MY businesse the Title tells you, is Con­solatory, and not Argumentative; for though I sometimes make an offer at Proofe and Reason, yet I looke upon them but as the Wid­dowes two mites, or the paring of the shell; the Treasure and the Food you have had, and may have from wealthier hands, though I perceive that amongst some, this very Manna hath bred wormes and stanke, by reason of its long continuance; Hee therefore that will still gape after knotty Proofes, and valid Reasons, notwithstanding this prejudicate Caution (for I will not flatter the Printer with a dry Bush) of which I know so many have beene al­ready tendered, which could not be untyed, but like that of Gordius, only cut asunder, Nodum in scirpo quaerit. I write not from the Philosophers Schooles, (which have now changed their Gownes to Swords, and perhaps pray that those Swords may be turned into Pruning Hookes, not to lop off a Heresie, but to feed themselves with the sweat of their brow) but from the Oratours Deske, and no doubt the very straine will tell you, that both the Desk, and he that leanes upon it, are made ex eodem stipite, so that neither of them will rise up unto a Mercury; and indeed what use is there of a Demonstration? since those, to whom I write, are already so really convinced, as not to beleeve that the [Page 2]best Religion, whereby they may either retaine their Old Tythes, or acquire some New-fashioned Stipend, nor that sincerest Loyalty which does neither interrupt, nor com­pound their possessions, but can quietly part with all, ex­changing the Oxe and the Acre, for an inward wealth, which can never be surprized;2 Tim 1.12. For which cause I also suffer these things, neverthelesse I am not ashamed, for I know whom I have beleeved. To these I should but [...]; and who will not adjudge that losse of oyle, to shew the lustre of the Sunne by the dimnesse of a Taper? I might rather in that Cynick sense, goe light my Noon-day candle, and seek for an honest man in the open Markets, and places of publique concourse, so many of them have forsaken our Island, or else because they have lived well, they doe bene latere, Colos. 3.3. Their life is hid even here too, with Christ in God; But to those who are either starke blinde, or resolve to close their eyes, Nox & dies juxta sunt, not the Moone only, but the Sun it selfe is corpus opacum, who, if all other physicke faile may at least be capable of a dos of Hellebore; and yet, even These, will have lofty eyes, and eye lids lifted up, to see and acknowledge, that the intire complexe in­gagement, both of Man and Christian, is concerned and ab­solved in the Government, Civill and Ecclesiasticall, under which he lives; both Tables will be reduced to these, of which if I would give you a sensible Hieroglyphick (unlesse even this kinde of Imag'ry be abominable, so that the refor­med eye will not indure to be preacht to) I would only draw the pictures of Moses and Aaron.

Thus farre we are well agreed, but many harsh scruples, like pricks in our eyes, and thorns in our sides, though per­haps they doe not naturally grow, are yet grafted upon these stems, such as these.

When God himselfe shall command me, Feare thou the Lord and the King, and meddle not with them that are given to change, Fear God, ho­nour the king. 1 Pet. 2.17. Prov. 30.13. when he shall joyne the fears of the King, next to that of himselfe, as to intimate how little hee regards God himself, who slights his nearest image, betwixt [Page 3]whom (like that of Phydias and Minerva) there is such an affin'd dependency, that the glory of the Man cannot be violated, unlesse the Deity share in the defacement; as we know it hath been the practise of forraigne Warres to ex­presse a scorne, and passe a judgement upon the absent per­son, by hanging up his Pourtrayture (& quae non cernunt frangere colla volunt) not to adorne a Roome, but to scan­dalize the very Gibbet with so defamed a weight, who at length if he fall into such hands, will in vaine expostu­late an escape, or plead that refuge, Sed periisse semel, satis est. When this command is amongst some of late, not a Religious, but an abject cowardly feare; when the Moon herselfe is now out-chang'd, who in all her circuits, never beheld such a universall alteration from the Full to the Wane; when some Field-practitioners will tell us, that to fight against the King, consists with this feare of him, and that none of our changes are understood in that text, there is at least some hesitation to be allow'd for tender conscien­ces; De vitâ (Aeternâ) nunquam satis diu deliberatur.

It is the command of God,1 Pet. 2.18. Servants be subject to your Masters with all feare, not only to the good and gentle, but also to the froward: if, Indefinitely to any Master, though of inferiour ranke, principally to him, who is Pater Patriae, or as Homer stiles his Jupiter, [...], Father of us poore under-mortalls, and of them also of whom it is said, that They are Gods.

But some abroad will tell us,Ps. 82.6. we must not be subject to a Tyrant (indeed this is a leading case, and has no prece­dent, that an unmatcht clemencie, unparalleld mildnesse should be stampt with the brand of tyranny) but I had thought a very Tyrant also might be froward, and that fro­wardnesse were the onely exception against him, I had thought too, that Not onely, for wrath, but for conscience sake, would unscruple all demurres of obedience,Rom. 13 5. and that humane policy would strike saile to expresse the Law of Christianity.

We are commanded to submit our selves to every Ordi­nance [Page 4]of man for the Lords sake, whether it be to the King as supream, 1 Pet. 2.13.

Yet there are some abroad will put an humane ordinance in the scales against that of Gods, and make that ballance too not as a power derivative from God (at least in facto esse) but as inherent and essentiall, I doubt not but against the wills and desires of those who Ordaine; and they tell us too, what ever the Text sayes, that in this case the King is not supreame, but only an equall coordinate power, to which I can assigne no more proper portentous resem­blance then the fabulous relation of some bold Naturalists of men, whose Heads stood not upon their shoulders, but within their breasts: and though all this be required under the forme of so potent a charme-For the Lords sake-yet a misse interpretation of some humane constitutions shall evacuate all, let the Apostle charme never so sweetly, though to my utmost apprehension, the Laws of the Land (or rather the popular street-glosse upon them) are a much disappor­tionall Commentary on the word of God; and when I would understand St. Paul and St. Peter aright, I should count it but a flattering digression to consult with an Atturney, or have recourse to the Bar; nay a peece of sordid unmanlinesse to mould my opinion after the vulgar conception of their determinations, to make the Law of the Land the Interpre­ter of the Gospel, and the people the square of That, till the people be the only Orthodox Aggregat Divine, as Themi­stocles son ruled Athens, because his wife ruled him, and his son her: the very Poet hath bid the Emperour to stand more firme, and not give ground to these fond-sicke weaklings — Mortalia quaerunt Consilium; A [...]mius Theodosio. Certus,Jussa capesse Dei.

I have purposely made choice of St. Peter (though the same Doctrine streams through every pipe) his Epistle be­ing visibly generall, unrestrained to times or persons, to prevent the empty cavill of some (whom I have met so vainly deluded) that what was writ to the Romans, respected the then present state and face of things, and is now expi­red, [Page 5]not obligatory in another climate; though certainly he had forgot that their obedience was injoyned to a heathen Prince, to a very Tyrant; as far as persecution could make him one, at least that peece directed to the Romans, will reach to him also, as a linke that drawes the whole chaine after it, Whatsoever things were written aforehand, were written for our learning, Rom. 15.4. And certainly God does not take lesse care of Ʋs under the Gospel, then he did of Ʋs under the Law; but I would faine win his full assent, and that I may doe it with lesse difficulty, I will afford him one Text more, whose eccho I doubt not but he will snatch up at the first rebound, in Rom. 4.22.23. It was imputed to him for righteousnesse. Now it was not written for his sake alone, that it was imputed to him but for us also, to whom it shall be imputed. Now if his and my salvation be preacht to us from the imputing of Faith to Abraham for righteous­nesse, so his, and my damnation are denounc'd (for eadem est ratio contrariorum) if we impenitently resist, in that it is thereupon denounced to the Romans.

But after all, every man who hath but arrived to one sentence in Latine, is ready to beat me down with the irre­sistible power of Axiome, the very center in which all their circumferentiall lines are pointed, and unite themselves to their maine strength; (in a word, their very King, whom only they will not disobey) Salus populi lex summa; It is indeed a cordiall of soveraigne use, if rightly applied, I will not therefore dare to annull or calumniate its rich influ­ence, but allow it, before competent Judges, in cases meerly humane, its liberall unlimited extent and efficacie; but then what thinke you of Salus summa? of a truth, that rule will only preponderate in Naturalls; it will but obliege, and sway in affaires sublunary; thus far it may goe, and no fur­ther, unlesse the wayes thereof be proved; for where the dictates of Heaven doe interpose to pull downe its swel­lings, and stop its course, it is then ultra sphaeram activitatis, and cannot, must not, agere, being resolved into one of the Preachers unities under the Sun; for it is a rule of the God [Page 6]of nature, and therefore much more uncontroulable, that it is better to serve God then man. Act. 4.19.5.29

And in all these, I foame not out my owne rude thoughts and selfe-fancies; I vomit not what ever undigested abor­tive Embryowims in my owne rude Braine. I have bet­ter learnt the taske of self-deniall, then to beleeve that so Magisteriall, as to prescribe a delirium for a case of consci­ence to any man, or my selfe to lye under its thraldome; nor yet have I so learnt Christ, that because God does dwell in us, because to man he has given

And by all these has distinguisht, and preeminenced us from all his creatures upon earth, that therefore I should blaspheme God by intituling him to any my owne sudden, rash irregular effusions, and to improve them all supra cap­tum humanum, by abasing that most excellent gift of God, and by making secret inspiration a cloake to all my blemi­shes —Non hae nostre de pectore voces; Statius lib. 10. Ille canit — but it is hee too in his lowd publique voice, which reaches to all Chri­stendome.

