AS it is in a Principality, or in a Republique, The further it swerves from the first Consti­tution, and Fundamentall Principles, the faster it declines, and hastens towards Ruine; So is it in the Church; The more she devi­ates, and slips from her first Foundations, the more she growes into Distempers, and the nearer she comes to Desolation.

It hath been the wisdome of all Princes, and Free States, of former times, to carry a watchfull eye upon the growing Incon­venients of their Kingdomes and Republiques; That, as evill manners daily breed diseases, so the continuall making, and exe­cution of good lawes should daily be prescribed as Remedies; left, by too long neglect and sufferance, the Body of the Com­monwealth should grow so foule with superannuated evils, and the humors waxe so prevalent, that the desperatenesse of the dis­ease might enforce them to as desperate a Remedy.

It is no lesse prudence and providence in those that are appoin­ted by the Supreme power (as under him) chiefe Governours and Overseers of the Church, to be very circumspect; and, not onely faithfully to exercise their Ministeriall Function, by due and care­ful preaching of the Gospel; but likewise, diligently to discharge [Page 2] their office in governing, that is, in making wholsome Ordi­nances, and duly executing them; That the Inconveniences that grow daily in the Church, may be daily rectified, lest by too long forbearance they gather head, and so become either incureable; or else, capable of Remedy, with too great a losse.

The naturall Affection I so dearly owe to this my native Coun­try, (to which my soule alwayes hath, doth, and will for ever, wish as much happinesse as heaven can please to give) permits me not to think our Church in so forlorne and desperate a Case, but that it may be capable of a wholsome Cure; Yet Sense and Reason (flying with the naturall wings of Love and Duty) bids me feare, that those unnaturall Humors, Pride, Negligence, Su­perstition, Schisme, and (that Harbinger of Destruction) Secu­rity have so long been gathering, and now setled in her, that she cannot, without long time, and much difficulty, (or else especi­all providence and divine mercy) be restored; For the hastning whereof, accursed be that unworthy Member that shall not ap­ply the utmost of his endeavour, and diligence; and, not returne the best of those Abilities, he suckt from her in health, to her ad­vantage, in this her great and deplorable extremity of Di­stemper.

The wearyed Physitian, (after his many fruitlesse experiments upon a consuming Body) advises his drooping Patient to the place of his birth, to draw that Ayre, he was first bred in: The likelyest way to recover our languishing Church, is to reduce her to her first Constitutions, that she may draw the breath of her first Principles; from whence having made so long a journey, her returne must take the longer time.

The Physitian requires not his crazie Patient to take his Pro­gresse thither in a rumbling Coach, or a rude Waggon, (they are too full of motion for a restlesse body) nor to ride Poste, (the swiftnesse of the passage makes too sudden an alteration of the Climate) but in an easie-going Litter, the slownesse of whose pace might give him a graduall change of Ayre.

The safest way to reduce our languishing Church to her first Constitution, is to avoid all unnaturall Commotions, and violence in her passage; and carefully to decline all sudden alterations, [Page 3] which cannot be without imminent danger, and to use the peace­ablest meanes that may be, that nothing in her journey may in­terrupt her, and prove too prejudiciall to her journyes end.

The disease of our distempered Church, (God be praised) hath not as yet taken her principall parts; Her doctrine of Faith is sound; The Distemper onely lyes in her Discipline and Govern­ment; which hath, these many yeeres, been breeding, and now, broken forth, to the great dishonour of (her Mysticall Head) Christ Jesus; to the unhappy interruption of her owne Peace, (the Legacie of our blessed Saviour;) to the great disquiet of our gracious Soveraigne, (her Faiths Defender) to the sharp afflicti­on of his loyall Subjects, (her faithfull servants) and to the ut­ter ruine and destruction of this Kingdome, (the peacefull Palace of her Glory.)

1. As for her Discipline; In the happy dayes of Edward the sixt, when all the Romish Rubbish and Trumpery was scavengerd out of this (the new Reformed) Church, and the wholesome do­ctrine of undubitable Truth was joyfully received into her gates, (being for many yeeres clos'd with Ignorance and Error) the piety and providence of her newly chosen Governours, (whose spirituall Ab [...]lities, and valour, were, after, characterd in their owne blood) thought good, in the first place, to make Gods Wor­ship the subject of their holy Consideration; To which end, they met, and (finding in the Scriptures no expresse forme of Evan­gelicall Discipline in each particular, and therefore concluding, it was left as a thing indifferent, to be instituted according to the Constitutions of every Kingdome where Religion should be establisht) they advised, what Discipline might best con­duce to the glory of God and the benefit of his people; They, first, debated, and put to the question, Whether the old Lytur­gie should be corrected and purged, or whether a New should be contrived.

Cranmer, then Archbishop of Canterbury, a pious, moderate, and learned Father of the Church, (and not long after a glorious Martyr) finding, that the old Lyturgie had some things in it deri­ved from the Primitive Church, (though in many things corrup­ted) conceived it most fitting for the peace of the Church, not to [Page 4] savour so much of the spirit of contradiction, as utterly to abolish it, because the Papists used it; but, rather, enclined to have the old Garden weeded, the Errors expunged; thereby, to gaine some of the moderater sort of that Religion to a Conformity: But Ridly Bishop of London, a man though very pious, yet of a quicker spi­rit, and more violent, (and not many yeares after suffering Mar­tyrdome too) enclined to a contrary Opinion, rather wishing a totall abolition of the old Liturgie, and a new to be set up, lest the tender Consciences of some should be offended.

The businesse being thus controverted, it was at length voted for the purging of the old; to which service were appointed

• Doctor Cranmer Archbishop of Canterbury.
• Doctor Goodrick Bishop of Ely.
• Doctor Skip Bishop of Hereford.
• Doctor Thirlby Bishop of Westminster.
• Doctor Day Bishop of Chichester.
• Doctor Holbeck Bishop of Lincoln.
• Doctor Ridley Bishop of Rochester.Martyr. after B. of London.
• Doctor Cox King EDWARDS Almoner.
• Doctor Taylor Deane of Lincoln. Martyr.
• Doctor Heynes Deane of Exceter.
• Doctor RedmanDeane of Westminster.
• Master Robinson Archdeacon of Leycester.

