An humble remonstrance to the High Court of Parliament, by a dutifull sonne of the Church Hall, Joseph, 1574-1656. 1641 Approx. 39 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A02549 STC 12675 ESTC R210029 99835823 99835823 48

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Early English books online. (EEBO-TCP ; phase 1, no. A02549) Transcribed from: (Early English Books Online ; image set 48) Images scanned from microfilm: (Early English books, 1475-1640 ; 1142:07) An humble remonstrance to the High Court of Parliament, by a dutifull sonne of the Church Hall, Joseph, 1574-1656. [4], 43, [1] p. Printed by M[iles] F[lesher] for Nathaniel Butter in Pauls Church-yard at the pyde-Bull neare St. Austins gate, London : 1640 [i.e. 1641] Dutifull sonne of the Church = Joseph Hall. Printer's name from STC. The publication year is given according to Lady Day dating. The first leaf is blank. B3r has catchword "hath". F4r has a 2.5mm gap between the "g" in "righteous" and the "I" in "FINIS". Variant: the gap is 1mm (a resetting found in most copies of STC 12676). Other sheets from STC 12676 may be found mixed in. Reproductions of the originals in the Henry E. Huntington Library and Art Gallery and the British Library.

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eng Episcopacy -- Early works to 1800. 2005-11 Assigned for keying and markup 2005-11 Keyed and coded from ProQuest page images 2006-08 Sampled and proofread 2006-08 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

AN HUMBLE REMONSTRANCE TO THE HIGH COVRT OF PARLIAMENT, BY A dutifull Sonne of the CHƲRCH.

LONDON, Printed by M.F. for Nathaniel Butter in Pauls Church-yard at the pyde Bull neare St. Auſtins gate. 1640.

AN HVMBLE REMONSTRANCE TO THE HIGH COURT of Parliament. Moſt Honourable Lords, And yee the Knights, Citizens and Burgeſſes, of the Honourable Houſe of Commons;

LEST the world ſhould think the Preſſe had of late forgot to ſpeake any language other then Libellous, this honeſt paper hath broken through the throng, and proſtrates it ſelfe before you: How meanly ſoever, and unattended, it preſents it ſelfe to your view, yet it comes to you on a great errand, as the faithfull Meſſenger of all the peaceable and right-affected ſonnes of the Church of England; and in their names, humbly craves a gracious admittance: Had it regarded the pomp and oſtentation of names, it might have gloried in a train paſt number; It is but a poore ſtock that may be counted; Millions of hands (if that tumultuary, and under-hand way of procured ſubſcriptions could have reaſon to hope for favour in your eyes) ſhall at your leaſt Command, give atteſtation to that, which this ſcroll doth in their names humbly tender unto you.

Ye are now happily (through Gods bleſsing) met in a much-longed-for Parliament; It were but a narrow word to ſay that the eyes of all us the good Subjects of the whole Realme are fixed upon your ſucceſſe; Certainly there are not more eyes in theſe three intereſſed Kingdomes, then are now bent upon you; yea all the neighbour Churches and Kingdomes, if I may not ſay the whole Chriſtian world, and, no ſmall part beyond it, look wiſhly upon your faces, and with ſtretched-out necks gaze at the iſſue of your great Meeting; Neither doubt wee but ſince Soveraigne Authority hath for this purpoſe both ſummoned, and actuated you, you will not faile to produce ſomething worthy of ſo high an expectation.

Yee are the Sanctuary, whereto now every man flees, whether really, or pretendedly diſtreſſed; Even a Ioab or Adonijah will bee alſo taking hold of the hornes of the Altar: Your noble wiſedomes know how to diſtinguiſh of men and actions, and your inviolable juſtice knowes to award each his owne.

Many things there are doubtleſſe, which you finde worthy of a ſeaſonable reformation, both in Church and State. Neither can it be otherwiſe, but that in a pamperd full body, diſeaſes will grow through reſt. Ponds that are ſeldome ſcoured will eaſily gather mud; metals, ruſt; and thoſe patients that have inured themſelves to a ſet courſe of medicinall evacuations, if they intermit their ſprings and falls, fall into feverous diſtempers; Not, that ſupreme, and immediately-ſubordinate Authority hath in the meane time been wanting to its charge; Surely, unleſſe wee would ſuppoſe Princes to be Gods, wee cannot think they can know all things: Of neceſsity they muſt look with others eyes, and heare with others eares, and be informed by others tongues, and act by others hands; and when all is done, even the moſt regular, and carefullyinquiſitive State is not like the Sunne, from whoſe light and heat nothing is hid.

