wholly broken , and desolate of all that I had called , or could call knowledg ( insomuch as that I could not call any thing either good or evil ) yet the Lord by a secret instinct , preserved me exceedingly out of that which was evil , and kept my heart secretly panting after the fountain & wel-spring of good . Yea when I was at length ( through deep despair of ever meeting with God any more in this life ) captivated by the world , and betrayed by the love of it ( which at last rose up in me , and gained upon me by perswading me , that my present estate and condition did require the free use of it , and the enjoyment of all it could afford ) yet the Lord followed me , and often was I visited with secret loathings of the world , and turnings from it , and pantings after the spring of my life : but these were dreaded by me , and suddenly quenched by the evil part , for fear of that misery and unutterable anguish which I had felt hereby , the remembrance whereof was fresh in me . In this my courting of the world , and estrangement from the life , the reasoning part ( which the Lord hath been long battering , and had laid very low ) gathered strength in me ; and I began to grow wise again , and able to judge of the things of God , and to hope and wait for some great appearance , wherein at length I might be visited , and meet with that which I so vehemently desired , and stood in such need of . Thereby the enemy deeply deceived me , pleasing me herewith , and keeping me hereby from unity with that , which alone was able to give me the sight of him , when ever he should appear . And in this fleshly wisdome , I judged and despised the true life in others , as weak and low , and not able to bring them to that which I stood in need of , and waited for . Yea the more I considred and reasoned in my mind , and the more I conversed with them ( hoping thereby to find some clear ground either of owning or turning from them ) the further off still was I , till at length the Lord powerfully touched , and raised up the life in me ( which by all these reasonings and consultations , all this while , I slew ) and then by degrees ( waiting upon that ) I saw , I felt , I tasted , I handled , as the Lord pleased to open to me here , that which was shut out from me in my narrowest search and closest reasonings . Thus the Jew in me was cast off , and the Gentile called : but who can read this ? I am sure the eye of mans religious wisdom cannot . Hereby my eyes have been opened , and I have seen the fetters , whereby I have been held captive from my life all my dayes : yea many of the streets , and chambers of Babylon hath my eye beheld ( in the pure life ) wherein the Witch dwels which inchanteth from the life : yea I have heard the tongue of the false Prophet , which speaketh so like the true Prophet , as no flesh can discern or distinguish between them : yea I have seen the Dragon in the Temple , worshipped there for God by the strictest sort of Professors . And now in tender bowels , in the true light of life , from the pure movings of the eternal Spirit ( as the Lord pleaseth to guid and direct ) do I come forth to visit my poorfellow creatures and captives in Babylon . And what I have seen and known I testifie for the relief of others , that if it be possible ( by the mercy & good hand of God ) they may escape that misery , wherewith my poor soul hath been overwhelmed , and may come out of that filthy abominable City which God is making desolate ; where the pure life , the conquering faith , the suffering love , the purifying hope , the putting off of the body of sin , the putting on the living garment is not , nor cannot be witnessed but men are only dreaming of these things in Babylon , where all the satisfaction they have , is from the pleasure of their dream ; but when they awake they will find leannesse and penury , and nakedness upon their souls . A Description of Babylon , for the sake of the Daughter of Sion , which at present dwelleth in the midest thereof . Now though the world be deaf and blind ( even all sorts of worldly professors , from the highest to the lowest ) yet open your ears , and hear the joyful sound ; open your eyes , and see the City of desolations , and of all the abominations of the earth ( both of flesh and Spirit : ) and feel in your selves what it is , which is to be led out , and what is to lead you , that your feet may be guided to , and set firm upon Mount Sion , where the life rules over all her enemies . BABYLON is the spiritual fabrick of iniquity , the Mystical great City of the great King of dark ess , built in imitation of Sion , painted just like Sion , that it might be taeken for Sion , and he worshipped there , instead of the true eternall ever-living God and King of Sion . This is the seat of the man of sin : Where there is a building framed in any heart , or in any society of men like Sion , there he lodges , there he lives , there he sits as God , there he reigns , there he is worshipped , there he is exalted above all that can truly be called God in that heart , or in that society . 1. It is a City , This is a proper parable , to discover the Mystery of iniquity by , in this state , it is just like a City , in its kind it is a City . In a City there are several streets , in the streets houses , in the houses several rooms , to which familyes and persons appertain , and to all these there are Laws and Governments . Thus it is here , there are many streets in this City Babylon , many houses in every street , many rooms in every house : and the houses and rooms have their several familyes and persons appertaining to them , and they have their Laws and Governments , their knowledge of God and Christ , their order , their worship , their discipline in which they walke , and by which they order themselves in their several services , places , offices , and imployments under the King of Babylon . 2. It is a spirituall or mysticall City , It is not an outward building of earthly materials , but an inward building of inward materials . As the outward Sion , the outward Jerusalem is passed away in it's use and service : so the outward Babylon is out of date too . ( Ye need not look so far for it . ) And as God hath built up an inward City , a spiritual building : so hath the King of darkness likewise . ( He could never have tempted from the City of the living God , from the City of the mystery of life , but by the City of the mistery of deceit . ) And as God builds his City of hewen stones , of squared stones , of living stones : so also hath the King of darkness his hewings , his squarings , his preparations , his qualifications for his buildings . If the light break forth , and make it appear too grosse to have the whole Nation a Church , or to admit an whole Parish to Ordinances , he will gather a Church out of the Nation , and select some of his choicer stones out of the Parish ; yea he may grasp in some of the stones of the true Temple , if they come within his reach and circle , that is , if they look abroad , if they step forth , and keep not close to the anointing within , which is the great and only Ordinance of the Saints preservation from Antichrists power : for if they step forth , but so much as into a prayer against Antichrist , out of this ; they are caught in his snare , and are serving him in that very prayer , which they may seem with great earnestness and zeale to put up against him . 3. It is a great City , an overspreading City , a City that over-spreads the earth . As Sion was a vast City , a City that did overspread the Nations : How did the faith of the Gospel over-run the world in the Apostles dayes ! so this City hath also over-run the world . Indeed it hath taken up the whole Territories and Dominions of the other City ( and hath enlarged it self further ) and Sion hath been laid in the dust , and trodden under foot . And though many Witnesses , Prophets , and Martyrs have mourned over her , yet none have been able to raise up the Tabernacle of David which hath fallen down , nor to recover Sion to this day , but Babylon hath had the power over her . Look with the true eye , and behold how all Nations , Kindreds , Tongues , and Languages have been drunk with some or other of the mixtures of this false womans cup ( some of them over , and over , and over again ) and have been Inhabitants of this City crying her up ( though not all in her grosse habit , but some in her more refined shapes and transformings ) for the true Church , for Sion , whereas alas , she hath only Sions dresse , Sions shape , Sions outward garment ( which is the likeness wherein she lies in wait to deceive ) but not Sions spirit . 4. It is a City of iniquity , of hidden iniquity . That which is hid in this City , it is not the life , it is not the righteousness , the holiness of the Saints ; but iniquity , sin , transgression of the life : Look into any of the streets of Babylon , into any of the houses , any of the rooms , any of the chambers of darkness : there 's sin there , there 's unrighteousnes there , there 's not one cleansed heart to be found there , not one pure eye to behold the God of life is to be found there ; but in every heart sin in a mistery , iniquity in a mistery , unrighteousness in a mistery . They seem to be for God and Christ , and to be cleansed by them , but uncleaness lodges in them , and sin rules in them against God , and against his Christ in a mistery , which their eye cannot see ; and so must needs mistake their state . Yet this is the true state of Babylon in all the parcels of it , it is the unclean City , where purity of heart and life cannot be known , but though it be washed and transformed never so often outwardly , yet still it remains inwardly polluted , that which defileth keeping possession and dominion there in a mistery . The living water , the living blood runs not in any of the streets of this City , so that there can be no true cleansing there . Nay , such strangers are the choicest Inhabitants of Babylon to the Fountain of life in Sion , to the river that cleanseth and healeth , that they cannot so much as beleeve that there is a possibility of cleansing , and perfect healing and making sound and whole here , while on earth . There is great talk of these things ( of the water , the blood , the cleansing ) in all the Regions of Babylon , ( which hath heard of the fame , and forms to it self a likeness ) but the thing it self is not to be found there , and so the vertue , which comes from the thing it self alone , cannot be felt there . And here , in this there is a great difference between the vessels of Sion , and the vessels of Babylon . The vessels of Sion , they are weak , earthen , foolish , contemptible to the eye of mans wisdome ( which cannot look for any great matter of excellency there : ) but the treasure , the liquor of life in them is precious . The vessels of Babylon make a great shew , appear very holy , very heavenly , very zealous for God and Christ , and for the setting up of his Church and Ordinances all over the world . Thus they appear without , but they are Sepulchers , there 's rottenness within : under all this there lodgeth an unclean , an unsanctified heart , an heart unsubdued to the spirit and power of the Gospel , while it makes such a great shew of subjection and obedience to the letter . 5. It is the City of the King of darknesse , of the great King of darkness , of the Prince of the power of the ayre , who rules universally in the darknesse , in the mistery of iniquiry throughout , even in every heart . Where ever is sin , there is Satans throne ; and there he hath his Laws , his Government , his power in every heart of his dominion . And where there is the least subjection to him , he is yet a Prince , his building is not as yet there wholly thrown down , he is not there as yet dispossessed and cast out . As long as there is any thing left wherein he may dwell , he knows his owne , and keeps his hold of it . It is his right , and he will not loose it . All sin , all darkness is properly his : it is his seat , and he hath the Government there . Man is the Land where these two Kings fight , and what ever is good and holy belongs to the one King , and what ever is evill and unclean belongs to the other , and there is no communion or peace between them , but each keep their own , and gather of their own unto themselves . And where the fight is once begun between these , there is no quietness in that Land till one of these be dispossessed : but then there is either the peace of Babylon , most commonly under a form of holinesse , or the peace of Sion in the spirit , life and power . 6. This City was built ( and is daily built ) in imitation of Sion , painted just like Sion . The intent of it's building was to eat out Sion , to suppresse Sion , to withdraw from the truth by a false Image , and to keep her Inhabitants in peace and satisfaction , under a beliefe and hope that it is the true Sion ; and therefore it must needs be made like Sion , else it could no way suite these ends . Every street must be like the streets of Sion , every house like the houses of Sion , every Tribe and family like the Tribes and familyes of Sion , every person like the persons in Sion , all the Laws , Ordinances , &c. like the Laws and Ordinances of Sion , the worship like the worship in Sion , the faith like the faith of Sion , the painted Christ like the Christ of Sion , all that go for truths like the truths of Sion , they would not deceive else ; City Babylon would be soon seen through else , and become quickly desolate and forsaken , did she not lay her paint very thick , and with great art and skil . Now here 's the wisdome , here 's the true eye tried , to see through al the paints of this city in al the shapes and forms of it , to turn from every street , every house , every chamber , every image and false appearance of truth , every false appearance of ordinances and wayes of worship , every likenes of things which this spirit forms from the letter , every duty that it thus cals for , every promise of Scripture which it endeavours to apply to that to which it belongs not , that it might lull the soule asleep , and cosen and deceive it of the thing promised : here I say is the true eye tried to turn from all this , and to waite for the raising and redeeming of the true seed of Sion , and for the springing up of the true life and power in it and from it : For as long as this spirit can deceive you with any likenes , ye shal never know the truth , nor come to the worship of the true living God , which alone is in the spirit and in the truth . 7. The end of al this , of Satans building up this city , this great city ( thus accurately in the power of deceit , and in the very likenes of Sion ) was and is that it might be taken for Sion , and he worshipped there as God , and that without jealousie or suspition . And he hath attained his end , his city hath deceived and doth deceive , it passeth currant for Sion among al the inhabitants of Babylon ; almost every sort of people cry it up for Sion , in one appearance or other , though al do not cry up the same appearance ; but their own image , way and worship , every one extolls ; their own image of the truth for the truth , their own way of worship for the way , their own church and family for the church and family of God . And worshipping here , they worship him , and not the Lord : for the Lord cannot be worshipped in any part of Babylon , but the King of Babylon is worshipped in Babylon , and the King of Sion alone in Sion . Ah how deeply do men deceive their souls ! they think they beleeve in God , they think they pray to God , and hope to be owned at length by God , and yet are so far from coming out of Mystery Babylon , that it was never yet so much as discovered to them ; but they have either walked in the way of religion and worship they were brought up in in the apostacy , or perhaps have removed out of one or two of the broad streets of it , and so thereby think they have left Babylon , when as the same spirit hath sit down in another street of the same city , building up another house by the direction of the King thereof , and there worshipping the same spirit as they did before ; but their souls never knew the fire in Sion , and the furnace in Jerusalem , by which the very inwards of their spirits must be cleansed , before the pure ey of life be opened which can see Sion . Now because ye are more able to receive things from Scripture-expressions , then from the nature of the thing it self , spoken as it is felt in the heart ( concerning which , much more might be said , were ye able to bear it ) consider a few Scriptures . Babylon is called a great city , Rev. 16. 19. and a great and mighty city , chap. 18. 10. O the power of deceit in that city to bewitch from the life ! O the multitude of lying wonders that are there shewn in the heart , to make a man beleeve that he is in the life ! to perswade men that the King thereof is the King of Sion ! and that the laws and ordinances of worship there , are the laws and ordinances oi Sion ! that the prayer there , is the prayer of the true child ! that the beleeving there , is the true faith ! the love there , the true love ! the hope there , the true hope ! &c. Some parts of Babylon , some likenesses of truth there , are so taking , that none but the elect , by the opening of the eternal eye , can espy the deceit . And it is a spiritual city , a mystical city , a city built by the working of the mystery of iniquity , 2 Thes. 2. 7. whereupon she is called Mystery , Rev. 17. 