Mense Maio 1549. Anno Regni Edwardi sexti tertie.

[Page 5] Whereof three were famous Martyrs; and the rest, men of unquestionable sanctity, soundnesse, and learning; which, being done, was authorized by Act of Parliament in that blessed Kings reigne Edw. 6. and with a full Consent received into the Church of England, confirmed by divers Acts of Parl. in the dayes of Qu. Eliz. King Iames, and King Charles, our now gra­cious Soveraigne, whom Almighty God long preserve.

But this establisht Discipline, had no sooner being, but ene­mies, (of which sort the devill hath alwayes instruments to nip the Plants of Religion in the Bud) whose number, daily since, encreasing, grew hotter and hotter in opposition, and stronger and stronger in faction, being too long, for peace sake, conniv'd at; and, at last, too unseasonably, and violently opposed, insomuch that the disease, in these our late dayes, grew too powerfull for the Remedy; so that the Distemper of our Church, in that respect, is growne so high, that I feare Phlebotomy will rather produce a further languishment (being already come to Madnesse) then a Cure.

Nay, so far have the Enemies of this establisht Government and Discipline, given way to their exorbitant and refractory Opi­nion, that they will neither allow the Matter, nor the Forme, nor the Authority and testimony of the Composers.

• 1. Not the Matter; (though they cannot but acknowledge it, in the generall, to be very good, yet) because it was unsanctified by superstitious lips.
• 2. Not the Forme; because set, and composed by Humane Invention.
• 3. Not the Composers; because Bishops, and so (though Mar­tyrs for the Cause of God and his true Religion) Members of Antichrist.

1. As for their Exceptions against the Matter; how ridicu­lous they are, let Reason judge: Have not superstitious tongues, and eyes, viewed and read the Scriptures in their very Originall and purity? Shall therefore the Scriptures be disallowed? Have not superstitious persons profaned our Churches with their Po­pish Doctrines, Sacraments and Ceremonies? and shall our Chur­ches therefore be cryed downe, or shut against the Ordinances of [Page 6] God? because those Poets were Heathenish, was S. Paul afraid to use their sayings? Was the Spirit of God too blame, to endite them? Good things, abused, worke evill effects upon the abusers; but lose not their goodnesse by the Abuse.

2. As for their Exceptions against the Forme, being set, and not conceived, the Authority of the Scriptures I hope will answer.

God the Father warrants it: God the Son prescribes it: God the holy Ghost allowes it.

1. God the Father warrants it, in the Old Testament, at the time of the Law, by his command to Moses, Numb. 6. 21. where he gives him a set forme and words to blesse the people, The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gracious unto thee.

2. God the Sonne prescribes it in the New Testament, in the time of the Gospel: When S. Iohn the Baptist had taught his Dis­ciples to pray, the Disciples of Jesus Christ (whose house was called the house of Prayer) humbly requested the same boone from him, who prescribed them that Forme which he had for­merly used in the end of his Sermon, Mat. 6. 9. which he inten­ded not as a Model, (as some would have it) but a very Prayer it selfe, to be used in those very words, as they were delivered Luke. 11. 2. not, After this manner, but, when ye pray, [...], say.

That he will'd the same words to be used, is evident; For his Disciples would be taught, as Iohn taught his: And how were they taught? S. Iohn taught them the words onely; he could not give them the Spirit to make an extemporary descant upon them. So that being a direct Set Forme, it warranted Set Formes, which were used from the beginning of the Primitive Church; from whence, this part of our Discipline had her originall.

3. God the holy Spirit allowes it: Who dare question, that the holy Spirit inspired S. Paul in all his Epistles, written to the Churches? In all which Epistles he concludes with this one Prayer, The grace of our Lord Iesus Christ, &c.

3. As for their exceptions against the Composers of this Ly­turgie, who were no lesse then holy Martyrs, (and by Fire-light saw more Revelations then these Objectors did by day-light) [Page 7] men of approved learning and true piety: though some have im­pudence and spirituall pride enough, to think their owne abilities and inspirations to flye a higher pitch; and Ignorance enough, to acknowledge greater knowledge in themselves, yet the most humble, able, and truly sanctified minds, have alwayes had Mar­tyrdome in so high reverence, that they conclude, that God that made their blood the seed of the Church, and gave them the cou­rage and honour to dye in the maintenance of the Truth, would not permit that seed to bring forth such darnel of superstition; or them, to die guilty of those Errors, they so resolutely cryed down with their dying blood.

2. As for her government by Episcopacie, (the extirpation wherof being a great addition to her Distemper) It hath as much or more Ius Divinum to plead, then that, which endeavours to demolish & succeed it, Presbyterie; Both are but mentioned in the Scripture, at large; but no particular Rules for the executing the office of either; which, being left wholly as arbitrary, it rests in the pow­er of the Supreme Magistrate (whom God hath constituted his Vicegerent) to choose, and establish, which may best be found consistent with the Constitutions of the Kingdome, and stand to most advantage with the civil Government.

But admit the Civil Government will stand with either? When the Balances stand eavenly poised, the least Grain turns it. In things indifferent, the smallest circumstance casts it.

This Island of Britaine (if we look back above 1400 yeares, being a long Prescription) when she first received the Faith, was then governed by King Lucius, whom God made a great Instru­ment for reducing of this Kingdome from Paganisme; who, sen­ding to Rome, and accommodated from thence with two Chri­stian and learned Divines, by their labours, and Gods assistance upon them, planted the Gospel: At the beginning of which plan­tation Arch-Flamins and Flamins were put downe, and in their roome Archbishops and Bishops were introduced; which Go­vernment successively continued, and flourisht through the reigns of many wise Princes, confirmed by many Acts of Parliament, since the Reformation; exercised and approved by holy Martyrs; and allowed of, as most fitting, untill the yeare of our Lord 1641. [Page 8] At which time, multitudes of the lower sort of people, throughout this Kingdome, petitioned, and tumultuously troubled the Parli­ament, so that some of the Members, perchance according to their inclination, and others, for quietnesse sake, consented to the abo­lition and extirpation of Episcopacy, the unadviz'd Contents of their clamorous Petitions.