And yet, if in this case that rabble, who make it their discourse and pastime to despise dominions, who revile Ma­jesty by the Glasse, and till such an Houre refresh themselves against the King, if they will mihi manus dare, that the King is then only to be relinquisht, when his Commands run point blanke against those of God, which they might learne from the late Annotations upon the Bible, as compri­sing under the word, Resist not only an open rebellion as Ab­solons (and though in that stole Comment, they write not the word King, yet that also is powerfully implyed in the Rebellion of Absolon) but also by not yeelding obedience to their command in those things, that are not against the word of God; where I would only propose this question, that, since we must not obey the King against God, Whe­ther is the King (only of all mankinde) bound to execute [Page 7]that advice, the actuating of which he conceives a breach of his conscience towards God? I confesse I understand not, nor yet am so inextricably irratus in verba Magistri, as stubbornely to resist a convincing reason, if yet they will, by drawing thus neare (like a leape revearst) flye further backe—tam prope, tam proculque—and assume that his com­mands runne thus; yet the common rumours (which is the guise of those who afflict Innocence) by the charge only in Generalls; my eares have not yet tingled with the relation of This or That, yet my owne experience of his Religious deportment towards his God (which no doubt will be re­compenced in Gods time here, or unfailably in Gods eterni­ty hereafter) will incourage me to avouch thus far (his pre­sent condition attesting it to be no peece of remote flattery) that there is not that Prince under heaven, who devotes himselfe with more zeale (and that, such as St. Paul re­quires, according to knowledge) with more holy debates and inquiries after the grounds and depth of truth, to the immaculate service of the great God; nor indeed doe I at all wonder, that after so solid settlements, and so elaborate trialls of the spirits, he should not now shake and waver in the faith, I should rather wonder if he did; and certainly he who relented at the errour of Star-chamber, and High Commission, at Ship-money, &c. will not be pertinacious in any point of Religion, of which his conscience shall bee perswaded, that it is erroneous, the upholding of which would be prejudiciall to him in that Court where he is only lyable to answer as much more as the Heavens are better then the Earth; in such a case he will easily remember, and transcribe the high patterne from whence he is descended, rising up with as forward and pregnant a flame for Gods owne immediate honour, as his Royall Father (of ever bles­sed memory, whose halcion dayes God restore amongst us) did for the honour of his Church; who when the sanctum sanctorum was vilified into his Wardrope, and the Prophana­tion preacht freely downe by the Parson of that Church to his owne Sacred eares, the same day swore him Chaplaine [Page 8]for his integrity, which made the righteous man bold as a Lion, and commanded a quick remove of all his Robes, of his shooes (if any were there) because the ground is holy. Yet I confesse (though I would never speake of a King but with reverence, and presume I doe that too, whilst I only prefer God before him; neither Pope nor people) should a slip in this kinde, possibly escape him (as much as I esteem Monarchy, and prise the gift at Plinys owne rate, Nullum prastabilius aut pulchrius munus Dei quam castus, & san­ctus & Deo simillimus princeps) I would wave my obedi­ence here,In Panegit. ad Tr. and submit to heaven, because as upon Earth, though I must submit to other governours,1 Pet 2.14. as unto them that are sent by him, yet I must submit to the King as su­preame; thus as the King is head of the people, so as the King is Vicegerent to God, though I must submit to the King as being sent by him (For by him Kings reigne, Prov. 8.15. Dan. 2.22. it is he that setteth them up) so I must submit to God as supream governour of all the world, for he is a God of Gods, and a Lord of Kings: and where the commands of these clash and in­terfere, where they are not subordinate, but contradistinct, because I cannot obey both, I must desert my Prince, and this is more my duty then disloyalty: the Philosopher hath markt it with his [...];Epictet. c. 18. which is the sense of our Saviour himself upon the Mount (the very place elevating our o­bedience, and being it self part of the Sermon) No man can serve two Masters, for he will hold to the one, and despise the other, Mat. 6.24. ye cannot serve God and Mammon: In the highest and only instance, it is not, I doe not obey my King, but I can­not; yet even in this, I would be loath to bee altogether dis-subjected; I will still obey him passively, according to the most commendable example of Scripture, and the purest practice of the Primitive times under the Heathen perse­cute s, and not vim vi repellere: neither would I so much as bring a rayling accusation against him: the Pro­phet Daniel hath taught me a more suitable addresse even from the Lyons den, [...] 21. O King live for ever! nay were I to [Page 9]speake with him from Gods owne mouth, and to reforme his errors against heaven it self, though in all cases, this alone would admit of the harshest reproofe, yet even in this case (though I am well aware, that such particular commands are now expired, and that the written word is the only rule of righteousnesse) an humble intreaty should be my severest reprehension; it should be, with the Prophet Jeremy, Obey I beseech thee, the voice of the Lord which I speake unto thee, Ch 38. v. 20. and with St. Paul, I know thee, O King, to be expert in all customes and questions, wherefore I beseech thee to heare mee patiently; Acts 26.3. nay should I dare to question him in principles, and fundamentalls of Religion, King Agrippa, beleevest thou the Prophets? I would quarrell downe my owne boldnesse and subjoyne St. Pauls checke upon my too forward inso­lence, I know that thou beleevest, [...].27. else if I set my tongue loose to speake evill of so high a diguity, be my cause never so good, and my affliction never so great, the King does but persecute me, and I the King.

And throughout all this my intention is very farre from defaming any of those Honourable Members of either House, who are summoned by the Kings Writ, and the Kings Authority, to consult de arduis Reip: Negotiis: the Heathen himselfe will teach me better Divinity, [...]:Tat. 9. lib. ult. whose ever curiosity or prejudicatenesse shall cull out a Li­bell hence, because he would be thought profound, and such a one as can search and pierce deeper then common eyes, if he will needs swim where he should but wade, whilst hee does thus Male recitare without the expense of a new printed Disclaimer, I doe already disavow the Adulterated sheets and lay them at his doore, as being become the Rea­ding author. I dare boldly hope who ever shall suspect those great and high names of sinister designes upon the Kings honour and power (for there is no place so high, not the very Throne, no person so upright, not the very King, but these wild dayes will calumniate) of hollow jugling, protestations to God and all the world, that they did never [Page 10]really intend to contrive our Dread Soveraigne into the most flourishing Prince in Christendome, that all their many, many Declarations did but veile their owne politique ends under so glorious a maske of faith and sincerity, acknow­ledging themselves no lesse then humble and loyall Subjects from that place of Judicature, where they are as great as earth can make them: I dare boldly hope the time is now hard at hand, in which it will appeare all this was no maske, but their very face, no forgid comelinesse, but a native un­painted glory, and that Aaron, and all the children of Israel shall see Moses and behold the skin of his face to shine also; Exod 34.30. that their often attesting God, and adjuring us by so great a Name,Jerem. 42.5. so true and faithfull a witnesse, so just and revenge­full a Judge of Falshood in such an act especially, and such an omission being circumstanced up to so high a nature by the Representative Nationall capacity of the joynt-persons, whereby the Honour of God (of which he is so jealous, Exod. 34.14. that it is his very Name,Esa: 42 8.48.32. and which he will not impart to ano­ther) would not barely suffer, but be led captive and insul­ted upon as conquered and invassalled to a greater honour, will be lookt backe upon as a Religious vow and Prophesie, and their present immediate actions conspire into a devout performance and lively fulfilling of them, which otherwise would be but a dead, nay a killing letter, let any foule mouth speake what infection it please; Such Wise men cannot but consider, that the interest of a whole Kingdome is involved in such Publique Vows, and by the violation of them, and the Majesty of God must lye at stake, gasping for the dregs of Gods last judgements, and such good men will not but pre­vent so universall a mischiefe, so that I will not feare under the conduct of such Pilots, a sudden Transmigration, a new living— [...], that without crossing the Seas, wee should all start up Russians and Aethiopians, not that our glory will be extinguisht at home, which shines so cleare abroad:Doctrus p. 80. for the Italian, (or else his Favourable translator) ingenuously preferring us to all the world, does give us this generous marke of disparity from those (because amongst [Page 11]them, There is nothing worthy of observation, more then the Tyrannous controuling of Lawes, and the immediate prostitution of all sorts to the imperious will of the Prevai­ler; and againe, Anglia libera Gens: pag. 94. As my businesse will be anon to incourage those, who have lost their Fleece for their owne conscience sake, to suffer Cheerfully, not only so, but that they would Frui Diis Iratis, take possession of their losse, and injoy their misfortunes, not only so neither, but that they would possesse their owne soules also in their patience, without which a man is besides himselfe,Luke 21.19. and not a man: so it is now, that they would not forestall the great Court by unwotthy feares, but suspend a while, and in imitation of the meeke Lambe of God, Isa 53 7. Acts 8 32. v. 3. v. 10. not open their mouths before the shearers, and see if like Jobs, their flocks and herds will not be returned with interest, the seven thou­sand in the first Chapter, to foureteen thousand in the last: for my owne part, though I am much of their perswasion (and pray still that I may be so) who can like the resolved Emperour, [...], and if I stray in judgement bee content to doe penance here to the utmost farthing, that I may escape the eternall prison by an Involuntary unbar­gain'd deviation, yet I freely confesse my selfe so compli­cately guiltfull; that transgressions are so twisted round a­bout me, that I am ty'd and bound with the chaines of them; that I have drawne iniquity with cords of vanity, and have sinned as it were with a cart rope; and againe,Esa. 5.18. with that rope have pluckt downe vengeance from heaven upon this King­dome, that I must confesse (what evill soever some men may call it) there is no malum paenae in the City but the Lord hath done it; and if any shall aske me,Amos 3.6. hath not my wicked­nesse cryed aloud for this scourge? some charitable man may returne this answer, in an humble astonisht sense, And he was speechlesse, I had rather strike my guilty breast, then make a Pharisaicall Oration of innocence, who have nothing else of good in me, but the acknowledgement of my ill, and the justice of God upon it, and this may per­haps intitle me to some one quality of Seneca's Goodman, [Page 12] Quicquid viro bono accidit, Epist 76. aequo animo sustinobit; sciet enim id accidisse lege divina qua universa procedunt. In such a case of trialls the very Atheist (like the Apostate Julian with his Vicisti Galilaee) leaves out himselfe, and sets up a God,Lucian. 1 Tom Timon. [...], which old repen­tant Eli, upon Gods sentence against him, hath indenizon'd into a Scripture-expression,Sam. 3.18. It is the Lord, let him doe what seemeth him good: and if we may apply another orthodox sense to the same words (the practise both of the ancient Fathers, and of the Moderne most learned devout Writers,) It is our Saviours almost literally, It is I, be not afraid.

From what I have hitherto said,Mat. 14.27. as the severest eye can­not discerne a quarrell against my King, to whom there is not only an obligation laid upon my words, but my very thoughts are also tyed up;Eccles. 10 20. so I hope, no moderate indifferent man will arraign any piece of my language against his great Court; I know I am bound there also, for Thou shalt not re­vile the Gods (i.e.) as some read the Judges;Exod. 22 28. I would faine perswade my selfe, that at least, that one ingredient of an intire Christian, spreads it selfe throughout my spirituall composition, to love the whole world, I meane the persons, for I was never baptized into that hatred, and would bee loath (which in another kinde of contraries, is the divells tallest stratagem to stir up and inflame a contentfull pride out of humility it selfe) to make my love of one (though of him who is the very breath of our nostrills, and whose safety is worth ten thousand of us) protect,Lament. 4.20. 2 Sam 18.3. and patronage my contempt of some others.

In the next place, give me leave to speake a few words in the behalfe of my languishing mother, the Church, and you shall have them as from a true sonne of the Church, in the spirit of meeknesse.

In which there are three points of moment, which struggle for the Truth; Power of Ordination, Jurisdiction, and Discipline: The two former I conceive to be essentially in the Bishops as succeeding the Apostles; for the latter I humbly conceive the forme already establisht by full act of [Page 13]Parliament, to be the purest in Christendome: All these I shall now much wrong, as being removed from the ad­vantage of bookes, which led me away a willing captive to them my unconstrained opinions, having not tasted the edge of any sword, but that of the Spirit which hath subdued my very minde, yet I shall venture upon the strength of that reason, quae nec decipitur, nec decipit unquam, at least to wooe a Toleration of them.

I have some Scripture by me for the former, though I wish I could readily recall those other texts also, which have so irrefragably convinced my assent.

