A CENTURY OF REASONS For Subscription and Obedience to the Laws and Government of the Church of England, both ECCLESIASTICAL and CIVIL.

With Reasons against the COVENANT.

Justifi'd by Scripture, Confirmed by the Laws of the Kingdom the Right and Power of Kings, Ecclesiastical and Human Authorities, with an Harmony of Confessions.

[...]o which is annexed the Office and Charge be­longing to the Overseers of the Poor, &c.

Rex solo Deo minor, caeteris omnibus major. Tertul.

Who can lay his hands upon the Lords Annointed and be guiltless? 1 Sam. 26.9.

W. Wasse School-master in Little Britain near unto Christ-church.

London, Printed by W.W. for R.H. at the Bible in Heart in Little Britain, 1663.

To the moſt High and …

To the most High and Mighty Monarch, CHARLS the II. By the Grace of God, of Great Britain, France and Ireland King, De­fender of the True, Catholick and Antient Faith, &c.

Religious, Renowned, and most Gracious King,

THis Small Work that chiefly concerns Kings, and perswadeth to Obe­dience unto them, with all Humility and Submission, I, one of your meanest Subjects, present unto your Sacred Majesty, in whom [Page] Courtesie and Clemency with Au­thority, are transcendently Eminent; of whom, O King of Peace, I cannot but (with the many ten-thousands of your Loyal and Royal hearted Subjects) give in my Test, that Your Sacred Majesty is not onely as Da­vid, but as Solomon, yea, the Solo­mon of the world, who having Re­conciled Three Kingdoms to Your self at Home, and most Nations of the World Abroad, have also tied Peace to Your Sacred Person: These Transcendent, All-concluding, and All-commanding Virtues fill Your Loyal and Royal Subjects hearts with confidence that our Eyes shall see in Your Peaceable days God's House finished, and the Temples built again that have been destroyed: And the rather have we this confidence, sith that Your Royal Majesty hath broken down the Partition Wall [Page]of Rites and Ceremonies in the Church of England, and in the Church of Scotland, and now of Two made One: And as it hath been usual to Unite Nations, and common to call United Nations by one Name, and in them to Esta­blish but one Form of Government Ecclesiastical and Civil, even so hath Your Sacred Majesty done, whereby the Black Monarchy of the Prince of Darkness is now cast down for ever.

Most Serene and Powerful Prince, the attractive Beauty of Your Go­vernment draws the very Hearts and Souls of Your Loyal and Royal hearted Subjects, not onely to pay unto You what is due, but also by a Practicable Example to go before others in Obedience, for want of which many years past by and gone, through unduely untempered Zeal, [Page]multitudes of Your Subjects denied the Magistrates of their duty, and Your Sacred Majesty the Head of all Government: By means whereof, for some small Differences, a few Error-searching Singulars out-face­ing and opposing Ever-famous Plu­rals, uncharitably first set the House of God on fire, and afterwards caused a General Conflagration throughout all Your Majesty's Domi­nions, which without Art-exceeding Deploration cannot be remembred. Therefore there is great reason why Your Sacred Majesty should beware of yielding hasty belief to the Robes of Sanctimony: By their works you shall know them.

Most Dread Soveraign, By this dimme Light of a small Candle I am come at Noon-day to give what Light I am able unto the dark corners, where the Sun, nor the [Page] Moon, nor the Stars as yet appear, notwithstanding the Eye-dazling lustre of them in the Firmament of our Church and State, the Light of the least of them being able to guide the Wayless Traveller in the darkest night.

Great and Mighty King, the Great God that hath made You thus Great, and set You up the Oracle of Kings, the Miracle of Ages, and made You to Your Enemies as a Rock invincible, against which they have, and for ever shall dash themselves in pieces, the same Great God give You the Conquest of all our Hearts and Wills, that there may be an Har­mony and Agreement of Soul and Spirit amongst all Your Subjects from Dan to Beersheba, and that this entire Realm of Great Britain, English, Scottish, and Welch, now being framed into one happy So­veraignty, [Page]it is the humble Prayer prostrate upon the knees of my heart, that the Almighty Three in One, would bring us to be perfectly One.

Your Majesty's Most Humble, Loyal, and Obedient Subject, W. WASSE.

To the Right Reverend Father in God, GILBERT, By the Divine Providence, Lord Bp of LONDON.

Reverend Father in God,

THere is but one thing in the World hath moved me to this Publick Addressing my self unto Your Lordship, and it is this, The Mis­representation of me and my Judg­ment concerning the Established Government of the Church of Eng­land, by the False Government and the No-Government Faction, and [Page]this onely occasioned from my Child­ish Non-conformity, through their Instructions, for which I humbly beg pardon, for I did it ignorantly: and since Years have taught me wisdom, with the reasons which prove our Go­vernment Holy, Just, and Good, as to the ends thereof, being convinced, as in duty bound, and as an account of my Obedience which I owe, I do in all Humility present unto your Lord­ship the Reasons of my Conformity: Beseeching the. Merciful God and our Heavenly Father to increase his Graces more and more upon You, to his Glory, the Churches Freedom from Error and Heresie, and Your Ever­lasting Comfort.

Your Lordship's poor Beadsman to be commanded, W. WASSE.

TO THE Right Honourable Sir John Robinson, Knight and Baronet, Lieutenant of his Majestie's Tower of London, and Lord Maior of the Honourable City of London; AND To the Right Worshipfull Sir Richard Brown, Knight and Ba­ronet, one of his Majestie's Justices of the Peace, and Major Gene­ral of the same.

Right Honourable, and Right Worshipfull,

IT is not the first nor second time I have Affected to make known the Uprightness of my Heart towards his Sacred Majestie's Kingly Power, the Ecclesiastical and Civil Government of the Church of England, established in all [Page]his Majestie's Dominions; But never untill this time could I Effect it, and I hope seasonably, when the Grounds and Reasons are considered, which with all Humility I offer in a particular manner unto Your Lordship and Worship, and the rather unto you than to any other Citi­zens, in as much as ye were so eminently Instrumental in the Restauration of his Sacred Majesty, and since in His Pre­servation. From whom I have received sufficient cause, to give Publick testimony of my thankfull Heart, (which the whole Kingdome also hath) and to whom I worthily Devote my Self, who next under God and His Sacred Majesty, have pre­served me with the Loyal ten-thousands from Ruine and Destruction: and unto whom the Power and Possession of my Person belongs; and therefore none more meet than Your Lordship and Worship, to whom I might after the re­tirement to my Books, commit the Care of this small Compiled work, which asserteth the Duty of Subjects unto Kingly Power, Ecclesiastical and Civil Government, especially the Duty of all Subjects unto Our Dread Soveraign Lord [Page]King Charls the Second, of whom, and of whose Government I cannot Write too much, but may Err in this, that I have Writ no more.

The Everlasting Arms of Divine Power be under Him; and the Never­dying Favours of His All enduring Love rest upon you, upon all Loyal and Royal Hearts, and His well-placed Subjects of Honour and Obedience, which is the daily Orison of

Right Honourable and Right Worshipfull
His Majestie's Most Loyal Subject and Your Devoted Servant, W. Wasse.

TO THE READER.

Christian Reader,

IT is not possible for any Man to make a true and constant Profession and Confession of his Faith, except he understand the Doctrine of the Church aright, and exercise his Conscience there­with; Then such men as have not the understanding of the Articles of the Do­ctrine of Christ, expressed in the 39. Ar­ticles of the Church of England, in some good degree and measure, are nothing else but Vain Bubbles, which suddenly swell, start up, and fall away of themselves. And if any man will stand in doubt of them he is justly counted not to be a Man, [Page]but the Monster of a Man, and without all Wit: it being the property of a good and sober Wit, not to love Cavillations, knowing that two times four makes eight, and the Excess brings nothing but Dis­order and Amazement. What these Arti­cles be, are plainly Comprised in the Creeds of the Apostles, of Nice, and Athanasius: and these we judge and be­lieve, do agree with the perpetual meaning of the Prophets and Apostles Writings: Now sith, that there is but one Truth, and more than one there cannot be, and this Truth we Have, Hold, and Profess; Then whatsoever varyeth from that one Truth, must needs be no Truth, for Truth agreeth with Truth. Reader, art thou a Christian? I suppose thou art; canst thou say the parts of thy Catechism? I think that there is no Christian will be so wick­edly rude, as not to know so few Heads: Now let those Heads of the Catechism be unto thee instead of a most sure per­fect Rule, to examine, to try, and to judge all Religious and all Doctrines by: For it is certain, that the Catechism is a short Sum of all the whole Bible, and contain­eth all that is required of Necessity unto [Page]Faith and unto our Salvation. But what I write, or have written, I know not how it may please, I have made it my Study rather to please God than Man: whether I shall offend I know not, with much doubt I have changed some Words, and fear if I take others I may take worse: what ever the Pains be I have taken, I cannot pass the Strife of Tongues, nei­ther the Malice of Ungratefull and Irre­ligious Spirits, nor yet Jerks of the False Government, and the No-Government Faction, who as they have, so still will endeavour to Disturb my outward and my inward Peace, by False, Malicious Scan­dals, Lying Reports and Accusations, whereby they have and still may promise themselves Concealment of their Ill-con­trived Enterprises: Like the Artians of old, the better to bring in their damnable Error concerning the Deity of Christ, which Athanasius withstanding, and hold­ing fast his Judgment in the truth of the Deity of Christ, they forged Lies and Ac­cusations against him of dishonesty with a woman, and cutting off a man's hand, as Eusebius relates. Christian Reader, that these Reasons have been kept from the [Page]Press twelve months beyond my first in­tentions, hath been by reason of some proud and ignorant persons, whose Lives were no­toriously tainted, as the Judgments of others are notably corrupted, who with­stood me to my face.

Yet have I this hope, that they are not so long in coming forth as to hinder thy profit and satisfaction, who yet remainest full of doubt concerning our Governours, and sure established Government; nor yet too late for the confirmation and strength­ning of those, who doubt not of the one nor the other. Remember we are all under one Head, and why not all of one Heart? Seek not thy own honor, profit, or private estimation amongst men, but the Peace of the Kingdom, with the Salvation of Souls, and the work is done without any danger of failing from the Land of Uprightness. Read, and consider what thou readest, pray that thou maist understand and believe the Truth, and the Truth will make you free, which is the hearty prayer of

Your Christian Faithful Remembrancer of your Duty and Allegiance, W. WASSE.

TAlem nobis Hierarchiam si exhibe­unt, ir qua sic emineant Episcopi, ut Christo subesse non recusent, ut ab illo tanquam unico capite pendeant, & ad ip­sum referantur, in qua sic inter se fra­ternam societatem colant, ut non alio modo quam ejus veritate sint colligati; tum vero nullo non Anathemate dignos fateor, si qui erunt, qui non eam reveren­ter, summa (que) obedientia observent. Cal. de Neces. Reforman. Ecclesiae.

If they would bring unto us such an Hierarchy, wherein the Bishops shall so rule, as that they refuse not to submit themselves to Christ, that they depend upon him as their onely Head, and refer all to him, and so embrace Brotherly Society, that they are knit together by no other means than his truth; then surely if their shall be any that shall not submit themselves to that Hierarchy reverently, and with the greatest obedience that may be, I confess there is no Anathema of [Page]which they are not worthy.

Calvin in the Treatise of the Necessity of Reforming the Church.
If then it hath pleased Gratious Princes, for expression of the Honor which they gave to God in the Honor given by them to our holy Function, to grace us with eminent Titles and Rights, can any Christian man be so foolishly spightful as to think, because we are Lord-Bishops, that we challenge to be Lords of our Clergy: I would these Ma­ligners should know, that with High Titles we can bear as humble minds as those that pick that quarel; and are so little transported with these Puffs of Style, that we account it (according to our Saviour's prescription) our greatest glory to be Servants to the Souls of the meanest Drudges in the Family of our God. Bishop Hall in his Episcopacy of Divine Right.

Imprimatur.

Geo. Stradling S. T. P. Rev. in Christo Pat. D. Gilb. Episc. Lond. à sac. Domest.

A CENTURY OF REASONS For Subscription, &c.