It cannot be expected that thoſe conſtellations which attend the Southerne Pole, ſhould take view of our Hemiſphere, or intermixe their influences with thoſe above our heads; Every agent is required, and allowed to work within the compaſſe of its own activitie: Yee therefore, who by the benefit of your diſperſed habitations, enjoy the advantage of having the whole Kingdome, and all the corners of it within your eies, may both clearly ſee all thoſe enormities, wherewith any part is infeſted, (unknown to remoter intelligence) and can beſt judge to apply meet remedies thereunto. Neither can it be, but that thoſe eies of yours, which have been privately vigilant, within the places of your ſeverall abodes, muſt needs (not without much regret) in this your publique Meeting, take notice of the miſerable diſorders of ſo many vicious and miſaffected perſons, as have thruſt themſelves upon your cognizance.

Whiles the Orthodoxe part in this whole Realme, hath (to the praiſe of their patience) been quietly ſilent, as ſecurely conſcious of their own right, and innocence, how many furious and malignant ſpirits every where have burſt forth into ſclanderous Libels, bitter Paſquines, railing Pamphlets? (under which more Preſſes then one have groaned) wherein they have indeavoured, through the ſides of ſome miſliked perſons, to wound that ſacred Government, which (by the joynt-confeſsion of all reformed Divines) derives it ſelfe from the times of the bleſſed Apoſtles, without any interruption, (without the contradiction of any one Congregation in the Chriſtian world) unto this preſent age; Wherein, as no doubt their lewd boldneſſe hath been extremely offenſive to your wiſedomes, and piety, ſo may it pleaſe you to check this daring, and miſ-grounded inſolence of theſe Libellers, and by ſome ſpeedy Declaration to let the world know, how much you deteſt this their malicious, or ignorant preſumption; and by ſome needfull Act to put a preſent reſtraint upon the wilde and lawleſſe courſes of all their factious combinations abroad, and enterpriſes of this kinde.

And if you finde it paſſe for one of the maine accuſations againſt ſome great perſons, now queſtioned before you, that they endeavoured to alter the forme of the eſtabliſhed government of the Common-wealth; how can theſe Pamphleters ſeem worthy of but an eaſie cenſure, which combine their counſels and practiſes, for the changing of the ſetled form of the government of the Church? Since, if Antiquity may be the rule, the civill Politie hath ſometimes varied, the ſacred, never; And if originall Authority may carry it; that came from arbitrary impoſers, this, from men inſpired, and from them in an unqueſtionable clearneſſe derived to us: And if thoſe be branded for Incendiaries, which are taxed of attempting to introduce new formes of adminiſtration, and rules of Divine worſhip into our neighbour Church, how ſhall thoſe boute-feux of ours eſcape, that offer to doe theſe offices to our owne? the ſeverall, and daily variable projects whereof, are not worthy of your knowledge, or our confutation; Let me have leave to inſtance in two, the prime ſubjects of their quarrell, and contradiction; Leitourgie, and Epiſcopacy.