In the 6 of Acts and the 2. The twelve called the multi­tude of disciples unto them, and said, v. 3. Seeke ye out among you men of honest report, full of the Holy Ghost and wisedome, whom we may appoint over this businesse: which Dr. Gerhard applyes to the Ordination of Deacons, and if to the appoin­ting of them the care of the Apostles did descend, much more to the appointing of Priests or Presbyters, being a su­periour Order; it is the kinde of argument à fortiori, with which our Saviour himselfe does incourage his Apostles, a­gainst the feare of Persecution and death it selfe. The very haires of your heads are all numbered, Feare yee not therefore, Mat 27.30. not them that can kill the body; nor did the Apostles only do this, but the injunction lay upon their successours the Bi­shops, upon Timothy the first Bishop of the Church of the Ephesians, Lay hands suddenly on no man: upon Titus the first Bishop of the Church of the Cretians, 1 Ep. 5 c. 22. v. For this cause left I thee in Crete that thou shouldest ordaine Elders in every City. The case is thus farre plaine; that it hath been so,1 Ch. 5 v. it is plainer yet, that it may be so, by the Concession of the greatest Divine-Antagonists, who having received their orders from such hands, performe their Ministeriall functi­on without any new qualification. Now since their power is confest lawfull on all hands, and necessary on some, the designe certainly of inlarging the Kingdome of Christ, and setting up his throne in the hearts of men, might goe on more cheerfully, whilst that way of receiving it, is indulged to [Page 14]those thousands who can no otherwayes receive it. It is as true as Scripture, Except we eat the flesh of the Sonne of man and drinke his bloud, St John 6.35. we have no life in us. That flesh and blood are imparted in the Eucharist, that Eucharist by the Ministers of the Word; that those whom the Bishops ordain, can administer the Sacrament is granted by All, that those who are otherwayes ordained, cannot say also that they are not ordained, is beleeved by many (by very much the grea­ter part of Christendome) and what then shall become of those many soules, who hunger and thirst to be thus made righteous, who passionately cry out, Lord evermore give us this bread, v. 34. when they beleeve the Hand that reaches it out, might to as good purpose hold forth a stone? and when they call for this blood to drinke, they shall only finde that the Well is deep, and there is nothing to draw: Certainly this is not such a common dyet, John 4 6. 1 King. 17.6. that with the Prophet Elijah, wee should be beholden to the Ravens to bring us bread and flesh in the morning (that bread which is flesh also) I meane such of whom wee suspect they have nothing else of the Priest about them, but the black they weare: I cannot be­fore I proceed, but humbly desire the Reader to be as im­partiall as my selfe, and not to conceive any thing here to be dispatcht by an Incendiary, but from a conscience which groans under these very pressures, and poures it selfe out to heaven for a reliefe. I would not (like her who dreamt herselfe with childe of a Firebrand) adde the least sparke to the combustion already made, but only beg a plaister for the sores and scorchings which rankle and fester our soule, in the best part of it, our minde: when thou hast beleeved my sincere purpose, I may goe on to tell thee, that if we looke upon all Christendome and all antiquity, the universa­lity of time and place will be out loud Advocates: if I should tell a heathen, who like King Agrippa, was almost perswaded to be a Christian, how much the Church of Rome agrees with us, it should be no disadvantage to the Generall Cause, and it should have moment too amongst our selves, wherein we are at one, unlesse with the Invocation of S [...], we would [Page 15]also renounce the calling upon God, because the Papists say, Our Father, especially (which had its full operation upon that learned compacted friend of Truth, and enemy of Ro­mish errour) that our acknowledgement must render unto God, the things that are Gods,Sir Edwin Sands in spec. Eur. p. 77. considering that all good things are from God, though they be found in his very ene­my, but amongst the Reformed, how lately has that Hierar­chicall extirpation prevailed in what a Nooke of the earth? He that remembers not when it was rooted and brancht out of Scotland, is but yet a childe; (he that can tell me what blessings that Kingdome hath since injoy'd besides English gold and the impoverishment of her sister,) erit mihi magnus Apollo: for the Reformed part of France, I remember lear­ned Moulin, about six years since, has printed their desires for Episcopacy, and their submission only to this fatall necessi­ty, that because there cannot be two Bishops of one Diocesse, and because, in that Government there must be a Popish Bi­shop, the Reformed part must therefore onely wish that hap­pinesse which they cannot injoy is for another Reformed Church, I remember their printed prayer, That God would have mercy upon them in this behalfe, for their want of Bi­shops, and the Comment upon it, that whereas they desire mercy, they acknowledge the offence. For our selves (I de­sire pardon for such a solemne Truth, as needing no fresh wound, since I bleed whilst I speak it) if that government were abolisht by the same full power which so frequently ena­cted (though with humility, I speake it, long since Statu­tum est irreversibly in the Law of God, and to such Lawes I presume those of the Land, did never intend a confirmation by way of authority, because they stand already upon a fir­mer Basis, but declare their submission) it would be a griefe as irremedilesse as unsupportable; but rebus sic stantibus, the Aequilibrium is much doubted, when the party of one profest contrary opinion, are the Judges and executioners of the other, the Assertors of it being yet unexamined whe­ther they can plead not guilty, it is a just sentence even against a just sentence, parte inandita altera Aequum lices stat [...]rit [Page 16]hand Aequus est, be they never so right in the bonum, the want of the bone spoyles all; it is a case not much unlike which we reprehend (and must for ever) in the Councell of Trent, That which is a stigma to them, will scarce become our ornament, & decere Curios: I cannot but well relish the ingenuity of the Oratour, Cum de Religione agitur. T. Co­runcanum, Cicero de na­turâ Deorum Lib. 3. P. Scipionem P. Scavolam, Pontificis Maximis non Zenonem aut Cleanthem aut Chrysipum sequor; As in point of Religion hee would not take advice from the Phi­losophers morality (though that toucht the borders of the garment, till they almost kist each other) so they should not be only Pontifices, but Maximi, whom hee would have recourse to; I cannot so far captivate my judgement, but this will still be a stumbling blocke.

For these reasons, and for many other, I would gladly listen to, at least a Toleration of their Government, and the old forme of prayers (which should not like us that use them, decay for having liv'd so long, but grow more vigorous from their very age, if it were not a principle remov'd be­yond the danger of proofe, why God will ever be, I would give this reason, because God alwayes was) and this, not only to satisfie my Oaths, (which as one well sayes of friendship, Amare Non cito desisto, non temere incipio, should not be taken without deliberation, nor forgone with rashnesse: and as another, Let thy acquaintance be many, but thy friends few, though I may resolve often because those may be broken, and my faith stand whole, yet I would seldome sweare, because a Violation of that will waste my conscience) but also that I might obtaine the same equall fa­vour from my Brother-Protestants, which has sometimes been indulged our Religion from the harshest enemies of it and us, nothing so cruell as to be wounded by those of our owne House. Quod tu facias, hoc mihi paete dolet, a to­leration to all those of the Augustane Confession was gran­ted by the Emperour in Conventu Ratisbon. anno 1532. nay by the Pope himselfe,Lampad. Mel­lific. p. 429. anno 1533. Pontifex Clemens misit legatum Hugonem Randonem ad Saxoniae Ducem Ele­ctorem [Page 17]Protestantem, by whom he signifi'd the Grant, it was the very yeare, in which King Henry 8 did deficere a Pa­pa, and our whole Kingdome became generally Protestants; so that it is not any bold upstart, vnhear'd of suite, but what has been approov'd, allow'd, countenanc't by repeated Acts of Protestant-Parliaments, if yet the Commencers them­selves are branded with the Idolatrous name of Papists, they are only such who will discourse, and preach, and write against them, though Death stand in the gap, and swim in the Prophets pots; besides, none can tell how much it would asswage the heats and risings within, how it would stop the mouthes of many against Oppression, in opening them to their God. But to attempt a very scripturall reason, and at least by consequence, and rationall deduction, to shew that this request is agreeable to the Christian Policy of a ve­ry Paul, who, in Acts 15, forbad blood, and things strangled to be eaten, only to comply with the Half-won Jew, that he might be wholly Christian; now let the case be ballanc't; the abstinence from those was fully abrogated by the infallible Authority of Christ Himselfe; I doubt not but the modesty of each Abrogatour here, will acknowledge himselfe singly, and the whole body to be fallible, because men; the permit­ted abstinence from blood (under colour of Religion and conscience) was as opposite to Evangelicall Doctrine, as Ju­daisme to Christianity; such a difference betwixt observa­tion, and not-observation of our Ancient Liturgy, was ne­ver yet mentioned; and that this is not the drift and sense of the Authour only, but of the present Assembly: you have the whole of it, at least collaterally in their Annotations, the words are; he sheweth that these Ceremonies, to what they were accustomed many yeeres, could not without great distractions be abolisht, untill they could better learne their liberty in Christ. and that the word Necessary, v. 28. is not to be referred to the Ceremonies themselves, but to the present occasion and persons; I will not pursue my pur­pose from the word accustomed, nor from the, suddainely, but leave it to the judgement of any single eye, whether [Page 18]there be not fairer, at least tolerability, in all respects, for this, then for those.

That there should be a sub and supra, in the Church I conceive equitable from the difference in parts and abili­ties, not onely of the same kinde, though not of the same degree; but if the gifts be severally look't upon, wee shall finde them not only gradually, but specifically distinct, and I am well aware of my own insufficiency either way, which would easily perswade my Canonicall Obedience to the abler man.Cor 12 28. God hath set forth some, first Apostles, &c. and then he presently askes, are all Apostles? are all Prophets? &c. from which Method I suppose I may reasonably conclude, that God hath set forth some more peculiarly inabled by one gift, then others, and therefore thinke it unfit to be e­qually claimed by all. Wee are already in a Conflagration; but we may remember that the whole world was set on fire, when the Novice-Phaeton would needs hold the Reines, and misguide the Chariot of the Sun: If yet this Parlty must be inforc't, I would desire that Church-man to rumi­nate the reply of Lycurgus (one of the wisest Legislators that ever sate at Sterne) who, when he was sollicited to set up a Democracy, slack't the importunity of the rash advi­ser with a [...]: whereupon he went away, like the rich man in the Gospel, very pensive for he had many Servants, and shall Gods House indure that confused Anarchy which thy owne abhorres? Certainely, if wee thinke it meet to transcribe from Heaven, wee shall finde that without repining of the starres, [...] [...] 10. God made two great Lights, the Sun to rule the day, and the Moone to rule the night, and shall it be otherwise with those who are called the Light of the world? Shall the seven Golden Candlestickes be remooved, Mat 5 14. Rev. 2 22. or else a Blazing Star, or a Rush be put into them? Nay, in Heaven, amongst the very stars, one differs from another in glory, and when your selves come thither,1. Cor. 15 [...]. though every one of you shall be full of glory; yet there shall be a different measure accor­ding to your severall Capacities (Christ hath told us there [Page 19]shall be a least in the Kingdome of Heaven) and I have some­where read it well illustrated by glasses of a different size,Math. 11.11. dived into the River, of which though one holds more, none is fuller then another, the Amphora and the Ʋrcens are both brimmed up, and therefore no roome either for more Drops into it selfe, or for Envy at anothers streame, to which I may apply that of Seneca, Hic plus edit, ille mi­nus, quid refert? Ʋter (que) iam satur est, hic plus bibit, Epist. 85. ille minus, quid refert? Ʋter (que) non sitit.