5. It is not a city of plain wickedness , but a city of sin hid , of sin keeping its life under a covering , under a form of godlines , of sin reigning in the heart under zeal , under devotion , under praying , beleeving , worshipping , hoping , waiting , &c. Where sin lies hid within under these , there 's Babylon , there 's the mystery of witchcraft , there 's the painted throne of Satan , there 's spiritual Egypt and Sodom , where the Lord of life is daily crucified . This is the city , the mystical city , the spiritual city , Rev. 11. 8. And here is building up and throwing down continually . She builds , the spirit of the Lord confounds , then down goes her building , then up with another , then down again . This is her course without end , when the Spirit of the Lord disturbs her , for otherwise she can settle in any form of knowledg or worship : though in her ordinary course she hath also many changes and turnings , One while this or that being a truth , another while not , One while this or that being the sence or meaning of such a Scripture , another while not . Babylon is hardly ever without this kind of building up and throwing down . And this city is a great city , a city spread over all the earth , she made all nations drink of the wine of the cup of her fornication , Rev. 14. 8. The woman , which is this city ( Rev. 17. 18. ) sate upon peoples , and multitudes , and nations , and tongues , Rev. 17. 15. She sate upon them as Queen , as Princess , guiding them in their knowledg and worship of the King of Babylon . And those that once hated her , and made war with her , and burnt her flesh with fire , she cosoned them with a new paint , got them into her new bed of fornication , and made them worship the King of Babylon again , Rev. 17. 12 , 13. & v. 16 , 17. and there they lay committing whoredom with her , til the time of her last burning and utter desolation : but then they forsook her , for fear of her torment , when they saw the smoke of her burning , Rev. 18. 9 , 10. In the Temples of this city ( for in al the streets thereof , yea in every house there are Temples ) Antichrist sits as God , and is worshipped , 2 Thess. 2. 4. He as God sitteth in the temple of God , shewing himself that he is God . He hath clothed himself like God , he appears like God ( like the holy pure Spirit of life and power ) he appears in the temple of God , he sits there , he rules there , he gives forth laws and ordinances of worship and devotion . Yea if any one wil question his godhead , or his right to do thus , he wil prove it , he wil make it manifest , in the very temple of God , that he is God : He as God sitteth in the temple of God , shewing himself that he is God . He hath exalted himself into the throne above al that is called God , he hath got into the temple , he sitteth there as God , and there he maketh it manifest to al his worshippers that he is the God , in so much as among al the inhabitants of Babylon he is acknowledged and worshipped , and the true Spirit of life is hid from their eyes , and denied and crucified . He shews himself that he is God , he gives demonstrations of his godhead , which that eye which is out of the life cannot but acknowledg and take to be true . There is none can see and acknowledg the true God , the true Christ , but those that have the true ey , the true anointing ( no man can say , that Jesus is the Lord , but by the holy Spirit , 1 Cor. 12. 3. ) and yet how many can speak great words of God and of Christ , who know not what belongs to the anointing ? Alas , alas , Al nations and sorts of professors out of the life , are co●oned with the devils demonstrations , with Antichrists demonstrations , with the whores demonstrations , with the false Prophets demonstrations , which are undeniable to that wisdome wherein they stand , and to that eye wherewith they look to see . Now mark this , Antichrists coming , when he first deceived , was very mighty , exceeding strong , 2 Thess. 2. 9 , 10. Whose coming is after the working of Satan , with all power , and signs , and lying wonders , and with al deceivableness of unrighteousness &c. Weigh the thing wel Satan used al his art , and al his strength to conceive and bring forth this mystery of iniquity , so like the mystery of godlines , that it might pass for currant in the world , and he rule as God in in i● . With all power , &c. no power of deceit wanting , he did not spare for signs and lying wonders , yea 〈◊〉 gave power to the beast to do wonders and miracles , even to make s 〈…〉 e come downe from heaven on the earth , in the sight of men , ( which was the sign and wonder whereby the God of Israel was distinguished from Baal , power to work this very sign Satan gives to the Beast , to confirm the godhead of the Dragon and Antichrist with . ) Rev. 13. v. 13 , 14. These are the things men look for , see but great power , signs , miracles , they are satisfied : the whole world stands ready to be deceived with this . Yea , and if the eye be not opened in persons , which can distinguish of power , they must needs be deceived . Signs , wonders and miracles had their place in the first covenant , and were to that part to which the first covenant was ( not to them that beleeve , but to them that beleeve not . ) Now after the full demonstration of the truth by signs and miracles , the power of Satan riseth up , and by lying signs wonders and miracles overturneth the truth . Now the unbeleeving part in man expects and cals for signs and miracles , and says that wil determine the controversie , and settle the state of the Church again , but that part is not to prescribe God his way : yea he wil steal as a theif upon thee , whose ey is abroad , and lookest for demonstrations without . And as Antichrist got up thus , so Antichrist wil go out thus : he wil raise up this power , and what lying signs wonders and miracles he can , to defend himself with , now the Spirit of the Lord is risen up to dispossess him , and cast him out of the house which he hath long lodged in . And he that can be cosened with power , with signs , with lying wonders ( which are lying , because they come from the spirit of deceit , with an intent to deceive , though they may come to pass , and appear true to mans eye , Deut. 13. 1 , 2 , 3. ) or with any of the deceivablenes of unrighteousnes , shal never come out of Babylon , but only be translated into some of the more refined chābers of it , & fed with somemore fresh likenesses of truth , where he shall stil remain an Inhabitant and worshipper in some Image , perhaps of universal love life and liberty , and yet be out of the life , out of the love , out of the liberty of the truth , which stands in the power and presence of the Spirit of God , and not in the most refined Image or likeness . All the world wondred after the beast , and they worshipped the Dragon which gave power unto the beast , and they worshipped the beast , Rev : 13. 3 , 4. The Dragon is the Devil , the beast is that spirit of the earth which he raiseth up , and feeds in men with a form and appearance of truth ; to which he gives his power , and his seat , and his authority : and every man hath a measure of this according to his state , condition , place and service in Babylon . And now what a man doth here in Religion ( be he never so devout and zealous , and frequent in Ordinances and duties ) is the worship of this spirit , and of the Dragon who sits and rules in this spirit . I am run into hard expressions , very hard , because the nature of these things is hid from mens eyes , and they are in the mist of Antichrists raising , in the smoak which comes from the pit , where there is no opening of the true eye , nor no true sight of things : but truly , if ever ye espy the Dragon , the beast , Antichrist , the whore , the false Prophet , ye must look at home , and read within : and there having found the thing , and seen it in the true light , ye will be able to read it certainly abroad also . Now do not go about to distinguish these things , in the notion of the understanding , but come to feel the life , to unite with the life , and the eye will open which can see into the nature of things , and will behold all in it's season : for that eye which is so eager to see , shall never see these things , but that eye alone which waits in stilnesse and quietnesse , on the pleasure and good will of the opener . Now all this time , while Babylon stands , while Antichrist sits in the Temple , while Satan reigns over all the Antichristian world , the true and living God hath not been known , feared , nor glorified ( but mens knowledge hath been of a false God they have set up , and him they have feared , and given the glory to in their worship ) nay the Gospel hath not been preached , the true Gospel , the everlasting Gospel , the Gospel wherein is the light and power of eternal life , to turn men from all Antichristian forms of knowledge and worship to the true life and power . But when Babylon falls , and Mount Sion begins to appear again , then this Gospel is to be preached again , even by an Angel who receiveth it from God himselfe , Rev : 14. 6 , 7. for man could never recover it again : it requires a new inspiration . The law is to go forth out of Sion , & the word of the Lord from Jerusalem . And this Gospel is to be preached to every Nation , and Kindred , and Tongue , and people , v : 6. mark , There was not one Nation , not one kindred , not one tongue , not one people that kept the everlasting Gospel , but it was laid up in Sion , it was carried with the Church into the Wildernes , and there it hath been hid all the time of the apostacy since the dayes of the Apostles . But now Sion is redeeming , the true woman bringing back again out of the Wilderness , she brings back the true everlasting Gospel with her ; and there is an Angel chosen in the power of the Lord ( even in the same power and Spirit that first preached it ) to preach it again to every Nation , Kindred , Tongue and people . And the Lord hath so ordered it , that he will have the voice of this Angel as despicable to the wise in Religion , to the zealous in devotion of all sorts of this backsliding age , as the former preaching was to the wise and devout both among the Jews and Greeks . So that whosoever is wise in Religion according to the flesh , whosoever is wise in expectation and waiting for the kingdome , whosoever is wise in reasoning about it , and can tel the foregoing signs . of it , &c. shall not know the voice : but he that can shut his eyes by the leadings of the pure life , and enter into the hidden womb of wisdom , where the light of life is sown , he shall be new formed , and come forth a child out of the womb of wisdom with the new eye , the new ear , the new heart , the new understanding and sences ; and keeping in the childish simplicity , out of the wisdome , zeal , and devotion which deceived him before , he shall receive and enter into the everlasting kingdome . Therefore all people wait humbly for the candle of the Lord , that therewith ye may search out Babylon , and may come to see what of her treasures ye have gathered , that ye may throw them away speedily , and give up your ships and vessels ( wherewith ye have traffiqued for these kind of wares ) to the fire of the Lords jealousie , that ye may receive the durable riches , that ye may hear the joyful sound of the everlasting Gospel , and know the true Christ which it alone reveals , and come to fear and worship and glori●e the true God , and not go down into the pit or lake with the Dragon , the beast , the whore and false Prophet , which will be the portion of the most zealous false worshippers . And when your eyes come once to be opened in the true light , ye will bless the Lord for giving you these warnings , and not be so angry at us ( who have paid dear for them ) for our willingnesse , if it be possible , to save you some of the charges they have cost us ; however , at least to preserve your souls from that ruine and dreadful destruction , which all the paths of Babylon lead to . The sins of Babylon . Although in the foregoing description , some of the sins of Babylon have been touched at , yet I find my spirit further drawn forth ( in way of service to the Lord and his people ) to take a further view , both of them and some other of her sins . THe sins of Babylon , by the Spirit of life ( which hath righteously measured and knoweth them ) are referred to these two Heads , Fornications and Abominations . She allureth the spirit of the creature into a strange bed , and there it acts filthily and abominably with this strange spirit . Now of these there are two sorts ; First , some more open and manifest ; Secondly , some more hid and secret , hard ( yea utterly impossible ) to be discerned without the shining forth of the pure light of li●e . All sorts of men are estranged from the life : under the whole heaven is the Lord God forgotten , and his holy and pure Law and way of life , and filthinesse and abomination is committed every where . Now all this filth ( even the common filth of the earth ) springs out of Babylon , hath it's rise from her womb . Were it not for her , the sound of life would be heard even among he Heathen , and they would not be such strangers to him that made thē , nor would they act so contrary to those leadings & teachings of the Spirit of God ( who is the God of the whole earth ) which the darkest parts are not without . It is she , which withdraws their minds from the pure glimmerings that rise up in them , setting up another God in their eyes , and heathenish sottish wayes of fear , worship and devotion : and under this she makes them filthy and polluted , unclean in their minds and in their bodyes , brutish in their knowledge and in their practices : For she is the mother of fornications and abominations of the earth , Rev : 17. 5. Look what of pride , of vanity , of cruelty , of envy , of wrath , of lust , of covetousness , of idolatry , of blasphemy , &c. is to be found anywhere among men upon the earth , she is the mother of it all . All the common filth and stench of the earth springs out of this womb ; this secret womb , this hidden womb : For though in this her open & visible appearance , she be manifest to the eyes of many ; yet to those children of hers who are thus conceived , brought forth and bred up by her , she is a mistery of iniquity , and they perceive her not so much as here , and so cannot escape this her openly polluted bed . Secondly , The whore hath more secret fornications and abominations . Where she can passe thus , she need not paint , either her self or her ware : but where need requires she hath her paint , she hath her delicates for the curious eye ( Rev : 18. 3. ) she hath her Cinamon , Odours , Ointments , and frankinsence for the nice scent ; she hath her fine flower and wheat , &c. for the fine pallace ; and gold , precious stones , pearl , and vessel 's of ivory , and all manner of vessel 's of most precious wood for the more stately worshipper ; as wel as of brass and Iron for the more common , Rev : 18 , 12 , 13. she can paint both her self and her ware , so as to make them taking to the eye of all flesh . She can so mingle her cup , as shall please every palate , but that which is truly living , and cast such a colour upon her abominations , as no eye that 's without can suspect , but takes with every young man that 's hunting abroad , and knows not the spring of life in himself . So that all the deceits in Religion , all the several forms and wayes of knowledge and worship , all the ordinances , duties , and devotions which the spirits of most men take pleasure in , are of her . And herein is her pride and glory , in subjecting these , in ruling over these , in blinding the eyes of these , and opposing the true life and power by these . She doth not value whole Territories of the other , so much as one Congregation of these . For mark , The great Master-piece of the whore was to paint her self like the Lambs wife , and so to withdraw from the true Church , and set up a false Church , which by reason of its paint and likeness to that which once was the true , should passe up and down the world , and be taken for the true : And here lies her beauty , her glory , her majesty , her life , her heart , even in the deceivableness of this appearance . Therefore her great care and indeavour is , to keep her possession and dominion here . She often reneweth and changeth her paint , neerer and neerer to the Image and former likeness of truth , that she might make it pass instead of the truth , and so keep that which is indeed the truth down stil under reproach , contempt and persecution , as she hath done these many ages . Therefore she hath her sorts of paint by her , her varieties of sorcery , of witchery , of inchantments , whereof her cup is ful , and wherewith her wine is made strong , to make the Inhabitants of the earth drunk thereby , that being thus besotted , being not themselves , but their spiritual sences bound up ( as this wine doth very effectually , where ever her cup is drunk off ) she might lead them up and down from one thing to another , from one chamber to another , from one bed to another , from one practice and way of worship to another , and stil keep them from the true living thing which their souls seek . For were it possible for persons , who did but so much as read in the Scriptures , concerning the power of life the Saints formerly enjoyed , the living Ministry and Ordinances , their sweet walking and fellowship in the light , the presence of the spirit in their worship , and in their whole course , their sincere love in the spirit , and tender bearing with one anothers weaknesses , doubts and differences ; ( which he that reads singly , cannot but pant after ; ) And the state of the Gospel was not to be a decaying and dying in these things , or a loosing of them , so that the power of the spirit , and the revelations thereof should cease ( as the whorish spirit , which hath gone out from the life , pleads ; ) but to grow and increase , and the last times to abound most of all with the power and glory of truth : I say , were it possible for persons who should read , and entertain the least tast or savour of these things , to be satisfied with any of those dead wayes and forms , which the whore hath set up instead of them , unless they were wholly bewitched , and altogether deprived of their sences , being made dead drunk which the whores mingled wine in this dark night of apostacy ? Yea , professors are drunk , they have deeply drunk of the cup , and are sorely overtaken , and their hearts overcharged with strong liquor , which makes them even mad to draw others into their beds of fornication , and to stand up themselves in great rage , and call also to the Magistrates for the defence of them . Yea like the clamourous woman they make a great noise about ordinances , duties , Ministry , Church , &c. ( I have decked and perfumed my bed , saith the loud woman , the subtilhearted woman , Prov : 7. 