Now if these Governments Hierarchicall and Presbyteriall be indifferent; these Circumstances, (First, of the time, when Episcopall Government began; Secondly, of the unintermis­sive continuance, for so many Ages; Thirdly, the credit of the per­sons confirming and approving it) me thinks, should cast such a kind of necessity upon it, that the other (being an untry'd Govern­ment, and having no consent or approbation from the Supreme Magistrate; and, being onely cryed in by the Ignorant multitude, affected to novelties and change) should have no wise friend to plead for it.

Ob. We reade in the Scriptures of Elders (which are members of a Presbyterie) as it is written, Titus 1. 5. For this cause I left thee in Creete that thou shouldest set in order things that are wanting, and ordaine Elders in every City, as I had appointed thee. Also, 1 Pet. 5. 1. The Elders which are among you, I exhort, who am also an Elder. By which it appears, that Titus had instructions to set up a Presbyterie.

Ans. You take the Scriptures by snatches: Had you read in Titus the next verse following but one, you would have had Saint Pauls meaning with his words, viz. ver. 7. For a Bishop must be blame­lesse, as the steward of God, not selfe-willed, &c. So that, it plainly appeares, that Elders mentioned in the 5. verse, are expounded Bishops in the 7. Or, had you compared Saint Peters first verse (before mentioned) with his fift in the same Chapter, you would have found Elders no positive, but a relative word; no Office, but a degree of Age. Ver. 5. Likewise the younger submitting them­selves to the elder; the Apostle here shewing, what the behaviour of the Elder Ministers should be towards God, and of the younger towards them. So that if either of them had set up a Presbyterie, it was suddenly pulled downe againe; and Episcopacie (which you so much dislike) placed in the roome.

[Page 9] Ob. We are so far from disliking Bishops, that where there is one, we desire there were twenty; nay that every Church in England and Ireland had a severall Bishop; Diocesan Bishops we dislike, Parochiall we allow.

Ans. How suddenly (to crosse a setled and warranted establishment) your windmill fancies can make an alteration. Titus, c. 1. 5. had a cōmand from S. Paul to ordain Elders in every City, (which he interprets Bishops) not in every Church or Parish; which Ordi­nance, the Church of England hath punctually observed from the Primitive times to this day. But you have refractory and gaine­saying spirits, spirits of contradiction, that understand not the Scriptures, but by your owne Interpretations; alwayes stirring, but never setled; hating order, despising Government, and resisting all Authority.

Ob. But this Episcopall Government had her originall from Rome; and being poysoned in the Root, it cannot be wholsome in the Branch.

Ans. Ignorance is the mother of all Error. Your Chronologie failes you: If you carefully search Antiquities, you will find your Ob­jection against it, a good Argument for it. I confesse Episcopacie had her Originall partly from Rome; but, in those dayes, when we conformed according to the Church of Rome, the Church of Rome conformed according to the Word of God. Rome was, then, part of the Primitive Church, not being above 187. yeares after Christ: The Bishops of Rome were so far then from being Antichrists, that most of them were Martyrs, and dyed for Christ.

Ob. But our Bishops have too great Revenues; whereby, they are occasioned to Riot, pomp, and glory.

Ans. Those Princely Benefactors (whose bountifull Pieties thought nothing too much for Gods Ambassadours, and therefore enlar­ged their Revenues so much) well knew their places and callings requir'd it; whose gates were to be open to all commers; and bread to be given to all that wanted. Their Places owe reliefe to the fatherlesse; comfort to the widow; supplies to the needy; and succour to all that are afflicted; and hospitality to all stran­gers. No, their great Revenues are greater Eye-sores then Incon­veniences, if not abused.

[Page 10] Ob. But these great Revenues might have been decimated, and the Tenth part might have sufficiently maintained a preaching Mini­stry, and the nine other parts might have been added to the Kings Revenues, which would have made him the richest and most glori­ous King in Christendome, and taken away the necessity of Subsi­dies from the Subject.

Ans. This is robbing Peter to pay Paul; beggering the Keyes to in­rich the Sword, and the next way to bring a Curse upon the King, and all his people in generall, by a generall guilt of Sacriledge. The Shewbread must not be eaten but upon more necessity then (God be thanked) His Majesty was at that time put to. The holy Oyle must not be put unto a Civil use; But His Majesties pious and resolute refusall thereof hath in one word, fully and fairely answered this Objection.

Ob. But Bishops have too absolute a power, which gives them oc­casion and opportunity to be tyrannicall, and to exercise an arbi­trary Jurisdiction over their Brethren.

Ans. From the beginning, I confesse, it was not so; neither stands it with wisdome or policy to suffer it to be so: For the Government of the Church must have proportion with the Government of the State: Government of severall natures in one Nation, breeds con­fusion; and that, ruine: We therefore being a mixt Monarchy, necessarily require a mixture likewise in the Hierarchy; which excludes all arbitrary power.

It is true, absolute Monarchy, and an unlimited Hierarchy are apt to fall into the distemper of Tyrannie; and Democracie and a parity in Government is as apt to run into the disease of Tumult; but of the two evils, Tyrannie is the least, by how much it is the easier to be cured. A monster with one head is sooner overcome then a Hidra with many. If our Hierarchy hath slipt into this ir­regularity, it is great wisdome and reason for a Parliament to rectifie it.

Ob. But the King having the sole Election of Bishops, and so much favouring them, will hardly consent to the abridgement of their power and greatnesse; so that, being his Creatures, their power will be upheld by him, to the end that upon any difference betwixt him and his people, they may be the more able to uphold him, [Page 11] and ready to make a strong party for him; so that the more their power is weakned, the lesse his party will be prevalent, whereby, his Prerogative may want Advocates, and the Liberty of the Sub­ject no enemies.