Con. Toledo Can 2.636. THE Decree of the B B of Spain, assembled in a Na­tional Council at Toledo, against Perjury and Trea­son.

Whosoever amongst us shall from this time forward violate the Oath which he hath taken for the safeguard of this Coun­try, and the preservation of the King's Majesty; Whosoever shall attempt the King's Death, or Deposition; Whosoever shall by Tyrannical presumption aspire to [Page 2]the Royal Throne; let him be Accursed before the Holy Spirit, before the blessed Saints, let him be cast out of the Catho­lique Church, which he hath polluted by Perjury, let him have no Communion with Christian men, nor Portion with the Just, but let him be Condemned with the Devil and his Angels eternally, together with his Complices, that they may be tied in the Bonds of Damnation which were joyned in the Society of Sedition.

Con. 4.5.6.10. Can. 74. VVhosoever of us, or of all the People through all Spain, shall go about by any means of Conspiracy or Practice, to vio­late the Oath of his Fidelity which he hath taken for the preservation of his Country, or of the King's Life; or who shall at­tempt to lay violent hands upon the King, or to deprive him of his Kingly power, or by Tyrannical presumption Usurp the So­veraignty of the Kingdom, let him be Ac­cursed in the sight of God the Father and of his Angels, and let him be made and declared a Stranger from the Catholique Church, which he hath prophaned with his Perjury.

The Oath of Supremacy.

I A. B. do utterly testifie and declare in my conscience, that the King's High­ness is the onely Supreme Governor of this Realm, and of all other his High­ness's Dominions and Countries, as well in all Spiritual or Ecclesiastical things or causes, as Temporal, and that no Forein Prince, Person, Prelate, State, or Po­tentate hath, or ought to have any Ju­risdiction, Power, Superiority, Prehemi­nence, or Authority, Ecclesiastical or Spi­ritual, within this Realm; and therefore I do utterly renounce and forsake all Forein Jurisdiction, Powers, Superiori­ties, and Authorities, and do promise, that from henceforth I shall bear Faith and true Allegiance to the King's Highness, his Heirs and Lawful Successors, and to my power shall assist and defend all Ju­risdictions, Privileges, Preheminences, and Authorities, granted, or belonging to the King's Highness, his Heirs and Suc­cessors, or United and Annexed to the Imperial Crown of the Realm. So help me God, and by the Contents of this Book.

The Oath of Allegiance.

I A. B. do truly and sincerely acknow­ledge, profess, testifie, and declare in my conscience, before God and the World, that our Soveraign Lord King CHARLS is Lawful and Rightful King of this Realm, and of all other his Majesty's Do­minions and Countries; and that the Pope, neither of himself, nor by any Au­thority of the Church or Sea of Rome, or by any other means, with any other, hath any Power or Authority to Depose the King, or to dispose any of his Majesty's Kingdoms or Dominions, or to authorize any Forein Prince to invade or annoy him, or his Countries, or to discharge any of his Subjects of their Allegiance and Obe­dience to his Majesty, or to give License or Leave to any of them to bear Arms, raise Tumult, or to offer any violence or hurt to his Majesty's Royal Person, State, or Government, or to any of his Majesty's Subjects within his Majesty's Dominions. Also I do swear from my heart, that notwithstanding any Declara­tion or Sentence of Excommunication or [Page 5]Deprivation, made or granted, or to be made or granted by the Pope or his Suc­cestors, or by any Authority derived, or pretended to be derived from him, or his Sea, against the said King, his Heirs or Successors, or any Absolution of the said Subjects from their Obedience: I will bear Faith and true Allegiance to his Majesty, his Heirs and Successors, and him and them will defend to the utter­most of my power against all Conspiracies and Attempts whatsoever, which shall be made against Him, his or their Persons, their Crown and Dignity, by reason or colour of any such Sentence or Declara­tion, or otherwise, and will do my best in­deavour to disclose and make known unto his Majesty, his Heirs and Successors, all Treasons and Traiterous Conspiracies, which I shall know, or hear of to be against Him, or any of them. And I do further swear, that I do from my heart abhor, de­test, and abjure, as Impious and Hereti­cal, this damnable Doctrine and Position, That Princes, which be Excommuni­cated or Deprived by the Pope, may be Deposed or Murthered by their Subjects, or any other whatsoever.

And I do believe, and in conscience am resolved, that neither the Pope, nor any Person what soever, hath power to Ab­solve me of this Oath, or any part thereof, which I acknowledge by good and full Au­thority to be Lawfully ministred unto me, and do renounce all Pardons and Dispen­sations to the contrary. And all these things I do plainly and sincerely acknow­ledge and swear, according to these ex­press words by me spoken, and according to the plain and common sense and under­standing of the same words, without any Equivocation, or mental Evasion, or se­cret Reservation whatsoever. And I do make this Recognition and Acknowledg­ment heartily, willingly, and truly, upon the Faith of a Christian. So help me God.

Two things in special are to be ob­served in this Oath.
  • 1. That the King receiveth his Au­thority onely from God, and hath no Su­perior to punish or chastize him but God alone.
  • 2. That the Bond of Subjects in Obe­dience to his Sacred Majesty is inviolable, and cannot be dissolved.
Bracton 20. years Chief Justice in the time of King Henry 3.
There are under the King Free-men, and Servants are Subject unto his Power, as also whatsoever is under him, and he himself is Subject to no Man, but only unto God, and no Man may presume Ju­dicially to Examine his doings, much less to Oppose them by Force and Violence.
St. Ambr.
Kings are not Bound unto Law, be­cause Kings are Free from the Bond of Crimes, and are not called unto Punish­ment by any Law, being Safe by the Power of Command.
Anonymus.
The people manifest the King to be their King, but do not give unto him the right unto his Kingdome, which is of the Lord's appointment, By me Kings Reign: The outward Unction not en­ferring upon Kings their Authority, but used as a sign of Soveraignty; So that the People making a King, is not by giving him the Right of his Kingdome, but by putting Him into the Possession of his Kingdome to Reign over them. Succession and Lawfull Conquest are but Titles, whereby Princes receive their Authority, they are not the Original and Immediate fountain of their Authority.

Tertull. Inde illis est porestas unde spiritus.

[Page 8]

Thence have Princes their Power, whence their Spirit.

Irenaeus. Cujus jussu nascuntur homines, ejus jussu constituuntur Principes.

By God's Appoint­ment.By whose Appointment they are born Men, by his Appointment are they made Princes.

God only makes them Kings, and God only can unmake them, and deject them from their Thrones.

King James's Royal assent to Church-Government.

We of our Princely inclination, and Royal care for the maintenance of the present Estate and Government of the Church of England, by the Laws of this our Realm now Setled and Established, having diligently, with great content­ment and comfort, read and consi [...]ered of all these their Canons, Orders, Ordi­nances, and Constitutions agreed upon, as is before Expressed; and finding the same such, as We are perswaded will be very profitable, not only to Our Clergy, but to the Whole Church of this Our [Page 9]Kingdome, and to all the true Members of it, (if they be well observed) Have therefore for Us, Our Heirs, and Law­full Successors, of Our especial Grace, certain Knowledge, and meer Motion Given, and by these presents do Give Our Royal assent, according to the form of the said Statute or Act of Parliament aforesaid, to all and every of the said Canons, Orders, Ordinances, and Consti­tutions, and to all and every thing in them contained, as they are before Written: And furthermore, We do not only by Our said Prerogative Royal, and Supreme Authority in Causes Ecclesiastical, Ra­tifie, Confirm, and Establish by these Our Letters Patents the said Canons, Or­ders, Ordinances, and Constitutions afore­said; but do likewise Propound, Pub­lish, and straightly Enjoyn and Command by Our said Authority, and by these Our Letters Patents, the same to be diligently Observed, Executed, and Equally kept by all Our Loving Subjects of this Our Kingdome, both within the Province of Canterbury and York, in all points where­in they do or may concern every or any of them, according to this Our Will and [Page 10] Pleasure hereby signified and expressed: and that likewise for the better Obser­vation of them, Every Minister, by what Name or Title soever he be called, shall in the Parish-Church or Chapel, where he hath Charge, Read all the said Canons, Orders, Ordinances, and Consti­tutions once every Year, upon some Sun­days or Holidays, in the afternoon be­fore Divine Service, dividing the same in such Sort, as that the one half may be Read one day, and the other another day; the Book of the said Canons to be provi­ded at the Charge of the Parish, betwixt this and the Feast of the Nativity of Our Lord God next ensuing: straightly Char­ging and Commanding all Arch-Bishops, Bishops, and all other that Exercise any Ecclesiastical Jurisdiction within this Realm, every man in his place, to see, and procure, (so asmuch as in them lieth) all and every of the same Canons, Orders, Ordinances and Constitutions to be in all points duely observed, not sparing to execute the Penalties in them severally mentioned, upon any that shall wittingly or wilfully Break, or Neglect to observe the same, as they Tender the Honour of [Page 11] God, the Peace of the Church, the Tran­quillity of the Kingdome, and their Du­ties and Service to Us their King and So­veraign.

In witness, &c.

By the King. A Proclamation, Declaring that the Proceedings of his Majestie's Ecclesia­stical Courts and Ministers, are accor­ding to the Laws of the Realm.

WHereas in some of the Libellous Books and Pamphlets lately pub­lished, the most Reverend Fathers in God, the Lord's Arch-Bishops and Bi­shops of this Realm, are said to have Usurped upon his Majestie's Prerogative Royal, and to have Proceeded in the High Commission and other Ecclesiastical Courts, contrary to the Laws and Statutes of this Realm; it was Ordered by his Majestie's High-Court of Star-Chamber, the Twelfth day of June last, that the Opi­nion of the two Lords Chief Justices, the Lord Chief Baron, and the rest of the [Page 12]Judges and Barons should be had and Cer­tified in those particulars, viz. Whether Processes may not issue out of the Eccle­siastical Courts in the Name of the Bi­shops. Whether a Patent under the great Seal be necessary for the keeping of the Ecclesiastical Courts, and enabling Ci­tations, Suspensions, Excommunications, and other Censures of the Church. And whether Citations ought to be in the King's Name, and under his Seal of Arms, and the like, for Institutions, and Inductions to Benefices, and Correction of Ecclesia­stical offences. Whether Bishops, Arch-Deacons, and other Ecclesiastical Persons may or ought to keep any Visitation at any time unless they have express Commission or Patent under the great Seal of England to do it, and that as his Majestie's Visi­tors only, and in his Name and Right alone.

Whereupon his Majestie's said Judges, having taken the same into their serious Considerations, did Unanimously concurr and agree in Opinion, and the first day of July past, Certified under their hands as followeth; That Processes may issue out of the Ecclesiastical Courts in the Name [Page 13] of the Bishops; and that a Patent under the Great Seal is not necessary for the keeping of the said Ecclesiastical Courts, or for enabling of Citations, Suspensions, Excommunications, and other Censures of the Church; and that it is not necessary that Summons, Citations, or other Pro­cesses Ecclesiastical in the said Courts, or Institutions, or Inductions to Benefices, or Correction of Ecclesiastical offences by Censure in those Courts, be in the King's Name, or with the Style of the King, or under the King's Seal, or that their Seals of Office have in them the King's Arms; and that the Stature of Primo Edwardi Sexti, cap. 2. which Enacted the con­trary, is not now in Force: And that the Bishops, Arch-Deacons, and other Eccle­siastical Persons, may keep their Visita­tions as usually they have done, without Commission under the Great Seal of Eng­land so to do; which Opinion and Reso­lutions being Declared under the Hands of all his Majestie's said Judges, and so Certified into his Court of Star-Chamber, were there Recorded: and it was by that Court further ordered, the Fourth day of the said Moneth of July, that the said [Page 14]Certificate should be Enrolled in all other his Majestie's Courts at Westminster, and in the High Commission, and other Ec­clesiastical Courts, for the satisfaction of all men, That the proceedings in the High Commission, and other Ecclesiastical Courts, are agreeable to the Laws and Statutes of the Realm.