16 , 17. ) but do not soberly consider which are the painted ones , which the truth . We have run on headily after these things too long ; it is now time to stand stil a while , and wait for the purging out of the wine wherewith all our brains have been overturned , that we may come into soberness , and into a fit temper to be led by the Spirit of life , out of the bed of fornications , and out of the wayes , worships , ordinances , and duties of fornication , into the bed of the true and undefiled Spirit . Now he that worships God aright , must feel life within ( and that life raised and strengthned by him who begets it ) and this will savour death , and ( faithfully following its guid ) will come out of the land of death , even that land wherein all the false worshippers inhabit , and wherein all the false wayes and worships , duties , ordinances , Ministeryes , &c. are set up and flourish . Now these secret sins of Babylon , are the same with the more open and gross , the great difference is their secrecy , their not appearing like sins , their paint , their colour , whereby they are swallowed down for holy and good . As to instance . There is fornication ( or adultery from the life ) in the finest , in the purest way of worship man can invent or imitate : but the fornication doth not so plainly appear here , but they who have drunk of the cup , take these things for the wayes and appointments of God . Those that set up the whores Church , do not call it so ( nor perhaps think it to be so ; ) those that set up the whores Ministry or ordinances , do not give them that name , but call them the Ministry and ordinances of Christ : yet this is as truly , as really fornication from the life , as the grossest wayes of Heathenish worship . O mark it , mark it . If thou hast read the Scriptures , and thrust thy selfe into any practices thou there findest mentioned , without the raising up of a living thing in thee , and without thy following by the guidance thereof , thou hast done this by the whores advice , and in this thou art committing fornication , and erring from the life : for the true worship lies in the Spirit and in the truth , and it is the new birth that God seeks to worship him : but the spirit of man thrusting it selfe into these things , the Lord abhors and rejects . And this spirit never can be thus cleansed and fitted to enter into Christs bed , but only gets a paint from Scripture , and enters into the painted bed and bosome of the harlot , where it remains unrenewed , unchanged , unmortified in the midst of all it's great talk and profession of these things . And thus the Scriptures , the Holy Scriptures of truth ( which were given forth from the pure spirit of life ) the whorish spirit maketh use of to estrange from the life . For what sort of persons , which have fornicated from the life , but make use of the Scriptures to maintain their whoredoms by , and to bewitch others into their whoredoms with ? Every sort cryes up their own way and worship , to be the way and worship according to the Scriptures : and if any be gathered out of all these witcheries into the power of God , then the bewitched say that such are bewitcht . Then as for all the abominations of the earth , all the filth that defiles the heart , it is to be found on the skirts of the whore , even in her most refined dresse : For her religion , her worship , her profession , her practices do not reach to the purifying of the conscience , but only to painting over of the old Sepulcher , where rottennesse still lodgeth within . The sore was never throughly searched , the heart was never throughly circumcised or baptized , the old man was never put of , nor the new man put on , the blood of purifying ( which truly washeth away the sin ) was never felt in it's vertue and power , but only an apprehension and talk that they are cleansed in Christ , from a notion they have stollen out of the Scriptures , but not from the sensible feeling of the thing in life and power in their consciences . And so the evil nature stil remains , the evil heart of unbelief is stil to be found in them , and they want the life , they want the power ; they want the Spirit , they want the love , they want the humility , they want the meekness , they want the patience , they want the innocency and simplicity of the Lamb and Dove . And when the Lord comes to provoke them to jealousie by the shining of his light , and by the appearance of his power in some whom they despise ; then the pride , the passion , the envy , the heart-burnings , the hard speeches , the false surmisings , with the rest of the enmity which still abides with them , stirs and rises against the life and power , and their hypocrisie is made manifest . Yea some of the strictest among them can scoffe and jeer at the appearance of life , so strong is the evil and unmortified nature in them , and so conceited are they in their wayes and practices , because of their cover , under which all this iniquity ( for the most part ) lyes hid from their eyes . But for all that it is there , it is there , the Lords candle will search it out , and thine owne eye shall see it , and find in thy selfe bloody Cain , scoffing Ishmael , prophane Esau , the uncircumcised Jew , who is angry that his brothers sacrifice is accepted and his not , who disdains and derides the true seed of of life , the living heir , who hunts abroad for food pleasing to that nature which is to be famished , who crucifies the Lord of glory because of his meaness , and because he appears not in that way of devotion and holinesse wherein they expect him . Neither will he appear so , but to overturn all that which ye have set up , and to set up that which ye disdain . This is the Lords work , and it is marvellous in our eyes . Now there are several sins which the Spirit of the Lord hath charged Babylon with , and which he will reckon with her for , and with all that partake with her therein , some whereof I may mention . As , 1. Her deep fornications from the life , under a pretence of honouring and worshipping of it . ( Be not offended that I begin with it again , seeing it is also mentioned among other particular sins of hers , Rev : 9. 21. ) She speaks fair words , she calls to have the worship of God set up , and a Godly Ministry , and the Ordinances of God in a Nation ; but the thing is not so in the sight of God , but in all this she seeks the advancement of her owne whoredoms . And this was , and is the very way of Antichrists rising ; he gets into the form , he cryes up the form ; and by the form which he cries up , he eats out the power . If Antichrist speak directly against the power , ( without first creeping into , and setting up a form , and crying up that ) he would soon be detected : but under a form and profession of truth , he hides himselfe , and covers his spirit of enmity and persecution therewith ; and here he can secretly and safely smite the innocent , and fight against that very spirit , life , and power , which he himselfe in his form makes a profession of being subject to . And this is the Wolfe in the Sheeps cloathing , which by this fair appearance of the sheeps wool on his back , covers his ravenous nature from the eyes of the beholders . Now there are three wayes of fornication , one of which this spirit is allwayes guilty of , sometimes of them all . 1. By inventing things which the Lord never commanded , or adding to that which the Lord did command . The mind of man is very busie , and ful of inventions : and where the heart is touched with devotion and zeal towards God , the inventing part exceedingly exerciseth it selfe this way , either in imagining and forming somewhat which it thinks may be acceptable to God , or in adding to those things which it finds commanded . In this way of fornication the popish Church abounds , being filled with ceremonies of their own inventing , and of additions to such things as are found mentioned in the Scriptures . The common Protestants also have been too guilty here . 2. By imitating of those things , which were commanded to others . When a man finds in Scripture the things which some others did , or which they were commanded to do ; and so he is venturing upon them , before he feels the leading of that spirit , whereby they were led thereunto . Now in this , he errs from the life , he goes without his guid , he doth that which was a good thing in others ( who were led by the Spirit thereto ) but in him it is fornication . This man is a theif and an intruder , he steals into the outward knowledge and practise , without the inward life and power , he intrudes into that into which others were fairly led , coming in by the doore , for which entrance he also should have waited , and not have run on headily of himself . This way of fornication , the strictest among the Protestants have generally been ensnared in , who have run on further and further to search out the purest way of worship , the neerest pattern to the primitive times , and so have applyed themselves diligently thereto , not knowing what they were to wait for to be their guid , and give them the enterance . And here now , thinking themselves to be in the right , they have contracted a lofty spirit , ( and held forth their conceptions of the way , as the only way ) and so have lost the meekness and simplicity , which was fresh and lively in some of them before , which sets them a great way back , and makes the enterance into the kingdom very hard to them : Whereas if that simplicity and tenderness were fresh in them , the Lord would shew great regard to that , easily pardoning this their errour and ( in mercy to them ) visiting that evil spirit with his judgements , which stood nigh them , and was the cause of their error . But they are grown high , they are grown wise , they are become confident , they know the way already , and can maintain it by undenyable arguments ( as they think ) to be the way , so the Lord with his teachings is at a great distance from them , that lying very low in them , which the Lord alone will teach . 3. By continuing in practices , to which they were once led by the Spirit , without the immediate presence and life of the Spirit . For the whole worship , the whole Religion of the Gospel consists in following the Spirit , in having the Spirit do all in us , and for us . Therefore whatsoever a man doth of himself , it is out of the life , it is in the fornication . If a man pray at any time without the Spirit , that prayer is fornication , and is not either acceptable to God , or profitable to himself ; but grieves the Spirit , hurts the life , and wounds the soul . Now this way of fornication have they especially fallen into , who have been acquainted with true leadings and openings of the Spirit , and have afterwards run to them for refreshment , and so by degrees forgot the Spirit that opened . And by this means was that life , which was precious and very favoury in the Ranters ( before they were seduced , by the Spirit of deceit , into that way of ranting ) overturned . And thus they also ( who deeply saw into the mistery of whoredoms , and into the more inward wayes of fornication , above others ) even they also were deceived with the whores cup , and drank afresh of that wine of fornication , which the whore very cunningly had new mingled for them , and they also are become a reproach to the Inhabitants of Sion , who find a living habitation in that Spirit of life , which they turned from . Now if there be a true eye opened in any in the reading of this , how easily and manifestly will he see whoredome , whoredome , fornication , adultery generally in mens Religions practices , in their Churches , in their Ministeries , in their Ordinances , in their prayers , in their whole course ! O how , think ye , doth the eye of the Jealous God behold these things ! but your eyes , who are held captive here , cannot see it . The God of this world , with his mists hath darkned you , the great whore with her sorceries hath inchanted you , and ye are her slaves , : ye are drunk with her cup , and how can ye judge soberly , ei●her of your own estate towards God , or concerning your practices in Religion ? 2. Her notorious blasphemies . Having fornicated from the life , and from the Spirit , then she blasphemes the life , and the holy pure power and movings of the Spirit . The woman which sate upon the scarlet coloured beast ( with whom the Kings of the earth committed fornication , and the inhabitants of the earth were made dru●k with the wine of her fornication ) was full of names of blasphemy , Rev : 17. 2 , 3. Yea the beast which carried her , which had many heads horns and crowns , he also had on his heads names of blasphemy , Rev : 13. 1. And there was given to him a mouth speaking great things , and blasphemies , ver : 5. And he , with the whore together ( for he did it by her spirit and instigation , by vertue of the wine he had drunk out of her cup ) opened his mouth in blasphemy against God , to blaspheme his name , and his tabernacle , and them that dwel in Heaven , ver : 6. This hath been the work of the tongue , in every head of the beast , namely , to blaspheme the life , to blaspheme the true living power , in all ages and generations , since the apostacy from the life and spirit of the Apostles . Now there is a twofold blasphemy , which the whore ( and the powers of the earth that serve her ) are guilty of . 1. There is a speaking well of the wayes of their own invention , or the wayes which they have imitated without the life , to call these the wayes of God , the true wayes of life is blasphemy , I know the blasphemy of them which say they are Jews , and are not , but a Synagogue of Satan , Rev : 2. 9. There were even in the Apostles dayes , persons who pretended to be Christians , and pretended still to be of the Church , though they had lost the life , and this the Spirit of the Lord saith was blasphemy . And what is their gathering into a Church , who were never gathered into the life , and setting up Ordinances and pastors ? what is this ? what is it for him to call himself a Christian , or inward Jew , who never had the fore-skin of his flesh cut off by the circumcising knife of the Spirit ? what will the Lord say this is , when he comes to judge ? 2. There is a speaking evil of the truths of God . The true knowledge , the true fear , the true worship , the true Saints , the true God , the true Tabernacle , the true Temple , the true Heaven ( all which is in the Spirit , and is alone revealed and seen there ) there are reproached , these are mis-represented ( and the true sight and acknowledgement of them called error , heresie , and sectarism ) by all the blasphemers of Babylon . Israel , who had the Law and the Prophets , the true Ordinances and the true Priests , yet they called evill good , and good evil ; they put darknesse for light , and light for darknesse ; they put bitter for sweet , and sweet for bitter , Isa : 5. 20. They were so wise in their own eyes , and so prudent in their own sight , they were so mighty to drink wine , and men of such strength to mingle strong drink ( justifying the wicked for reward , and taking away the righteousness of the righteous from him ) that there was no convincing of them by the light of God shining from the Prophets , of their casting away of the Law of the Lord , and despising the word of the holy one of Israel , ver : 21. to 25. Nay they were observers of the law , and bearkned to the Prophets and Priests of the Lord , Jer : 5. 31. Therefore when the overflowing scourge came , it should not come neer them : Yea when the true Prophets of the Lord threatnedthē with his coming with dreadful vengeance , and his strange worke , they in the height and confidence of their spirits could reply , Let him make speed , and hasten his worke , that we may see it , Isa : 5. 