Ans. His Majesty, by his yeelding to the Bill of taking away their Votes in Parliament, hath given a sufficient Earnest of a further Moderation of their power; and no question, was, and will be ready to hearken to this or such like humble and reasonable Peti­tions (for the extirpating this jelousie) viz. That when any Bi­shop dyes, or is translated, he would give liberty to the whole Clergie and Freeholders of those Diocesses to choose, nominate & present foure learned and religious Divines, most unblameable in life and doctrine, able for government, and diligent in preaching: Of which foure, His Majesty to prick one, which may be consecra­ted Bishop of the Dioces; By which meanes, both His Majesty and His People, having an interest in him, he will be equally en­gaged; who, in cases of difference, may become rather a Medi­ator then Partaker: and, receiving just power from the King, may execute it as uprightly amongst his people.

Ob. But they are Lords, and lord it over Gods Inheritance: Where­as, 1 Pet. 5. 3. forbids it, Be not Lords over Gods inheritance: and Christ, Luk. 2 [...]. 25. sayes, The Kings of the earth exercise Lordship, but it shall not be so with you.

Ans. Our Bishops were Lords, as they were Peeres of the Land, and as Peeres, they had Votes in Parliament; which, being taken a­way, they are no more, now, then what the dignity of their Cal­ling and their owne Merits make them. As for that place in S. Peter, thus it is meant; Ye shall not be Lords over Gods inheritance, that is, Tyrants; Lords and Rulers being at that time none but Heathens and Persecutors, whose tyrannie made the very name of Lord, terrible, and odious: So that, in that place, by Lordship is certainly meant Tyrannie. Neither can this imply a Parity in our Church; for without a Superiority, and Inferiority, there can be no Government: A Parity cannot be considered in order of Government; but, onely, in the work of the Ministry. In this, all are fellow labourers; In the other, some command, and some obeye S. Paul and Timothy had an especiall command and charge over [Page 12] other Ministers. As for that place in S. Luke, which you all edge, The Disciples striving who should be the greatest among them, our blessed Saviours answer was to this effect, Let Kings exercise po­wer and authority over their vassals, (as indeed their tyrannie made them little better) but it shall be otherwise with you: You are all fellow-servants to me, that am your chiefe Lord and Bishop of your soules; whilst I am here, all superiority lyes extinct: Christ was then the onely Governour, and the Root of Govern­ment was in him: But at his departure, he gave some to be Apo­stles, some to be Pastors, &c. and yet all those degrees were equall in respect of the work: He himselfe said, Ye call me Lord, and so I am, and yet, Luk. 22. 27. I am among you as he that serveth: whereby it manifestly appeares, he intended a parity of the wor­kers in respect of the worke, not a parity in the government in re­spect of the workers.

Ob. Bishops (whose office is to promote Religion, and to advance the Gospel, (as is pretended) and to encourage Preaching as the ordinary meanes conducing thereunto) are so far from so doing, that instead thereof, they silence godly Ministers, and put downe weekly Lectures, which were set up at the proper charges and the piety of the people; and to the great establishment of true Reli­gion.

Ans. Here lyes a Mysterie; being the most crafty advantage the devilever took of popular piety.

Admit the piety of the honest hearted People was the first mo­tive to these weekly Lectures, how was that piety abused, by those weekly Lecturers? They were chosen by the people; their maintenance (consisting most of Gratuities) came from the peo­ple, which ebbed or flowed according as their Lunatick doctrines wrought upon the people. Those Lecturers (whose whole sub­sistance thus proceeded from the people) must for their owne better lively hoods please the people: And what more pleasing to the people then the preaching of Liberty? and how should Liberty be enlarged, if not peeced with Prerogative? Then down goes Authority, and up goes Priviledge; Downe goes the Booke, and up goes the Spirit; Downe goes Learning, and up goes Re­velation; who gaining credit in the weak opinions of the vulgar, [Page 13] grew the Seminaries of all Ignorance, and the nursing fathers of all Rebellion. These are those godly Lecturers that Bishops put downe, who never lost themselves so much, as in not setting up better and more orthodox in their roomes, which had taken away the ground of this Objection.

Ob. Our Bishops being proud, idle, covetous, and Popishly affected, are therefore fit to be extirpated.

Ans. Admit some be so; therefore, such, among them, as are humble, diligent, charitable, and enemies to Popery, perish? Shall they that are bad, have more power to pull downe a setled Go­vernment, then they that be good, to keep it up? Did Moses, the man of God, extirpate the Government of Priesthood because Aaron had a hand in the peoples Idolatry? Or, will you under­take that the Elders in a Presbyteriall Government shall be all faultlesse? Let the guilty receive their respective punishments, and let others take their office: But the innocent to suffer with the guilty, is a point of high injustice.