And his Royal Majesty hath thought fit, with advice of his Council, that a Publick Declaration of these the Opinions and Resolutions of his Reverend and Learned Judges, being agreeable to the Judgement and Resolutions of former times, should be made Known to all His Subjects, as well to Vindicate the Legal proceedings of His Ecclesiastical Courts and Ministers, from the unjust and scan­dalous Imputation of Invading or En­trenching on His Royal Prerogative, as to settle the Minds and stop the Mouths of all unquiet Spirits, that for the future they presume not to Censure His Eccle­siastical Courts or Ministers in these their Just and Warrantable proceedings: And hereof, His Majesty admonisheth all His Subjects to take Warning, as they shall [Page 15]answer the contrary at their Perils.

God save the King.

Primo Julii 1637.
The Judges Certificate concerning Ecclesiastical Jurisdiction.

May it please your Lordships,

ACcording to your Lordships Order made in His Majesty's Court of Star-chamber the Twelfth of May last, we have taken consideration of the Par­ticulars, wherein our Opinione are re­quired by the said Order, and we have all agreed,

That Processes may issue out of the Ecclesiastical Courts in the Name of the Bishops, and that a Patent under the Great Seal is not necessary for the keep­ing of the said Ecclesiastical Courts, or for the enabling of Citations, Suspensions, [Page 16]Excommunications, or other Censures of the Church. And that it is not neces­sary that Summons, Citations, or other Processes Ecclesiastical in the said Courts, or Institutions, or Inductions to Benefices, or Correction of Ecclesiastical Offences, by Censure in those Courts, be in the King's Name, or with the Style of the King, or under the King's Seal, or that their Seals of Office have in them the King's Arms. And that the Statute of Primo Edwardi Sexti, cap. 2. which Enacted the contrary, is not now in force.

We are also of Opinion, that the Bi­shops, Arch-deacons, and other Eccle­siastical Persons, may keep their Visita­tions as usually they have done, without Commission under the Great Seal of England so to do. John Bramstone, John Finch, Humphrey Davenport, William Jones, John Dinham, Richard Hutton, George Croke, Thomas Tre­vor, George Vernor, Robert Berkley, Francis Crawley, Richard Weston.

The Right Reverend Father in God, George Lord Bishop of London His Advertisment.
To all and every the Ministers, Church­wardens, and Side-men, within the City, Suburbs, and Diocess of Lon­don.

WHereas I am daily advertised by the relations of many honest and religious persons, of a General Mis­behaviour in most Churches, in and about the City of London, in time of Divine Service, Men and Boys sitting then co­ver'd with their Hats on their heads, without all shew of Reverence or Respect, either of that Holy place or Action, the one being the House of Almighty God, the other a continued Vicissitude (as it were) of Speech between God and his People. The due consideration whereof might easily induce any well-disposed Christian to use such Outward posture and gesture of his body, as becometh that Sa­cred place, and the great Majesty of that [Page 18]God, to whom they come at that time, Professedly to perform a Divine Worship. I have therefore thought it my duty, in­cessantly to recommend unto you the Mi­nisters, Church-wardens, and Side-men, the Reformation of this prophane abuse, scandalous to our Religion, against an express Law in that case provided, and condemned by the contrary practice of all Christians in all Ages in their like So­lemnities and Assemblies, praying and requiring you to joyn together your utmost endeavours to effect the same, for which purpose it shall be necessary for you, the Church-wardens and Side-men, during the time of Divine Service, diligently to look about the Church, and where you see any covered, if Boys, or of the younger sort, those to shame openly by pulling off their Hats, and chastize with such Dis­cipline as you have been laudably accu­stomed to inflict upon such rude and un­mannerly Fellows; If the Elder or better sort (though I well hope that none of that condition, out of their own judgment, will hereafter offend in this kind) those to ad­monish gravely of their duty, represent­ing unto them the inconvenien [...]es of this [Page 19]their ill example, and how directly re­pugnant it is to the Apostle's Rule of Decency in the Church, thus to celebrate Divine Service, and to perform a Pro­fessed and Religious Worship of Al­mighty God. After which your Admo­nition, if any shall obstinately refuse to uncover his o [...] their heads in Service time, you shall then present them to Me or my Chancellor, to the end that they, by the severity of Censures, may be amended, by whom brotherly and gentle perswasions have been contemned. Moreover also I am certainly informed, That the Publick Service of Almighty God in the Churches is omitted, and thereby come to neglect, and almost scorned, forasmuch as the Ministers read not the Divine Service, the First and Second Service, before their Sermons, according to the order of our Church Liturgy, and the Canon in that case provided: I do therefore hereby re­quire all the Parsons, Vicars, and Cu­rates in my Diocess, to take care, that they offend not in this kind, strictly like­wise requiring you the Church-wardens and Side-men, that according to your Oathes you present to Me or my Chan­cellor [Page 20] those Ministers that shall be faulty in this kind, &c.

City Petition 1646

1. That some strict and speedy course may be taken for the suppressing of all Private and Separate Congregations.

2. That all Anabaptists, Brownists, Hereticks, Schismaticks, Blasphemers, and all such Sectaries as conform not to the Publick Discipline, established, or to be established by Parliament, may be fully declared against, and some effe­ctual course taken for proceeding against such persons.

3. That as we are all Subjects of one Kingdom, so all may equally be required to yield obedience unto the Government set forth, or to be set forth, by Parlia­ment.

4. That no Person disaffected to the Government set forth, or to be set forth, by Parliament, may be employed in any place of Publick trust.

The most Reverend Father in God, the Lord Archbishop of Canter­bury his Grace, to all the Lords the Bishops within his Pro­vince of Canterbury.

AFter my hearty Commendations. I have lately received Letters from His Majesty, wherein He takes notice of the continuance and increase of some bold Abuses and Extravagances in the Church, especially in Preachers, not­withstanding His great Indulgence used towards them: And fore-seeing the mis­chief and inconveniencies likely to ensue thereupon, if not timely prevented and re­pressed; Hath out of His Princely and ten­der care of the Peace of the Church sent withall certain Directions to be strictly observed by the Bishops in their several Diocesses, (as by the Copies thereof which I have sent here inclosed, your Lo [...]dship's will more fully understand) and for the more speedy dispatch and ease in the Com­munication, hath been Graciously pleased to command so many Copies thereof to be Printed as shall be needful, a proportiona­ble number whereof will be forthwith sent [Page 22]unto your Lordship for your Diocess. Now as we cannot but with all thankful­ness acknowledge His Majesty's Affectio­nate Care and Zeal in this His providing for the good and Welfare of the Church, by all means which He finds may be con­ducible thereunto; So my earnest desire and hope is, We shall not be so much want­ing to our own good, as not to second those His Majesty's Commands with the ut­most of Our endeavours; But that your Lordship, when you shall have given or­der for the careful dispersing and com­municating those Copies, as is required, will by your diligent inspection, and seri­ous Admonitions to your Clergy, as oc­casion shall be offered, be able in due time to return an account of the success in the Observation, answerable to His Majesty's expectation, and Pious Designs in this His Injunction. And so with my Prayers to God for a Blessing upon your Endeavours herein, I commit you to His holy Protecti­on, and rest,

Your Lordships very Loving Friend and Brother, W. Cant.

The Right Reverend Father in God, Gilbert Lord Bishop of London, his Injunction.

GIlbert, by the Divine Providence, Bishop of London, To our Well-beloved in Christ in the City and Our Diocess of London, sendeth Greeting: Whereas we are informed and sadly resent the great Profanation of the Lord's day; by several Abuses and Misdemeanors in excess of Riot, by Tipling, Sporting, Idling, and Wandring about the Streets in the time of Divine Service, and other unlawful and unwarrantable courses, com­mitted and continued both in your Parish and divers other parts of the City, and Suburbs thereof, by an Idle and Licentious sort of People, to the great dishonor of God, and profanation of his Day, the scandal of our Religion, and the consci­entious Professors thereof, and contempt of the Laws and Authority both Ecclesi­astical and Civil: These are therefore to require you duely and seriously to exhort and perswade those in Authority in your [Page 24]Parish and Congregation carefully to look after all such offenders in any kind whatsoever, together with all those that Abet, Receive, or Entertain them, and either present them unto Us, that we may proceed against them, or (if the nature of their Crime and Offence require it) re­turn them to the Civil Magistrate, that so by the Conjunction of Our Power and Au­thority, such seasonable and timely Re­medy may be used for prevention of the like disorders for the time to come, as is fit and necessary in business of so serious and General concernment.

Given under our Hand and Seal the Twelfth day of September, in the Year of our Lord one thousand six hundred sixty and two. And in the second Year of our Consecration.

Act. & Mon. fol. 1521.
There was set forth by the most In­nocent King Edward the whole Church-Service, with great Deliberation, and the Advice of the best Learned men of the Realm, and Authorised by the whole [Page 25] Parliament, and Received and Published gladly by the whole Realm, which Book was never Reformed but once, and yet by that one Reformation it was so fully perfected, according to the Rules of Christian Religion in every behalf, that no Christian Conscience can be offended with any thing therein contained.
Dering against Haddon.
Look if any Line be blameable in our Service, take hold of your advantage, I think Mr. Jewel will accept it for an Article. Our Service is good and godly, every Tittle grounded upon Holy Scrip­ture; and with what face do you call it darkness? But men are ashamed to seem guilty, who always have been Judges, or at least Accusers.
Anonymus.
The Papists of all Places, their desires and attempts to recover England have been always, and still are the strongest, which in their sober moods many of them will acknowledge to have been the onely Nation, that walk the Right way of sustifiable Reformation, in comparison of others who have run headlong rather to a Tumultuous Innovation; whereas that alteration that hath been in England, was brought in with peaceable and or­derly [Page 26]proceedings, by General consent of the Prince and whole Realm, Represen­tatively Assembled in Solemn Parlia­ment, a great part of their own Clergy according and conforming themselves unto it. What publick discussing and long deliberation did perswade them to be faulty, that taken away: The Succession of Bishops and Vocation of Ministers continued, the Dignity and State of the Clergy preserved, the Honor and Solem­nity of the Word of God not abused, the more Antient Usages not cancell'd, no Humor of affecting contrariety, but a charitable endeavour rather of Conformity with the Church of Rome in whatsoever they thought not gain-saying to the ex­press Law of God, which is the onely approveable way in all New Refor­mations.

Reasons against the Covenant.

Ursinus. PRincipalis autem causa juramenti debet esse gloria Dei, salus proximi privata & publica.

The chief ends of an Oath are the Glo­ry [Page 27]of God, the safeguard and welfare as well private as publick of our Neigh­bours.

But the ends of the Covenant have not been answerable to these ends, and there­fore ought not to be kept nor observed, though sworn unto. For

1.The Covenant, Cum verbo Dei pugnat, & fit de rebus adversis, falsis, incertis, illicitis, non necessariis, impossibilibus, levibus, futilibus, & irrationabilibus, abs (que) necessitate.

The Covenant is not agreeable to the Word of God, and is made of things pre­posterous, false, uncertain, unlawful, not necessary, impossible, light, frivolous, and unseasonable, without necessity.

See Dr. Featly's League Illegal. The Anti-Covenant Printed at Oxford 1643.

Ursinus. 2. Juramenta autem de rebus illicitis, &c. facta sive per errorem, sive per ignoran­tiam, sive per infirmitatem, sive contra conscientiam, non sunt servanda, sed re­tractanda, & corrigenda, poenitentiam agendo, & a malo proposito desistendo, non autem in eo persistendo & illud exsequen­do, Ps. 15.6. Nam qui servat jura­mentum illicitum, (as is the Covenant) [Page 28] bis peccat, semel male jurando, & iterum malè juratum servando: & juxtaregu­lam, Quod malè juratur pejus servatur. Quae enim Deus prohibet, ea nec jurata vult servari, & quae vetat promittere vel jurare ea tantò magis facere prohibet, quanto facere, quam promittere est gra­vius. Illicitum enim non servatum mi­nimè facit Deum testem mendacii: quando quidem mali retractatio bona est, ut retractatio juramenti Davidis, quo ju­raverat se Nabalem perditurum cum fa­milia, &c.