20. How blind were they from seeing their blasphemies , their calling of evil good , and good evil & c ? Yea in the very dayes of the Apostles , The way of truth was evil spoken of , and Synagogues of Satan setting up , and blasphemies growing up apace from those which held the true form , but denyed the power , even while the powrings forth of the Spirit , and revelations from the Spirit did abound : How can it be expected it should be otherwise now , when the Spirit is grown such a strange thing , that to mention such a thing as being moved by the Spirit , or acted by the Spirit , is become ridiculous ? and the very teachers of the Nation ( who must speak by the Spirit , if they speak the word of God ) cry revelation is ceased , and count it a reproach , for a man so much as to pretend to speak by the movings , and in the power of the Spirit . Now this double blasphemy necessarily follows the fornication . Whoever is fornicated from the life , he blasphemes the the life , in all his knowledg , in all his worship , in all his Religion . He calls that prayer which is not prayer , that an ordinance which is not an ordinance , that a Church which is not a Church , 〈◊〉 a Minister which is not a Minister : and that which is indeed the prayer , the ordinance , the Church , the Minister , he denyes and blasphemes , and cannot do otherwise , until the righteous judgements of the Lord purge the whores wine out of him , and he be led back to that life and Spirit again , from which ( in all these wayes of worship , inventions , and imitations ) he is gone a whoring . The whore , for these many ages , hath been laying blasphemy to the charge of such , as in any degree , have been led by the Spirit of the Lord from her whoredomes : but now the Lord is taking it off from them ( who have long been unjustly charged therewith ) and charging it upon her , and she cannot escape his judgement : for though she put on never so fine dresses , and appearances like the Spouse and Church of Christ , yet the Lord can distinguish and find out his Spouse , though naked , in the wilderness , and without her attire ; and can also espy the whorish spirit , though cloathed with the Churches attire , and can charge her blasphemies ( against him , his Tabernacle , and them that dwell in Heaven ) upon her . 3. Grosse or more refined idolatries . Little children , said John , keep your selves from Idols , 1 John 5. 21. He saw Antichristianism breaking in apace , many Antichrists being already come , and now saith he , keep to the anointing , and keep from Idols . Without a very strict watch , without a mighty preservatiō by the anointing , he saw idolatry would even creep in upon them , who had tasted of the true power and vertue of life . But how shall they keep from Idols , who know not the anointing , but think the revelations thereof are ceased ? He that buyeth not the tried gold of Christ ( Rev : 3. 18. ) How can he avoid buying untried gold of Antichrist , or silver , or brasse , or wood , or stone , which his Merchants traffique for , and make idols of ? Rev : 9. 20. If thine eyes be anointed with the true eye-salve , thou mayest see , and read the parable . Idolatry is the worshipping of God without his Spirit ( that is the plain , naked truth of the thing . ) to invent things from the carnal mind , or to imitate things which others ( who had the Spirit ) did in the Spirit , by the command of the Spirit , for thee to imitate and practice this without the Spirit , is idolatry . An invented Church , an invented Ministry , an invented worship , an imitated Church , an imitated Ministry , an imitated worship without the life , without the Spirit , all these are the work of mens hands , and are idols , and all that is performed herein is idolatry , Rev : 9 ▪ 20. This is a Religion without life , a worship without life , a fabrick for idolatry ; and the whole course of worship and service in it , is idolatry . For the living God , the Lord God of endless life and power , is alone worshipped by his Spirit , and in the truth of that life which he begets in the heart , and all other worship ( though never so seemingly spiritual ) is idolatrous . Ah professors , professors , if ye knew how many idol-prayers , and services ye have loaded the Lord with , and how ye have been whoring from him , while ye have seemed to be drawing nigh to him , ye would hang down your heads and mou●n : For what ever ye have done , in the worship of God , without the leading and presence of his Spirit , it hath been idolatry . For the worship of God under the Gospel is in the Spirit and in the truth , and required of them who are in the Spirit and in the truth , and not of others , John 4. 23. for them alone the Lord seeketh to worship , and the Lord will admit of none to his worship , but such as he seeks . And if any else will thrust themselves into his worship , it is not accepted , nor do they worship the true God , but they worship they know not what : and their whole state and course here , is a state and course of idolatry . 4. Sorceryes , witcherafts , divinations and inchantments ( I do not mean outward sorceryes or witchcrafts , they are but the shadow or figure of the inward mistery of deceit of this black dark spirit , which appears as an Angel of light , that he migh bewitch and deceive . ) Neither repented they of their sorcer yes , Rev : 9 21. This false Church , this adulterous woman , she hath her golden cup , and her wine mingled , and with this cup she bewitches the eye , with this wine she inflames the heart , and intoxicates the brain . She invents wayes and worships like to the true , or she imitates the true wayes and appearances of life , and when the poor simple young man is singly seeking after God from some true touches of his life , before he comes to know the Spirit of life , before he can come to be marryed to the Lamb , she comes with her golden cup , and with her tempting wine , and bewitches the poor heart therewith , and so leads it aside into her painted bed . Wouldst thou enjoy God , saith she ? wouldst thou worship him aright ? wouldst thou have fellowship with him ? Lo here 's the way , here 's the Church , here are the Ordinances , here 's the Ministry , here are the means . Thou must wait upon God in the use of the means , and these are them . Did not the Saints formerly do thus ? did not they meet with God here ? did not they serve and worship God thus ? Come thou hither also , do what they did , enjoy what they enjoyed . Yea , but thou whorish woman , did ever God appoint means wi●hout his Spirit ? Thou leavest the main , yea indeed the only thing behind thee , which it selfe alone is accepted , and without which nothing is accepted . And this is the course of the whore in all her transformings , in all her baits , in all her temptings , she stil leaves the Spirit behind her . She may perhaps speak of the Spirit , to hide her self the more ( because the letter of the Scripture is so expresse therein ) and teach people to look and wait for the Spirit , but so as is never to be obtained : For he that begins in Religion either to pray , or worship , or seek the knowledge of God without the Spirit , shall never meet with the Spirit so ; but that way of knowledge , religion , and worship of his must first be broken down , and he become a fool , and recieve the Spirit as a fool ( out of all his religious knowledge and wisdom which he had gathered before ) and afterwards , following the Spirit which is thus received , he shall be led into the true wisdom . Now mark that which follows , ye that have a desire to understand . This spirit of deceit , this whorish spirit , this spirit of divination and witchcraft , ( which by her sorceryes deceived all Nations , Rev : 18. 23. ) came forth curiously decked at first with all manner of deceiveableness of unrighteousness . It had the exact form of life , ( the true form of Godliness ) and a lively spirit in it : it had the form of knowledge , and the form of worship , and with these it came to tempt , and draw away them from the life and from the power , who were in the life and in the power : and it did prevail upon such as kept not close to the anointing . But after it had overcome , and gained the Churches territories , then it might safely corrupt the form ; and so it did , and went into multitudes of inventions and fopperies ( as at this day may be seen amongst the Papists . ) Now these are easily discovered , and seen through by any simple plain honest eye , upon a little breaking forth of the light . Therefore the whorish spirit , when she perceives her self found out here , she changes her shape and attire , and comes back , back again by degrees ( as need requires ) to the forms of knowledge and worship , wherewith she was arrayed , when she deceived at first : yet stil she is the same , and doth this to keep poor simple hearts , still in her bands , from the life and from the Spirit . And thus painted , thus decked , thus holding forth Scripture-knowledge , and Scripture-wayes of worship , she is the more subtil witch , the more subtil sorceresse , and is able to deceive any eye , but that which is opened in the light . With her Lo here Christ , & lo there Christ , she would deceive the very elect , if it were possible : but it is not possible ; for they are taught by the Spirit not to go forth , and the anointing within preserves them . And he that knoweth not this preservation , is bewitched by her , and his fear of God is such as may be taught by the precepts of men , and practised without the knowledge of the law of the Spirit of life in Christ Jesus , which is the Saints rule , guide , and preservation . For as the Apostles were able Ministers , not of the letter , but of the spirit of the New Testament , 3 Cor : 3. 6. So they that received their Ministry ( or that which they ministred ) received not the letter only , but the Spirit ; and were preserved , not by the letter , but by the Spirit ; and were made able to try words , things , and Spirits , not by the letter , but by the Spirit . But this the whorish spirit is departed from , and bewitcheth others from , first possessing them that the Spirit is not to be looked for , and then perswading them to make as good shift as they can without it : and then ( having thus prepared people ) she brings forth her wares . Look ye , saith she , this is the way , thus and thus the Saints practised , do thou thus also . But thou must receive the Saints spirit , before thou either know or worship , or thou knowest and worshippest out of it : and in that path of sorcery and witchcraft from the life , thou shalt never meet with the life , but the further thou proceedest therein , wilt be more and more entangled from it , and become stil a greater and greater enemy to it , and more and more in love with the whore , and her whorish paths and pleasing wayes of devotion , whereby the false spirit in thee is raised up and nourished , but thy soul famished : for that can be nourished with nothing but the bread of life from the hand of the Spirit , but not with words , or forms of knowledge , or wayes of worship invented , or imitated ; which doe but tickle the understanding or affectionate part of man , but reach not the life , so that that which should serve the Lord , is not there raised , but stil bound over with the bond of iniquity . 5. Luxury , excesse , and pleasure . She is rich with her Merchandize , and she enjoyes it to the ful , she takes the pleasure of it . She builds costly houses , weares rich apparrel , fares deliciously ( read spiritually with the spiritual eye . ) She is rich in knowledge , rich in wayes of worship , rich in duties , rich in religious performances and practices . And as she gained these in her own will ( without the leadings of the life ) and by her own search and wisdom : So she can make use of these in her own will , and according to the direction of her own wisdom . She can fast when she will , give thanks when she will , preach when she will , pray when she will , sing when she will , meditate when she will , bring forth her knowledge to others when she will . Look on the Papists , how rich are they in outward buildings , in gorgeous Ceremonies , in times of worship , in wayes of mortification and pennance , in fasts , in feasts & c ! Look on the several sorts of Protestants , they have their riches in their kind too , their Churches , their buildings , their arts , their sciences , their languages , their bodyes of divinity ; their cases of conscience , &c. They can open the whole body of Religion , resolve all doubts , expound all Scriptures , &c. The great City was cloathed in fine linnen , and purple , and scarlet , and decked with gold and precious stones , and pearls , Rev : 18. 16. And she sate thus on the Throne like a Queen , living deliciously , and taking her pleasure , to which her torment and sorrow afterwards is proportioned , ver : 7. Yea she had treasure and costlinesse enough to make all her Merchants rich that would trade with her , ver : 19. What knowledge , what delicate food , could the wisest or greatest of the earth desire , which she had not ready for them , see ver : 3. & ver : 9. But Sion , all this while , hath lain in the dust , and been despised : She hath had no building , no fence , but hath been trampled under foot by every unclean beast : Her witnesses have been cloathed with sackcloath ( a garment which all the lofty inhabitants of Babylon disdain : ) her sare hath been hard in the Wildernesse , only a little Manm ( which with fleshly Israel , who lust after rich and large knowledg , is counted light bread , and their souls soon loath it : ) Nor had she this in plenty , but only a smal proportion dayly from the hand of the free-giver , sufficient to keep life in her in the Wildernesse , and to furnish her with strength to give in her testimony against Babylon , so far as the Lord saw good to call any of her seed thereunto . Now what professor can be willing to fare thus with her at present , and to wait for her future riches , fulnesse , beauty and glory ! Nay , nay , they have so long lived richly , and fared deliciously in Babylon that they know not how to eat the bread of affliction , and drink the water of affliction with sad and desolate Sion . And yet this is the only way and passage out of Babylon into Sion : That which hath been rich and fat , and ful-fed there , must become poor , and lean , and feel hunger , and have none of the bread of life administred to it , no nor so much as husks neither : And in this sad day and state of misery , the poor is visited which receives the Gospel , and the dead raised , which receives the life . 6. Worshipping of the Devil . All the world wondred after the beast , and they worshipped the Dragon , Rev : 13. 3 , 4. Now the Dragon is the Devil , Rev : 20. 2. There is no other worship of God under the new Testament , but in Spirit and truth : and he that worships otherwise , worships not God , but that Spirit which teacheth to worship out of Gods Spirit , and out of the truth . Every prayer is not a prayer to God , but only that prayer which is from and in the Spirit . Every Ordinance or duty is not an Ordinance of God , or a duty performed to God , but only that which the Spirit leads into , and guids and preserves in . This is the way that all the earth have departed from the Lord , namely , by erring from his Spirit . They cry up practises in Religion , dutyes , ordinances , the means , the means , a Church , a Church ( as the Jews did the Temple of the Lord , the Temple of the Lord : ) but they find the Church , before they have found the Spirit of the Lord ; and so they find not the Church that is in God , the Church that is of his building , but they , poor hearts , frame up a building as wel as they can according to the pattern they find in the Scriptures ; and so they are not an habitation for God in the Spirit , but are estranged from the life and Spirit in all their worship : and so are not found by the Spirit ( which searcheth them and their worship ) worshiping of God , but the works of their own hands , and Devils , Rev : 9. 20. For that charge stands good against all the inhabitants of Babylon , even to the highest and strictest of them all , whether in forms , or out of forms : There are many men who are very zealous and devout in their wayes of worship , who were never taught by the Spirit the way of worshipping God , nor do at all know how to worship in the Spirit : these my soul exceedingly pittyes . They have received into their understandings from the letter of the Scripture , that God is to be worshipped in Spirit , and that God will give his Spirit to them that ask it . They have asked , and they hope they have the Spirit , but poor deceived hearts , they know not what spirit they are of , nor in what spirit they act , nor what spirit they serve ; and so perish for lack of knowledge , the key whereof hath been hid from them . Now let such consider : There are but two spirits , the Spirit of God and the spirit of Satan , one of which guid all men in their devotion and Religion , and one of which they serve therein . He that is led by the Spirit of God , he serves God , he worships God : He that is led by the spirit of Satan , he serves not God , but that spirit which appeares in the Temple of God , like God , and gives such demonstrations that he is God , as no flesh can deny , 2 Thess : 2. 