The Liturgie of the Church of England hath been hitherto eſteemed ſacred, reverently uſed by holy Martyrs, daily frequented by devout Proteſtants, as that, which more then once hath been allowed and confirmed by the Edicts of religious Princes, and by your own Parliamentary Acts; and but lately, being tranſlated into other Languages, hath been entertained abroad, with the great applauſe of forraigne Divines and Churches; Yet, now, begins to complain of ſcorn at home: The Matter is quarrelled by ſome, the Form by others, the Uſe of it by both: That which was never before heard of in the Church of God, whether Jewiſh, or Chriſtian, the very preſcription of the moſt holy devotion offendeth. Surely, our bleſſed Saviour, and his gracious Fore-runner, were ſo farre from this new Divinitie, as that they plainly taught that, which theſe men gain-ſay; a direct forme of prayer; and ſuch, as that part of the frame preſcribed by our Saviour, was compoſed of the formes of devotion then formerly uſuall; And Gods people ever ſince Moſes his daies, conſtantly practiſed it; and put it over unto the times of the Goſpel; under which, whiles it is ſaid that Peter and John went up to the Temple at the ninth houre of prayer, we know the prayer wherewith they joyned was not of an extemporary, and ſudden conception, but of a regular preſcription; the formes whereof are yet extant, and ready to be produced; And the Euangelicall Church, ever ſince, thought it could never better improve her peace, and happineſſe, then in compoſing thoſe religious models of invocation and thankſgiving; which they have traduced unto us: And can ye then with patience think, that any ingenuous Chriſtian ſhould be ſo farre miſ-tranſported, as to condemne a good prayer, becauſe, as it is in his heart, ſo it is in his book too? Far be it from me to diſhearten any good Chriſtian from the uſe of conceived prayer, in his private devotions; and upon occaſion alſo, in the publique; I would hate to be guilty of pouring ſo much water upon the ſpirit, to which I ſhall gladly adde oyle rather; No, let the full ſoule freely poure out it ſelf in gracious expreſsions of its holy thoughts, into the boſome of the Almighty: Let both the ſudden flaſhes of our quick ejaculations, and the conſtant flames of our more fixed conceptions mount up from the altar of a zealous heart, unto the throne of Grace; and if there be ſome ſtops or ſoleciſmes in the fervent utterance of our private wants, theſe are ſo far fro being offenſive, that they are the moſt pleaſing muſique to the eares of that God, unto whom our prayers come: Let them be broken off with ſobs, and ſighes, and incongruities of our delivery, our good God is no otherwiſe affected to this imperfect elocution, then an indulgent Parent is to the clipped, and broken language of his deare childe, which is more delightfull to him then any others ſmooth Oratory; This is not to be oppoſed in another, by any man that hath found the true operation of this grace in himſelfe: But in the meane time, let the publique formes of the ſacred Church-Liturgie have its due honour; Let this, by the power of your Authoritie be re-inforced, as that which being ſelected, out of ancient models, (not Romane, but Chriſtian) and contrived by the holy Martyrs, and Confeſſors of the bleſſed Reformation of Religion, hath received abundant ſupply of ſtrength, both from the zealous recommendation of foure moſt religious Princes, and your own moſt firme and peremptory eſtabliſhment; Amongſt which powerfull inducements, that is worthy of no ſleight conſideration, which I humbly tender unto you, from the judgement of the learnedſt King that ever ſate upon this Throne, or (as I verily think) ſince Solomons time, upon any other; King Iames of bleſſed memory, who (however miſ-alledged by ſome, as letting fall diſgracefull ſpeeches concerning this ſubject) after a ſolemne hearing of thoſe exceptions, which were taken by ſome againſt this open forme of Common-prayer, (as it is called in Queen Elizabeths Act for uniformity) ſhuts up in his Proclamation given at Weſtminſter, the fifth of March, in the firſt yeare of his raigne, with theſe words; And laſt of all, We admoniſh all men, that hereafter they ſhall not expect or attempt any farther alteration into the Common and publike forme of Gods ſervice, from this, which is now eſtabliſhed; For that, neither will We give way to any, to preſume, that Our own judgement having determined in a matter of this weight, ſhall be ſwayed to alteration, by the frivolous ſuggeſtion of any light ſpirit; Neither are We ignorant of the inconveniences that doe ariſe in Government, by admitting innovation in things once ſetled by mature deliberation: And how neceſſary it is to uſe conſtancy in the upholding of the publique determinations of States; for that ſuch is the unquietneſſe, and unſtedfaſtneſſe of ſome diſpoſitions, affecting every yeare new formes of things, as, if they ſhould be followed in their unconſtancie, would make all actions of State, ridiculous and contemptible; whereas the ſtedfaſt maintaining of things, by good adviſe eſtabliſhed, is the weale of all Common-wealths.

Thus, that great Oracle of Wiſedome, and Learning, whom I beſeech you ſuppoſe, that you ſtill heare directing this prudent and religious adviſe to your preſent eares; and conſider how requiſite it is for you, out of the reaſon both of State, and pietie, to reſt in that his ſound, and exquiſite judgement. As for thoſe particularities of exceptions which have been taken by ſome at certain paſſages of that Book, they have more then once received full ſatisfaction, by other pens: Let me onely ſay thus much, That were the Readers but as charitable, as the Contrivers were religiouſly devout; thoſe quarrels had either never been raiſed, or had ſoone died, alone: Oh ſuffer not then, I beſeech you, this holy form of Gods Service, to be expoſed to the proud contempt of ignorant, and illaffected perſons; maintain, and beare up the pious acts of your godly predeceſſors, yea, make good your owne: And if our holy Martyrs heretofore went to heaven with a Litany in their mouth; Let not an ill adviſed newfangleneſſe be ſuffered to put ſcorn upon that, wherein they thought themſelves happy.