Yet if the Episcopall word be only excepted at, as I have heard some moderate judging adversaries, give in their ver­duit, that the Authority must be retained, or else themselves shall fall out with any new intrusion) and the name and thing may still be allowed us, if a Pastour or a super-intendent (the Latine-English of [...]) shall turne out the Notion, and leave behind the Rem substratam, I should not much straine at it, (though I know not how justly queazy others might be) and feare the Title be onely parted with, as an Earnest, that all the Appendages shall follow, though any Bargaine may be legally evacuated with the losse of Earnest) such a Gnat, though with reluctancy, wee might perhaps at length swallow, though the other Camell would down-right choake us, and like the Picture of Jonah, in the Whales mouth, stick in our throat for ever; it would neither feede us it selfe, and would also stop up the Avenew, that no other sustenance might have passage; in this case I should blesse God for one of Jobs Messengers, that the Caldeans had fell upon these and the like Camells, and carryed them all away, Job. 1.17. as fearing also that such Beasts of space and compasse, might fill up the narrow way, and lie as another Gate before the strait-gate of Heaven to lock us out.Math. 7.14. But it is of late said by the Compi­lers of the Annotations upon the whole Bible, that this kind of Cleargy is inclined to Popery,Preface pag. 2. and have used meanes for the introduction of it (that I may not over-expresse any thing, and my relation be charged with malice, I will give it you in their owne language, which is, of it selfe, so high that I confesse I have not fancy enough to soare at that rate) [Page 20] And if ever those Masters of the Mystery of iniquity (having a long since set on foote their designe to make the Kingdome retrograde in Religion, in turning toward the Tenets of Do­ctrine and Forme of Worship of the Romish Church) have any cause to mount it on horsebacke, it must be by putting downe the most found, sincere, and zealous preaching of the Word, as by some experimentall preparations wee have seene of late, and our reason may fore-see and fore-cast for the time to come, for this hath been, and it is like may be hereafter their manner, who labour to extinguish (at least to eclipse) the light of E­vangelicall Doctrine; first, by picking a quarrell with the most sufficient, diligent, and conscionable Preachers, to stop their mouthes, imprison their persons, or to drive them from their Country— Pudet haec opprobria— a heavy charge I confesse to betray the truth, but since the bare assertion is the whole argument, I shall thinke it an honest payment to returne that Romish answer— Ais, Nego, unlesse themselves introduce a Doctrine of the R. Church, and speake infalli­bly; yet, if these kinde of men thus insimulated of Apostacy, have not beene the stoutest Propugners of our Religion a­gainst the Church of Rome, many of them by writing, some by sealing the Truth with their blood, I have read no books, to the meanes they are said to use, for the incompassement of so darke a designe, I will not returne that answere, Quid minus est, non dico Oratoris, sed hominis, quam id objicere Aduersario, Tull. Philip. 2. quod ille si verbo negarit longius progredi non possit, qui objecerit, the times give me another reply, and I am sorry I must par pari referre, lay downe payment in the same coyne — Mutato nomine de te fabula narratur; that many sound sincere, and zealous Preachers are put downe; that the mouthes of the most sufficient, diligent, conscionable Preachers are stopt; that the persons of many of thē are impri­soned here, and many others have got leave to be driven out of their Country. Servi ut taceant, Jumenta loquentur, & Canis, & Postes, & Marmora — of which, though wee, who are yours, and would be their Servants in Christ, should be as silent to you, as wee are to our Flocke, the stone out of the [Page 21]wall shall cry, and the beame out of the timber shall answer it, Habak 2.1 [...]. for want of the Antiphonaries, the Vox clamantis in the Priest, and the responsals of the people; for that at the pre­sent there are many hundred Churches in England lye speechlesse, or have no constant certaine known voyce for the sheep to follow, the Epitome of it, London can witnesse at large: This Altum silentium is but a sad off-spring of Reformation, especially when the generall cry of it in those common mouths, where there is vox & praeterea nihil (and that not halfe so (weet as the Nightingale,) does most vehemently breath it selfe against dumb dogs, unlesse this late sacred si­lence be deem'd extaticall, and a devout imitation of that spirit, Rom. 8.26. which sometimes inwardly makes intercession for us with groans which cannot be uttered.

But where I said Priest, I may perhaps be asked, why I did not call him a Presbyter or Elder? and it is not much amisse, if I had called him so; but then, let me briefly cleare in what acception I would take the word, and acknow­ledge my information received from that learned impartial Indagatour of Truth, Jos. Mead B. D. in his Diatribae, or rather from God by him, (for I may more immediately ap­ply that here to a full explainer of Gods owne word, which Zanchius acknowledges as a due panegyrique to Aristotle, Tom. 1. pars 2. lib. 4. c. 2. Ad singula sophismata dignoscenda, utilissimam nobis prabuit operam Aristoteles, imo Deus per Aristotelem.

It is in his Tractate upon 1 Tim. 5.17. Let the Elders that rule well, especially they that labour in the word and doctrine. From whom I learne that the New Testament useth the word [...], for the Ministers of the Word and Sa­craments, that hence was raised the Saxon word Priester; and from that (neither from Jew nor Pope) the English word Priest: Hence some will have two sorts of Elders, the Ruling-Elders from the first words, and the Teaching-Elders from the last; but the ancient Fathers, Chrysostome, Jerome, Ambrose, Theodoret, Primasius Oecumenius or Theophylact, as they had no Ruling-Elders, so from these words understood Priests onely: The words from the ori­ginall [Page 22]would be thus rendered, Let the Elders that rule well, [...], chiefly those of them who labour. So that there are two duties, but not two sorts of Elders; so Chrysostome, and other Greek Writers.

Another Interpretation is, that the Apostle speakes here of Priests and Deacons, considering both as Members of the Ecclesiasticall consistory; and then the words beare this, Let the Elders that rule well (whether Priests or Deacons) espe­cially the Priests who rule and labour also, without this bee meant, no provision is made here for Deacons, which is im­probable to be omitted, seeing the very Widows are cared for in the verse before.

Others admit two sorts of Elders, but both Priests, the one residentiary, who were affixed to certaine Churches, and so did [...]; the other of such, that Travelled to preach the Gospell where it was not, or to confirm it where it was preacht, to this latter sort the [...] may relate, being used by St. Paul in this very sense, 1 Cor. 15.10. [...], For it is manifest, he tra­velled much more then they all. Now whether a Text ca­pable of so various exposition, be a sufficient (as it is the only) foundation for a New government never heard of in the whole Church of God, since the Apostles time, till this last age, He that can judge, let him judge.

But what if from hence we also grant them, Lay-Elders, not Church-officers, but Civill Magistrates? So we read of the Elders of Israel, of the Elders of Judah, of the Elders of the Priests, of the Elders of the people; and then the sense is, Let the Elders which rule well (even the Civill Magi­strate also) especially those (Ecclesiasticall Elders) that la­bour in the word. Is not this good sense? And does not the Apostle begin this Chapter with an Elder in the larger sense,V. 1. Rebuke not an Elder, but intreat him as a Father, and the younger men as brethren. So St. James calls the Ministers of the Word and Sacraments, Ch 5.14. [...] as it were in distinction from [...], the Elders of the Church being one, and those of the Commonwealth [Page 23]another. Nor is this exposition ambitious, as preferring the Elders of the Church before those of the Common­wealth, for the name of Elder is never given in Scripture, to the supreame Magistrate, but to the subordinate only.

I have Analised this peice from an heroicke pen, that I might not wholly frustrate HIS READER, but tender something worthy his eye; I confesse my selfe, if I were displumed of my borrowed ornaments, and lookt upon in puris naturalibus as empty and naked as Aesops Crow after Restitution made; but withall would have thee remember, that Truth also is wont to be limbed naked, and that the drawne colours are not put upon her, but are herselfe. I count my selfe the more happy, whilest I doe thus, Aliena vivere quadra, yet so too, that the taste of my owne judge­ment does relish and approve the meat, though another provides the dish, it is my owne stomach, which makes the concoction, and bids the dyet sustaine me.

The next sad object, which would be grieved for, is the utter change of our forme of worship in our publique prayers to God, and woe is it with the repute of our first and second Reformers, whose Ashes would deserve very ill of mourn­full posterity, fit to be racked out of their Urnes, and (if the Liturgy there be queathed to us, were indeed such an Idoll as some blacke mouthes would make it) like the dust of Aa­rons Calfe, to be strawed upon the water,Exod. 32.20. and we as the Israelites be compelled to drinke of that brooke in our way, if their undiscreet piety, their zeale without knowledge, had defiled our worship of God into such an intire abomi­nation, as that it is left uncapable to be any other way refor­med, then by exact abolishment, by a very contradiction; no great need of a tough laborer to winnow that harvest, and separate the chaffe (if there be any) from the wheat, none, of a choice subtle head-peice to distinguish Truth from colors, and reality from errour, to purge out the one, and to po­lish, refine, and approve the other, when the impartiall doom shall strike at all, not tainted with a [...] un­allured with the beauties and graces of the best face amongst [Page 24]them, which could implead no exception from that swee­ping common ruine — Ʋna litura potest — should the Spa­nish Inquisition, Isay. 14 23 or the Popes Bulls; nay, should the Sword, and Alcoran of Mahomet (which have both beene wont to take their progresse together, and to succeede alike; the Al­coran has beene the Booke, but the Sword, the Pen) should all these defloure our shoare with uninterrupted passage, the worst of them could doe no more then put downe All; par­don me if this sounds like passion, and a boisterous Surge furrowes the Calme face I promised, such a losse affects the most sensible part, it touches to the quicke of the soule, quod in anima tenerrimum est, and the weight of it must squeeze out a word and a sigh, tread the Wine-presse, and marke if it doe not bleed; thou can'st not so much as beat thy own drum, but it will speak till it deafes thy eares with clamour: Yet all this noise, like those sobs after the departure of a best friend, doe not murmure at God, for any Instrument he shall please to begirt with his permissive Commission to goe out, and destroy, to root out (I and branch out) and to pull downe our most ho­ly desires, because of our former neglect of them; wee ac­knowledge it just in him to let our after-sins be an additio­nall punishment to those which went before; so that what ever is here said, is but an unreflecting bewaylement of our owne sad condition, and I hope, as it is lawfull for us to be wretched, it is so too, to bemoan our selves, and not to let God alone (though we interpose not amongst men) till he restore these blessings.

For the lawfullnesse, nay the Energy of set Formes of Pray­er, because I confesse my selfe too low of wing, and not pi­niond for such a slight, capeable of so much majesty of na­turall, historicall, and scripturall reason, with which it is richly furnishd by those solid, substantiall pens, some of whose deliberations I have formerly perused, and some I have now by me (and thanke God for all, that I may give you the more light, and not eclipse them, I shall impart to you the Streame and the Fountaine, their reasons, and the Authours together, with some slender supernumerary ac­count [Page 25]of my owne observation and greivance, though I well know this will only call backe your intent eye from the magnificent buildings, and stately inward ornaments to beg at least one broken glance upon the homely disfigured out houses.

Where first, Mr. Mead will tell you,In his Diatri­bae pag. 1. that our Saviours Prayer is prescribed, not only as a Patterue, though so also, Pray thus, Math. 6.9. but in the very Forme of these words, when you pray [...] say, say these very words,Luke 11. v. 2. Our Father, where tis marke-worthy that the delivery of this Prayer in St. Mathew, as part of Christs Sermon upon the Mount, was not upon the same occasion, nor at the same time, as that in St. Luke, which was upon a speciall motion of his Disciples at a time when himselfe had done praying; that of St. Mathew in the 2. that of St. Luke in the 3. yeere af­ter his Baptisme; whence it followes that his Disciples tooke that in St. Mathew, for a Patterne only, and not for a Forme; had they taken it for a Forme also, they were al­ready provided, and then neede not still aske how to prays that they may take it for a Forme also, tis commanded to be performed in haec verba [...]: This was a precedent and warrant to his Church to give the like Formes.

Next he tells us, the practise of the Old Testament is a good rule to follow in the New, and instances in those 2 set Formes, appointed by God himselfe, Numb. 6.23. On this wise, Deut. 26.13. Then thou shalt say I have brought.