But admit this Government by Bishops, had nothing to plead for it, neither prescription, nor continuance without Intermission, nor the Authority of Parliaments in all Ages, yet considering it is, now, a Government, in Being, it seemes not consonant to Reason, or policy to extirpate it, or take it away, before an other Government be pitcht upon. To pull downe one maine Pillar, before another be made fit to supply the place, and to support the roome, is the next way to pull the Roofe upon our heads: Hath not Episcopacie been long voted downe? And is not the Assem­bly, at this time, divided and in controversie, nay puzzled what Government to set up in the roome of it? By which means, occa­sion is administred to all disorder, Liberty lyes open to all Schis­mes, Sects, and Heresies, and Sectaries grow bold to vent their giddy headed opinions without controlment, confirming them­selves in their owne Errors, infecting others with their new fan­gled and itching doctrines, the nature whereof is (like a Tetter) to run, till it over-run the whole Body. (Have not our eyes be­held all this?) which if these unsetled times should long conti­nue, (as God forbid) would gather such head, and strengthen this our confused Kingdome, that if her issue of blood were stopt in one [Page 14] place, it would break forth in another; and, like Hercules his Monster, if one head were struck off, another would arise, to the utter confusion of the true Protestant Religion, which already begins to be the least part of this tottering Kingdoms profession, and rather conniv'd at, then exerciz'd by some. Are not com­plaints preferd against Brownists and Separatists, See a book Intituled, [...]hesumme of a [...] at [...] in Essex, [...]. 11. 1 [...]43. unheard? Nay, are not men afraid to complain against them for feare of punish­ment? Have not profest Anabaptists challenged our Ministers to dispute with them in their owne open Churches? Have not their disputations been permitted, nay, unadvisedly undertaken by some of our Ministers, (who themselves are though little better) wherein they have made many Proselites, and left many of the vulgar (who judge the victory to the most words) indifferent? Have they not after their disputations retired into their Innes, and private Iodgings, accompanyed with many of their Auditors, and all joyned together in their extemporary prayers for a blessing upon their late Exercise? How often hath Bow-river (which they lately have baptiz'd New Iordan) been witnesse to their prophanations? How many daily make their private meetings, and assemble in the City of London to exercise their Ministery? How many have been convicted of Blasphemy, and yet unpu­nisht? How many times have their witnesses been taken against some of our most learned and religious Ministers? for which, some, are plundered, some sequestred, and some imprisoned: How many of our Ministers whose severity proceeded formerly against Fornicators, Adulterers, Drunkards, Swearers, and such like, are now undone upon their revengefull witnesses and testimony, appearing now (for the better colouring of their malice) well affected to the Cause? All which in time will so encourage all Sects, Factions, Hypocrites, and make Heresie so bold, & strong in this Kingdome, that the true Protestant Religion will be (un­der the detestable name of Popery) even turned out of doores for company, or at least so little favoured, that it will be forced to s [...]rowd it selfe in corners, as those Sectaries did, before these trou­bles were.

Ob. I, but when things are setled, and Iustice done upon the Popish Faction, these Sectaries with their Sects will vanish like the [Page 15] Mist before the mid day sun, and a true reformed Religion will be establisht to us and our Posterity.

Ans. You seeme by this Objection but a young State Physitian, and a meere novice in the curing of a disease of this nature. In some cases, where the undisturbed humors keep their bounds, distem­pers are quickly evaporated, and being scatterd through the whole body, every part breathes out some, and Nature (being able to truckle with the disease) by her owne power, relieves her selfe; and, in a short time, rectifies the Body: But upon a continuall confluence, and gathering head of lawlesse humors, she is so weakned; that she hath no power to resist, and lesse heart to strug­gle with her enemy, but is forced to yeeld: But the time you pre­fixe for the subduing of these numerous Sects, is, first, when all things are setled, secondly, when the Land is cleared of Pa­pists.

1. For the first, It is all one as if you had said, When the body is in good health, you will easily find a cure. A rare Physitian! In the meane while, you will connive at this continued confluence of humors, which makes it at length incureable.

2. As for the second: Take heed while ye goe about to cure a Fever, you run not the Body Politick into a Dropsie, with too much Phlebotomie. But you will first cleare the Kingdome of Papists: And who be they? In your Accompt, all such as stand for Episcopall Government, (a Government coetaneous with this our almost out-dated Religion) All such as approve of the Book of Common Prayer, (a Forme establisht by many Acts of Protestant Parliaments) All such as are passively obedient, and loyall to his Majesty (a duty commanded by Gods own mouth.) Of the Clergie, all such as will not preach for blood, (although Ministers of the Gospel of Peace.) All such as will not take the Covenant, to suppresse Bishops, (although they have formerly sworn canonicall obedience to their Ordinary) All such as wil not encourage Subjects to resist the power of their naturall Prince, (although having taken the Oath of Allegeance, and the late Pro­testation.) And to conclude, all that have not contributed wil­lingly, bountifully, and continually to this Warre; and in a word, that have any considerable Estates to pick a hole in: If all [Page 16] Sects and Sectaries be not supprest till then, we are like to have a comfortable Reformation.

But in case, you onely meane such Papists as owne, and ac­knowledge the doctrine of the Church of Rome; Tell me, what course would you take with them?

Either you must banish them, or disinherit them, or take away their lives.

1. If banish them; It must be done, either with the Kings consent, or against it; If against it, you resist the power, and he that resisteth shall receive damnation, Rom. 13. If with it, you make the King guilty of perjury, who hath sworne to protect all his Subjects in his Coronation Oath.

2. If disinherit them; It must be done, either according to the known Lawes of the Kingdome, or against them; According to the Lawes, ye cannot; for there is no Law for it. If against them, you transgresse what you pretend to maintaine in all your De­clarations.

3. If take away their lives, It must be done, either for a Cause, or without a Cause; If for a Cause, shew it, that the world may be satisfied: If without a Cause, you are guilty of murther.

Which course soever ye take, you have not Christ for your ex­ample, who quietly suffered the two Caesars, being Idolaters, not onely to possesse that Kingdome, but to usurp it, because God per­mitted them, and permissively placed them there: When the Dis­ciples askt our blessed Saviour, Didst not thou sow good wheat? Whence commeth it that there be tares? His answer was, The evil one hath done it. His pleasure being demanded, whether they should weed them up? his Reply was, No, Let them alone untill the harvest, and then he would separate them.

A good deed may be ill done, when either against command, or without warrant.

Though God hath permitted the evill one to plant Papists a­mong us, yet he hath not authorized us to root them up, nor yet to take the lives of any, untill their actions come within the danger and compasse of the establisht Lawes of the Land.

Ob. We have presidents for the rooting out of Idolaters in the Scriptures; which warrant us to doe the like.

[Page 17] Ans. You finde it no where, but in the time of the Law; at which time, God immediately commanded it; which kind of Warrants are now ceased.

Again, In the time of the Law, some were accompted Stran­gers, And strangers had not the priviledges that brethren have▪ Vsury was lawfull to be taken of strangers, not of brethren: Now, in the times of the Gospel, Christ hath made us all Brethren, and called us by his own name, Christians: and what was law­full, then, to be done to strangers, is unwarrantable, now, to be done to Christians. We are brethren.

Ob. Then Protestantisme and Popery may be consistent in one Kingdom, and Gods name may be harmelesly prophaned with Idolatry and superistition, in the same place, where it is truly and sincerely worshipt.