4. Here now is the great deceivableness of unrighteousness . In prophanesse , in manifest wickednesse , Satan is easily seen : and men that are found here , it is granted that they are serving the Devil : but that he should sit as King in gathered Churches , in dutyes , in ordinances , in wayes of self-denyal and mortification , and be worshipped here , this is hard to be seene : yet any of these which the Spirit of the Lord leads not into , or which are performed at any time without his Spirit , he is worshiped in . Consider this , ye that are wise in Religion , and are dilligently reading the Scriptures and gathering knowledge , and rules of worship , and applying promises , &c. Do ye this in the life and Spirit of God ? or in your own wisdom , and according to your owne understanding ? Doth not the wisdom of that spirit which is out of the truth , guid you in your searchings after truth ? O do not serve that spirit which the Lord hates but come backe to that , from which in all this ye erre , and which in all this ye cannot serve and worship . And let not your Religion any longer consist in meer practising what the Saints formerly practised ( for that ye may do without the same spirit ) but in yeelding up to that life , power , and pure spirit that they were led by . And when ye are joyned to this , then do not prescribe the Lamb the way that he shall go , but follow the Lamb , whithersoever he goeth . Do not tell the Shepheard ( by your gathered wisdom ) the way that he must lead you in , but know the voice and follow : For this I can truly testifie , that if once ye come in faithfulnesse and true light to follow the Lamb , he will lead you in paths ye have not known , and out of the paths ye have known . 7. Compelling of others to worship , Rev : 13. 15 , 16. The false woman and the beast set up a worship in the will , and they do not know why any in the will also may not subject and submit to it . They can give them reasons , they can give them arguments from Scripture , and if they will not yeeld to these , they are to be looked upon as stubborn and refractory , and to be compelled by outward force . This hath been the course generally throughout the Land of Babylon , But these shew hereby that they themselves are erred from the truth ( and therefore very unfit and unlikely to teach it others : ) For that which God works upon is the conscience , which he convinceth by the light of his Spirit , and no other light can truly convince it . That therefore which would have a man yeeld to any practise , or way of worship , till he be truly convinced , is of the Devil . My son , give me thy heart , saith Christ , the wisdom of God : Come not to me with oblations and sactifices , but give me thy heart . My son , give me thy knee , give me thy obedience to the wayes I have set up , give me thy conformity , saith Antichrist , saith the adulterated wisdom : and if any refuse , she endeavours to compel them . Thus like Jeroboam the son of Nebat , she makes ( that which she calls ) Israel to sin : or like Nebuchadnezzar , she sets up an Idol , and causeth all her children to bow to it . Thus the load of the iniquity of multitudes lies upon that scarlet whore , who forces her cup of abominations and filthiness upon all she can , Rev : 17. 4. causing all both smal and great , in all her Territories to receive her marke , and worship her Image . The work of the Minister of Christ , is to keep the conscience tender , that the voice of Christ may be heard , and the Law of his Spirit of life ( which makes obedient to the God of life ) spring up there : but this is the Image , here is the way , bow , conform say the Ministers of Antichrist . But we are not convinced in the sight of God , that this is the way , say poor souls . It is your own fault , ye may be convinif ye will , say the Ministers of Antichrist , we are ready to give you arguments and Scriptures to convince you , how is it ye are not convinced ? Ye must be convinced otherwise , the Magistrate must deale with you . Thus they endeavour to harden the conscience , that they may set upon it and ride it , and terrifie it from it's subjection to it's only true and lawful King . O the havock that hath been made of souls by this means ! the Lord is requiring it of this generation . But let me ask this question to all the learned and wise , in all the Regions of Babylon , under what painted form or way of worship soever . Can any worship God aright , before they be truly convinced of his will and way ? can any be convinced without his light and Spirit ? were it good and acceptable in the sight of God , for any persons to run into that way , whereof thou sayest thou art convinced that it is the way , before they themselves are convinced ? If it be not good or acceptable , what is that that goes about to compel them ? Away with thy carnal weapons ; and if thou wilt draw to God , draw by that which is spiritual : but if thou wilt still be using outward force ( running to the laws of men , and power of the Magistrate ) the Lord hath opened an eye , which discovers thy nakednesse herein , and is able to make it manifest in the sight of all people , and thou shalt not long cover thy shame . The Lotds people shall be a willing people to follow him in the day of his power : but all the Lords people have been unwilling to follow thee in the day of thy power , which is neer an end ; and the very fountain of thy deceit ( and tyranny over the conscience ) is opening and making manifest . 8. Persecution of such as she cannot compell to her worship . She sets up her form of knowledg , she sets up her way of worship , and those that will not be drawn to own the one , and practise the other , she sets her brand upon them for erroneous persons , Schismaticks , Hereticks , they must not buy or sel , Rev : 13. 17. They must be banished or imprisoned , or perhaps put to death , for she is hardly satisfied , til she hath drunk the blood of those , who in any eminent degree are the witnesses of Christ against her , Rev : 17. 6. This was a thing wondered at by John with great admiration , to see this woman , this great City , out of which all the venomous darts are shor , against the Saints and Martyrs of Jesus , under a pretence of zeal for the Church and ordinances of Christ . For this is the engine , whereby the Dragon makes war with the true womans seed , ( which keep the commandements of God and have the testimony of Jesus Christ ) even by this false woman which rides on the beast , by whose power and strength she overcomes the Saints . She sets up a way of doctrine , a way of worship in a Nation , and gets laws made for the defence of it , and against them that will not submit to it , and here she is too hard for the Saints , by this means she overcomes the Martyrs and Witnesses , and keeps the truth down , and keeps up her way of deceit , which without this prop would soon fall . This whorish spirit scents the Spirit of the Lord , she knows it will soon be her death , if she cannot make it appear odious , and suppresse it : Therefore she hunts this spirit , she hunts the life and power of what she her self professes ( especially if it appear vigorous and strong in any ) she seeks advantages against the servants of the living God , representing them to the earthly powers as persons of dangerous principles and bad practises , inventing all manner of what can be called evil against them , and spreading it among the people , that the truth may start up no where in the earth , but every where be knocked down by the violence of the multitude , or by the sword of the offended Magistrate . Now what is the matter of all this great noise and fury ? Why this : A Lamb is risen up in the innocency , the pure harmless spirit is appearing in the earth , the true life . ( which discovers the hypocrisie , and dead forms and wayes of the whorish spirit ) is breaking forth : Therefore she makes a great out cry , awakpeople awak , the church is in danger , arise Magistrates , Magistracy and Ministry wil down , if this Lamb-like spirit be suffered . Nay , nay ; These shall stand , but Babylon shall fall , and her mistery of iniquity be discovered , and her deceiveablenesse of unrighteousnesse made manifest ; and the true life and Spirit shall arise and take possession of the hearts of people , and make them a clean and fit habitation for God : and people that are subject hereto , shall feel it and enjoy it , though the Merchants of Babylon say , men shall never be made cleane while they live , but must stil have a body of sin and death hanging about them . But how shall they put on Christ , who have not put off the body of sin ? Shall those who are made Kings and Priests to God here on earth , minister in their filthy garments . These are some of the sins of Babylon , that painted harlot , which is subtle in heart and lyes in wait to deceive , in the absence of the true Church , whose cloathing and resemblance she takes up and appears in . And when she hath done all this , When ( like Aegypt ) she hath kept the seed in bondage in all her Territories and Dominions , in every Church she hath set up , and by all her Ministries and Ordinances : When ( like Sodom ) she hath filled the whole world with filthinesse , uncleanesse , and all manner of spiritual abominations : When ( like old Jerusalem the bond-woman ) she and her children have scoffed at the Spirit in every appearance , all the time of her reigne , and have trampled upon and domineered over them , who have but spoken of the coming of the just one in his people , sporting her self in her own deceivings : Yet , after all this , She wipes her mouth , and saith she hath done no harm : She hath been for the Gospel , and Church , and Ministry , and Ordinances , and the saith once delivered to the Saints , and only against deceivers , seducers , blasphemers , and hereticks . But the Spirit of the Lord cannot be thus deceived , nor shall the Nations be allwayes thus deceived , and suffer her to sit as a Queen upon their consciences , but she shall see sorrow , and they shall taste joy at the sound of the everlasting Gospel , when once again it cometh to their ears , Rev : 14. 6. & Chap : 19. 6 , 7. The judgement of Babylon . BAbylon the great , this great City of abominations , which hath reigned over the whole earth , which hath bewitched all sorts of professors with the golden cup of her fornications , which hath subtilly led from the life , and held all sorts captive in the witchery of her deceit , and hath triumphed over the holy seed , making Sion their mother desolate , who sat in the dust , and was trampled upon by her . This great City , this glorious City , this rich City , this mighty powerful City , this Queen of the earth ( which knows not what belongs to Sions misery , sorrow , poverty , and desolation ) with Antichrist her King and husband ( who hath cloathed himself with the garments of light , and appeared in the likenesse of the King of Sion , and hath long been so acknowledged and worshipped ) is to be judged by the Spirit of life , which ariseth up out of the dust of Sion . And though Babylon the great whore ( who in all her transformings hath still remained an enemy to the life ) hath great power and great wisdom , and can shift very subtilly to save her self by both ; yet strong is the Lord God who judgeth her , and he also is wise , and she shall not escape his hand , but he will pursue her with his voices , with his thunderings , with his hail-stones , with his earth-quakes , with his woes , with his plagues , with his cups of indignation , till he hath made her manifest , till he hath broken her in peeces , till he hath crumbled and laid her in the dust , till he hath brought her down to the very pit , where the feet of Sion shall trample upon her for ever . Sing , sing O inhabitant of Sion , dost thou not behold the Crown of pride going down apace ? The decree is sealed against her , she cannot escape ; yea she is fallen , she is fallen , she is already taken in the snare , the eye of my life seeth it , and rejoyceth over her in the living power . The plagues of God Allmighty , from the fiercenesse of his indignation , are visiting her whole Territories , and passing over all her Land . Nothing can help her to avoid his stroak , no paint will serve , no cover will hide , no profession , no practise , no duties , no ordinances , no Church , no Ministry can avail to conceal her , but that spirit is pursued by the Spirit of the Lord , and found out every where , and plagues are prepared and powring out upon her . Nay , though she leave all her forms , and pretend to wait and seek for the Lord , yet she is found out there also . Now what is her judgement ? Destruction and utter desolation from the hand of the Lord , to be an hissing and reproach throughout all generations , to be brought down ( by powrings forth of the wrath and vengeance of the Allmighty ) into the pit , and there to drink the fulnesse of his wrath for ever . Sion shal be exalted , Sion shall drink the cup of life , the cup of blessing , the cup of love , the cup of salvation for ever : but Babylon the cup of fury , the cup of indignation for ever and ever . Sion shall sing , but Babylon shall howl : and all that saw any beauty , or took any pleasure in her , shall mourn over her ; Alas , alas , for her , she who hath so many ages gone for the Church , is now proved to be the whore ; those who have been taken , in their several transformings , for the true Ministers , made manifest to be the false Prophets ; their ordinances and duties , but thefts and imitations ; things which they have stollen from what they read in the Scriptures , but never received from the hand of the Spirit . The wrath of God , the dreadful cup of his fury and jealous indignation for the cause of Sion , is to goe over her whole Land . Over her Sea , and all the Ships that trade therein , and all her Merchants with all their precious traffique and merchandise . All her doctrins which she hath stollen out of the Scripture , all her disciplines , all her experiences , all her performances ( even those which are most like the performances of former Saints ; ) nay though she may speak the very words of truth , yet as they come from her mouth , they shall be thrown by and judged , and be of no service or esteem in Sion . The preciousest of her ware shall be drosse and dung in the Land of life , where there shall be no Sea , nor no such kind of Merchants , traffique or trading for ever . Her Earth also shall be made desolate , and burnt up , with all that is found therein : All her settlement shall be shaken , all her fruit-trees shall be rooted up , all her fruit shall wither , rot , dye , and perish . All her conversions of people to God ( as she calls it ) shall come to nothing : Yea , and if she have yet any more dresses , or secret coverings , wherein she would appear like the Church again , and bring forth again , yet she and her children shall immediately be discovered , her flesh burnt with fire , and her children dash'd against the stones . Every street in her City , every house and idol in every street , every room in every house , with every inhabitant , shall drink of the cup of astonishment , and stumble , and fal , and rise no more . Thou hast long triumphed over me , O mine enemy , because I have fallen , and have long sit in darknesse : but rejoyce no longer , for I shall rise again , and the Lord shall be a light unto me ; but thou shalt rise no more , and thy light shall be put out for ever ; glory to the meeke suffering-Lamb , even to him that sits upon the throne of life for ever . Her Aire also shall be darkned . The Lord shall enlighten my darkness , but the light of Babylon shall be darkness for evermore . The light of a candle shall be seen no more at all in thee . Many lights hath Babylon set up in the dark night , but the rising of the Sun of righteousness shall extinguish them all for ever , and Babylon shall be shut up in utter darkness . Yea all that have retained to Babylon , all that have walked by the light of any of her candles , that have cryed up any of her false ware for orthodoxe , that have given up their names to her under any of her dresses or appearances , or that have received any of her marks , they shall partake of her shame , of her misery , and of her torment from the hand of the Lord God . Yea her throne also shall be visited , and the seat of Antichrist in every heart shall feele the wrath . Rise up from the dust , and shout forth with joy , O captive daughter of Sion , who hast long dwelt under oppression , in the midst of the daughter of Babylon . Behold Babylons King shall be no longer judge over Sion , but thy King shall be judge , and he shall judge the King of Babylon . And let all the powers and potsheards of the earth strive to their utmost , yet , saith the Lord , have I set my King upon my holy hill of Sion , and he shal rule in my people , and rule over Babylon . Therefore , O inhabitants of the earth , great and smal , learn meeknesse , learn righteousnesse , learn the fear of the Lord ; Kiss the Son , harden not your selves against him , calling him a deceiver , a blasphemer , a seducer , an heretick ( for what ye do to the least that appear in his life , ye do to him : ) but hearken to the word of his everlasting Gospel , which saith , FEAR GOD , AND GIVE GLORY TO HIM , FOR THE HOVRE OF HIS JVDGEMENT IS COME , and ye cannot escape his hand by that fear , which is taught by the precepts of men , or by traditional knowledge out of the Scriptures , nor while ye seek that honour which came out of the earth , and is of the earth , and to that which is earthly . Therefore let your hearts learne to know him , and your tongues to confess him , and your knees to bow to him : which , if ye do , ye must forget all that knowledge , and those confessions and bowings , which ye have learned in Babylon : for though ye may have confessed some true things , yet ( having learned this in Babylon ) ye have confessed falsly , even as the Jews who said , The Lord liveth , yet swore falsly , Jerem : 5. 