Next, that the Booke of Psalmes was the Jewish Litur­gy, or the cheife part of their vocall worship in the Temple, evidenc't by the Titles of the Psalms, which commend them to the severall Quires in the same, to Asaph; to the Sons of Korah, to Jeduthun, and almost 40 of them to the Ma­gister Symphonia in generall; the like wee are to conceive of those which have no titles, as of the 105. and the 96 Ps. which wee finde in 1 Chron. 16.7. to be delivered by Da­vid into the hands of Asaph and his brethren for Formes to thanke the Lord: wee our selves also, and all the Reformed Churches sing the Psalmes, not only as set Formes, but set [Page 26]in Meeter (i. e.) after a humane composure; are not the Psalmes set Formes of confession? Of Prayer? Of praysing God? If they say these are rehearsed only as Chapters, for Instruction (though my owne generall observation amongst military men, and others disinclined to our Liturgy, will reply them to be their devotionall, and not only their heark­ning part, else certainly they would give as favourable and submisse an Audience to a Samuel, and a Matthew, as they doe to a Hopkins, and a Sternhold, they would not else be so familiarly covered to a Prophet, and an Evangelist, when they appeare themselves, and bare presently to the advice of a David, when he only comes abroad by proxi, and the King is lessened in the Ambassadour; unlesse perhaps the Reve­rence is the more, because, however he is now disguised, he was once a King: Though I never forbeare to communi­cate in this Matter-Liturgy; yet I alwayes looke upon them cum venia, as an under-forme in the Schoole of Liturgy, whose skill I never yet heard any dare to equall, with those grand Archi-Compilors, whom a very stake and faggot could not confute) yet no doubt wee may, and ought sing the Psalmes as they in the Old Testament did; the Churches of Israel used the Psalmes, for Formes of praysing, and invoca­ting God, what else meane those formes, cantemus Domino, psallite Domino &c? But there are two more direct, and ex­presse Testimonies. 1 Chron. 25.1. It is expressely said of the Sons of Asaph and Jeduthun, that their Office was to Prophe­sie with a Harpe, to give thankes, and to praise the Lord. 2 Chron. 30.21. Wee reade that the Levites, and the Preists Praised the Lord day by day singing with lowd Instruments unto the Lord: and lastly to leave no place for further doubt, wee reade, Ezra 3.10.11. that the Levits, the Sons of Asaph were sent with Cymbals to prayse the Lord after the Ordi­nance of David King of Israel, and that they sung together by course, in praysing and giving thankes: Thus it was then, and thus it should be now, for the Priest is called the Month of the people, whose Mouth he is not; if they are unac­quainted with what he sayes. It should be so for uniformity; [Page 27]for the Church being a mysticall body, cannot better testifie her unity before God, then in her uniformity in calling upon him. Thus farre he to whom I also refer thee in the same Tractate for an ample satisfaction to all voluntary extempo­raneous prayer in publique.

To these I will adde some few reasons (yet so that there shall be [...] an Ilyad of proof bosomed with­in the slender compasse of a Nut-shell) which I have bor­rowed from Dr. Hammond, In his practi­call Cate­chisme. and which doe lesse coincidere with the former, whose holy life, who ever knowes, will easily beleeve he is such a man who does not stare à parti­bus is of no side, but Truths and Christianity, and that his reading had taught him the practize, and the practize wrote his booke.

Where first let the practize of our dying Saviour give life to the legality of a prescription, when he repeats the ancient words of his Father David, My God, my God, why hast thou forsaken me? to quicken us to repeat His own words, who is now, Our Father in Heaven.

Secondly, The no-objection against a prescribed Forme; for as it is lawfull to use them (after the uncontroled ex­ample of all Churches, throughout all times) so it is lawfull to prescribe them at some times, and for some uses, for that a thing in it selfe acknowledged and proved to be lawfull, should by being commanded by lawfull authority, become unlawfull, is very unreasonable, unlesse lawfull Magistrates be the only unlawfull things (which he that sayes, will pro­nounce himselfe at one against both King and Parliament) and at other times, to use other liberty is not forbidden, and so no Tyrany used upon our Christian liberty.

Thirdly, by the great benefit that accrues to the Con­gregation in having discreet well formed prayers, and so, not subject to the Temerity and impertinencies of the sudden effu­sions, and the same still in constant use, and so, not strange or new to them, but such as they may with understanding go along with the Minister, and by the helpe of their memory the most ignorant may carry them away for private use (he [Page 28]sayes by their memory, not by their violence, as some late Ignorants have done, to carry away the Booke and all) and generally those that want such helpes, are by this meanes, afforded them.

And lastly, that by means of prescribed Liturgies, Ʋnity of Faith and Charity is preserved.

To these let me adde another practize of our blessed Sa­viour, and occurre to an objection, which may perhaps in­fatuate some deceived minds (for I have heard this, to be the gain-saying discourse of some who instead of the Spirit of God, have set up a selfe-spirit, [...]) that though our Saviour prayed in the very words which King David penned, yet he never prayed againe the same prayer (a point of the new Creed amongst Commander-Divines) but that he did this also, you shall finde in Mat. 26. v. 44. for he went away again, and prayed the third time, saying the same words; and that as a preparatory to his sufferings which he saw at hand, for behold he is at hand that doth betray me, v. 46. perhaps to incourage mankinde, after their owne common guise, to give a more ample credit to imitation of the last words and actions of one ready to expire, as being then even amongst our selves stript of all Pretence and Ar­tifice, and nothing else but plaine solid Truths: so Lucretius tells us, that the World is mans Theatre, in which he perso­nates others, whilst he expects a continued date of life, and is then only himselfe when he begins to dye.

Besides, if it be true (as he that doubts it is either an ignorant or a wilfull Atheist) that by a mans owne words he shall be justified, and by his owne words he shall bee condemned (by thy words, and by thy words, Mat. 12.37.) I cannot but presume that those words, if they have not the only, have yet a more eminent place in those actions which more immediately concurre, and contribute to either our heaven or hell, and least of all shall I make any scruple, that our prayers, either by the concomitancy, or by the defect of the qualifications required to them, are those words, and amongst such, those especially, which are powred out by a [Page 29] publique Congregation, and in a place defigned for that pur­pose (which some call the besieging of heaven, and the taking it by violence, and the conquering of him who is Almighty; all of them holy and significant raptures.) And to this pur­pose I take it is applicable that of our Saviour, ushered in with that authoritatis formula, I say unto you, that if two of you shall AGREE on earth, as touching any thing that they shall aske, it shall be done for them of my Father which is in Heaven; Mat. 18.11. where though no doubt the prayer of a single person (when that very singlenesse is not evill, as springing from an uncharitable separate humour) is oft-times accep­table, and hath its efficacy, yet, that God, who containes within his One-selfe a Trinity, (Numero Deus impare gaudet) does more liberally heare and grant the united prayers of many, which strive to imitate God himselfe, and in that very plurality to have but one heart and one minde; and though in that verse but two are mentioned, that does onely magnifie the mercy of God, which will not bee re­strayned, though but for two's sake, and yet he had rather be importuned by a cloud then by a drop, with whom it is cer­tainly unacceptable that the people should bee as clouds without raine round about, and only the Pastours fleece, like Gideons be wet; as in Abrahams expostulation with God,Gen. 18. the righteousnesse of the fifty had been more powerfull, though of the ten only had prevailed; to which interpretation the next verse does direct and admonish me, where the Bell in­stantly calls for more company, and better it were if it could ring all in; for where two or three are gathered together: V. 20. which agreement in prayer, as it comprehends the object, so that I can only pray with them, who pray only to God, and not with the Church of Rome, which invocates Saints and Angells, God being the only object of prayer which our Saviour himselfe hath taught me by a necessary exclusion of al others, when he commands me to pray, Our Father, which compellation I am well aware is incompatible to Saint or Angell, though they also are in Heaven; holy David hath in­structed me in the same lession, Praise waiteth for thee O God, Ps. 65.1.2. [Page 30] O thou that hearest prayer; so next, this agreement compre­hends the very matter, which if I am not well assured that it is stampt for Orthodox, by having pondered the whole substance of it before, and past my assent upon it, I may perhaps be there as an Auditour, I cannot as a supplicant; for, if I goe to Church onely with an implicite faith, and re­solve to pray, what ever he prayes that possesses the Deske or Pulpit, at best, is not this implicitenesse somewhat a kin to Popery, and may not my very Prayer be turned into sin! by owing the inadvertenuses and slips of him, who follows no other rule, but his peculiar sudden dictates, Quicquid in Buccam Venerit, at least gives them also leave to interpose; of which my selfe have beene severall times a sorrowfull witnesse; If it scape that brand, does not the other twig of Popery reach and scourge it home, which makes ignorance the mother of devotion? and what security can wee have, that in processe of time, this very Surculus will not grow up to be an Arbor. Thus like Sampsons Foxes, though nei­ther of them will be called Foxes, which way soever their heads looke, their designe is one, to ruine and burne downe the graine whilst it yet ripens, that which after its due growth would be our bread of life, and since it is true that we receive not what we aske, because we aske amisse, doe we ever aske more amisse, then when we aske wee know not what?

Or if I am not bound to let my assent waite implicitly upon his what ever ejaculations, I must then either not pray at all (like him in the Gospell, who had not on the wedding garment, but was speechlesse) or else it must weigh and cal­culate, and summon all ad stateram, I must give my judge­ment power to call them to the test before my affection sub­scribe, and then when I have acknowledged this part or that period, right and usefull, has not his feathered pace outstript my leaden heele that I am at losse for many others, and may assoone pursue the trace of an arrow in the aire, though I cannot challenge to my selfe any large share of quicke and sharpe judgement, yet my very judgement from some mea­sure [Page 31]of that reason which is common to all men, assures me that in this case, the best sighted can steere no other course, though they may saile much faster.

And in the last place (which is the most considerable number of Christians in all places, in those very Cities which are elevated to some higher degree of capacity, and whose soules cost as good blood as the brightest in the Parish) what prop shall be put under the weake ones to uphold and inliven the devotion of the ordinary sort of men? who if at all, must only pray per saltum because they cannot ap­prehend (much lesse comprehend) the matter, they are unac­quainted with at the first infusion, nor the unwilling Erra­ta's which the ablest extemporaneous Oratour is lyable; for the best of them are but men, and suppose too, they were as Apostolicall and highly illuminated as Paul and Barnabas (and perhaps some of them might have seen much more clearly, if they had not presumed they had been already Eagles, Pervenissent, nisi pervenisse putassent) yet such very men ought at least to acknowledge,Act. 14.15. that they also are men of like passions with others; these congregations I must needs say it, doe clash against that Rocke (and I pray God it never split them) which they so seemingly abhorre, Incidie in Scyllam, cupiens vitare Charybdin; Their unknowne piety does relish unawares of the Romane infection; for I beseech you, look calmly upon it, & tell me seriously what is the great difference betwixt praying in an unknowne tongue, and pray­ing I know not what in English? St. Paul hath coupled them in one sense, in that question (which in these dayes is law­full to be asked againe) Else when thou shalt blesse with the Spirit, how shall he that occupieth the roome of the unlearned, 1 Cor. 14.16. say Amen, at thy giving of thankes (for this very reason he shall not) seeing hee understandeth not what thou saiest? nay, though all thou sayest be good and sound, yet there is still an errour because of his unreadinesse to conceive before whom thou speakest, For thou verily givest thanks well, V. 17. but the other is not edified; the substance of the exception is the same in the matter, as in the language, intimated in the 14 v. my spirit [Page 32]prayeth, but my understanding is unfruitfull; and immediat­ly hee applyes the remedy against this meerly spirituall praying, that though it is required, it is not onely required: what is it then? v. 15. I will pray with the spirit, and with understanding also, and in v. 21. he shews it to bee a fore­prophesied threat and judgement of God out of Esa. 28.11. With men of other tongues, and other lips will I speake unto this people; which unknown tongues (whose errour by his owne interpretation, consists in the not-understanding of the people) he stamps also with the deplored marke of con­fusion: upon this ground it is he decryes them, For God is not the authour of confusion, V. 33. but of peace, as in all Churches of the Saints; and concludes all with that peculiar Scripture stile of willfull, acquired danger; but if any man be ignorant (i.e. loves his ignorance, and resolves to be so, notwith­standing a whole Chapter against it) let him be ignorant, it is punishment enough; the whole Chapter throughout relates to the particular Churches and publique meetings for the service of God, and the edifying of the people.