Ans. Your inference is not good. It is one thing for a Prince to pro­tect his subjects; and an other to be partaker with them, or to al­low of their superstitions. Kings cannot enforce Consciences, though pitcht upon a false Religion: All that Magistrates can do against them (unlesse for Seducing, which a particular Statute made Treason) is to punish their purses, for not observing his Statutes respectively, or for exercising their Religion contrary to his Lawes, But well it were if such a necessity of Connivance had no such subject to work upon.

How happy had it been for this unlucky kingdom, if his Maje­sties most prudent and pious offer, two yeare since, propounded to us, had been accepted in this particular, That all the Children of his subjects of that Religion, should be taken from them, and edu­cated in the Religion of the Church of England? By which means, the whole Kingdom, in a short space of time, would have been peaceably reduced to an Vnity in Doctrine; And, if the same course were taken with othe Strectaryes, an Vniformity in Discipline also. But our Kingdom must not expect an universall and through Re­formation in all particulars, till Catechismes be more strictly used, and the entercourse of Embassadours (which cannot simply be avoyded) and Legers be restrained; and strict statutes made and executed against sectaries.

But to returne to our first matter. Admit Episcopacy were a [Page 18] Government, accidentally inconvenient, and that a more fitting Government, were discovered, prepared and made ready to be set up, It would be but a new untryed Government, and not expe­rimentally known what proportion it would beare without tem­porall Constitutions. A horse may be well metled, and condi­tioned and every way commendable for the saddle; yet not draw well in a Coach or Chariot: A great part of our Common-Law is bu [...]lt upon the Cases of Bishops, insomuch that if that Govern­ment be changed, there must be a necessary alteration of many Lawes of the land; And what incovenience may arise from such an Alteration, I leave to the Judgment of Lawyers, being not un­worthy of some Consideration.

But let these things be accompted not Inconveniencyes, and that the Hierarchicall Government is fit to be demolished, either for the abuse of it, by some few exorbitant Prelates, or for the mis­chiefes that follow, in respect of it self, in that it administers such occasion of offence, yet the too sudden Execution of a busines of so great aconsequence, and concernment, gives a livelyer testimony of passion then discretion, (if polititions may have credit) and sa­vours of extremity, (which is opposite to all virtue,) and too much rashnesse, the distemper of all serious and honorable under­takings: Too sudden an Alteration in matters of small moment, passes not without some inconvenience; but, in things of such a nature, as a Government, nay a Church government too (the nur­sery of the whole kingdoms happinesse or misery) it cannot be without imminent danger; but the sudden alteration of a funda­mentall government, of the Church (which necessarily carryes the state with it) threatens, nay brings no lesse then unavoydable ruine to both.

A Rashnes, too much (we feare) relishing of private ends to demolish that government in twelve moneths, which hath been setting up and maintained by as wise generations as ours, above foureteen hundred yeares.

How happy had it been for this (at that time prosperous, but now miserable) kingdom, had we taken the advantage of (that greatest blessing, that ever gracious Prince confered upon un­thankfull Subjects) the Trienniall Parliament, wherein, we [Page 19] might every 3 years have inspected this new recoverd Kingdome, and kept it alwayes in a perfect Crisis, the approaching Terror whereof, would not have afforded popular evils so long a time, or liberty to root themselves or gather head against the peace and welfare of our happy Government; through the benefit where­of we might have taken an advantageous leisure and mature deli­beration to ripen every Bill, and, by degrees, to rectifie every non­ag'd Crievance, and indeed, what happinesse was there, which we had not then an offerd opportunity to bring upon this (now) un­happy Land? The Government of the State, as in many things, it was reduced into an excellent temper; so, questionlesse, (had not this unnaturall difference interposed) it had in all things (by the continued goodnesse and favour of His Sacred Majesty) been perfected, to the comfort of us, and the happinesse of succeeding Generations.

The Government of the Church likewise might, by the vertue of the granted Trienniall, been narrowly and exactly searcht into; The Governours strictly observed; The Bad turned out, and chan­ged for better; They that deserved punishment, punisht accor­ding to their misdemeanours; Others, lesse offending through some neglect, reproved and checkt; and, upon no amendment, the next Trienniall, proceeded against accordingly.

The Fig-tree was not presently cut downe, Root and Branch, but suffered till another yeare; And punishments before an Admo­nition are too rashly and severely inflicted.

Thus by this graduall and Trienniall Course, Mercy and Ju­stice would have incorporated; the Government of the Church had been establisht; the peace of this Kingdome had been secu­red; the bad Governours had been rectified, or removed; the good, encouraged and honoured; and Peace and Truth had kist each other.

But the multitudes of these our nationall sins were too great, to permit so great a Blessing on this Nation, as the benefit of this Trienniall Parliament. God suffered Abraham to see the holy Land, but for the transgressions of the people, not to possesse it: God shewed us a glimpse of that mercy (which our sins made us unworthy to enjoy) and snatcht it from us. In which respect, we [Page 20] are now left to our owne wayes, and governed by our owne In­ventions; and (what is worse) we are neither penitent for our nationall sins, nor our owne; nor (what is worst of all) sensible of Gods Iudgements, nor our owne miseries.