As for that forme of Epiſcopall Government, which hath hitherto obtained in the Church of God, I confeſſe, I am confounded in my ſelfe, to heare with what unjuſt clamours, it is cried down abroad, by either weak, or factious perſons; of either, or both which, I may well take up that word of our Saviour, Father forgive them, for they know not what they doe: Surely, could thoſe look with my eies, they would ſee cauſe to be thoroughly aſhamed of this their injurious miſ-conceit; and ſhould be forced to confeſſe, that never any good cauſe had more reaſon to complain of a wrongfull proſecution; Were this Ordinance meerly humane, and eccleſiaſticall, if there could no more be ſaid for it, but that it is exceeding ancient, of more then 1500 yeares ſtanding, and that it hath continued in this Iland, ſince the firſt plantation of the Goſpel, to this preſent day, without contradiction: A man would think this were enough plea to challenge a reverent reſpect, and an Immunity from all thoughts of alteration; For, even nature if ſelfe teaches us to riſe up before the hoare-head; and hath wrought in us a ſecret honour, even to the very outward gravity of age; and juſt policie teaches us, not eaſily to give way to the change of thoſe things, which long uſe, and many Lawes have firmly eſtabliſhed, as neceſſary, or beneficiall.

Yea, the wiſedome of the ancient Grecians went ſo farre, as to forbid the removall of a well ſetled evill; But, if religion teach us better things, and tell us, that nothing morally evill, can be ſetled well: and being, however, ſetled, had the more need to be (after too long delay) removed; Yet right reaſon, and ſound experience informe us, that things indifferent, or good, having been by continuance, and generall approbation well rooted in Church, or State; may not upon light grounds be pulled up: But, this holy calling fetches its pedegree higher, even from no leſſe, then Apoſtolicall; (and therefore, in that right, Divine) inſtitution; For, although thoſe things which the Founders and prime Governours of the Euangelicall Church did, as men, went no further then their own perſons, yet, what they did as Apoſtles, is of an higher and more ſacred conſideration; and, if as Apoſtolike men, they did, upon occaſion, enact ſome temporary things, which were to die with, or before them, yet, thoſe things which they ordained for the ſucceeding adminiſtration of the Church which they ſhould leave behinde them, in all eſſentiall matters, can be no otherwiſe conſtrued, then as exemplary, and perpetuall.

Now if to this Text, we ſhall adde the undoubted Commentary of the Apoſtles own practiſes, and to this Commentary, we ſhall ſuper-adde the unqueſtionable gloſſe of the cleare practiſe of their immediate ſucceſlors, in this adminiſtration, continued in Chriſts Church to this very day; what ſcruple can remain in any ingenuous heart? but, if any one reſolve to continue unſatisfied, in ſpight of reaſon, and all evidence of hiſtory, and will wilfully ſhut his eies, with a purpoſe not to ſee the light, that man is paſt my cure, and almoſt my pity: The good God of heaven be mercifull to ſuch a miſ-zealous obſtinacy: Certainly, except all hiſtories, all Authors faile us, nothing can be more plain then this truth; Out of them, we can, and doc ſhew, on whom the Apoſtles of Chriſt laid their hands, with an acknowledgement and conveyance of Imparity and Juriſdiction; we ſhew what Biſhops ſo ordained lived in the times of the Apoſtles; and ſucceeded each other, in their ſeverall charges, under the eies and hands of the then living Apoſtles; We ſhew who immediately ſucceeded thoſe immediate ſucceſſors, in their ſeverall Sees, throughout all the regions of the Chriſtian Church; and deduce their uninterrupted Line, through all the following ages, to this preſent day; And if there can be better evidence under heaven, for any matter of fact, (and in this cauſe, matter of fact ſo derived, evinceth matter of right) let Epiſcopacy be for ever abandoned out of Gods Church; But if theſe be (as they are) certain and irrefragable; Alas, what ſtrange fury poſſeſſeth the minds of ignorant, unſtable men, that they ſhould thus headily deſire, and ſue to ſhake off ſo ſacred, and well grounded an Inſtitution!