2. Now consider , ye Ministers of several sorts , and ye several sorts of professors : We may appear great enemies to you , because we witness against your wayes , and tel you what the end of them will be ; but are we enemies to you indeed , whose desire it is to save you from this great wrath , which hath already entred into the earth , and seized on some ? Should we sooth you up , and not witness these things to you ( which we infallibly know ) how should we answer it to the Lord our God , or to your souls , when we shal appear before him ? If we were in your condition , would we be content to be let go on , and to be overtaken with this great destruction ? We cannot be silent . Ye must be silent , but we cannot . We know ye must be silent : for that which now speaks in you , hath been silenced in us , and is not to minister the things of God . But the Spirir of the Lord must not be quenched in us , no notwithstanding all our weaknes , but the treasure must issue forth from the earthen vessel , for the relief of the poor in spirit , who alone receive the Gospel . Therefore though ye hate us , though ye persecute us , though ye speak all manner of evil against us , and use us never so hardly ; yet there is love rooted in our souls towards your souls , yea and towards your persons also : and having both felt the wrath , and tasted of the mercy , we cannot but warn you of the one , and invite you to the other ( and O that ye might find a shelter under the shadow of his wings in the stormy season , when wrath shall be showred down without mercy ! ) And this we cannot but tel you , that the several wayes of Religion in the Christian world , are but so many several coverings ; and that that which is covered with them is the whorish spirit , which the Spirit of the Lord is hunting , who wil strip her , and make her naked , and she shall appear to have been the whore under them all . Now that which lyeth beneath this Spirit in you , which is despised and trampled upon as a thing of nought , which is burthened and daily slain by your multitudes of Ordinances , professions and Religious practises , this is the heir of life ; and by the raising up and living of this in you , may ye come to life , and no otherwise . And all Religion without this ( even the most inward ) is but the deceit of the whore , who makes a great shew of worship , and of zeal towards Christ , his Ordinances , and Ministry ( as she cals them : ) but by all these , and under all these holds the life in bondage , and strives by all means to slay the heir , that the inheritance might come to her son . But Cain the sacraficer , Ishmael the son of the bond-woman , Esau the hunter abroad after venison , the Jew full of profession , zeal , ordinances and worship , shall not inherit : but slain Abel shall be raised to life , Isaac ( who was born of the dry and barren womb ) shall have the promise , plain Jacob the blessing , the out-cast Gentile be sought out . Thus it shall be , can ye read it ? yet it is the desire of our souls that a remnant of you may be saved , and now is the gathering . Therefore seek humility , seek poverry of spirit , seek the suffering seed , seek the meek , innocent , harmlesse Dove-like nature , even the love which doth no il , nor thinks no il , for this is the Spirit which is to be gathered : but the high and lofty , the wise and knowing , the fat and strong , the rough and confident in their wisdom , and in their duties , Churches , ordinances , &c. ( which they have gathered , and stollen from the Scriptures , out of the life ) are with all these to be rejected , and to be shut up in blindness and hardness of heart . Seeing they are to see , and not perceive , and hearing to hear , and not understand , lest they should be converted and healed . Yea it is this spirit , which is to fret under it's pain and torment from the woes and plagues , but cannot repent , but passeth on with Babylon to ruin and destruction , Rev : 16. 9 , 10 , 11. Babylon is become the habitation of Devils , and the hold of every foul spirit , and a cage of every uncleane and hateful bird . Come out of her , my people , that ye be not partakers of her sins , and that ye receive not of her plagues , Rev : 18. ver : 2. & 4. This is the cry concerning Babylon just upon her fal Her iniquity is ful , her filth overflows , the pure seed is gathering out of her , and nothing but Devils , and foul spirits , and unclean and hateful birds remain in her . And the cal stil is to the people of God , from one remove to another , from one part of Babylon to another , to travel on and pass away stil , til they come quite out of it all . To come out of one part of Babylonish worship , that 's not enough , or to come out of some peices of Babylonish knowledge and wisdom , will not answer the cal , but ye must come out of it all . Depart ye , depart ye , this is not your rest , for it is polluted . Stay not in any part of the uncleane Land , O child of the pure life : but be separate and touch not the unclean thing , if thou wilt have the holy one to receive thee . Not only the several dresses and forms of the whore are polluted , but her spirit also , and all her inward fabrick of Religion , out of which thou must also come , if ever thou be joyned to the pure life . Thy faith , thy hope , thy love , thy patience , thy joy , thy peace , thy justification , thy sanctification , thy mortification , thy ability to pray , to give thanks , to wait , &c. All must down , all must suffer loss , all must become dross and dung to thee , that thou mayest know the building of true life from and in the Spirit . For the Lord will not own any of these , nor receive thee with any of these which the whore hath touched , but if thou wilt have the pure life both within and without , thou must part with the corrupt life both within and without . ( This is a faithful and true testimony , but who can receive it ? will not both the houses of Israel be offended and stumble at it ? ) But if any of the people of God will abide stil in Babylon , and not hearken to every call of the Spirit of the Lord , to follow its guidance out of every part of her , they shall receive ( from the impartial hand of the Lord ) of her plagues , and shall have torment and sorrow proportionable to the glory and pleasure they have had with her . Therefore , if after one , two , three , or many removes out of some parts and practises of Babylon , the voice stil follow , crying , Come out of her my people ( the spirit of Antichrist is yet among you , the wine of fornication from the pure life , is not yet purged out of you ) do not stop your ears , thinking this belongs not to you , because ye have forsaken some paths which are Antichristian ; but hear and follow , for it is your life , and your way to rest and peace in the Land of the living , and your sure preservation from anguish , perplexity and misery , in the houre of Babylons judgement and sore distresse . Now there is one thing , which lies as a great block in the way , to hinder this testimony from entring into the hearts of those , to whom it is directed , or at least to weaken the spirits demonstration of it to their consciences ( for exceeding subtle is the whorish spirit , to keep every one of her subjects from the sight , or suspition of her in themselves , and to darken every beam of light , whereby it pleaseth God to make any way for the discovery of her in them ) which is this . Object : But hath all our Religion for these many ages , been Babylonish , and whoredom from the life ? all our Churches , all our Ordinances , all our dutyes , all our Ministry , & c ? We can never be drawn to beleeve this . We are sure we have felt lively touches from God many a time , and enjoyed sweet communion with him in them . God hath often met us there , and refreshed our spirits , which he would not have done , had they not been of himselfe . Answ : There hath been a simplicity and sincerity of heart , strring in some people towards God in all ages , even among the Heathen under all their Idols , and among the Jews in the midst of their great apostacy : which simplicity is of God , and accepted with him , notwithstanding all the load of filth that may hang round about it . Even in the midst of Egypt , or in the midst of Babylon , if Israel groans the Lord hears , and may return sweet answers to Israel , even there . When Israel was a child I loved him , and called my son out of Egypt . The lowest breathings of true life towards God is the voice of his son , and enters into his ears from the darkest part of Egypt or Babylon . Now in this Nation , the simplicity hath more stirred , then in other Nations ; the seed of God in this Land , hath been exceeding precious and dear to him . And at the beginning of these late troubles , the stirring of the simplicity from the pure seed , was more vigorous and lively , then it had been in many ages before : and accordingly the answers of God to it were more fresh and sweet , and there was a tast of him , and fellowship with him , and sweet hopes and refreshments to the soul . Though the way of praying , preaching and worship ( either publique or private ) was not right before him ; yet he over-looked that which his soul hated ( winking at the time of ignorance and Antichristian darkness ) and met with that which he loved . And if the simplicity had grown and thriven , communion with God ( and life from him ) would have increased , although the pure path of the Sanctuary had no yet been made manifest . But this was it destroyed all , another thing got up under a cover , and the simplicity sunk , and so the life with-drew , and God hath grown strange to his people . He missed that which he loved and came to visit , he found that thrust upon him for his , which his soul cannot own or unite with , & so he became but as a wayfaring man , that turneth aside to tarry for a night , Jer : 14. 8. Enter into your hearts , O ye back-sliding children , is it not thus ? You , who had sweet tasts of God is he not become a stranger to you ? You that had sweet , fresh , lively breathings after God , are you not sit down in a form ( or under some pleasing notions ) and have got a covering , but lost the simplicity of your life , and the sweet tasts of God , and refreshments from him ? Thus it hath been in all reformations : there was commonly a pure , single , naked beginning , but an evil thing soon got dominion over it , slaying the pure living stirring by the form which it raised up , under a pretence of preserving the life thereby , and of serving God more uniformly and acceptably therein . Ah the precious seed that was sown at the beginning of these troubles ! What is become of it ? how is every one turned aside from the pure life , into some Idol or other of his own heart ! some into one way of worship , and some into another ; some into one notion , and some into another ; and all joyning together to keep the seed in bondage , endeavouring either to bring it back again to Egypt ( to make it serve there ) or to destroy and bury it in the wilderness . But the Lord hath visited his poor desolate seed , and hath been gathering it from all quarters , from amidst all empty forms , on the one hand , and all vain high notions on the other hand ; and he will preserve it , overturning all his new enemies as wel as his old . This then is the sum of the Answer . 1. No way , or particular act of worship under the New Testament , is acceptable to God without his Spirit . 2. All invented or imitated wayes or acts of worship , to the performing whereof , the mooving , presence , and power of his Spirit is not necessary ( but men can perform them without it ) are Babylonish , and whoredome from that Spirit to which the true Christian is joyned , and in which all that he doth is performed . 3. Under this Antichristianism , under this whoredom ( even in the Land of Babylon , where the true Israel is captive ) a true simplicity and zeal towards God may sometimes be stirring . 4. When this at any time is stirring towards the Lord , the Lord pityes it , the Lord loves it , the Lord accepts it , When this cals , the Lord hears , and waits that he may be gracious , and return answers of grace to it . 5. Though the Lord accept of this in the midst of Babylon , and in the midst of the whorish wayes of worship that have been learned there , yet this doth not make Babylon , or her wayes of worship acceptable , nor are not to be made use of ( nor cannot ) by any that fears God to justifie them . 6. Where they are so made use of , and the Babylonish wayes and forms of worship cryed up ( because of Gods visitations and tender mercy to his seed under them ) God is provoked , his presence with-drawn , life lost , and wrath prepared against those forms and wayes of worship , which will reach to the very bowels of those who are found there . And let this word come home to your hearts , O ye that ever knew what belonged to sweet communion with God! If God was so tender to you in Babylon , when he stirred up in you a pure simplicity and zeal there , what would he have been to you , if ye had come out of Babylon ? Ah , ye have lost the substance for a shadow , and that not a right shadow neither , but a shadow of your own forming ! and now ye are angry with them , who will not also leave the substance to cry up your shadow . Ah enter into your secret chambers , and let shame cover your faces , ye who would propagate that apostacy from the Lord , which your own hearts have too far entred into , and are so deeply involved in . O that the eye were opened in you which can see it ! Do not your hearts a little feel it ? O mourn after the Lord , and mourn after the losse of that which once ( in some measure in you ) was true to the Lord . O that the lost sheep might be sought out , and that which hath been scattered ( in the day of your loftines , and seeking dominion and great things ) might be gathered again to the Lord ! for great is the wrath and severity that is towards you , and he is become exceeding jealous for his seeds sake ; and judgement must begin with you , who cry out against Antichrist in one grosse fleshly by appearance , and yet are serving him your selves , some of you in other forms , some in Spirit . This is a standing ttuth , What ever is not of the Spirit of God in Religion and worship : is of the spirit of Antichrist . What ever the spirit of man hath invented or imitated , is not the thing it selfe , is not the true worship : for the true worship is only and continually in the Spirit , and never out of the Spirit . The true praying is in the Spirit , the true singing in the Spirit , the true preaching in the Spirit : Whatsoever is out of it , is of Antichrist in man . Now therefore give up all your Religion , your knowledg , your worship , your practises which are out of the Spirit , and return unto the Lord , and wait for his raising of that seed in you , which once began to spring , but is now slain , and lyes in death and captivity under all these , and the earthly part ( wherein all this Religion and these practises stand ) covers its blood , so as ye cannot see how ye have slaine , and dayly do slay the just one . O the blood , the blood , the innocent blood that daily cryes to the Lord against you ! How can the Lord accept any of your services , while your hands are ful of blood ! while the pure simplicity is slain , the love grown cold , the life lost , and the whorish way and path ( wherein and whereby it was lost ) cryed up for the way of God . Shall not the Lord visit for these things ? Shall not his soul be avenged on such a Nation as this ? Yea his wrath is kindled , the fiercenesse of his wrath is kindled against the professors of this age , and wo is from the Lord towards them . Wo to the Protestant Congregations , wo to the select Churches , wo to their pastors , who have helped them to wander from the life to dead idols , which cannot profit : Wo to them who are exalted in notions and high knowledge : ye have judged and condemned the Papists , and the Lord hath found out the same spirit of idolatry in you ! But turn from your Idols , return to your simplicity , put away your adulteries from between your breasts , and returne to your first love , and the Lord wil receive you , though ye have wandred after many lovers , and have been inflamed with the love of idols under every green tree : but in these your Church wayes and worships the soul of the Lord abhors you , and all your former zeal and simplicity is blotted out and forgotten , and in your present adultery and idolatry shall ye dye , unlesse ye hear the voice of the Lord recalling you , and turn at his reproofe . Now in tender bowels to help you a little , consider that which follows . The same spirit that stealeth away the true simplicity , raiseth up and stealeth in a false image thereof , which there is no perceiving at present , unlesse the soule lye very low , and be kept open and cleer in the pure light . And as in the true simplicity , the true light , the true knowledg , the true faith , the true hope , the true love , the true meekness , the true zeal , the true poverty and humility , &c. springs up and is nourished : so in the false image of simplicity ( which the Devil secretly conveys in , when he steals away the true ) there 's a likeness of all these springing up and growing . And here 's the beginning of Babylon in the heart , here are the inward riches and treasures thereof . What can Sion pretend to , which Babylon hath not in the resemblance ? Is there simplicity of heart in Sion ? and is there not simplicity of heart among the inhabitants of Babylon ? yea ; a false image . Is there light in Sion ? and is there no● also light in Babylon ? yea there 's the light of the Sun , and the light of the Moon , and the light of the Stars which fel from heaven , and the light of many candles shining in Babylon . Is there true knowledge in Sion ? There 's knowledge fasiy so called in Babylon : a false knowledge of the Crosse of Christ , a false knowledge of his death , a false knowledge of his blood , without feeling the living vertue thereof , which truly washeth away the sin . So for faith , hope , love , meekness , zeal , humility , &c. There are false images of all these in Babylon , and of what ever else is wrought in truth in the inhabitants of Sion . Now when the truth is lost , and the false image crept in ( both which are done at unawares , while the husbandman is asleepe ; and so he perceives it not , but thinks in his very heart that it is stil the seed of truth that is growing up in him ) then begins the mistery of fornication , idolatry , witchcraft , and all manner of spiritual wickedness and deceit to work in the heart . Thy beleeving , thy hoping , thy love , thy zeal , thy praying , thy waiting , &c. All here is abomination , it 's from a false root , it 's of a false kind : it is not of the true seed ; the enemy hath stollen away that , while thou wast negligent and slumbering , and all this ariseth in thee from the seed which he did sow instead thereof , and is the fruit of the Land of Babylon . And having thus committed inward whoredome in thine own heart , then thou seekest and settest up outward wayes of whoredom also . Having first set up an inward image of the inward life of the Saints , thou then seekest and settest up another image of their outward worship , an image of a Church , an image of a Ministry , an image of Ordinances , an image of praying , an image of singing , an image of preaching , an image of baptism , an image of the Saints communion . And thus thou art defiled within and without , and art mad with envy and rage that thou canst not bewitch the inhabitants of Sion ( who are kept pure from all these defilements , and reserved as witnesses against thee ) into thy bed of whoredoms . And thus while thou thinkest thou art the chiefe worshipper , thou art all over polluted , the whole head is sicke , and the whole heart faint , there isno cleanness , no soundnesse within or without , but wounds , and bruises , and putrifying sores , which have not been closed , neither bound up , nor mollified with oyl : but the hurt of the daughter of my people hath been healed deceitfully , by Physitians of no vallue , who had notthe oyl . ( Isa : 1. 5 , 6. & Ezek : 13. 10. ) This is generally the state of professors at this day , but they cannot see it : for they have put out the eye of the simplicity ( wherewith alone God will suffer the things of life to be seen ) and God hath blinded the eye of their wisdom , that they shall not see , nor be converted and healed that way . So that exceeding miserable is their estate : They will not see Gods way , and God will not let them see their way . So that though there be line upon line , precept upon precept , here a little , and there a little ; yet it is that they might stumble , and fall , and be snared , and broken , and taken : For as discoveries of truth grow more cleer and manifest ; so they grow more hardned against it . And as they , on the one hand , increase in walking contrary to God ; so God on the other hand , proceeds in walking contrary to them , delighting more and more to stumble the wise disputing part , which would so fain know , but must be made blind , that the eye of the babe may be opened , which sees that in the childish simplicity , which the other eye can never reach in the most manly wisdom . Therefore put away all your images and likenesses of truth : Put away your false faith ( which can never overcome the worldly nature and spirit in you ) and your false hope ( which can never purifie your hearts ) and your fained humility and self-willed fasts ( which can never bring down the lofty exalted nature in you ) and your false love ( wherewith ye can never love the brethren in the truth , but only the brethren in your own , or some such other likenesse of the truth ) and your false zeal , meekness , holinesse , &c. All which spring and grow up from the wrong seed , in a seeming simplicity ; and all your praying , reading , preaching , &c. which ye have taken up and practise in your own wils , which should be crucified , and wherewith no service , worship , or performance can be pleasing to God : and wait for the raising of the true seed of life in the true simplicity , whereby ye may serve God acceptably here , and be saved hereafter . And be not mockers , lest your bands be made strong , for the consumption is determined against you by that Spirit of life , whose breath wil wast you : All flesh is grass , and the glory thereof as the flower of the field ! Surely this people is grasse , and their zeal , and profession of God , like the fading flower . Some plain Queryes , drawn out of the Book of the Revel : for all sorts of Professors of this age , to answer between God & their own souls , that they may see whether they have received that light from him , which his Spirit judged necessary to give forth , to keep people chast to him , & to preserve them from the several painted beds of Antichrists fornications and whoredoms from the life . Blessed is he that readeth , and they that hear the words of this prophesie , and keep those things which are written therein : for the time is at hand , Rev : 1. 3. The time of deceit was then at hand for Antichrist ( with his false Church , and false Prophets ) to get up , which were to last til the houre of judgement , Rev : 14. 7 , 8. Hast thou read ? hast thou heard ? hast thou kept the things written in this book ? then happy art thou ? But hast thou not read in the Spirit ? hast thou not heard the true sound of these things from the Spirit of life ? hast thou not kept the things written therein ? Then thou hast been deceived with the mistery of iniquity , and must smart with the whore in the hour of her judgement . The Queryes are these which follow . I. What woman was that which was cloathed with the Sun , and had the Moon under her feet & c ? Rev : 12. 1. Whether it was the true Church or no ? II. What that wilderness was whereinto she fled , where she had a place prepared of God , that they should feed her there 1260 dayes ? vers : 6. III. How long those 1260 dayes did last ? and whether they he yet expired ? and whether the true Church is anywhere else to befound all the time of the 1260 days , but in that place in the wilderness ? IV. What are all the Churches , the Ministry , the Ordinances that appear out of the wilderness all this while , while the true Church is there ? V. What was that beast which came out of the Sea ; to which the Dragon gave his power , his seat , and great authority ? which all the world worshipped , Rev : 13. ver : 1. to 5. VI . What is that Sea and those ships , wherein & wherewith the Merchants of the earth traded with Babylon , and were maderich by their traffique ? what were those Merchants ? what their Merchandize ? and what kind of riches was this ? Rev : 18. ver : 15. to 20. VII . What was that name of God , and that Tabernacle , and those inhabitants of heaven , which was blasphemed , by the beast that arose out of the Sea , all the time of the 42 Moneths , Rev : 13. vers : 5 , 6. VIII . What is the Lambs book of life ? and where is it ? and how are the names of any so written in it , as to preserve them from the worship of the beast ? Rev : 13. 8. IX . What is that beast that came up out of the earth , with the horns of a Lamb ( as if it came up in the Lambs power ) which doth great wonders , and iustifieth his sacrifice by making fire come down from heaven in the sight of men ; who both causeth men to make an Image to the first beast , and also putteth life into the Image which men make ? Rev : 13. ver : 11. &c. So that here 's not a meer dead Image , but there 's life in the beasts knowledge , ordinances and worship : yet with God all this is dead , for it is not the true life . X. What is the beasts mark , his name , his number ? ( Rev : 13. 17. ) For if I do not infallibly know this , I may have receved his mark , I may help to make up his name , I may be of his number , and be ( unknown to my selfe ) a worshipper of him and his Image , and so be liable to partake of the torment of the fire and brimstone threatned to such ; Rev : 14. 9 , 10. XI . What is that song , which none could learn but the 144 thousand , which were not defiled with women , but remained Virgins ? Rev : 14. 3. XII . What was that other woman , which took and kept the place of the former woman ( after she had fled into the wildernesse ) and enlarged her territories in Nations Kindreds tonguus and peoples ? Rev : 17. 4. & ver : 15. XIII . What was the purple and scarlet colours , and the gold and precious stones she was decked with ? ver : 4. XIV . What was the golden cup she had in her hand , which was ful of abominations , and filthinesse of her fornications , in the midst of all her glorious appearance of zeal , devotion , humility , and holinesse ? ver : 4. XV . What kind of drunkenness was it , wherewith the Kings and inhabiters of the earth have been made drunk with the wine of this cup ? Rev : 17. 2. XVI . How may th●se who have hated the whore , and made her desolate and naked , and cat her flesh , and burned her with sire , yet after all this , give their kingdom again to the beast ? Rev : 17. v : 16 , 17. How may this be done ? and how often may it be done ? These are plain simple Queryes , not to intangle mens minds , or set their brains on work ( for that way shall they never be able to resolve them ) but to awaken the simplicity in them , which will readily let them see what the Lord hath revealed to them herein and in which they are to wait for the knowledge hereof , that they may escape or come out of the snare . And in the mean time not to boast , as Israel of old did ( when the Prophets from the mouth of the Lord accused them ) that they had not polluted themselves , they had not gone after Baalim : ( Jer : 2. 22 , 23 & v : 35. ) but wait O backsliding Christian , and thou shalt see thy way in the valley . And though thou hast of●en traversed thy ground to change thy path , gadding from one form to another , from one notion to another ; yet all this hath been out of the life , out of the pure power , and stil in the whoredom . Open the weak sick eye in the weak heart ( For how weak is thy heart , while thou hast done all this ) and let the languishing simplicity be my witnesse : for ( under all thy wisdom , thy zeal , thy knowledge , thy worship ) that faints , that fails , that is not what it was in the beginning . Though thou art grown much higher , wiser , and greater otherwise , yet there thou hast lost : and happy wilt thou be , if all thy gains ever since , may become losse to thee for the recovering of this . Some considerations , helping out of the Suburbs or out-skirts of Babylon , that her inward building may be the better come at , and lye the more open to the Axe and Hammer , which is to batter it down , and to cut it up for the fire . FIrst , Consider what it was the Church fled out of , when she fled into the wildernesse . Was it not out of that Church-state or building , which the Spirit of God had raised up for her here in the world , to which her ordinances and way of Church-worship belonged ? Was it not here that the Dragon assaulted her , and from whence she fled into a desolate place and state ? Secondly , What spirit entred into these , when she fled out of them ? Were not these the Conquerors spoils ? did not Antichrist get possession of the form ? did not the whore get the Spouses attire ? did not the Wolves gather up the sheeps cloathing , and cloath themselves therewith ? Was not the outward Court ( what is the outward Court under the Gospel , but the visible Church-state with the visible Ordinances thereof ? ) given to the Gentiles , who trod under foot the holy City , all the while they were worshipping in the outward Court ? Rev : 11. 2. Thirdly , What spirit is it directs men to these , since the true Church hath been fled out of them ? and to what intent ? Is it not that spirit which would keep men from the life , that they might not be born of the barren womb in the wildernesse , but be born of some of the fruitful wombs of the visible Churches , while the true Church is invisible , and hath no visible place in the earth , but remains in that place in the wildernesse which God prepared for her , and where she receiveth her food all the 42 Months ? Rev : 12. ver : 6. & 14. I have smarted deeply for these things , and have been taught by the bryars and thorns of the wildernesse , whereby my ears came to be opened , to hear the sound of the everlasting Gospel , to which they were before through ignorance stopped . For I also did beleeve and expect great things in a Church state and way of worship ; and in simplicity of heart did I enter into it , and walke in it , and was not without knowledge , warmth and experiences there . But all this the Lord broke down by a strong hand in one moment , and hath taught me since to throw away all my gains here and elsewhere , and to count them but drosse and dung , for the excellency of the knowledge of Jesus Christ my Lord . And having tasted , having seen , having felt , having handled , I cannot but commend the life , and disswade all men from all knowledge , all worship , all Religion , all wayes and practises ( though never so taking , pleasant , and promising ) out of the life . And this is to know Christ , namely , to know the life : and this is to obey Christ , to obey the life : and this is the kingdom of Christ which is to come , to have the life reign in power and great glory . But the knowing or beleeving of an History concerning Christ , this is not the knowledge or the faith : Antichrist all along the apostacy , in all his various forms and dresses , hath known and beleeved thus : and this kind of knowledge must passe away , further then it can find a place and service in the life . Be not angry at my testimony , it flows from pure love , and comes forth in great good will to your souls . Yea if it be possible that I might be a little serviceable to you ( for my soul travels for the redemption of professors from the witchery of the whorish spirit , even of such as are ready to revile that which alone can redeem them ) in the meekness and coolness of your spirits , out of the fiery false zeal , consider yet a little further these few things following . 1. The state of the Gospel is an invisible state , a state consisting of invisible things ( as the Law was a visible state , or a state consisting of visible things ) The light invisible , the life invisible , the power invisible , that which converts invisible , that which is converted invisible , that which it is converted to invisible , and the whole course ofspiritual life lyes in the invisible . 2. This invisible state hath a visible way of appearance to the world , by garments which it wears , by motions and exercises which the life chooseth for itto appear in . 3. These garments are subject to corrupt , and to be worn by that which is corruptible and corrupted . That which hath not the life , may put on the garment ; and that which hath lost the life , may stil keep the garment . 4. The preservation of the life lyes not in the garment , or in the observation of any thing wherein the life did once appeare ; but the preservation of the garment lyes in the life . And the life may change it's garment at it's pleasure , and may refuse to wear those any more , which the whore hath worn , but as the life again leadeth . 