It is too true, that in many, many places, where for­merly every Peasant of the vilest ranke, who had ploughed out his six dayes, could, on the seventh pray to and praise his God with the heart and understanding, that now a vast number of them, great enough at least to be pitied, have changed their upbraided sincere Liturgy into a late lip-devo­tion (if they are suffered at all to speake) and hollow eare­service, which how unacceptably it will ascend (if it ascend at all, unlesse perhaps the Prince of the aire carries it up as a witnesse against them, and when he summes up his Bill of inditement, brings in the severall auricular prayer, con­spiring into a) cloud of witnesses) to him,Prov. 4.4. who bids thee, Let thy heart retaine my words, and calls upon thee for that choisest meat, disdaining thy inferiour offalls, My son give it me (and let me tell you,Prov. 23.26. Heb. 12 6. He is his beloved whom he chaste­neth his sonne whom he scourgeth) how much he rejects thy other unvalued scumme, the mouth of God himselfe shall witnesse, Wherefore the Lord said, Isa. 29.13. for as much as this people [Page 33]draw neare me with their mouth, and with their lips doe be­nour me, but have removed their heart far from me, and their feare towards me is taught by the precept of men. Therefore &c. and so the curse follows; and that God the Sonne is as little pleased with this shallow empty complement, you may consult his owne Commentary upon those words, Well did Esaias prophesie; that is the Text,Math 15.9. and the applica­tory Sermon upon it is, That in vaine doe ye worship me; in vaine, when ye thus speake; much more in vaine; when the silent lifting up of the hands, is the onely morning sacrifice; I can lye in bed and doe that.

But I have heard after all that can be said, much rather after these slight lamplesse attemps of mine (which I con­fesse issue from one that is weakly wel-minded, and hath no other imployment, but to sit still, and either write or ru­minate upon these distempers, and hath learnt, that so much declaimed up selfe-preservation, to wring out those drops which would be more dangerous while they bleed inwardly) some will compare a devotion framed when it is uttered (like the soule, which St. Austin sayes, Infundendo creatur) to the whole walking upon a mans owne legs, and any prescrip­tion what ever, to a ridiculous paire of crutches, which though rumor fastens upon a name too big to bee grapled with, I shall also spare to mention, both because I am un­willing to yeeld my selfe an over-credulous captive to re­ports, lest the opennesse of my ears might be accused of the slander, since to defame, would be a toilsome thrivelesse trade, if men would heare lesse greedily, and not set up this kinde of hearkning to out-sacrifice the fat of Rams, and be­cause though it were a measured truth, my very Schoole-refreshments have civilized me into this Modum, Parcere Personis, that I should not snatch at a shadowy repute from the disgrace of any, Mihi de nullo, fama rubore placet, yet least some men swallow it as a rationall fancie, I will a little melt off the paint, and shew you its contrary face, how it will looke most unlike it selfe, and halt out of your sight from an apprehensive shame of its owne lamenesse, at length [Page 34]only troubled that it cannot out-run the Chace: Christ him­self hath prescribed me a prayer, a very set forme; he hath gi­vē me that as a guide to my devotiō, wherby I might tread upright; It is in this sense, the foot of my soule, that by it, I may climbe those steps in Jacobs ladder, which reach up to heaven; just as he hath bestowed upon me fleshy limbs to trace that earth which he hath given to the sons of men; Hee hath also inabled me with a gift and power to frame other supplications out of that fruitfull forme, just as he hath imparted to me, out of that equall docility indulged to the composition of whole mankinde how to make to my selfe a Crutch, if he will be yet perverse, and cry out still against my prescribed Iamenesse, I shall satisfie my selfe in deeming it better, to enter into life thus halt or maim'd, rather then by having such feet of mine owne to be cast into everlasting fire: But perhaps, our Saviours owne prayer may escape scandall free, and the blow be only meant at those of the Church, because they say, (I have heard some say so) the whole life of man must not be once guilty of repeating the same prayer twice; and yet that part of our Letany, O Son of David have mercy upon us, was so farre from being re­proved by Christ,Math. 10.1.17.48. that I doubt not but the very repetition of it in the same words wrought the cure, for the importunate persevering in his request, under the very same formality, and crying so much the more, though many charged him that he should hold his peace (though they had no com­mission for such a restraint upon his prayer) did give a preg­nant testimony of that strong Faith, which our Saviour told him had made him whole, and immediately he received his sight: And that other part in the Te Deum prescribed to us, Holy, Holy, Holy, Lord God Almighty, was more cheer­fully entertained by that Lambe which sat upon the throne, and his copartners in divine worship, the Father and the Spirit (for I may conceive, there is a particular holy to each of them, or else the prayer would be in a manner said thrice together) which gives me the same advantage because the foure beasts did not cease day and night saying the same words, Rev 4.8. [Page 35]concerning whom that reprooving prayer need not be used, which is wont to impute darkenesse to us, that God would o­pen their eyes; for as they were full of eyes within, so none neede scruple but those eyes were full of light, and illumina­tion; and in the holy Eucharist, where wee use the same words, we confesse them to be the voice of the Angels, Arch­angels, and all the Companies of Heaven; I shall never con­ceive how any Companies upon Earth have better learnt to pray, then all in Heaven.

But for the Church-prayers intirely as they lye (for I would only speake of publique worship; each mans pri­vate devotions I leave betwixt God and his Conscience, as having no key to any closet, but my owne) If wee looke u­pon the naturall indowments of any single man, be they as Mountainous, as he shall please to thinke them, I cannot in any reason, but count it a deluded presumption that he would prefer his owne unpremeditated fluencies, to the elabo­rate, joynt-results of so many learned men, who contrive ex instituto, where he but stumbles; or if the gift of the spirit be regarded, I shall never doubt, but God do's more plenti­fully powre out his spirit upon the legally representative Church, imploring his aid, then upon any one Member of it: nor is this, to shorten the hand of God, which sure spreads it selfe farther in such a universall benevolence: If he will still like the fained impotent, not obtaining what he askes, hold up his very crutch against me (since, to a resolved Con­tumacy, a Sarcasme is more operative then a Conviction) I shall only desire him to turne Baker, as well as Canonist, because, else himselfe should only feed on crutches, whilst the other eates up legs.

For these and many other reasons, which you may more copiously imbibe from the obvious discourse of learned men, then from the unaptnesse of my hand to write, I would faine implore some liberty to tender consciences, who are so well assured of the lawfulnesse, and so much experi­enc't in the benefit of our Liturgy; and wee hope this li­berty will not be called licentionsnesse, since wee rather [Page 36]conceive it a bridle, then a spur to that, because the property of that is to open an unlimited way for all to doe what is good in their owne eyes, (the uncheckt misdemeaning garbe of the very people of God, when there was no King in Isra­el) and this fixes its eye upon the establisht Lawes made by Protestants in defence of Protestanisme, Judg. 17.16. and calls in them to succour: Tis St. Judes advice, after he hath charged you to keepe your selves in the love of God, looking for the mercy of our Lord Jesus, that your selves would shew love and mercy to your Neighbour, that you would have compassion of some, ma­king a difference; Jude 22. those, towards whom the difference is recommended, are they of a more tender nature then others, (as the late Annotations) and certainely no tendernesse of so supple a nature, as that of conscience (declaring and pro­ving it selfe to be only conscience, without any adhesion of terrene mixture, by the contented losse of all things else, then which there is no higher [...], imaginable of sin­cere, uningaged conscience) which he that indeavours to force (there may be an indeavour, there cannot be a forcing) will torture and vexe it as a thing that is rawe, and make him cry out there is Death in the pot—Idem facit occidenti.

I shall conclude this, and leave all men to consider what that is, they carry within their breast, how blunt an argu­ment the keenest sword will appeare, when it incounters the minde, which as no violence can kill, so neither can it informe. Those who have past their Minority in Religion, and are growne up to the stature of men in Christ, may be charita­bly presumed to have tryed, and approoved their worship by fixt Principles, which like the Rockes in the Sea are the same, and unmooved what ever Waves oppose, and breake themselves in the tumultuous conflict: A Principle which I have already digested, is not the lesse a Principle to me, be­cause some other man delights in contrary Rudiments; the Milke of the Gospel is not the lesse sincere, though it be not served after the Geneva-fashion; those, whose moderne yea­sterdayes constitution of Government require it so, let them have it, as it trills from the teat, drop by drop, unstraind from [Page 37]mixture of hayre and dust, and godly filth, and much good may the drench doe them; for my part, I am not so eagerly bent, but I can stay the dishing it, and I thanke God, I finde it non­risheth me never the worse, because it is the better cook't: a­mongst the giddy people, whose only Principle it is to goe by none, or else who make Religion subservient to their e­state, and can be content to serve God so far forth as Mam­mon will give them leave, such whom the speare which o­pened Christs side, can better teach to pray then Christs Spouse the Church, I cannot but expect upon any new thoughts of a fresh alteration (to whom alteration it selfe, though it be to the worse, is better) themselves will be the most vehement Reformers, as counting that to calcine their Religion which makes it another, whom I looke upon, as A­ristotles Materia prima, which is Omulum for marum ex­pers & capax; when the next tempest assailes his house, doe but tell him, the Heavens chide at his false worship, and that the whole Fabrique will presently intombe him, unlesse the change of his opinions divert the storme; tell him that— In te militat Aether, & conjurati veniunt ad Maenia venti, and then doe but offer him a new platforme, you shall see and pity him, tost too and fro, Ep 4.14. and carryed about with every winde of Doctrine; upon such easie Articles, let him but save a house, and you shall gaine a Proselyte; for my selfe, he whose proofes run in this Channell, will but beate the Aire, till my inward part is freely conquered, unballanc't with estate and advantages, and that I am glad it is so, I can but oppose to all other assaults that Theorem of Phalaris which swells with a Divine and Measured Truth, [...].

And now to shut up all concerning the Church of En­gland, in a Close, which I dare commend, I will give you in few the full of all which I can say or meane, you shall have them as they lie in Sir Edwin Sandys Europae Speculum pag. 214. without any of the least intruding advantagious glosse, a man whose report hath hitherto stood up unblemish't a­gainst Popery, which his very report do's so much blemish. [Page 38]England in their more sober Moode, many of the Church of Rome will acknowledge to have beene the only Nation, that tooke the right way of justificall Reformation in comparison of others, who have run headlong rather to a tumultuous Inno­vation (so they conceive it) whereas that alteration which hath beene in England, was brought in with peaceable, and orderly proceeding, by generall consent of the Prince, and whole Realme Representatively Assembled in Solemn Parliament a great part of their owne Cleargy, according, and conforming themselves unto it; no Luther, no Calvin the square of their Faith; what publique discussing, and long deliberation did perswade them to be faulty, that taking away, the Succession of Bishops, and Vocation of Ministery continued; the Dignity and State of the Clergy preserved; the Honour and Solem­nity of the service of God not abased; the more ancient usa­ges of the Church not cancelled: In summe, no humour of af­fecting contrariety, but a charitable endeavour rather of con­formity with the Church of Rome, in whatsoever they thought not gain-saying to the expresse Law of God, which is the only approveable way in all meere Reformations.

At length I am arrived to the consolatory part, which I proposed as my designe, it hath the lucke of all ends to be first, and last, Primum in intentione, ultimum in executione, and falls out in its due finall place, as an Application after the explaining of the Doctrinall parts, which must necessa­rily have preceeded, as the Pracognita to this.