But I hear what they ſay; It is not the office of Epiſcopacy that diſpleaſes, but the quality: The Apoſtles Biſhops, and ours, were two; Theirs was no other then a parochiall Paſtor, a preaching Presbyter without inequalitie, without any rule over his brethren; Ours claims an eminent ſuperiority, whether in a diſtinct order, or degree; and a power of Ordination, Juriſdiction, unknown to the Primitive times. Alas, alas, how good people may be abuſed by miſinformation! Heare, I beſeech you, the words of truth and confidence; If our Biſhops challenge any other ſpirituall power, then was by Apoſtolique Authority delegated unto, and required of Timothy, and Titus, and the Angels of the ſeven Aſian Churches, (ſome whereof are known to us by name) let them be diſclaimed as uſurpers; and if we doe not ſhew, out of the genuine and undeniable writings of thoſe holy men, which lived both in the times of the Apoſtles and ſome yeares after them, and converſed with them, as their bleſſed fellow-labourers, a cleare and received diſtinction, both of the names and offices of the Biſhops, Presbyters, and Deacons, as three diſtinct ſubordinate Callings, in Gods Church, with an evident ſpecification of the duty and charge belonging to each of them; Let this claimed Hierarchy, be for ever hooted out of the Church: And if the bounty of religious Princes have thought meet to grace this ſacred function, with ſome acceſsion of titles, and maintenance; far be it from us to think, that the ſubſtance and eſſentiall parts of that Calling is ought impaired, or altered, by ſuch gracious munificence; And, although (as the world goes) theſe honors cannot ballance the contempt of thoſe eminent places; and that portion (which is now made hereditary to the Church) cannot, in the moſt of theſe dignities, (after all deductions) boaſt of any ſuperfluity, yet (ſuch as they are) if any man have ſo little grace, and power of ſelfe-government, as to be puffed up with pride, or tranſported to an immoderation in the uſe of theſe adventitious favours; the ſin is perſonall, the calling free; which may be, and is managed by others, with all humble ſociableneſſe, hoſpitall frugality, conſcionable improvement of all meanes and opportunities to the good of Gods Church.

I may not yet diſſemble, that, whiles we plead the divine right of Epiſcopacy, a double ſcandall is taken, by men, otherwiſe not unjudicious, and caſt upon us from the uſuall ſuggeſtions of ſome late Pamphleters; The one, that we have deſerted our former Tenet, not without the great prejudice of Soveraignty; for, whereas we were wont to acknowledge the deriving of our Tenure, as in fee, from the beneficent hand of Kings, and Princes; now as either proudly, or ungratefully caſting off that juſt dependence, and beholdingneſſe, we ſtand upon the claime of our Epiſcopacy, from a divine Originall; The other, that, whiles we labour to defend the Divine right of our Epiſcopacy, we ſeeme to caſt a dangerous imputation upon thoſe Reformed Churches, which want that Government; Both which, muſt be ſhortly cleared.

The former had never been found worth objecting, if men had wiſely learned to conſider, how little incompatibleneſſe there is in this caſe, of Gods Act, and the Kings; both of them have their proper object, and extent: The office is from God; the place, and ſtation, and power, wherein that office is exerciſed, is from the King; it is the King that gives the Biſhoprick, it is God that makes the Biſhop; Where was it ever heard of, that a Soveraigne Prince claimed the power of ordaining a Paſtor in the Church? this is derived from none, but ſpirituall hands: On the other ſide, who but Princes can take upon them, to have power to erect, and diſpoſe of Epiſcopall Sees, within their own Dominions? It is with a King, and a Biſhop, as with the Patron, and the Incumbent: The Patron gives the Benefice to his Clerk, but pretends not to give him Orders, That this man is a Miniſter, he hath from his Dioceſan; that he is Beneficed, he hath from his Patron; Whiles he acknowledgeth his Orders from the Reverend hands of his Biſhop, doth he derogate ought from the bounty of a Patrons free preſentation? No otherwiſe is it with Epiſcopacy; which thankfully profeſſes to hold at once from God and the King; Its calling, of God, its place and exerciſe of Juriſdiction, of the King: And, if it be objected, that both ſome former, and Modern Divines, both abroad and at home, borrowing S. Ieromes phraſe, have held the ſuperiority of Biſhops over Presbyters, to be grounded rather upon the cuſtome of the Church, then any appointment of Chriſt, I muſt anſwer; Firſt, that we cannot preſcribe to other mens thoughts; when all is ſaid, men will take liberty, (and who can hinder it?) to abound in their own ſenſe: But ſecondly, if they ſhall grant (as they ſhall be forced) that this cuſtome was of the Church Apoſtolicall, and had its riſe, with the knowledge, approbation, practiſe of thoſe inſpired Legates of Chriſt, and was from their very hands recommended to the then preſent, and ſubſequent Church, for continuance; there is no ſuch great diſſonance in the opinions, as may be worthy of a quarrell.