How often have our Moderne Ministers in their unmeditated prayers, before the open Congregation, given God joyfull thanks for these blessed times!Eccles. [...]. Whereas (if their hearts had not been ha­sty to utter any things before God) they might have rather petiti­oned for a removall of these his terrible judgements: How often have they prayed for the continuance of these happy dayes! whereas, [...] had not their mouthes been rash, they might better have deprecated those miseries. How often have they in their Sermons, blasphemously challenged God (upon the forfeiture of his Justice) to crowne their Cause with Victory! How often, instead of wholsome doctrine, have they delivered such reports as their Consciences knew Fables, and were before next Sabboth Lyes upon Record? How often have they preached downe Subjection to Princes, and encouraged the Sword to grow warme in the blood of Christians? How often have they Articled against Or­thodoxe, able, and learned Divines; and crowded themselves into their Livings, who upon my certaine knowledge (some of them) can neither make true Latine, nor write good English; and then, lay their preferment upon the wisdome of the Parlia­ment? How many children above a yeare old (because their fa­thers are suspected to be loyall to their Prince) continue unbap­tiz'd? many parishes can witnesse. How long time is it since the last Sacrament of the Lords Supper was administred, let the people tell, if their memories be so good; and then, the Elements deli­verd in their owne new devised words. These are now the faith­full Ministers of the Gospel of Peace: These the Ministers of this blessed Reformation: These the men that must pull downe Anti­christ out of his seat, and set up Christ Iesus in his throne: Nay, rather, these are they that for filthy lucre carry men about with divers and strange doctrines: These are the men that in former times separated themselves, sensuall, having not the Spirit. These are they that despise dominion, and speak evill of dignities: These are such as have gone the way of Cain, and run greedily after the [Page 21] error of Balaam for reward; and have perished in the gaine-say­ing of Core: Jud. 12. These are spyes in your feasts of charity, feeding them­selves without feare; clouds, that are without Water carried about with the winde; 13. rageing waves of the Sea, fomeing out their own shame, to whom is reserved the blacknesse of darknesse for ever.

Is not this a blessed Priesthood? Are not these rare materialls for a hopefull Presbytery? Fit governours for the house of God?

Are not the two great Nurseryes of this kingdom like to flour­ish; when the chiefe Plants are pulled up by the roots, and onely these Crabstocks suffered to prosper, and beare their own naturall fruit? Our fathers have eaten the Grapes, and their childrens teeth will be set on edge. They that have been the Pillars of our Re­lion are hewen down, and our falling Church is shored up with these inconsiderable spars. They that grappled with, and foyld the stoutest Champions of the Church of Rome, are imprisoned; want­ing both bread and liberty; And such as neither did, nor could, nor durst appeare in such a quarrel, are crownd with their Reward: They whose learning and orthodox piety made England the glo­ry of nations, and the envy of forraigne kingdoms, are now dis­graced and ruined; and those, that learning made not capable of a Degree, advanced and honoured to the great dishonour of this kingdom.

Nor can I heare forget, how much this staggering Church of England owes to her pious and religious Nursing Father, and her faiths royall Defender, our gracious Soveraigne; whose wis­dom, moderation and tender piety (amongst other of his princely vertues) hath so manifesty showed it self; in not following the example of those, whom my heart bleeds to call his Enemyes; and blazing the new Ministry of this kingdom, as they have done the old? Had his provoked passion publisht a Century to the eye of all the world, of those morall vices, hideous blasphemies, infir­mities and faylings of the Clergy of the one party, as they did on the other, how would the Church of Rome, and all the Enemies of the Gospel of Jesus Christ, have hissed and derided our Religion? that, by the generall Confession both of Prince, and people, had such Monsters to adorne it? How would forraigne Christians have been frighted at the very name of the Church of England? [Page 22] How would the stile of Protestant have become the Obloquy, and Byword of all Religions: It was not for want of matter: Report would have coynd enough, besides that, which, perchance, would have made the truer history.

Nor was it scarcity of pen-men, to paint their actions to the life: Oxford had & yet hath Pens, sharp enough, & Inck that wanted no Gall: Nor can I conceive how such nimble, active, and such salik fancyes here could have forborne it, had not the wisdom & provi­dence of his Sacred Majesty laid upon them his restraining pow­er: By which it evidently appeares to those that are not obsti­natly and malitionsly blinded with the darknesse of resolved Re­bellion, that his Majesties solemne Vowes, and serious Protestati­ons, for the maintaining the honour of the true Protestant Reli­gion, agree with his most pious Intentions, and published Resolu­tions: Had his secret affections been warpt, or the l [...]ast degree wa­vering from the Church of England, or any whit inclineing to the Romish superstition; had the imaginations of his heart intended secretly an introduction of the popish Religion, how could his new designe been better animated, then by an inward dislike of the Protestant Religion, & how could that dislike have been better fo­mented and encouraged, then by the Advantage, the just Advan­tage taken of the generall corruption of her Ministry?

But the wisdom and tendernesse of his Piety stands silent, in this behalfe; and, in his singular prudence, hath not so much as taken notice, or in any of his Declarations once reproved the un­charitable impiety of that scandalous Pamphlet, for fear of further blazing it, but rather suffering it to perish in its own filthynes, and choosing rather to groane under the burthen of his faithfull and abused Clergy, then by revengeing and painting forth the crimes of the other party (farre more guilty) to afflict Religion under the burthen of both.

Thus is the health of our languishing Church impayred; thus is the body of our craz'd Government distemperd; thus is the peace of our Saviours Spouse disquieted; thus is the welfare of our En­glish Sion determined; Her Dove-like piety is turned to Serpen­tine policy; her Unity, to Division; her Uniformity, to Disorder; her Sanctity to Prophanenesse; her Needle-work robes to a parti-coloured [Page 23] Coate; her honour into disgrace, her glory into disdaine, and her prosperity into destruction. Lam. 1 2. She weepeth in the night, and her teares, are in her Cheekes. Among all her Lovers there is none to comfort her; and all her friends have delt treacherously with her;ver. 9. Her adversaries are the chiefe; and her enemies prosper; for the Lord hath afflicted her for the multitude of her transgres­sions: Her children are gone into captivity before the Enemy,2. 9. and her gates are sunk into the Ground: Her King and Princes are among the Gentiles; her law is no more, and her Prophets finde no vision from the Lord:ver. 10. The Elders of the Daughter of Sion sit upon the ground, and keep silence, and have girded themselves with sackcloth; The horne of her enemies is lifted up, They spared not the persons of her Priests, they favoured not her Elders, they have laid wait for the breath of our Nostrils,Lam. 4. 20. the Annointed of the Lord, and servants beare rule over us. Our Inheritance is turn­ed to strangers, Lam. 5. 4. and our houses to Alyants: We drink our Water for money,Lam. 3. 4. and our Woods are sold to us: We have sinned and have rebelled, therefore thou hast not spared: For this our hearts, our hearts faint, for these things our eyes are dimme; For these things I weep, mine eye, mine eye runneth down with water.