Ursinus. 2. Oaths made of Unlawfull things, ei­ther by an Error, or by Ignorance, or through Infirmity, or against the Consci­ence, it is a sin to keep them. And therefore such Oaths are to be Retracted and Re-called by Repenting, and Sur­ceasing a wicked purpose, not to be con­tinued by Persisting and Practising, lest we add thereby sin unto sin. For he that keeps an Oath made of Unlawfull things, (as is the Covenant) heapeth sin upon sin, both in that he Sware amiss, and also in that he endeavoureth to do that which he Sware amiss, according to the Com­mon rule, Ill sworn, and Worse kept. For [Page 29]what things God forbids, those things he will not have Men, either Sworn or Un­sworn to perform: And what he forbids us to will, or promise, or swear; so much the more he forbids us to do the same, how much the more grievous a thing it is to do them, than to will or promise. For an unlawful Oath being broken maketh not God witness of a Lie, be­cause the revoking of it is good, as ap­pears in the revoking of that Oath which David had made to destroy Nabal, with all his houshold, &c.

3. Henderson.
Although no Human Power and Au­thority can dispence with a Lawful Oath, Quia juramentum pertinet ad forum Di­vinum, yet in some case (as in the Co­venant) it cannot be denied, but the Obligation of an Oath ceaseth, Sublata causa tollitur effectus, sublato relato tolli­tur correlatum. Or when any Oath hath a special reference to the benefit of those to whom we swear, or make the promise (as the Covenant had first to the Church of Scotland, and pretendedly to the Church of England)
Henderson.
if we have their de­sire or consent, the Obligation ceaseth; because all such Oathes (and so the Co­venant) [Page 30]from the nature of the thing doth include a Condition. Now the King, the Church of England, the Church of Scotland, nor the Parliaments of either Kingdom, never gave any consent or Civil sanction to the Covenant, but on the contrary have abolish'd all Laws made as illegall and unjust whereby we were bound to the keeping of it: So that the Covenant doth not bind us nor our consciences to the observing of it, other­wise no Laws could be altered by the Legislative Power.

The Unfeigned Assent and Consent of all Ministers.

I A.B. do here declare my unfeigned Assent and Consent to all and every thing contained and prescribed in, and by the Book, intituled, The Book of Com­mon-prayer and Administration of the Sacraments, and other Rites and Cere­monies of the Church, according to the Use of the Church of England, together with the Psalter or Psalms of David, Pointed as they are to be sung or said in [Page 31] Churches; and the form or manner of Making, Ordaining, or Consecrating of Bishops, Priests, and Deacons.

By the Parliament of England, 1662.
A Declaration or Acknowledgment to be Subscribed unto.

I A. B. do declare, that it is not Lawful upon any pretence whatsoever to take Arms against the King, and that I do ab­horr that traiterous Position, of taking Arms by His Authority against His Per­son, or against those that are Commissi­onated by him, and that I will conform to the Liturgy of the Church of England as it is now by Law established; And I do declare, that I do hold there lies no Obli­gation upon me, or any other person from the Oath, commonly called The Solemn League and Covenant, to endeavour any change or alteration of Government either in Church or State; And that the same was in it self an unlawful Oath, and imposed upon the Subjects of this Realm, [Page 32] against the known Laws and Liberties of this Kingdom.

By the Parliament of Scotland, 1662.
A Declaration to be subscribed unto.

I A. B. do declare, that it is unlawful for any to take up Arms against His Majesty, or to enter in Leagues and Co­venants without His Majesty; And that all the late Acts of Committees, and the two late Oathes called the Solemn League and Covenant, and National Co­venant, are unlawful, and no ways binding on any.

By the Parliament of Scotland Edin­burgh Septemb. 5. 1662.
A Declaration.

I Declare, that I do judge it unlawful for Subjects upon pretence of Refor­mation or other pretence whatsoever, to [Page 33]enter into Leagues and Covenants, or to take up Arms against the King, or those Commissionated by Him: And that all these Gatherings, Convocations, Pe­titions, Protestations, and erecting and keeping Council-Tables, that were used in the beginning, and for carrying on of the late Troubles, were Unlawful and Se­ditious. And particularly, that these Oaths, whereof the one was commonly called The National Covenant, (as it was sworn and explained in the year one thousand six hundred and thirty eight, and thereafter) and the other entituled, A Solemn League and Covenant, were, and are, in themselves, Unlawful Oathes, and were taken by, and imposed upon, the Subjects of this Kingdom, against the Fundamental Laws and Liberties of the same; And that there lieth no Obliga­tion upon me, or any of the Subjects, from the said Oathes, or either of them, to en­deavour any change or alteration of the Government, either in Church or State, as it is now established by the Laws of the Kingdom.

4. Incendia­ries, Ma­lignants.Because there are such expressions in the Covenant as are not to be found in any Oath that hath been taken in the Kingdom, and for that the Laws of the Land are left out, and not so much as once named.

5.All Scripture-Covenanting from the Alpha unto the Omega thereof,were commanded or chiefly acted by the Kings or the Chief Rulers, and not one of the Covenants by the Elders of the People, against or without the consent of the King.

6.The Covenant is against Custome, Usage,Judicial Records, and Acts of Parliament, the King's Declarations and Proclamation, and against all the Cu­stoms and Usages of all Nations in the world, themselves being Judges, and therefore ought not so much as to have been intended, much less sworn unto.

Mr. Nye.
Such an Oath, as for Matter, Persons, and other Circumstances, the like hath not been in any Age, or Oath we read of in Sacred or Human Story.
Iid.
We are entring now upon a work of the greatest moment and concernment that ever was undertaken by any of Us, or any of our Fore-fathers before us, [Page 35]or our neighbouring Nations about us.

Henderson.The Reformed Churches, the Low-Countries, our Noble and Christian Pro­genitors entred not into such a Solemn League and Covenant, (whence have we this Covenant then?)

The dangers and pressures of the Kingdom of Scotland growing to greater extremity, such as were entrusted with the Publick affairs of the Kingdom were necessitated to call a Convention of the Estates for considering of the present affairs— And Commissioners were sent from both Houses of Parliament (not from the King) to consider with the Estates of the Kingdom of Scotland (without the King) what then? Their consultations did in the end bring forth this Covenant. When the Reformed Churches shall hear of this—(so neither the King nor the Reformed Churches were consulted with in this matter) How then?

Salt-marsh
The Covenant is a Divine Engine the godly have found out. This is the first time the Sun saw such a confederation; and therefore there should be as much Art used in preserving the Spirits of [Page 36]people, as there was Art used in raising them up to this Height.
Coleman.
This is a new thing, and not done in our Land before; Ask your Fathers, consult with the Aged of your times, whether ever such a thing were done in their days, or in the days of their fathers before them?
7. 1643. 1641.
The Covenant is diametrically oppo­site to the Protestation taken not long before, wherein we have sworn, That to our Power, and as far as Lawfully we may, we will oppose, and by all good ways and means endeavour to bring to condign punishment all such as shall either by Force, Plots, Conspiracies, or otherwise, do any thing contrary to the true Reformed Protestant Religion established, or against His Majesty's Royal Person, Honor, or Estate, &c. which was taken in Lawful things, be­sides the Oathes of Allegiance and Su­premacy, which were taken Lawfully, and in Lawfull things long before, and so made all contrary Oathes unlawful to be afterwards either taken or kept.
St. Jerom.
Now lay your hands upon your hearts, consider and take the counsel of St. Je­rom [Page 37]unto Ruffinus. Never blush, man, to change thy opinion (of the Covenant) for neither you, or I, or any person living, are of so great Authority, as to be asham'd to confess they have erred.
Pym.
As it is a crime odious in the nature of it to endeavour the alteration of the Go­vernment of the State, so it is odious in the judgment of the Law. To alter the setled frame and constitution of the Go­vernment is Treason in any State.

Cicero. Aut undique Religionem tolle, aut usquequaque conserva.

Either take away Religion clean, or preserve it in all points whole and sound.

Bracton. l. 1. c. 8.
The material Sword is put into the hands of the King by Almighty God.
lib. 2. c. 24.
By the material Sword is meant Power and Right, to look to the defence and preservation of the Kingdom, and it is no less than Treason to enter into any Association (or Confederacy) without the King's Consent, or against His Will.

By the KING.
His Majesty's Proclamation, forbidding the tendring or taking the late Vow or Covenant, &c.

WHereas We have lately seen a Vow or Covenant pretended to be taken by some Members of both Houses of Parliament, whereby, after the taking notice of a Popish and Traiterous Plot, for the subversion of the True Reformed Religion, and the Liberties of the Subject, and to surprise the Cities of London and Westminster, They do promise and cove­nant, according to their utmost power, to assist the Forces pretended to be raised and continued by both Houses of Parlia­ment, against the Forces raised by Us, and to assist all other persons that shall take the said Oath; which Oath, as the same hath been taken without the least colour or ground, the Contrivers thereof well knowing, that there is no Popish Ar­my within this Kingdom, that We are so far from giving countenance to that Religion, that We have always given, [Page 39]and always offered Our consent to any Act for the suppression of Popery, and the growth thereof; and that the Army raised by Us is in truth for the necessary defence of the true Reformed Protestant Religi­on established by Law, the Liberty and Property of the Subject, and Our Own Just Rights according to Law, All which being setled and submitted to, or such a free and peaceable Convention in Parlia­ment being provided for, that the same might be setled, We have offered, and are still ready to Disband Our Armies: and as the said Oath was devised onely to prevent peace, and to pre-ingage the Votes of the Members of both Houses (directly contrary to the Freedom and Liberty of Parliament) and to ingage them and Our good Subjects in the maintenance of this horrid and odious Rebellion, so it is di­rectly contrary, as well to their natural Duty, as to the Oathes of Allegiance and Supremacy established by Law, which obliges them to bear to Us Truth and Faith of life, Members, and Earthly Ho­nor, and to defend Us to the utmost of their powers against all conspiracies and attempts whatsoever, which shall be made [Page 40]against Our Person, Our Crown and Dignity, and to do their best Endeavours to disclose and make known to Us all Trea­sons and Traiterous Conspiracies which shall be against Us, and to their power to assist and defend all Jurisdictions, Privi­leges, Preheminences, and Authority be­longing to Us, or united and annexed to the Imperial Crown of this Realm. And whereas We are informed, that some de­sperate seditious persons do endeavour to perswade and seduce others of Our good Subjects to take the said Oath, thereby to ingage them and this Kingdom into a continuance of these miserable and bloody distempers, We do therefore out of Grace and compassion to Our people, and that they may not by any craft or violence suffer themselves to be seduced against their Duty and Conscience, warn them of their natural Allegiance, and their Obli­gations by Oathes lawfully administred to them, and with them to remember the great Blessings of God in Peace and Plenty, which the whole Kingdom hath received, whilst that D [...]ty and those Oathes were carefully observed, and the unspeakable miseries and calamities they [Page 41]have suffered in the breaking and violating thereof. And we do streightly charge and command Our loving Subjects of what degree and quality soever, upon their Al­legiance, that they presume not to take the said Seditious and Traiterous Vow or Covenant, which indeavours to with­draw them from their Natural Allegiance which they owe unto Us, and to which they are or ought to be sworn, and are bound by the Laws of the Land, albeit they are not sworn, and engages them in Acts of High Treason by the express Letter of the Statute of the twenty fifth year of King Edward the Third. And We do likewise hereby forbid and inhibit all Our Subjects to impose, administer, or ten­der the said Oath or Covenant: And if notwithstanding this Our Gracious Pro­clamation any person shall presume to im­pose, tender, or take the said Vow or Co­venant, We shall proceed against him or them with all severity, according to the known Laws of the Land.

God save the King.

Antiqua fert animus-dicere—

1 From his Majesty's command, and because our Government hath been, and stands established by Kingly power, which power I am not to question, but perform what is commanded: for the King ruleth absolutely, and commandeth his people at his pleasure, as the World and all things contained therein are tied in subjection unto the will of the High­est King.