Where first, that I may escape the sharpe retort of En­damidas upon a Philosopher, who laboured to proove that only the wise man is the good Generall, he acknowledgeth the pith and substance of the Oration, with an [...] because he never heard the shrill sound of Trumpet, I con­fesse I beare in my estate the markes of that wound, which I strive to heale—Qua tolerata mihi, donec jam Aerumnaju­varet — and therefore can passe the probatum est, Auson. upon the Medicine, if it meete with a minde equally tempered.

The holy charme is intended against disrepute, and losse, for Gods sake, and conscience, that wee let not the receiving [Page 39]of honour one from another, hinder us from beleeving,John 5.44. that wee count the best honour (as indeed it is) to serve the best Master, both in Heaven, and Earth, our great God, and our good King; Nullum Theatrum Virtuti conscientia majus est; that wee doe primas dare to our Creatour, Tuse. Quaest. Lib. 2. and suffer not a peece of drossie wealth (which God hath bid us to trample upon, and not let that to tread downe us, by the contemptible under-seate tis bred in) to divide with him, and Rivall his Honour; Impatiens Consortis, is a maxime in the supreame Court above, as well as in the earthly Palaces; that wee be not only halfe beleevers and like those many amongst the cheife Rulers also, who meant no doubt, woudrous well, but because of the Pharises, they did not confesse him, lest they should be put out of the Synagogus; John 12.43. Luk. 12.22. that we do not [...] hange betwixt 2, because of food and rayment, and though wee seeme to propend heaven-ward, with the falling Mete­re, grovell into the Daughill; that wee doe not shake off Providence, and instead of that, inshrine a belly for our God, whose reward will be heavier, then that of Aarons Calfe, as much as the fire of Hell scorches more then that of thy Kitchen.

If any droopes under the load of his present distresse, St. James will reach out his hand to life him up;Chron. 5. v. 10. Take my bre­thren the Prophets for an example of suffering affliction, and of patience; behold wee count them happy that indure; they are already happy here, because God deemes them worthy to suffer for his sake, and if they indure unto the end, St. Mat. 24.13. Heb. 12.2. they shall be saved, and be happy eternally hereafter. That Jesus sayes it, who, himselfe indured the Crosse, and dispised the shame, for the joy which was set before him. That Jesus, who hath now, set the joy before us also, if wee will but despise the shame, imitating, and obeying both his example and command, Mat. 11.24. to take up the Crosse, and follow him to the Crowne of Glory. Bee the weather never so foule, he is but a bad worlds-man that will not venture abroad because the wayes are deepe. When a faire Inheritance awaites the end of his Journey, a Rainy Day will not respite thy next Distrainer, and if thou mar­kest [Page 40]it well when he has prized thy last sticke of wood, he do's but vertere sterquilinium; let him spurne, as stately, as the fabled Cocke, and do thou take care that all his kickes and bruises do but illustrate, and brighten thy patience, he will still hang downe his head, and only feed on Mucke, as un­capeable to value so rich a Jewell, very like that Pearle in the Gospel, which thy meek selling of all thou hast (selling it, in another Scripture Phrase, for nought) to him who resolves to have it, will be a great faire helpe to purchase.

James mentions none of the Prophets (but the Author to the Hebrewes tells you, They had triall of cruell mockings and scourgings, yea of bonds and imprisonments; they were sto­ned, they were sawne in sunder, Chro. 11.2.36.37. were tempted, were slain with the sword, destitute, afflicted, tormented) he only tells you of a Job, and of the end of the Lord, that he is pitifull and of ten­der mercy; let us amasse all the afflictions which oppresse e­very of us, and if we look steadily, we shal find them all in one Job, Juncta fluunt, his oxen, sheep, and camels taken away; his very children slaine; nay and (what was the greatest plague Satan could inflict) he is robbed of the publique wor­ship of his God also; boyles and the potsheard are his imploy­ment and company, he sits downe in teares, and corruption and ashes; he that hath the greatest griefes hang upon him, let him strictly view this glasse, and compare his with Jobs, how will his owne misfortunes slide into advancements, and his flowing soule melt into a compassionatenesse un­sensible of any selfe-disaster, and only tenderly afflicted, be­cause Iob was so much afflicted.

If we looke nearer home, I can tell you of a Prophet whose Christian courage out-faces and strikes backe dan­ger, who hath attested to all the world, how far he is from shrinking under the calamities, which doe not confront but uphold him, J.M.D.D. that he shall count it as great a happinesse as God can bestow him, whilst he stayes here on earth to call him to the stake, and let him fall a sacrifice with the blessed Compilers of our Liturgy, to the long since Reformed Religion, a peece of so masculine primitive Christianity; worthy to be written [Page 41]in letters of Gold, or which is a stile more agreeable to the Aetas Ferrea in which we live, Pliny uses the same word for a writing in­strument. Non minus agit stilus, cum delet, quam cum scribit. unlesse the Poets elegancy confute the life, and our owne sad sense more genuinely translate it then any May, Non est vivere vita, to be graven with Iobs iron pen in a Rock for ever; which profession of his (and how much does it become his profession, not to dawbe, not feare, but meet the wolfe) joyned with the ex­ample of those many patient sufferers in these dayes, whose meeknesse, and acquiescence in the glorious ruines which in­volve them, is so remarkable, as if it would almost invert the Apostles sense, and make chastening for the present also, not to seem grievous, but joyous, Heb. 12.11. yeelding the peaceable fruit of righteousnesse unto them which are exercised thereby, even whilst they are exercised; and that by war; who count the ho­nest losse of their lively hoods, a new preferment, Tantusque malo fuit usus in isto, should set a non ultra, to the deluge of Common teares, and wipe them away from off all our faces at their first eruptions while they are yet trickling downe: when the Apostles had sent chosen men with Barnabas and Paul, to suppresse a Sect, v. 5. they gave this testimony to fit their reception, that they were men who hazarded their lives for the Name of our Lord Jesus Christ, Act. 15.26. if, simply, obedience be better then sacrifice, how much more acceptably will they fall to God, who performe both, whose very obedience shall make them a sacrifice? In these last and perilous dayes, That precept of trying the spirits, whether they are of God, does equally concerne us, as the care of our owne soules; I cannot therefore but remem­ber you of the Characteristicall marks, whereby you may know who is a true messenger of God, 2 Cor. 12.12. Truly the signes of an Apostle were wrought amongst you in all pa­tience, v. 10. I take pleasure in infirmities, in reproaches, in necessities, in persecution, in distresses for Christs sake, for when I am weake then am I strong, Ʋ. V. I become a foole in glorying; yee have COMPELLED me; which signes the late Annotations upon the Bible call Demonstrations a signo, evident arguments, that he was indeed an Apostle of [Page 42]Jesus Christ; the reverend Diodate calls them the certaine and unreproveable arguments of St. Pauls full Office of A­postle, and that the sufferings which he indured, and overcame by faith, and constancy, were a signe of the Apostles LOY­ALTY, and of the presence, and assistance of Gods spirit; faire Testimonies these, if none envy their application to the di­stressed Fathers and Sons of the Church: I confesse it true, that I meet with divers in the London-Martyrology, dead with greife, and should my selfe only greive for those (pas­sing by the many others, whom I reade Outed, Sequestred, Plundered, Imprisoned, Dead) but that I must in all charity presume they did not greive for the weight, which sunke them downe, downe to the very grave, but for the hands that layd it on. Writing after the faire, though bloody coppy, of the crucified Jesus, who, though he forbad not the Daughters of Jerusalem to weepe; yet he directed which way the tyde of their streame should run;Luke 33.28. Weepe not for me, but weepe for your selves, and children, whose guilt, which I suffer for, do's murther me: I doubt not, but when Saul persecuted the Church of God (and thereby, God himselfe, Saul, Saul, why persecutest thou me) beleeved that his duty, and I shall not cease to pray for those, who now doe errare, sed bono Animo, that God would open their eyes, and use some Ananias Instrument (whom himselfe shall please) that there may fall from them,Acts 9.18.as it had beene scales, and his grace which knowes no bounds, bee sufficient for them also, that wee may vnite against the common enemy of truth, and no longer increase the forraine misse-call'd Catholique strength by intestine divisions (which render so many seve­rall men, so many distinct Churches, like Angels, amongst whom each indiduum is a species) and in the meane while, so long as wee are bruised under Gods hands (till both the Mountaines smoke, and the Vallies tremble) let us humbly kisse that hand, and looke upon it, even whilst it strikes as a badge of his favour to us; for, it has sometimes beene a curse,Ezek. 16.42 like that of finall dereliction, that God would make his fury towards thee to rest, and his jealousie to depart from thee, [Page 43]that he would be quiet, that he would be no more angry; O Lord, God, thou do'st punish us worst of all, when thon lettest us alone; thy anger is then greatest, when thou wilt not vouchsafe to be angry; O Lord, let us run what toil­some race thou pleasest, so that wee may obtaine; let the temptations be manifold so that the tryall of our faith, though tryed with fire, may be found unto praise, and honour, 1 Pet. 1.7. and glory at the appearing of Jesus Christ, that the great Accuser of the Brethren may himselfe be weary in laying baites and traps in our way, and be glad to spare us a little, because he shall perceive our soule is escap't as a bird out of the snare, Psal. 124.7. and that his vanquisht seducement dos but make us Birds of Pa­radise, and further our flight to Heaven, our suffering with Christ will be but a preface to our after-raigning with him, and that a Volume, without a subscribed Finis, of writing this booke, there will be no end; and then let who will raigne here as Kings without us, being so rich and full in spirituall gifts, 1 Cor. 4.8. that our superfluous instruction is counted but a drop to the River, and that, perhaps, a poysonous drop to infect the whole River (for so vilely once were the Apostles e­steemed by those, who heapt unto themselves Teachers) whil'st Christ will hereafter, deigne us to sit upon Thrones, in his incorruptible, and unbribed Kingdome; wherefore let us consider him, that indured such contradictions of sinners a­gainst himselfe, lest wee be weary, and faint in our mindes; Heb. 12.3. the spirit of a man (whose contemplations have survayd that exact Map of sufferings) will Iustaine his infirmity, Prov. 18.14. and if it be a wounded spirit, looke but unto the brazen serpent, and you shall live, he is that anointed, whose oyle, Num 21 9. will not only cure, but make thee chearfull; his blood is the oyle, and his stripes will heale thee; looke upon him, as he is thy head; if one member (the head especially) shall suffer, all the members suffer with it; now yee are the Body of Christ, 1 Cor. 12 27. and Members in particular; I should suspect my selfe no true Member, but a chip of some other block, fit fewell for hell, and dead whilst I live, if I were so paralyticall, as not to feele when my head akes, if I had not this cause of ioy in my [Page 44] sufferings that I helpe to fill up, Coloss. 1.24. what is behinde, of the afflicti­ons of Christ; Looke upon him againe, how his owne ago­ny sweats out blood through every Pore, as being himselfe more willing to powre it out, then the Souldiers thirsty speare to bereave him of it, how his forward sufferings speake through every limbe of his panged body to the barbarous Jew, satiate sanguine, and checke the delay of the thornes, and the nailes, as if it were never too early to fall an innocent expiatory sacrifice for sin; consider the head, in which all the senses meet, and combine, to make the torment as accu­rately rigid as a studied Tyranny can invent; or a mortall man abide, and thou shalt finde, that no sorrow was like unto his sorrow, that thy owne secure pensivenesse is but a faint shadowy reflection to those tortures, which like Rayes of darted fire, incirculed the Sun of righteousnesse.