The ſecond, is intended to raiſe envy againſt us, as the uncharitable cenſurers, and condemners of thoſe Reformed Churches abroad, which differ from our Government: Wherein, we do juſtly complain of a ſclanderous aſperſion caſt upon us; We love and honour thoſe Siſter-Churches, as the dear Spouſe of Chriſt; we bleſſe God for them; and we doe heartily wiſh unto them that happineſſe in the partnerſhip of our adminiſtration, which, I doubt not, but they doe no leſſe heartily wiſh unto themſelves.

Good words, you will perhaps ſay, but what is all this faire complement, if our act condemne them, if our very Tenet exclude them? for, if Epiſcopacy ſtand by Divine right, what becomes of thoſe Churches that want it? Malice and ignorance are met together in this unjuſt aggravation: Firſt, our poſition is onely affirmative; implying the juſtifiableneſſe, and holineſſe of an Epiſcopall calling, without any further implication: Next, when we ſpeak of Divine right, we meane not an expreſſe Law of God, requiring it upon the abſolute neceſsity of the being of a Church (what hinderances ſoever may interpoſe) but a Divine inſtitution, warranting it where it is, and requiring it where it may be had; Every Church therefore, which is capable of this forme of Government, both may, and ought to affect it, as that, which is, with ſo much Authority derived from the Apoſtles, to the whole body of the Church upon earth; but, thoſe particular Churches, to whom this power and faculty is denied, loſe nothing of the true eſſence of a Church, though they miſſe ſomething of their glory and perfection, whereof they are barred, by the neceſsity of their condition; Neither are liable to any more imputation, in their credit, and eſteeme, then an honeſt, frugall, officious Tenant, who, notwithſtanding the profer of all obſequious ſervices, is tied to the limitations and termes of an hard Landlord. But ſo much we have reaſon to know, of the judgement of the neighbour Churches, and their famous Divines, that, if they might hope to live ſo long, as to ſee a full freedome of option tendred unto them, by Soveraigne Authority, with all ſutable conditions, they would moſt gladly embrace this our forme of Government; which differs little from their owne, ſave, in the perpetuity of their ( 〈 in non-Latin alphabet 〉 , or) Moderator-ſhip, and the excluſion of that Lay-Presbyterie, which never, till this age, had footing in the Chriſtian Church.

Neither would we deſire to chooſe any other Judges of our calling, andJacobus Lectius Pre er. Theol. l . vide Epiſc. by Divine Right. fol. ult. the glorious eminence of our Church, ſo governed, then the famous Profeſſors of Geneva it ſelfe; Learned Lectius for a Civilian, and for a Divine, Fredericus Span emius, the now renowned Paſtor, and Reader of Divinitie in Geneva; who in his Dedicatory Epiſtle before the third Part of his Dubia Euangelica,

Obverſatur mihi crebro grata iſta Eccleſiarum veſtrarum facies, iſta in publicis pietatis exercitiis reverentia, &c.

Et quamvis omnia illa regna abundent praeſulibus eruditiſſimis, & Theologis ſummis, &c.

Sive prolixi noſtri erga eccleſias omnes Britanicas affectus, quarum praeſules ampliſſimos, Paſtores fidos, greges florentes in Domino ſuſpicimus & amplexamur, &c.

Quo Deo ſua ſemper apud vos conſtet gloria, Sereniſſimo Regi veſtro ſuum jus, praeſulibus ſua authoritas paſtoribus ſuus honor, Eccleſ is veſtris omnibus ſua ſanctitas, ſua tranquillitas, &c. Epiſt. Dedic. 3. Part is Dub. Euang. Anno 1638.