2 Because the Statutes and Acts of Par­liament which banished Popery out of this Kingdom, did establish our Church-Go­vernment with the Ceremonies as Lawful: and if we through weakness or pervers­ness make Lawful things to be Unlawful, Baxter. that will not excuse us in our disobe­dience, our error is our sin, and one sin will not excuse another sin.

3 Because the King as God's Vice­gerent is bound to maintain and advance the true Religion, so far forth as the light of Nature can manifest it, or Divine Re­velation doth make it known unto Him: yea, a Christian King is a Law-giver [Page 43]above the Ecclesiastical Law-makers, for with Him is Wisdom, Power, Righ­teousness, Meekness, Justice and Judg­ment. Therefore we ought to acquiesce in the unanimous Votes of the King's Majesty, The Honorable Houses of Par­liament, And the Venerable Convocation; and all Powers and Interests ought to be fully satisfi'd, whether in the decision of Controversies in Religion, making Eccle­siastical Canons, &c. or any the like Ec­clesiastical matters, because they are the conjunct Votes of all the concerned.

4 The General Assembly in Parliament is the Common-Council of the Realm, called together by the King for advice in matters concerning the whole Realm; of which Assembly, Lambard. some be Counsellors by birth as the Barons, by Succession as the Bishops, by Election as Knights and Burgesses, the King as the Head to give life: The Barony consisting of Lords Spi­ritual and Temporal, and the Commonalty made up of the Knights and Burgesses be as the Body, to deliberate, confer, and conclude. So that forasmuch as every man from the highest to the lowest is there, either in person or procuration, [Page 44]therefore of right reason every man is said to be bound by that which doth pass from such an Assembly.

J. Good­win.The Parliamentary Assembly in a Re­presentative and Legal consideration, is the whole Body of the Nation, and of all the persons in it, having the same Power and Authority by Law, and in Conscience too, to do every whit as much in every respect, as the whole Nation, and all the particular persons therein could have, if they were met together. All the Kingdom besides hath no such Power, as they: and things may be done very Lawfully, and with a good Conscience, by virtue of their Appoint­ment and Command (with the King's Consent) which could not be done without it, though a thousand times more men or persons than they are should command them.

5 Because the Council of the King con­sisteth onely of persons thereunto espe­cially elected by Himself, and there­unto sworn to serve Him with their faith­ful advice and counsel, and whether they be Nobles or no, it is not material, see­ing that the Calling cometh not by Birth, Lambard. [Page 45]but groweth by Election, and be so in­corporate with him, as he speaketh by them, and their Judgments are reputed to be His own.

6 Because the King and Governors substituted under him, both Ecclesiastical and Civil, excel in virtue, by equity saving from injury, and do maintain all in one indifferency of Right and Justice, and therefore to be obeyed in what they shall command by all good Subjects.

J. Good­win.A man's consent to an Unlawful Power, in an absolute and simple consi­deration, is a meer Nullity, and such a a Power never the more Lawfullized thereby.

7 Because the King in his own King­dom is the onely Supreme Judge, and bound by his Coronation Oath to be the onely Judge of his people, as may ap­pear by this one Question therein amongst others,Lambard. Facere fieri in omnibus judiciis tuis aequam, & rectam justitiam, & discretionem in misericordia & veri­tate secundùm vires tuas. Judiciis tuis & vires tuas, do more properly denote un­to us his own doings, than the doings of his subaltern Justices, albeit their judg­ment [Page 46]be after a certain manner the Judgment of the King himself also, from whence their Authority is derived.

8 Camero, the Learned holdeth, that in things pertaining to external order in Religion, Kings may command what they will, pro Authoritate, and forbid to seek any other reason, besides the Ma­jesty of their Authority; yea, when they command, frivola, dura, & iniqua re­spectu nostri: our consciences are bound not onely in respect of the end, because scandal should possibly follow in case we obey not, but also jubentis respectu, because the Apostle bids us obey the Ma­gistrate for conscience sake.Eleutheri­ [...]s to K. Lucius. Rex Dei Vicarius est in Regno suo, The King is God's Vicar in his own Kingdom.

9 Because we have the testimony not onely of Antiquity, but of Papists them­selves, in the days of Queen Elizabeth of ever blessed memory (whose Church-Government was the same with ours now in being)Guazzo. If (say they) there be nothing to keep her (meaning the Queen) from Heaven but Her Religion, no doubt but She shall go thither; for I can tell you this, that the most Learned men of the [Page 47]world are of this opinion, that Her Re­ligion is the high way to Heaven; and if a Tree be known by its Fruits, we doubt not but this Tree is good, which bringeth forth such Fruits as the like are not to be found in the whole world again: a Princess (and now a Prince) endued with such piety, such purity, &c. that She (and now He) may be a pattern for all Princes to practise by: Grave and Wise Counsellors referring all their thoughts and doings to God's glory, their Prince's safety, and their Country's com­modity: a well-disposed and orderly Commonalty, ruled as much by Religion as Law, obeying as well for conscience as fear; continual peace and quietness, which is a singular blessing of God, and an undoubted sign that God liketh well of Her (and now of His) proceedings; For as She (so He) banished Popery, keeps the Ceremonies, and maintaineth the Authority of Bishops.

10 To attempt to be the Authors of Combinations, to extort by tumults the alteration of any part of the established Government Ecclesiastical or Civil, is Treason, and will lay such men open [Page 48]to the lash of the Law.

St [...]w in vit. H. 7. Bugnal, Scot, Heath, and Kenning­ton being Sanctuary men, in St. Martins le Grand, London, had judgment to be hang'd, drawn, and quarter'd, for setting up seditious Bills, to the scandal of the King, and some of his Council.

In vita Eliz. Penry, Udal, Barrow, Greenwood, Studley, Billots, and Bowdler, were Con­demned, and three of them hanged for writing Treasonable and Seditious Books, by which the Peace of the Kingdom might have been disturbed, though no Rebellion followed.

Holling­shed. in vit. Eliz. Copping and Thacker were Hang'd at St. Edmonds-bury for publishing the Pamphlets writ by Robert Brown against the Book of Common-prayer.

Hows Chron.Mr. Williams, Barrister of the Middle Temple, was Executed in King James his Reign, for writing a defamatory Book against the said King and his Posterity.

11 Because the Matter of Church-Go­vernment is far wide from every man's particular profession, neither is it to be spann'd and fathom'd by the length and reach of ordinary discretion, but requires great faithfulness, gravity, meekness, [Page 49]and dexterity to restore Religion into her place, and being placed, there to keep it.

12 Because it is not a bare good intention, or Zeal without knowledge, that can ju­stifie a good action, much less an evil action, it must be a mature knowledge that will warrant actions; upon which our Customs are grounded, now Customs are not to give place to men's Humors, but men must resign their Humors to Custom, nay, to Government established by Law, for our Government hath been long and often established, and if there were a change, we should never be at peace within our selves, by reason of those hu­morous affections that are amongst us.

13 Because those that thwart the Govern­ment of the Church, if left to them­selves, would be able to cross the King, and encourage the people to Rebellion, and thereby become unpeaceable, proud, obstinate, disobedient, self-will'd, and contradict the Powers that be of God. For can we expect Unity and Peace from those that have been so wofully divided amongst themselves, and yet are unani­mous against the Rites and Ceremonies?

14 Because it is a Jesuitical Opinion to hold, that Princes must determine no­thing in matters of Religion, nor ought to encourage the Church: For Riches tend much to strengthen the Clergy, and preserve Religion; but dissentions, and divisions, and exasperating of the King against the Bishops, is the way to sow the seeds of another desperate War, and by novelties and diversities make people grow weary, and set loose to the practise of piety.

Paraeus.
Magistratus est Custos Religionis, The Magistrate is the Keeper of Re­ligion.

Cunaeus de Rep. Heb. Persaepe Spiritus Divinus Reges prin­cipes (que) Sacerdotes appellat, quia Cere­moniarum ad eos Religionum (que) cura & tutela pertinet.

The Spirit of God doth very often call Kings and Princes Priests, because the cust dy and care of Ceremonies and of Religion belongs to them.

Bilson.
Kings and Princes before Christ sub­verted Idolls, Reformed Religion in their Realms by their Princely Power and Zeal.

Stat. 25. Hen. 8.It was Enacted by Parliament, That [Page 51]no Canons or Constitutions should be made by the Bishops, &c. and by them Promulgated, without the King's Com­mand.

Records of Convo­cation.The Clergy were forced to give up their Power of Executing any old Canons of the Church, without the King's consent had before.

Heylins History.All former Constitutions Provincial and Synodal, though hitherto in force, by the Authority of the whole Western Church,Stat. 25. Hen. 8. were Committed to the Arbi­triment of the King, and of sixteen Lay persons, and sixteen of the Clergy appointed by the King, to be Approved or Rejected by them, according as they conceived them Consistent with, or Re­pugnant to the King's Prerogative, as Head of the Church, or to the Laws of God, &c.

Stat. 26. Hen. 8.Authority was allowed to the King, to Repress and Correct all such Errors, Heresies, Abuses and Enormities what­soever they were, which by any manner of spiritual Jurisdiction might Lawfully be repressed, &c. any thing to the con­trary notwithstanding.

Ibid.All manner of Jurisdiction Ecclesia­stical, [Page 52]was by Parliament acknowledged to belong to the King, as Head of the Church. So that no Bishop had any Ec­clesiastical Jurisdiction, but by, under, and from the King.

Stat. 37. Hen. 8. c. 17. Supreme Power of dispensing with any Ecclesiastical Constitutions is ascribed to the King and Parliament, as recognized Supreme Head of the Church, Stat. 25. Hen. 8. c. 21. and the Arch-bishop made the King's Delegate; so that in Case he should refuse, two other Bishops might be named to Grant such Dispensations. And after all, the King and His Court of Chancery are made the last Judge, what things in such Dis­pensations are repugnant to Scriptures, and what not.

Stat. 37. Hen. 8.Though the King did not Personally himself Exercise the Power of the Keys, yet this Right He claimed, that no Clergy man being a Member of the Eng­lish Church, should Exercise it in His Dominions, in any Cause, or over any Person without the Leave and Appoint­ment of Him the Supreme Head. Nor any refuse to Exercise it, whensoever He should require.

Stat. 32.It was Enacted, that whosoever should [Page 53]teach contrary to the Determinations which were set forth by the King, Hen. 8. c. 26. should be Deemed and Treated as a Heretick.

Stat. 2.5.6. E. 6.An Act is made in which the King and Parliament Authorize Bishops, &c. by Vertue of their Act, to take Infor­mations concerning the not using the Form of Common-prayer then prescri­bed, and to Punish the same by Excom­munication, &c.

Confirmed by 1 Eliz. cap. 1. 5 Eliz. cap. 1. 23 Eliz. cap. 1.

15 Because in doubtfull matters the reso­lution of the Major part must be obeyed; Now it hath been resolved by many Kings and Princes, that our Government is not repugnant to the Word of God, from whose Judgment there is no appeal, but only to God by Prayer.

16 Because Schism did grow out of, and arise from Presbyterian Government in the purest time, which caused the Chur­ches then to out it, and to establish Epis­copacy, as the best Antidote against Schism, and for the Restauration and Maintenance of the Churches Peace, which was by Succession from the Apo­stles, if not of Divine Institution. The [Page 54] Apostles of Christ ordained Bishops in the Church. Bullinger 5. Ser. Now it seems a desperate course to use Presbyterian Government as a soveraign Antidote in our time,Lloyds prim. Epis. which had the effect of Poison upon the Churches in the Apostles time.

17 Because Contention is a deadly Enemy to Charity, and Holy-living; Now the refusing of Subscription, and Obedience to Church-Government, must needs kindle Contentions; and why will you thus Con­tend? seeing that the Government by Bishops is the Government of Christ, and what better Government can we expect from Man? A Government most of the Godly have Conformed to.

Baxter.Most of the Godly able Ministers of England, since the Reformation, have Judged Episcopacy Lawfull, or most Fit, and most of them did Subscribe and Conform to Episcopal Government, as a thing not contrary to the Word of God, (but as instituted by the Apostles, to which all or the most of the Ancient Fathers do agree) so that it is very Evi­dent, that it is very Consistent with a Godly Life to Judge Episcopacy lawfull and fit, or else so many hundred of Lear­ned [Page 55]and Godly men would not have been of that mind.