5. When the life is at any time lost , the only way of recovery , is by retiring to the invisible , and keeping there , and growing up there , and not coming forth in the visible further then the life leads , nor staying there any longer then the life stayes . Now this is the mistake of persons generally , they look for the finding the invisible life in visibles . They run to corrupted ordinances and wayes of devotion , and think to find God there ; but do not wait to feel him in their hearts , and to be led by him into what he pleaseth : and to stay no where any longer , then while he stayeth there , but to follow the Lamb wheresoever he goeth . Some others mistake in running to that , and waiting there where they once felt life , but do not know the way to wait on the life it selfe : and so they are running to an image , waiting at an image , worshipping of an image , and the living God will not meet them there . But throw away your images , let Ephraim the dear child say to his idols get you hence , thrust away your adulteries which provoke the eye of Gods jealousie , receive the forerunner ( the severe purifyer ) into your bosoms , and let the fire of his jealousie cleanse your hearts , and the pure will soon come after , and lodge again between your breasts : Can ye hear this sound ? That which is born of the same wisdome , cannot but hear it : but the other birth must have it's ear stopped . Now hearken to this advice . When the invisible life is felt and known , doe not disdain to follow it into what ever visible thing it leads . Let not thy wisdom be judge what the life will lead into , or what the life is to be followed in ; but let the life it selfe be judge : and let the child , which is born of the life , follow it singly without murmuring , without disputing . The life hath foolish wayes ( to the eye of thy wisdom ) of breaking the wisdom in thee which is contrary to it , which thy wisdom will be reasoning and disputing against , and if that wisdom be hearkned to , the life is overturned in its course , and the head of the Serpent remains sound in thee , which the foolish and weak things ( which the wisdom of God chooseth to crosse and disturb it by ) would help to break and crush . An Exhortation to the present Powers . BAbylon the great , the mistery of iniquity , which hath deceived and held captive the whole Christian world , for these many generations , under forms and appearances of Godliness and devotion , is at length come into remembrance before God , who is arisen to judge her , and overturn her seat . The Army hath been preparing , and many Souldiers have been drawn forth , the trumpet hath sounded , the battel is begun , and blood hath been shed on both sides ; the blood of the creature on the one side , the blood of the whorish spirit on the other side . The whore ( with the power of the beast on which she rides , and by whose strength and assistance she makes war with the Lamb ) is mighty and dreadful ; and it hath long been said , Who is able to make war with the beast ? ( whose strength is hers . ) But the Lord God ( who hath arisen out of his holy habitation to judge , and hath begun to judge her ) is more mighty , by whose arm & strength she shal fal , & the beast shall not be able to carry her up and down any longer , nay nor to uphold her in her seat of government over the consciences of men . Be wise now therefore , and consider the present state of things : and if ye find not hearts to help the Lord against the mighty , yet take heed of helping the mighty against the Lord . The vessels , wherein the life arises and appears , are poor and very contemptible , and ye may easily trample upon them : but the life which riseth up in them , is very precious , and too strong for the powers either of earth or of hel . The Lord did not appear formerly among you , or of late begin to raise you up again , that ye should become enemies to him , or aiders of his enemies against him , but that ye might let his seed go forth to worship him in the wildernesse : ( for in this dark Land of Egypt they cannot . ) Therefore break the yoaks , and take off the burdens , an 〈…〉 er there be no new snares laid , but leave the conscience ( where the Lord chooseth to appear , & which he delights to draw out of the world to himselfe ) free to the Lord . The Lord hath kindled , and is kindling the fire , with which he is burning , and wil burn the flesh of the whore . Come not neer to help her , lest ye feel the flames . Stand afarre off , and see her burning , and at most pity her , but help her not . We fight not against the flesh and blood of creatures , but against that evil spirit which captivates , and makes them miserable : nor do we fight with carnal weapons , but with such weapons as are able to reach that Spirit . Now if ye interpose with your carnal weapons , and smite the vessel which the Lord is pleased to make use of in this warfare , his hand will be upon you : yea if ye endeavour to bear off the stroak from the whore , it will light upon your selves , and the Lords hand ( and his stroaks in this day of his jealousie and vengeance ) is very heavy . Do what ye can , ye shall not be able to hinder the Lords victory ( who will overcome , even by this very people , whom the wise of all sorts despise : ) all that ye can doe in taking part with the enemy , is but to bring wounds and judgements upon your selves , and to shorten the dayes of your government : but the worke of the Lord will go on and prosper ; and this painted harlot ( which pretends to be the Spouse of Christ , and has deckt her self so pleasingly with her stollen knowledge of Scriptures , and layes claim to his Ministry and Ordinances ) shall be stripped naked , and her shame seen , and every child in the life shall be able to point at her , and the song of triumph over the Dragon , the beast , the false Churches , and all the false Prophets ( who are not made , nor prophesie not by the anointing ) shall be sung in righteousnes , even to the Lamb who dayly getteth , and will get perfect victory : for to him it is given , over all his enemies . A Postcript . THe redemption of the soul is by the Spirit of the Lord , which he that would enjoy from it , must know its appearance and operation in himself , and not quench or limit it , but universally be subject to its guidance and leadings . All mans inward misery arises from mans inward rebellion , which is as the sin of witchcraft ( springing from the spirit of witchcraft : ) his recovery and happiness is in the faith and in the obedience to the pure power , movings , and operations of the Spirit in him . The Lord God who made all mankind , who is the Lord of all , he is redeeming a people to himselfe by his Spirit . And this Spirit will not be limited by the powers of the earth , but will break Nations in pieces , and trample upon Princes as Mortar , and as the potter treadeth clay , til it hath made its way through them . O open the eye , the inward eye , which can discern the seasons ! It is not now the time for Antichrist to prevail , or for proud flesh to rise up in its heady will to stop the outgoings of its maker . This season is past ; and the season of the prevailing of the life , and power of the Son of righteousnesse is now come . Therefore lift up your heads , O ye weak and faint of the flock , for iniquity and oppression must fall both within and without , and the tender God of everlasting love will turn back the captivity of his people , and of his creatures . Be not therefore affrighted at the inward power of sin in the heart , nor at the outward oppressing powers of the earth : for the redeemers strength is above all , and he is stretching forth his mighty arm to save : in the true , and living faith of the elect it is felt , it is felt . And O ye potsheards of the earth , strive not with your maker , limit him not , for he wil assuredly break through you . Think not to subject him to your Laws , but learn his Law , come under his yoake , and be bound by him , that ye may tast of his liberty . Wash your lips , and kisse the Son , and be not angry at his , various appearances so contrary to your wisdome , but fear his dreadful name , and his threshing instrument which hath teeth , and seek an hiding place under the shadow of his wings , against the sharp season of the breaking forth of his wrath , and jealous indignation for the cause of Sion which hastneth apace . He hath long let the Spirit of Babylon have its liberty , and his hath been silent : now is the time for his Spirit to speak , and for Babylous to be silent . Wil ye stil force him to silence , and open Babylons mouth ? Will ye not suffer him to speak , but according to the Laws and orders of Babylon ? Must that counterfeit Queen stil sit on the Throne among you , and the true Princesse be made her servant ? O let it not be grievous to you , to see the Spirit of the Lord arise , and make Babylon appear Babylon ! Her wisdom , her knowledge , her unity , her uniformity , her order , her comelinesse , her beauty , is but folly , confusion , disorder and deformity before the Lord . happy is the eye that sees it , and the foot that turns from her . Therefore awake , arise and stand up from the dead , come out of the thick dark Land , where the pure God of life is not to be found : Come out of Babylon , and touch not the unclean , that the pure life may receive you into unity with it selfe : but the spirit that is unpurged from its Babylonish worships and practises , the Lord will not suffer to come neer him . Therefore search what is Babylon , and of Babylon in all your wayes and worships ; and wait on the Spirit of the Lord to be redeemed out of it , and separated from it , or ye must remain separated from the Lord , and not partake of his life and vertue , from which that City ( with all her inhabitants ) is shut out for ever . The Lord hath had a sore controversie with this Nation ( with her Rulers , her teachers and people ) for his seeds sake , which he hath been begetting to himself , and calling forth to worship him ( according to the pure Law of his spirit of life ) out of the wayes , worships , and Heathenish customs of the earthly spirit . Israel is his first born , whom he will not have any longer kept in bondage . They are his own , of his own begetting and forming , of his own nourishing and bringing up , the plants of his own right hand , whom he watereth with the dews of Heaven , and with the showrs of his everlasting mercy and loving kindness ; whom he hath gathered by the arm of his power , and whom he leadeth and defendeth by his cloud and pillar of fire , over whom he is tender as of the apple of his eye . They are his anointed ones , whom he will not have touched , but rebuketh Kings and Parliaments , Armyes and Councils for their sakes , saying , Touch not mine anointed , and do my Prophets no harm . Have ye not seen , how no strength nor Council hath been able to prevail against them ? They have had no fence , but the arm which hath gathered them . What plottings and contrivings hath there been against them ? How are they as sheep appointed for the slaughter , destinated to be devoured , crushed , and trodden under foot ? what divinations and inchantments have been used against them , even to blot out their name and remembrance from the earth ? But why do ye strive and contend thus with the God of Jacob ? can ye prosper ? He that made the earth , will not ye let him have room therein for his people ? Must they be subject to your wils ? Must they bow to your image ? shall not the God of the spirits of all flesh , have the command of the spirits of his own people ? can ye stop the Spirit of God from breathing upon them ? or will ye fal foul upon them , if they be obedient to the breathings and movings of his Spirit ? May it not suffice that they are innocent , and harmless among you in their conversations and practises , but will ye still Lord it over their consciences ? will ye put the Lord to it to the very last , to try it out with you , whether he can defend his people and make way for their liberty ? Wel , If peace be taken from you , if your rulers , laws , and governments be broken in peices , if his hand be stretched forth against you , if he curse your very blessings , whom can ye blame ? Why do you provoke him against your own souls ? are ye stronger then he ? If ye be stronger and wiser , ye may prevail : but if he be stronger , and will put forth his arm , his people shall be saved and find a shelter in him , in the midst of all that wrath which is powring down upon you . Your peace hath been lengthned out for their sakes , If it had not been for their sakes ( for the remnant which the Lord hath had to gather ) ye had ere this been as Sodom , and like unto Gomorrah . The Land is ful of filthinesse , which the Lords soul loaths ; and instead of drawing forth the sword against it , ye draw it forth against his witnesses . There is liberty enough for sin and vanity , for excess and riotousnesse , for images and idols : but to worship God in Spirit , to obey his pure movings , this kindles your rage , and these are the people who are a burthen to you . Ah how fain would ye ease you of this people ! ( Sion is indeed a burthensome stone , and will fall heavy on all that meddle with her ) But the Lord will ease himselfe of the adversaries of his life and Spirit , and he will bring forth his righteousness which he hath prepared , and set it up in the earth , and none shall be able to stop him . Therefore gather your selves together in battel ; associate your selves , that ye may be broken in peices ; take council together , it shall come to nought ; speak the word , it shall not stand : but the Lords council shall stand , and he will fulfil all his pleasure , and will delight himselfe in his people , and raise them up by the fall of their enemies : and then ye shall see against whom ye have plotted and contended , and what ye have helped to bring about by all your secret plots and designs If the Lord had not been on our side , now may Israel say : if the Lord had not been on our side , what had become of his poor people ! Ah poor worm Jacob , how often would the foot of pride have trampled thee down ( again and again ) had not the everlasting arm been stretched out for thee ! But fear not worm Jacob , nor be not sollicitous for thy preservation , but trust that arm which delighteth to preserve thee . Ah foolish people and unwise ! who strive against your own mercy , who see not upon what hinge all your mercies hang , but make it your work to break down the Wall that defends you . Jerusalem is the City of the great King , which is coming down from heaven , and Israel is his people , and both must have a place in the earth : the Lord hath determined it , and who can withstand it ? what prejudice can Jerusalem , or the inhabitants thereof bring unto you ? They are enemies indeed to this earthly state of things , and would have all brought in subjection to the life and power of their King , and all that stands in opposition to God brought down , and made pliable to his spirit ; and this the unyoked earthly spirit cannot bear . But this is the interest of your souls , and the way to unity with that life which is their happiness , peace , and rest for ever : for if ye could pass through the fire , and bear the burning up of your dross , ye also might become vessels for the Finer , and might dwell with them in their everlasting habitation . The Saints formerly had an entrance ministred to them into the everlasting Kingdom , and came to mount Sion which cannot be removed , and to Jerusalem the City of the living God , Heb. 12. 22. where the blood of sprinkling , the peace that passeth understanding , the everlasting righteousness , and the joy unspeakable and full of glory was witnessed in the renewed spirit , which receiveth the Kingdom which cannot be shaken , and entreth into the everlasting rest . And this is again revealed , and the 〈…〉 nesses shall ascend into heaven in the sight of their enemies , even into the new heaven and the new earth where righteousness dwells , and the old heaven and old earth ( withal its inhabitants ) shall be burnt up : and then shall it be seen that righteousness becomes , and belongs to the house of God for ever . And his City shall be a quiet habitation , free from all the noise and hurry of Babylon ; where the pure river of life runs clear , free from all the mud and mixtures of Babylon ; and the Lord God of infinite fulness will not disdain communion with his creatures , but will tabernacle among them , dwell with them , sup with them , walk in them , and take them into his holy habitation , and they shall dwell with him , sup with him , and walk in him . But who shall abide in his tabetnacle ? who shall dwell in his holy hill ? He that walketh uprightly , and worketh righteousness , and speaketh the truth in ? his heart , &c. he who contemns the vile person ( how great and high soever ) but honoreth them that fear the Lord , be they otherwise what they will . This man shall dwell on high , above the reach of all low , creeping , dark spirits , even in that holy habitation of life and power , which nothing can touch or annoy . I shall now conclude with a few words concerning the present estate of this poor distracted Nation . This Nation hath long lain wounded and sick : She hath had many Physicians ( on whom she hath spent much ) who have promised her fair , but have not effected her cure . Of late her wound hath been much enlarged , yea she is become sick at her very heart , and in great danger . Many are spending their judgement upon her , some thinking a King would help all , some a Parliament , and some hoping for good from the Army ; but every eye sees her case to be very desperate . Ah England , England , Thou strivest with thy Maker , and he overturns thy strength and councils . The life and wisdom which thou despisest , is that which alone can heal thee . Thou strivest to keep off the strokes from the enemies of God , and smitest his dear ones , how can he spare thee ? Hand stils joyn in hand to keep the Lords stroke from reaching Babylon , which he hath directed at her heart , and will not miss her , but will peirce through every thing that stands in his way . Though the cry hath long been , Hurt not the tender conscience , it is that on which God works , and wherein he chuseth to appear , and with which he is pleased , and pitties . Many promises have been touching liberty of conscience , yet still the meek of the earth , the innocent lambs of Christ ( those that are faithful to the light of God in their consciences ) are persecuted and suffer . What canst thou plead , O England , why the Lord should not break thee all in peices , and save his people himself , by and in the midst of thy ruins . The Lord will have the victory over thee in this particular , about which he hath so long striven with thee . It would be better and easier for thee to yield unto , then be forced by his hand . Therefore at length hear his voice , which hath so often and so loud cryed unto thee . Let my people go , that they may serve me . The End .