to the incomparable Lord Primate of Ireland, doth zealouſly applaud, and congratulate unto us, the happy, & (as he conceiveth) flouriſhing eſtate of our Church, under this Government, magnifying the graces of God in the Biſhops thereof, and ſhuts up with fervent prayers to God for the continuance of the Authority of the Prelates of theſe Churches. Oh then, whiles Geneva it ſelf praiſeth our Government, and God for it, and prayes for the happy perpetuation of it, let it not be ſuffered, that any ignorant or ſpightfull Sectaries, ſhould openly in their Libels curſe it, and maliciouſly brand it, with the termes of Unlawfull, and Antichriſtian: Your wiſdomes cannot but have found abundant reaſon to hate, and ſcorn this baſe and unreaſonable ſuggeſtion; which would neceſſarily inferre, that not Chriſt, but Antichriſt, hath had the full ſway of all Gods Church upon earth, for theſe whole ſixteen hundred yeares; A blaſphemy which any Chriſtian heart muſt needs abhorre; And who that ever hath looked into either Books, or men, knows not, that the religious Biſhops of all times, are, and have been they, which have ſtrongly held up the Kingdome of Chriſt, and the ſincere truth of the Goſpel, againſt all the wicked machinations of Satan, and his Antichriſt? And even amongſt our owne, how many of the Reverend, and Learned Fathers of the Church, now living, have ſpent their ſpirits, and worne out their lives in the powerfull oppoſition of that Man of ſin. Conſider then I beſeech you, what a ſhamefull injuſtice it is, in theſe bold ſclanderers, to caſt upon theſe zealouſly-religious Prelates, famous for their workes (againſt Rome) in forraigne parts, the guilt of that, which they have ſo meritoriouſly and convincingly oppoſed. If this moſt juſt defence may ſatisfie them, I ſhal for their ſakes rejoyce; But, if they ſhall either with the wilfully-deafe Adder ſtop their eares, or againſt the light of their owne conſciences, (out of private reſpects) beare up a known error of uncharitableneſſe, this very paper ſhall one day be an evidence againſt them, before the dreadfull Tribunall of the Almighty.

What ſhould I urge in ſome others, the carefull, peaceable, painfull, conſcionable managing of their charges, to the great glory of God, and comfort of his faithfull people? And, if whiles theſe challenge a due reſpect from all wellminded Chriſtians, ſome others heare ill, (how deſervedly, God knows, and will in due time manifeſt) yet, why ſhould an holy calling ſuffer? why ſhould the faults (if ſuch be) of ſome, diffuſe their blame to all? Farre, far we know is this, from the approved integrity of your noble Juſtice, whiles in the mean time, (unleſſe your juſt check doe ſeaſonably remedy it) the impetuous and undiſtinguiſhing vulgar are ready ſo to involve all, as to make innocence it ſelf a ſin; and (which I am amazed to think of) dare ſay, and write, The better man, the worſe Biſhop.

And now, ſince I am faln upon this ſad ſubject, give me leave I beſeech you, to profeſſe, with how bleeding an heart, I heare of the manifold ſcandals of ſome of the inferiour Clergy, preſented to your view, from all parts; It is the miſery, and ſhame of this Church, if they be ſo foul as they are ſuggeſted; but, if I durſt preſume ſo far, I ſhould, in the bowells of Chriſt, beſeech you, (upon the finding of ſo hateful enormities) to give me leave to put you in mind, of the charitable example of our religious Conſtantine, in the like caſe; you cannot diſlike ſo gracious a patterne; I plead not for their impunity, let them (within the ſphere of their offence) beare their own ſin; But oh, forbid to have it told in Gath, or publiſhed in the ſtreets of Aſcalon; Your wiſedomes well ſee, under what malignant eyes we are, of oppoſite Spectators; What a death it is, to think of the ſport, and advantage theſe watchfull enemies will be ſure to make of our ſins, Et noſtris pingueſcunt monſtra ruinis. Jos. Iſc. and ſhame? What exprobrations, what triumphs of theirs, will hence enſue? Theſe, and all other our cares are now ſecurely caſt upon your exquiſite prudence, and goodneſſe; The very mention of our feares, whiles ye ſit, had need to crave pardon of preſumption; But withall, to take down the inſolence of thoſe envious Inſulters, it may pleaſe you to give me leave to tell them, that, however, in ſo numerous a multitude, there be found ſome foully vicious, (as there is no Pomegranate wherein ſome grains are not rotten, and even in twelve there is one Iudas) yet, upon a juſt ſurvay, it will be found, that no one Clergy in the whole Chriſtian world, yeelds ſo many eminent Scholars, learned Preachers, grave, holy, and accompliſhed Divines, as this Church of England doth at this day; And long, and ever may it thus flouriſh, as it ſurely ſhall (through Gods bleſsing) whiles the bountifull incouragements of Learning, and ingenuous education are happily continued to it; And the more, when thoſe luxuriant boughes of diſorder and debauchedneſſe, are through juſt cenſures ſeaſonably lopped off.