18 Because they ought to be under the Obedience of all Laws Ecclesiastical and Civil, which that Prince commands un­der whom they Live; Division in Go­vernment makes Division in a King­dome, and a Kingdome divided cannot stand. Omne regnum in se divisum deso­labitur.

19 Because the Grandest opposers of the Government of the Church of England, have ever been of Unconstant principles, though Violently zealous in opposing Indifferent things. Which if simply Un­lawfull they were sin, why then do they not contend against them as sinfull? but as formerly they did, so now they can dispense with them under their own Cure, in the Person of another, and Subscribe themselves if they might be Dispensed with, as to a Compliance in their own Persons, which by the Act they are En­joyned. Nor do we find any great Op­position in the time of the Reign of our Immortal Queen Elizabeth, untill Her Majesty Commanded Her Bishops, and Her Bishops by Her Authority Com­manded [Page 56]due Obedience to the Govern­ment of the Church: which doth mani­fest it was not, nor is not Conscience, that doth raise this Opposition against them, as if Unlawfull, but as not Convenient for them, that have been and still are Brain­distempered opposers of them.

20 Because no Persons for the reason of inconveniency, ought to reject what Publick Authority hath allowed; Sith that it is apparent that the Composers of our Divine Service-book, made choice of the best things out of the most Ancient Liturgies of the Churches, which Flourished long before the Birth of An­tichrist.

21 Because it hath not been manifested unto the Church of England by any Ir­refragable positions, that the Govern­ment of the Church is Unlawfull, or the Ceremonies thereof Impure, for which impurity the Church should lay aside the Practice of them, being Warranted by the Word of God, or not Dissonant from it; And that they are Unlawfull, hath not nor cannot be Proved, though Disal­lowed by some, whose Approbation makes nor the Government of the Church [Page 57]of England ever a whit the more Law­full, though Consented unto by them.

22 Because we have the Truths of Do­ctrine, Christian Ordinances, and a Holy People of the Church of England, ex­ercising themselves in the Holy Duties of Religion, without any manifest known sin in the Manner of Worshipping of God, or in the Matter, and therefore our Government ought not to be Altered, though Opposed by some that will not Conform, because they are Commanded; and yet confess,Robinson Justific. we ought and must obey the Ceremonies for the ends Comman­ded, and as they tend to the Edification of our Selves and Others, and that if they tend to the Edification of the Church and good Order, they are Lawfull in the Commander.

23 Because the Officers of the Church, (as our Arch-bishops, Bishops, &c.) met together to Discuss and Consider of mat­ters for the good of the Churches, may be called a Church by the Judgment of the greatest Antagonist of the Church of England. Robinson.

24 Because the Order of Bishops being of Divine Institution, Ordination, or Con­firmation [Page 58]by the Apostles, it follows that they are not of less Excellency than the Churches, whose Servants they are, but that the Churches are and ought to be in due proportion Inferior unto them: The Man was not Created for the Woman, but the Woman for the Man; and as Mi­nisters of the revealed Will of God, they are infinitely above and Superior unto all, (saith our great Antagonist)Robinson. and for this Ambassage of God and Christ, they are absolutely and simply to be Obeyed.

25 Because wearing the Surplice, Cope, Corner'd Cap, Tippet, Rotchet, the use of the Ring in Marriage, Signing with the Sign of the Cross in Baptism, Kneeling, Sitting, or Standing in Divine Service, are not Ceremonies in themselves, but only when they are so Designed, Ap­pointed, and Observed.Dr. Bur­ges. A Bishop doth not wear the Judges Quoif, the Coun­sellour a Surplice, the Attourney a Mi­nisters Garment, a Lay man Parliament Robes, an ordinary Citizen an Alder­man's Badge, it is one thing to wear a Garment to keep one Warm, or for some other Service, and another thing to wear it as a Distinctive cognizance of Autho­rity, [Page 59]of such and such a Degree, Office, Calling, or Profession, in which use it is a Ceremony, otherwise not;Dr. Burges, a Ceremony ex­ternal, because internal actions of the mind being matters of substance, cannot be duely called Ceremonies; yet the insti­tution or observation of an action or thing (to express this or that) to such an use as is Ceremonious, makes it a Ceremo­ny. See Styleman's Peace-Offering.

26 Because meer Civility would teach, though Religion were silent, that men under Authority should obey, and can­didly forbear to intermeddle in matters of which they are not meet Judges, though as Mint, Annise, and Cummin; but Religion should teach them much more, and put them in mind of the weigh­ty things of the Law of Christ, studying by all ways to gain some. I became a Jew that I might gain the Jew, saith that great Doctor of the Gentiles; and was this by contradicting and gain-saying the Ce­remonies of the Jewish Church?

27 Because God is a God of Order and Peace, and hath ordained and command­ed Peace and Unity between Ecclesi­astical and Civil Power, lest the Peace [Page 60]and Union both of Churches and King­doms be equally in danger of being bro­ken. Now that there is in the Church of England purity of Doctrine, Order and Unity with Peace, the Brethren them­selves confess, who do write about 1602. That in regard of the common grounds of Religion, and of the Ministery, we are all one, we are all of one Faith, one Bap­tism, one Body, one Spirit, have all one Father, one Lord; and be all of one Heart, against all wickedness, Supersti­tion, Idolatry, Heresie, and that we seek with one Christian desire the advance­ment of the pure Religion, Worship, and Honor of God. We are all Ministers of the Word by one Order, we administer Prayers and Sacraments by one Form, we preach one Faith and substance of Do­ctrine. And we praise God heartily that the true Faith, by which we may be saved, and the true Doctrine of the Sa­craments, and the pure Worship of God is truly taught, and that by publick Au­thority, and retained in the Book of Ar­ticles.

24 Because the propounding of the true Doctrine, the decision of Controversies, [Page 61]making of Canons, Orders, Constitutions, &c. expedient and necessary to edifica­tion of the Church, are Acts of Religion most proper to the Church; and to make Laws to establish them, to bestow Civil Gifts and Privileges upon the Church, to ordain Civil Punishments for Of­fences committed against Christian Re­ligion, to erect Courts for the Cognizance of such Causes, and the execution of the Laws, is the peculiar and proper work of Christian Kings, who are the onely Judges of their People.Lambard. Nevertheless Christian Kings, though they may well do all these things without the help of the Church, yet have they not done it, but have made use of the Church for the more ample discharge of that great trust reposed in them. Ut levior sit illis labor.

29 Because the Church hath power in Civil actions that draw scandal with them, Ecclesiastically to censure, yea, the Church is to censure them Ecclesiastically in her members, though the Magistrate pardon or pass them by, except the Par­ties delinquent repent of them, for then they are to be forgiven. And what Usur­pation is here upon the Magistracy? The [Page 62]greatest enemy of the Church hath con­fessed this for a truth.Robinson.

30 Because our Ceremonies are not im­mediate means of Worship, neither do they terminate themselves in God, who is worshipped.

31 Because the Church doth not give sig­nification and effecting supernatural events to human Ceremonies, as the Pa­pists do.K. James. And no Church ought further to separate it self from the Church of Rome, either in Doctrine or Ceremonies, than she hath departed from her self when she was in her flourishing and best estate, and from Christ her Lord and Head.

32 Because Ceremonies are ordained for those ends for which Rites may be or­dained, and are agreeable to those Rules which God's Word prescribes, to wit, Decency, Order, and Edification.

33 For Order and Uniformities sake. Not any one Duty in all the Scripture so oft and so earnestly recommended as Unity, which cannot be effected without some joint care to walk Uniformly in the Pub­lick Worship of God.

34 Because the appointment of Ceremo­nies [Page 63]to be used as Ceremonies, and not at all as Worship to God in themselves, are no where condemned in the Scripture, though not commanded.

35 Because our Ceremonies are of an in­different nature, and no Religion doth lie in the opposing of them, but scandal and offence doth arise thereby, causing even the good the Opposers might do to be evil spoken of, and to become un­profitable.

36 Because our Ceremonies are not against Faith, or a good life, few and easie, which Custome hath allowed; and the not conforming to the Custom of a Church or State, doth give occasion to Censures and Opinions, and thereby cause suspition, where a man might pass un­question'd.

37 Because the Church of England never cast away all Ceremonies, nor utterly abo­lish'd them, but cast away all that which was properly Popish and corrupt in them. And although the Pope have corrupted the sound Doctrine, defiled the Sacra­ments, and uses Ceremonies for the most part blasphemous and Superstitions; yet we have the sound Doctrine, and whole­some [Page 64]use of the Sacraments, with Cere­monies according to the rule serving unto Order, Comeliness, and Edification.

38 Because without Ceremonies which hurt not Faith and Charity, we shall never have any setled peace, and there­fore men should study what will be the issue of untempered Zeal, or rather Passi­on, in opposing our Government of the Church as unlawful, and to take heed lest they raise up dust with their own feet, to blind their own sight.

39 Because the departure from Custom is unsafe and full of hazard, and an Inno­vation is scarce effected without dislike, opposition, and danger, if not ruine. Tacitus. All changes in Government commonly do cheat them most at last, who at first most desire them.

Homil. against RebellionThough not onely great multitudes of the rude Commons, but sometimes also men of Wit, Nobility, and Authority, have moved Rebellion against their lawful Princes; though they should pretend sundry causes, as the Redress of the Com­mon-wealth, or Reformation of Religion, though they have made a great shew of Holy meaning, by beginning their Re­bellion [Page 65]with a counterfeit Service of God, and by displaying and bearing about di­vers Ensigns and Banners, which are ac­ceptable unto the rude, ignorant, common people, (great multitudes of whom by such false pretences and shews they do de­ceive and draw unto them) yet were the multitudes of the Rebels never so huge and great, the Captains never so noble, politick, and witty, the pretences feigned never so good and holy, yet the over­throw of all Rebells, of what number, state, or condition soever they were, or what colour or cause soever they pre­tended, is, and ever hath been such, that God doth thereby shew, that he alloweth neither the dignity of any person, nor the multitude of any people, nor the weight of any cause, as sufficient for which the Subjects may move Rebellion against their Princes.

If the King proceed not in His Go­vernment according unto Law and Right, there is no Legal Remedy to be had against Him. Bracton. i. e. A. All that we have to do is, that we do Petition Him for Relief and Remedy. Because no man is to call the King's acts into question, much less [Page 66]to go about to annull and void them by force and violence.

Anonymus.There is no inferior Magistrate of what sort soever, but as he is a publick person in respect of those that are beneath him; so he is a but private person, disabled utterly to resist his Soveraign, or bear defensive Arms against him, as well as any other of the common people. For inferior Ma­gistrates be no Magistrates at all, as they relate unto the King, the Genus summum in the scale of Government, and there­fore of no more Authority to resist the King, or call the People unto Arms, than the meanest Subject.

Plutarch.It is resolved by Plutarch, that it is contrary both to positive Laws, and the Law of Nature, for any Subject to lift up his hand against the Person of his So­veraign.

Cal. Instit. l. 3. c. 10.Any private person whatsoever, who shall lift up his hand against his Sove­raign (though a very Tyrant) is for the same condemned by the voice of God.

40 Because the setling of Religion is to be looked upon as causal, not as conse­quent to the peace and prosperity of the Kingdom. All things require. Order, [Page 67]much more Government. Now that there is order and settlement may appear from the purpose of our Church, Rogers. which is best known by the Doctrine which she doth profess, the Doctoine by the thirty nine Articles established by Act of Parlia­ment, the Articles by the words whereby they are expressed; and other purpose than the publick Doctrine doth mini­ster, and other Doctrine than in the said Articles is contained, our Church nei­ther hath nor holdeth; and other sense they cannot yield, than their words do impart; and therefore the Sense the same, the Articles the same, the Doctrine the same, and the purpose and intention of our Church still one and the same— because her Doctrine and Articles, for number, words, syllables, and Letters, and every way be the same. And why an alteration and unsetling the foundation of our Church, built upon the Doctrine of Jesus Christ and his Apostles?