Where, O where are you, all you that are the wisdom and Go­vernours of this unhappy Island? Where, O where are you, the great Counsell and grave Senators of this falling Kingdome? Where, O where are you, the great Colledge of politicall Physiti­ans of this languishing Common-wealth? Are ye all fallen a­sleep, while we perish? & is there none to awake you? Open your eyes, unlock your eares, and mollify your hearts: Behold, behold the miseries of your land, and if Compassion be not banisht from the earth, pitty, O pitty the approaching Ruines of this your groanning, this your native kingdom. Heare O harken to the sad Complaints of your afflicted petitioners; and, if your hearts be not of Adamant, relent, and let them not in vaine petition for their lives: Let the breath of this distempered kingdom, contracted into one extreame sigh, move you to the speedy endeavours of a timely Cure. Inquire into her Constitution, Examine her distem­pers, and reduce her to her first Principles: Try no experiments upon a body so declined, and let not the Acutenesse of her disease [Page 24] perswade you to a desperate remedy, Look, O look back into the blessed dayes of Queene Elizabeth: Observe what blessings we then had, both by Sea and Land; What plenty; what successe; what victories; what honour abroad; what unity at home; and indeed what had we not that could make a kingdom happy? Reduce us, O reduce us to that happy government; and let not the eagernesse of a Reformation be a means to want men to be Reformed, or matter for a Reformation: Remember, O remember that great Reformer Christ Jesus; He was against all blood shed, but his own; for that blood sake follow his Example: Or if the way must needs be made by blood, let it light rather a little, upon many Generations, then all upon one; the ruine whereof will deny us an other Generation: Let not the children of your Mo­ther sterve in the land of bread, and let not the foundations of your naturall kingdom be longer dabled in unnaturall blood. Turne, O turn your eyes upon her breaches, and let not strangers Lord it in her Gates. For the mercyes of that God which hath been mer­cifull to you, be mercifull to millions of Christians, whose lives depend upon your Care; be mercifull to millions of children, that know not their right hands from their left; be mercifull to generations unborne; to whom, when deep Records shall bring the Chronicles of your Actions, ages to come may magnifie your Merits: For his sake that is the Prince of peace, as you desire to meet peace upon your Death beds, let this Sea of blood already spilt be thought sufficient: For the whole body of Englands sake, who have trusted their power into your hands, that have cast all their welfares upon your wisdomes; for their sakes that venture their lives and fortunes upon your providence; for your own sakes; for your tender wives and dear children sakes; for the God of mercyes sake, as you love mercy; for Christ Jesus, the God of peace his sake, as you prize the peace of a Good Conscience, hearken to, and ensue peace, while there is a possibility of Peace.

Darken not that Religion with the black storms of contenti­on, you professe to glorifie: Lessen not the glory of that Church, by partiality, which you have promised to beautifie: Draggle not that Gospel in the sinks of bloud, which you have protested to magnifie: The sinnes of Nineveh were not too great for Gods [Page 25] compassion, and shall the offences of poore England be too great for yours? Nineveh cryed mightily to heaven, and they were spa­red; and shall the miseries of three Kingdomes be hollowed in your eares, and not heard? Well, If Ruine, by a forreigne power come, Hest. 4. 13 (which the God of heaven and earth forbid) think not with your selves that you shall scape the Fury more then all the rest:14. But if you altogether stop your eares, at such a time as this, then shall Enlargement and Deliverance arise to Eng­land from another place, but you and your houses shall be destroy­ed; And who knowes whether you are sent to this employment, for such a time as this?

O thou that art the great preserver of mankind, to thee, to thee we turne the voyce of our complaint: Thou, thou art gracious, and plentifull in Compassion, but in man there is no help, Lam. 3. 24 nor mercy in the sons of men.Job 13. 15. Thou art my portion O God, and I will trust in thee,Psal. 146. although thou kill me. I will not trust in my bow, Ps. 14. 1, 2. it is not my shield that can save me, but it is thou alone, O God, that canst deliver us. Deliver us O God from the evil men, preserve us from the cruell men, which imagine evill in their hearts, and make warre continually. Have mercy, O Lord, have mercy upon us,123. 3. for we have suffered too much contempt. Heare the mourning of the Prisoners, 102 20. and deliver the children from death. 83. 5. They have consulted together in heart, and have made a league against thee.79. 4. We are a reproach to our neighbours, even a scorne and derision to them that are round about us. 74. 10. O God, how long shall the Adversary reproach thee? Shall the enemy blas­pheme thy Name for ever? Remember the children of Edom O Lord in the day of Ierusalem, 137. 7. which said, Rase it, rase it, to the foundations thereof.132. 9. Let thy Priests be clothed with righteous­nesse, and let thy Saints rejoyce. 89. 46. Lord, how long wilt thou hide thy selfe? for ever? Shall thy wrath burne like fire? Wilt thou be angry with us for ever?85. 5. Wilt thou prolong thy wrath from generation to generation?84. 9. Behold, O God, our Shield; and look upon the face of thine Anointed. Let thine hand be upon the man of thy right hand, whom thou hast made so strong for thy self. Give thy Iudgements to the King,80. 17. and thy righteousnesse to the Kings sonne; that peace may be in his dayes,72. 1. and let his enemies lick the [Page 26] dust: Clothe his enemies with shame, but upon his head let his Crowne flourish. 132. 18. How long shall the wicked, O Lord, how long shall the wicked triumph? 94. 3. They prate and speak fiercely, and the workers of iniquity vaunt themselves. They smite downe thy people, O Lord, and trouble thine Inheritance. They slay the widow and the stranger, 115. 10. and murther the fatherlesse. O house of Aaron trust in the Lord, for he is our help and our shield; He will blesse the house of Israel, and he will blesse the house of Aaron. Praise ye the Lord ye house of Israel, 135. 19. praise ye the Lord ye house of Aaron, praise ye the Lord ye house of Levi: Ye that feare the Lord, praise the Lord.