But ſtay; Where are we, or what is this we ſpeak of, or to whom? Whiles I mention the Church of England, as thinking it your honour, and my own, to be the profeſſed ſons of ſuch a Mother, I am now taught a new Divinity, and bidden to ask, Which Church we mean? My ſimplicity never thought of any more Churches of England but one; Now this very dayeswiſer diſcovery tels us of more; There is a Prelaticall Church (they ſay) for one; and, which is the other? Surely it is ſo young, that as yet, it hath no name; except we ſhall call it indefinitely, as the Jews were wont to ſtyle the creature they could not abide to mention, That other thing; And what thing ſhal that be, think we? Let it be called, if you pleaſe, the Church Antiprelaticall; but leave England out of the ſtyle; Let it take a larger denomination, and extend to our friends at Amſterdam, and elſewhere, and not be confined to our England: Withall, let them be put in mind, that they muſt yet think of another ſubdiviſion of this diviſion; ſome there are (they know) which can be content to admit of an orderly ſubordination of ſeverall Pariſhes to Presbyteries, & thoſe again to Synods; others are all for a Parochiall abſoluteneſſe, and independence; Yea, and of theſe, there will be a diviſion, in ſemper diviſibilia; till they come to very Atomes: for to which of thoſe ſcores of ſeparated Congregations, knowne to be within and about theſe walls will they be joyned? and how long without a further ſciſſure? Oh God; where doe men ſtay, when they are once paſt the true bounds? But if it be ſo, that the Prelaticall part muſt needs make up one divident member of this Engliſh Church; tell me, brethren, I beſeech you, what are the bounders of this Church? what the diſtinction of the Profeſſors and Religion? and, if the clients of the Prelacy, and their adherents, (whoſe ſeverall thouſands are punctually calculated) be they who make up this Prelaticall Church, what grounds of faith, what new Creed doe they hold, different from their neighbours? what Scriptures, what Baptiſme, what Euchariſt, what Chriſt, what heaven, what meanes of ſalvation other then the reſt? Alas, my brethren, whiles we doe fully agree in all theſe, and all other Doctrinall and Practicall points of religion; why will ye be ſo uncharitable, as by theſe frivolous and cauſleſſe diviſions, to rend the ſeamleſſe coat of Chriſt? Is it a Title, or a Retinue, or a Ceremony, a garment, or a colour, or an Organ-pipe, that can make us a different Church, whiles we preach and profeſſe the ſame ſaving Truth, whiles we deſire (as you profeſſe to doe) to walk conſcionably with our God, according to that one rule of the Royall Law of our Maker; whiles we oppoſe one and the ſame common enemy, whiles we unfainedly indeavour to hold the unity of the Spirit in the bond of peace? Oh conſider, I beſeech you in the feare of God, conſider, whether theſe be the thoughts of the ſons of peace, and ſuch as are ſutable to the charge, and legacy of our deare Saviour, and think ſeriouſly from what ſpirit they proceed; For us, we make no difference at all (in the right and intereſt of the Church) betwixt Clergy and Laity, betwixt the Clergy and Laity of one part, and another; we are all your true brethren; we are one with you, both in heart and brain; and hope to meet you in the ſame heaven; but if yee will needs bee otherwiſe minded, we can but bewaile the Churches miſery, and your ſin; and ſhall beſeech God to be mercifull to your willing and uncharitable ſeparation. Howſoever, I have freed my ſoule before my God, in the conſcience of this juſt expoſtulation, and faithfull adviſe.

What remains, but that I poure out my heart in my fervent, and dayly prayers to the Father of all mercies, that it would pleaſe him to inſpire this Great Counſell, with all wiſedome from above; and crown this great meeting with the bleſſing of all happy ſucceſſe, ſo as it may produce much glory to his own name, much complacency and contentment to his deare Anointed, comfort to all good hearts, terror to his enemies, ſeaſonable reſtraint to all inſolence and faction, prevention of all Innovations; and laſtly, a firm peace and ſettlement to this Church and Common-wealth, and to all other his Majeſties Dominions? Which God grant for the ſake of the Son of his love, Jeſus Chriſt the righteous. Amen. Amen.

FINIS.