41 Because violent censuring of the Do­ctrine of the Church, the Government, the Ceremonies thereof, and spiteful con­temning our Governors, will never alter the Doctrine, remove the Ceremonies, [Page 68]or unsettle our Governors, but make all the faster.

42 Because human Ceremonies improper­ly or respectively are and may be called parts of God's Worship, although in them the Kingdom of God standeth not.

43 Because our Lord Jesus Christ hath left nothing absolutely to the will of his Officers, but hath determined all things necessary unto Salvation, and left ambu­latory Rites to the Church's liberty, un­der general rules, which being imposed by lawful Authority, become respectively necessary.

44 Because the same things which are originally and naturally grounded on hu­man considerations, when they come to be applied to Sacred actions, for the comeliness thereof in that use, are made Sacred, in respect of the ends to which they serve.

45 Because all Ecclesiastical Orders and Constitutions, serving to the external ordering of Religious actions, although they are called Civil, as made by men, in opposition to Divine Institutions, which properly bind the Conscience, yet im­properly or respectively they do also bind the Conscience.

46 Because the Church doth not hold that the Laws thereof do properly bind the Conscience, or that Simple obedience is due unto them, as unto the immediate Worship or Commands of God.

47 Because the Ceremonies of our Church be neither imposed or observed with Superstition or opinion of Necessity in themselves, or of Worship, as though we placed Religion in them, much less with the Popish conceits of Merit or Efficacy.

48 Because our Ceremonies become ne­cessary, not by the particular Command­ment of Man, but by the general Com­mandment of God. For notwithstand­ing they remain Indifferent in themselves, and before God, and so to be used with a free Conscience without placing any Re­ligion in them; yet am I bound to obey them as necessary, by the General Com­mandment of God: Not as Necessary in themselves, but as being Indifferent, and yet as necessary for the avoiding of Scandal or Contempt, as well as for Con­cord sake.

49 Because our Ceremonies are necessary in their use: Ministers are maintained, Obedience is shewed to the King, and [Page 70]his Laws both Ecclesiastical and Civil, Peace is in the Church of Christ, free Preaching and Passage of the Gospel, which are of great Necessity.

50 Because the Vestments used make not any man Godly or Wicked, and although they were Inconvenient, not being Unlaw­full, rather to be yielded to than refused for the Flock sake, and Publick peace of the Church.

51 From the Moral Signification of our Ceremonies, nothing is urged that can hold any thing of Type or Figure, but what is of a Moral equity: as the Sur­plice Sanctity in the Minister, to mind us of our first Estate, a mark of an High­calling, of the Dignity of the Person. The Cross constancy in every Christian Baptized: intimating also what the Con­gregation hope, and expect afterwards from the Infant. The Ring a token and pledge of sure performing and keeping the Vow and Covenant betwixt them made: whereby the Man may be kept from the Flattery of the Tongue of a strange Woman; and the Woman re­membred that she forsake not the guide of her Youth, neither forget the Cove­nant [Page 71]of her God. The Act of Kneeling, Humility in all faithfull Communicants, every Communicant having a Prayer ap­pointed for him in receiving.

52 Because our Church doth not deny our Ceremonies, to have such matter and form as gives them the Essence of Religious Ceremonies, or Appurtenances to bound Worship: but doth deny them to have any such matter and form, as gives them the Essence of Worship it self, properly so called.

53 Because our Church doth not teach men to think that the Lord is better pleased with these Ceremonies even in themselves, than he is without them, or that they are as pleasing to him, as if he had Commanded them: Howsoever Ce­remonies, and a form of Liturgy is ne­cessary, yet not more necessary for Epis­copal, than Presbyterial Government.

54 Because to make a Conscience of things not forbidden, as if God would else be offended, is as much Superstition as to hold him necessarily pleased with that he hath not forbidden.

55 Because by Subscription I am required no more than to acknowledge those things [Page 72]Commanded to be Lawfull, as not re­pugnant to the Word of God, and obliged thereby, not to resist or speak evil of those Lawfull Governours and Ordinances that preserve Peace.

Ex animo (i. e.) dare fidem dare igitur fi­dem magis est quam promittere. 56 Because our Subscription ex animo, is but the faithfull Declaration of our hearts, which by our Subscribing we Testifie to be real and sincere; and by way of Tol­leration, to accept our Hands without Hearty approbation, would but subtilly procure an outward Peace, and when occasion should serve dangerously di­sturb the Church and State: Neverthe­less, by whatsoever Art of words any Man sweareth, yet God who is the wit­ness of the Conscience, accepteth it as he doth to whom the Oath is made.

57 Because the Church can make no new Articles of Faith, nor no new Sacra­ments, no new Kind of Worship to God, properly so called; yet is left at Liberty in matters of God's Worship, to ordain Decencies for Edification of her self, and as God's Embassadors have Power in Ec­clesiastical matters.

58 Because we have the constant Judg­ment of all Churches in all Ages for our [Page 73] Government, which is much to be Ho­noured, and heard in all things that con­tradict not Scripture.

59 Because our Lord Jesus Christ did not fix any certain Fashion for the receiving of the Sacrament, but ordained that which was Necessary, and left the rest to occasion and choice, which hath made the Law even by the Largeness of it, the more Perfect, and in respect of the Use, the more Commodious.

60 Because the Church doth not Bow, nor profess to Bow before, and to the Holy mysteries in the Sacrament, for respect of their Holiness, which in that action the Church doth not look at as Creatures, but as Divine Symbols, signifying and sealing the Covenant of Grace to us.

61 Because the Cross in Baptism, is not added to the Sacrament of Baptism, but to the Solemnity thereof; neither doth the Church esteem the Cross any Essen­tial thing, nor hold that it alters the In­stitution, but as a thing Indifferent, as a Lawfull outward Ceremony, and Ho­nourable badge of Christian Profession, whereby the Infant is Dedicated to the Service of Jesus Christ: which Sacra­ment [Page 74]of Baptism the Church doth hold to be perfect without Confirmation, and that it adds not any thing to the virtue and strength thereof, but receives it as an A­postolical Institution, and as one of the particular points of the Apostles Ca­techism, set down, Heb. 6.2. which is confirmed by the Judgment of Mr. Cal­vin in these words.Calvin in Heb. Hic unus locus abundè testatur hujus Ceremoniae originem fluxisse ab Apostolis. This one place doth sufficiently evidence the beginning of this Ceremony, to have been from the Apostles.

62 Because Ceremonies as they are not against the general rule of the Word of God, so they are not determinable by e­very Voice: and being setled, not like­ly to be removed. For what are we, the State should be moved for us, either this or that way, especially considering it hath not imposed any thing Unlawfull, or not Necessary, but what is allowed by Fathers, Councils, &c? and St. Augu­stine saith,St. Aug. That whatsoever the Universal Church hath held, and doth hold, and is not found in following Councils consti­tuted, but always retained, is most rightly [Page 75]believed to be delivered by the Apostolick Authority.

63 Because our Ceremonies are not Pri­vate, but Publick, Sacred, not Civil; but yet Sacred by Application, not by Divine Institution; Mutable, not Per­manent, Indifferent, not Necessary; or­dained to be used necessarily in respect of Order, Peace, and Edification.

64 Because to Judge of Order, and Peace, of what is convenient, and what not, and to determine thereof, belongeth only to those, which together with the Power of doing what they shall well like of, have the Scales of Wisdome, and Judgment, to weigh all Circumstances, and so to make choice of the best way.

65 Because Non-conformity begets diffe­rence of Minds, diversity of Opinions, and hath brought forth Schism, yea, cau­sed Heart Schism, and this amongst such who know Non-conformity is Sinfull, and cannot be Justified, nor ought not to be Tollerated: whereby each Non-confor­ming party become worse and worse, and the more confirmed in their mista­kings.

66 Because by In-conformity, the main [Page 76]Duties of God's Worship are neglected: and from Confidence fixed to an error of Opinion, with the reputation of some few to be maintained, the Bellows of strife are blown, whence ariseth despising of Government, and speaking evil of Dignities.

67 Because nothing is gained by the op­position of established Government, but in the end the strictest pursuerts of Refor­mation fall to Vanity in their Writings, to make others Laugh, and in the mean while open a Door to Atheism and Pro­phaneness: The sad consequences hereof would better become such to Study than thus to make themselves Popular, by wil­full Disobedience to Lawfull Authority, not because of the Unfitness of Cere­monies, but of their Unwillingness to Obey.

68 Because by the extreme opposition of established Government, we may in­cense Our Prince and Governour, to courses inconvenient for us, when as no­thing but Fewel is brought to the Fire still, nothing but what doth foment Strife, Bandying one against another, and a­gainst the established Government, the [Page 77]Consciences of men say within them, is not Unlawfull, but ought to be Submitted unto.

69 Because the Law-givers are not re­strained to any particular Act, but have Liberty to ordain such wholesome Laws, Canons, Orders, Constitutions, &c. Ec­clesiastical and Civil, as are not repug­nant to the Word of God, which are binding to the Conscience, and ought to be observed of every Man, though not particularly enjoyned in the Scripture, or written Word of God.

70 Because it is better to bear the Use of the Ceremonies, and yield Obedience to the Government, than occasion the Ren­ding of the Church, the Displeasure of our Governours, the Loss of those Talents God hath entrusted any one with, the Di­stress of a man's Family, the Confirming of an error by Example, and Condemn­ing as Untollerable, Sinfull, and Unlaw­full, what God will Justifie as Lawfull in the Great Day.

71 For fear, lest by my Disobeying the Lawfull Authority of a Christian Church and Magistrate, whom I ought to obey for Conscience sake, I Scandalize the [Page 78]weak, or become an occasion to them that are weak, to Contemn the Authority of the Magistrate, and of the Church, and the Ceremonies thereof, which are appointed, and by them thought conve­nient, yea necessary, that the External Glory of the Church should be in some measure proportionable to the Glory of the Kingdome.

72 Because as Subjects we are bound in Duty and Conscience to Submit, which all may readily do with a free Conscience, because whatsoever Laws are Imposed, are Limited by the Word, and the Law­makers are restrained from Commanding that which God Forbids.

73 Because the Peace of the Church is one of the sweetest rellished Mercies that we hold next unto the Graces of God's Spirit, which by In-conformity is broken. And the Punishment of the Omission, or rather the refusal of Sub­mission to the established Government, is in respect of the neglect, if not contempt of Lawfull Authority, of the Churches Discipline and Peace, and not because the meer Omission is Sin.

74 Because if the Ceremonies and esta­blished [Page 79] Government of the Church were Sinfull and Unlawfull, why do Ministers themselves, and not a few others, who refuse to Conform to the Government in their own Persons, quietly suffer it in their own Children? do they not love the Salvation of their Children? they shall be your Judges.

75 Because the Church of England re­ceiveth its own Customs with difference from other Churches, lest men should think that Religion is tied to outward Ceremonies, which Customs our Clergy use as the Customs of the place wherein they Live.

76 Because those Laws which of their own nature are changeable, be notwith­standing uncapable of change, if he which gives them, being of Authority so to do, absolutely forbid to change them; nei­ther may they admit alteration against the Will of such a Law-maker.

77 Because Magistrates must Judge all causes, and Govern the people; whom all are to Honour, Submit unto, and Reve­rence, in deed, word, and gesture, as to the Lord: Ainsworth. For the Word of God is Committed to them, and they therefore [Page 80]are called Gods. And Subjection is due unto the King, as to the Superiour, unto the Governours, as they are sent of him. And this Subjection must be both openly and secretly, even of Conscience, and not for fear of wrath only. And there is not a cause why either Princes should forsake their Places, Titles, Dignities; or the People shake off their Subjection. For seeing Magistracy is God's Ordinance, none are meeter to Execute it, to have his Word and Sword committed to them, to carry his Titles, and to Judge the peo­ple. And seeing it is still his Ministery for the good of his people, none can bet­ter perform this Duty, and be Nursing-Fathers and Nursing-Mothers of the Church, than Christian Kings: in which Ministration they both maintain and con­serve the true Religion of God, according to his Word, and reform things Amiss, and also maintain Civil peace: So that they are not only Ornaments of Common­wealths, but their Safety and Strength under God: and they are the Shields of the World, to whom we owe Homage, Service, and Subjection, and should al­low them Maintenance, pay them Tri­butes, [Page 81]and other Duties in recompence of their Cares, Labours, and Imployments; that so mutual Concord may all manner of ways be Conserved.