The great stile of these dayes honour, is the valiant man, but I may tell thee, to indure, is the nicest prowesse—Fortius ille facit qui miser esse potest, Martial the Moralists cannot extend all the deedes of Alexander, to that height of gallant daringnes, in which Scavola committed his hand to the astonisht flame, and went back a maimed Victour. Thus did his greatnesse fall, whom the beguiled weapon spared—Hanc spectare ma­num Porsena non potuit. 2 Ep. 3. c. 3. [...]. St John tells us, that when Christ shall appeare, wee shall be like him, especially if wee follow our vocation, 2 Pet. 2.21. for even hereunto are wee called, because Christ suffered for us, leaving us an example, that wee should follow his steps, even those in which he walks to Calvary; whose obedience if wee compare with it selfe, the virtue, and me­rit of his passivenesse, will out-shine all those collected acts, the thinnest Beame of which do's out-shine all the World; this is that wee hold by, and make our Plea for an eternall Mansion: All his active obedience was no more then to pay a debt, to which he freely entered into bond, after the dis­charge of which, himselfe might passe to his former Seate in Heaven, (a very Seneca will give way to it, [...] Nemo improbè eò conatur ascendere, unde descenderat) doe this, and THOU shalt live; by the efficacy of his passive obedience, he did [Page 45]not ascend singly as one person, but as the head of the Church (and if the Head be taken out of the great waters the body will never drowne) as the first fruits of the harvest (to san­ctifie the whole lump.) St. Paul linkes them all together:Acts 26.23. first, that Christ should suffer, and then that he should bee the first that should rise from the dead; the Crosse gave him the precedence, but not the onelinesse to heaven: And now, let who will upbraid an imposed penury, the scorned issue of an unpolitique peece of dull honesty; let him despise our plain integrity, because it is not clad with the Silkeworms bowels; let him tell us, we are but weake and over-scrupulous, that demurre upon the wearing of a silken oath, that if we would but sweare a little, with Peter, we might stand amongst them and warme us, though we had rather bathe in his re­pentant tears, Philip. 3 8. and with St. Paul doe doubtlesse (without suspense or blending with the world) Count all things but losse for the excellency of the knowledge of Christ Iesus our Lord (and of him crucified) for whom we suffer the losse of all things, and doe count them but dung, that we may win Christ, V. 10. that we may know the fellowship of his sufferings, being made conformable unto his death.

The very Heathens (amongst whom, as we pray for the conversion of them that live, so we would be sorry if the vertue of them that are dead, should rise up in judgement against us) snatch a buckler from the Law of Nature, against all the insults and violencies of Fortune.

Quid quaeri Labiene, Jubes, An Noceat Viculla bonis? Lucan. l. 9. Fortunaque perdat, opposita virtute, minas? His Interro­gation will be resolved into St. Pauls doubtlesse.

And it is Dogmaticall amongst some of their Philoso­phers, that a good man, though he fryes and lows in Perillus-Bull, may indeed be scorcht, but he cannot be unhappy, Marius capi potest, animus capi non potest; and shall we hang downe the Bull-rush head, where the persecution is lesse, and the remedy greater? not a notion, but a God to beare us up? to walke with us in the fiery ovens, and to breake our bonds in sunder?

Above all, let us take speciall heed, that wee murmure not at God, because we suffer unworthily; it is so in those particulars, for which we mourne, if wee looke downe­ward only, and forget our Ossublime; but then our other high sinnes have cryed out to God for these Just plagues, Quicquid vult Deus ideo bonum est, quia Deus vult, though we were inspired with such an Idea innocence, in which Adam stood, yet the Potter may breake his vessel when he please, May he not doe what he will with his owne, and it is better, 1 Pet. 3 17. since the will of God is so, that we suffer for well-doing.

When Socrates wife (not much unlike to Jobs) would stir up his indignation against the sentence of death, with That Faeminine provocative, [...], Hee returnes a milde check, and confutes her error out of her own mouth, raising a fort of patience from that, which shee meant a Canon against it, [...]; alas fond woman! wouldest thou have me deserve to dye? and S. Peter tells us, This is thanks-worthy, if a man, for conscience towards God, 1 Ep 2. c. 19. [...] indure griefe, suffering wrongfully; and dost thou repine, as at a stone, when thou shouldest give thankes for bread? It is not the nature only, but the season of God, to sustaine us in his owne cause. To [...];Aristot. de Rbetorica l. 2. cap. 5. He that knows how to beare, knows no such thing, as an affliction (though undeserved) as counting him only wretched that is sinfull; It was Bions speech, [...], He that grieves at the harsh for­tune, when his untoucht conscience does not smart, is his owne Tormentour, and hath great need to aske himselfe to have mercy upon him: Iob, (whose patience we were bid remember) etiamsi occiderit, will trust in God, though hee stay him. Abraham (to whom we would all be intituled as he is, Father of the faithfull) goes further, post quam occiderit; He will, by the probatory command of God, slay his son Isaac, and yet beleeve and hope, though beyond hope, that this slain Isaac shall have issue, like the sands, when the only progeny which Nature could promise, would be the numerous dust, [Page 47]into whose Fractions his body should resolve, and (like the prodigious Viperine issue of our mother Church) holy worms first bred out of him, and then devoure him; the wormes and the dust would bee the children and the Grand-Chil­dren.

It were ill with us, if our owne contemplations could dive no further into that piece of the Apostle, Whom the Lord loveth he chasteneth; nay not so farre,De malis quae videntur bonis accidere. as the Paraphrase of a remote unchristian Seneca hath done, Hos itaque quos probat Deus, quos amat, indurat, Recognoscit, exercet; and that we could not as well distinguish in truths of positive divini­ty, as he in those of naturall, who counts nothing more re­gardable then that we doe not, like those beasts which are only led by the eye, follow the Herd that goes before,De vitâ beatâ C. 1. Non qua eundum, sed qua itur: it will be well with us, if wee stand separate from the crowd, and not resolve upon any tearmes to joyne issue with the beasts of the people, if wee learne not of the people what we ought to know, and how to live; but now (it is his owne complaint) the people is the Bulwarke of defence to their owne depraved opinions; and it was Gods, before him, The Prophets prophesie falsely, and my people love to have it so, Jer. 5.31. Humane affaires stand not so upright,Cap 2. And in his 108. Ep. Popu­lus Honesti Dissuasor. as that the best things should please the most, Argumentum pessimi turba est.

Against all which contumelies and outrages of the people, we only buckle to our selves the primitive weapons, Pre­ces & lacrymas; the only Militia, in which we desire to posture the inward man is the whole armour of Christ, that armour which we beare and weild in the defence of All, and with which, as Members only of the Church Militant,Mat. 5 44. and such, who love our enemies, and pray for them that despitefully use us, we fight for those who fight against us; Let them strive on to make us weep, and hautily presume that this very remedy addes to our griefe (lacrymis egeritur dolor) whilst Gods holy Spirit shall teach us how to mingle a prayer with our teares, and shall put the one into his bottle and the other into his Booke; whilst God himselfe shall tell [Page 48]us, That though we sow in teares, and goe on our way weeping, Ps. 12.7. yet since we beare forth good seed, we shall reap in joy, and bring our sheaves with us: Those teares, and that weeping will be as the first and latter raine, to prepare and ripen those sheaves, and in the end, the valleyes (those against which the lofty hills have lifted up their heads) shall stand so thicke with corne, Ps. 65.14. that they also shall laugh and sing, them­selves partakers of the joy they create.

Nature it selfe, by her dim light, takes aime from hence to presse towards the marke, forgetting the dangers which are behinde, and reaching forth unto the things which are before,Philip. 3. 13. [...], we are already partakers of the reward;Phalaris Ep. 130. for what the Moralists say of vertue in genere, St. Paul brings down to her best shape, and complexion, in which she can parti­cularly appeare, that the suffering vertue is sibi pramium, what ever malignant influence the spite of man thinks hee can breathe upon it, it is still a reward and a benevolence, be­cause this,Phili. 1.28.29. Not being terrified by our adversaries, does open to us the gate of heaven; for it is an evident token of salvation and that of God: unto us it is given in the behalfe of Christ not only to beleeve (thats no such wonder in this age, every one hath faith at will) but to suffer for his sake; nor is the Spirit which blows where it lists, intailed only upon those, who inflict these benevolences and rewards, & gifts (for thus, that God, by whose wonderfull providence, all things work together for good to them who feare him, and feare nothing else,1 Pet. 4.14. does transform mischief into a portion) We also who are reproacht for the name of Christ, happy are we, for the Spirit of glory and of God resteth upon us: the tryall is made, and I hope it appeares, that we are men gifted by the Spirit of God at least to suffer; Be they of the smallest size, yet Dona Regalia, quantumvis parva, evilescere ignorant, one drop of seasonable raine, which otherwise is at best but common water, and perhaps tempestuous too, is thus consolidated in­to a Iewell: If thou wouldest be winged for Heaven, the bird of the aire will teach thee, at each drop to looke up­wards, [Page 49]and articulate her silent praise into a digitus Dorest hic, may that it is his whole open hand, and filleth us with bles­sings: for behold this is no scantling, parsimonious dowry, it is Sanctuary-measure, shaken and heapt together,2 Cor. 1.17. For our light affliction, which is but for a [...], worketh for us a far more exceeding and eternall weight of glory; so that I can hardly perswade my selfe to let it bee called Affliction, though but a light one, though but for a moment, not onely, It is good for me that I have been afflicted, Ps. 23.4. but though I walke through the valley of the shadow of death; I will feare no evill (in that very walke) for thou art with me (and so is in some measure a heaven here, when God is with me like that hereafter, when I shall be with God) Thy rod and thy staffe, they doe already comfort me, and call for a returne of grati­tude; there must be (like a grace after the voyder) a blessed be the Name of the Lord when he also taketh away, as well as when he gives us Angels food; nay this very blessed is that food, for as, to Christ upon earth, John 4.34. to doe the will of him that sent him, so to the Angels in heaven (who take their name and office from this Mission) to praise his name is their meat and drinke—Pudeat tanto [...]a velle caduca; Quid Calo dabimus? What shall we render unto the Lord? Manil. we will take the cup of salvation, and call upon the name of the Lord: nay though that other cup, and the dregs thereof,Ps. 125.13. which must not passe from us, be the way to it; if with holy confidence we can affixe our fiat, though a veruntamen goes along with it, it will be a marke of Majesty, that we are a Royall Priesthood, especially when we imploy our selves in that most priestly office of blessing the Lord himselfe, and giving thanks in all things (Deo nullis rebus indigenti, posito extra desiderium, Seneca Tom. 2 lib. 2. cap. 30. referre nihilominus gratiam possumus) and then quarrell with our owne giving of thanks, as a too low, and disproportioned acknowledgement, impeaching that it selfe of some Ingrate Mixture, Dignas sed pendere grates, hand mortale opus est.

To conclude,Stat. lib. 22. The heavens indeed may rejoyce, and they that dwell in them (the soules of the Saints there, are sepa­rate [Page 50]as from their bodies, so from the distractions and unset­lednesse in their worship; which shake the Communion and divide the Remnant of the Saints, who still weare their earthly Tabernacles; This is the woe to the inhabitants of the Earth, Rev. 12.12. and of the Sea, for the devill is come downe amongst us of these last dayes, having great wrath, because he knoweth that he hath but a short time: And I perswade my selfe, hee spends all his subtilty upon this last Stratagem, how to up­hold and cherish a constant fewdand discontent, by weak­ning that truth, which he knows must be resolute, and by protecting error and mistakes, with strength of Armes and colour of Law, which thus fortified, he knowes will bee Resolute.

O Lord, the hope of Israel, the Saviour thereof in the time of trouble; why shouldest thou be as a man astonied, as a mighty man that cannot save!