78 Because nothing is Commanded strict­ly to be observed, but such things as are necessary, and cannot be omitted without Disorder and Scandal; unto the Obedi­ence of which all have been, and are still invited and sweetly drawn, with yielding to the Conditions, capacities and judg­ments of [...], so farr forth as the Stamp which God hath set on those he hath cal­led to Office and Command, may be Pre­served and not Debased. And seeing that the Original occasion of Episcopacy doth very much commend it,Lloyd. it being brought in to Heal the evil of Schism, and by pre­venting it for time to come, to secure the Peace of the Church, it should be the more acceptable to us.

79 From a desire by our example of Obe­dience, to win others to the love of the Government, and by our sweet behaviour, to attract others to Virtue, not to Dispu­tations; while they observe our Dispo­sitions, Manners, Affections, Aims and Intendments are to glorifie God, and not [Page 82]being otherwise minded, in all Humility to yield to reason, not presuming upon our own strength, but with patience bea­ring what is Commanded, with all Long-suffering, that we may be like our Hea­venly Father. Lest we seem to make our selves wiser than He.

80 Because our Spiritual Governours are given unto us, and set over us, as those to whom the whole care of the Church belongeth, and by whose Authority the honour of the Church is preserved, which remaining safe, Peace is safe, therefore let us be followers of their Doctrine, Living in Conformity to the Customs of the present times, Imitators of wise Chri­stians, and such as are Patterns to be practised by: considering, that our Prince and Governours, who are the true Pat­terns and Mirrours of God amongst us, are not ignorant of any thing whatsoever, which may tend to the quiet Religious and civil Government of us and the King­dome.

81 Because Princes are Lords over Laws, and enjoyn them to others, of whom it is not Lawfull to invent, or speak that thing which may turn to the Disgracing of the [Page 83] Laws and Government, or Reproach of our Governours, appointed by our Head and Superiour, to whom we must and ought to yield Obedience by the Com­mand of God, in all causes whatsoever.

82 Because it is more meet that we follow the Counsel of many Learned Bishops, who had the chiefest hand in Planting, in the Restitution and Reformation of Re­ligion in all Ages, than that all of them should strike Sail to the fancies of a few inconsiderate Mushromes, considering that the Power they have committed to them, hath been and still is for the good of the Church, and not for themselves, which others that want Integrity, Mo­rality, Charity, Mercy, and Judgment, cannot exercise nor discharge suitable to the ends of Government.

83 Because the Churches abroad confess their Preachers have a great deal of wrong and injury offered them, in that they are blamed as though they sought to bring the Authority of Ecclesiastical Praelates to nothing, when as they never forbad them that worldly Government and Authority which they have given unto them by Kings and Emperours, for [Page 84]the civil Government of their Goods, &c. it being conferred upon them by Pious Princes, out of their Love to Christ and his Ambassadors, the better to preserve them from the contempt of the wicked, and to inable them the better to maintain the great interest which in civil things belongs to the Ecclesiastical State, and that the great Honour of a Christian Kingdome should not sit without giving the Ambassadors of Christ an Honourable place, and Privilege amongst them.

84 Because the Churches abroad confess, that so many as do despise Ecclesiastical Assemblies, and separate themselves from them, they are contemners of true Reli­gion, and are to be compelled by the Bishops and Godly Migistrates, to sur­cease stubbornly to separate and absent themselves from sacred Assemblies.

85 Because the Churches abroad confess, if any Church do Religiously celebrate the memory of the Lord's Nativity, Circumcision, Passion, Resurrection, and Ascension into Heaven, and sending the Holy Ghost upon his Disciples, according to Christian Liberty, they do very well allow of it.

86 Because the Churches abroad confess, no Religion doth keep every where the same Ceremonies, although they admit and receive the self same Doctrine touch­ing them. For (say they) even they which have one and the self same Faith, dis­agree amongst themselves about Cere­monies, the Churches having always used their liberty in Rites, as being things in­different.

87 Because the Churches abroad confess, Ceremonies brought in by good Custome, are with an Uniform consent to be re­tained in the Ecclesiastical Assemblies of Christian People at the common Service of God, according to the Doctrine of the Holy Apostles, Let all things be done in the Church decently and in order. For God is not the Author of confusion but of peace; and no man by pretending a shew of Christian liberty, should with­draw himself from such constitutions as be godly, and serve to a good use.

88 Because the Churches abroad confess, although their Preachers do not keep all Rites with other Churches, yet they do not withstand or oppose themselves to any good and godly Constitutions, neither [Page 86]are they so minded, as that for the Ceremonies sake they would raise up any dissentions, although they should think that some of them were not very necessary.

89 Because the Churches abroad confess, their meaning is not to have Rule taken from the Bishops, but teach, that the true Pastors of the Churches may or­dain Publick Rites in their Churches for good Order's sake; and if they be broken, with offence given, there, where the Churches are well ordered, and there be not error in Doctrine, let him that in such a place breaketh them know, that he doth offend, because he disturbeth the peace of the Church well ordered, or doth withdraw others from the true Ministery.

90 Because the Churches abroad do pro­fess Ceremonies invented by Man, such as are seemly devised for Order, may be observed without any opinion of Merit, Worship, or Necessity; and confess, they do both observe certain Ceremonies, which are comely, and made for good order; and also teach that they ought to be observed, even as men cannot live without good order.

91 Because the Churches abroad confess, that it is lawful for the Bishops, with the consent of the Church, to appoint Holy­days, Lessons, and Sermons, for edifying, and for instruction in the true Faith in Christ.

92 Because the Churches abroad, touch­ing Traditions of the Fathers, or such as the Bishops and the Churches do at this day ordain, hold it as their opinion; such as agree with the Scripture, and were ordained for good manners, and the pro­fit of men, although they be not expressed in the Scripture; nevertheless in that they proceed from the commandement of Love, which ordereth all things most decently, they are worthily to be ac­counted rather of God than of man, which no good Christian will refuse to obey; no not unlawful Laws, so they have no wic­ked thing in them.

93 Because the Churches abroad deny not the Churches Canons about Rites, which serve for the publick order and edification of the Church, but that the matter of the Canon warranted by God's Word doth bird.

94 Because the Churches abroad confess, [Page 88]indeed they teach, that the care of Re­ligion doth chiefly appertain to the Ma­gistrats, and he that opposeth himself against the Magistrate, doth procure the wrath of God against him, and there­fore condemn all contemners of Ma­gistrates as Rebels, enemies of the Com­mon-wealth, seditious Villains, and all such as do either openly or closely refuse to perform those duties which they ought to do; and confess all men of what dig­nity, condition, or state soever they be, ought to be subject to their lawful Ma­gistrates, and obey them in all things which are not repugnant to the Word of God; and condemn all those trouble­some spirits, who do reject Higher Powers and Magistrates, overthrow Laws and Judgments, that do abolish and confound all those Orders and De­grees which God hath appointed amongst men (for Degrees and Vocations should not be confounded, nor is it lawful for every man to start up into the Pulpit, and there shew his mind, and teach others openly.)Con. Tol. Solus ad sacra Dei mysteria tractanda accedat quem morum innocentia & literarum splendor reddunt illustrem.

Let such an one alone undertake to handle the Divine mysteries of God, who is renowned both for integrity of life, and excellency of Learning; and these Coun­cils conclude

Concil. Me­diolan. Toledo, Trident. Lateran. Carthage.
Apostoli in quorum locum Episcopi suc­cesserunt satis nobis aperuerunt verbi Dei praedicationem esse praecipuum illorum munus qui in Episcopali sede collocantur.

The Apostles, in whose room the Bi­shops come, have made it sufficiently ma­nifest unto us, that the preaching of the Word of God is the principal function of those who are placed in Bishops Seas.

95 Because it were scandal not to give obedience to the Laws of the Church, when they prescribe things necessary or expedient for eschewing of scandal, and it were contempt to refuse obedience to them, when we are not certainly per­swaded of the unlawfulness or inexpedi­ency of things prescribed.

96 Because in things which are in them­selves indifferent, and none of them in­expedient, we ought to do that the Church requireth, though our Brethren should exhort us unto the contrary, being bound in conscience to obey the Ordi­nances [Page 90]of the Church, except they be evidently unlawful, and when the Au­thority of the Church doth ordain, and the things be lawful and expedient, we are bound by both (saith an Anonymus of Scotland.)

97 Because the Church of Scotland pro­fess his Majesty shall ever find, that he hath none more loyal and true Subjects, who will more gladly imploy and bestow their Lives, Lands, Goods, Houses, Holds, Gear, Rents, Revenues, Places, Privileges, Means, Moyeties, and all in his Highness Service, and maintenance of his Royal Crown; and moreover have so deeply conceived a deep and strong perswasion of his Majesty's Princely Vir­tues, and much renowned propension to Piety and Equity, that they will urge their consciences to assent unto every thing which the King enjoyns, as Right and Convenient.

98 Because abstaining from Christian Assemblies, and publick Worship of God, under pretence of employing their Talents for the good of the Church in private meetings, is scandalous, and an inductive to sin.

99 Because the Churches of God do hold with the Church of England the lawful­ness of Absolution, after satisfaction enjoyned by the Church, when men have defiled themselves with Murther, Ido­latry, or filthy Lusts; and that formerly they were sever'd from mutual society, and afterwards the Churches did not sud­denly receive such offenders again, though they did repent, that it might be known that they did unfeignedly re­pent of their Murther, Idolatry, and filthy Lusts, and ask pardon; and for ex­ample sake that it might profit others, for certain days Absolution was deferred,1 Cor. 5. that they might be seen to ask pardon publickly; which publick satisfaction be­fore the Church, although in a sort Poli­tical, yet may be referred to the Eccle­siastical Order, and may altogether be distinguished from those punishments which are meerly Civil, and from those which are to be inflicted by the Ma­gistrate, which the Churches doubt not is both acceptable to God, and commo­dious for the edifying of the Church.

100 Because if a Minister be found guilty of crimen laesae Majestatis, the King may [Page 92]punish, whereupon by consequence will follow his falling from his Ecclesiastical Office and Dignity (saith an Anonymus of Scotland) And the Churches abroad with the Church of England say, there must be publick Satisfaction and Abso­lution after Repentance, before he can be received again into the Church of God, because of Scandal given to the whole Church of God, although the King do pardon him. For as there ought to be diligent enquiry in the Synods touching the Life and Doctrine of the Ministers, so those that offend are to be rebuked of the Seniors, and to be brought into the way if they be not past recovery, or else to be deposed, and as Wolves to be driven from the Lord's Flock by the true Pastors, if they be incurable. For if once they be false Teachers, they are in no wise to be tollerated, saith the Har­mony of Confessions. And in publick Dis­cipline (saith the Church of Geneva) it is to be observed, that the Ministery pre­termit nothing at any time unchastised with one kind of punishment or other; And if Ministers shall do any thing which is Scandalous to the Congregation, [Page 93]or punishable by Civil Authority, then such a Minister shall be Suspended from his Ministery, and it shall stand in the judgment of the Classis (with us, of the Bishops) whether he deserves not to be deposed, say the Synods of the Low­countries.

The sum of all to unsetled spirits is this, to get a full perswasion of the mind concerning our establish'd Government and Governors, because a full perswasion of the mind (yea, even where the judg­ment faileth) touching matters not in­trinsecally evil, giveth rest to the con­science.

Especially when you have considered indeed, that the judgment of all causes, the deciding all controversies, the censure of all men, the sentence determining all actions, are the Kings, and in His per­formances rests the very Soul of the State, and the life of a State's flourishing; whose Soul is of too fine and quick a Metall to love doing nothing. And when the affections of the minds of men, or any other humor, usurps an overswaying Authority, the body of the State lan­guisheth, and by refusing to obey men, [Page 94]ruine one of the two best parts of man. For whether a Prince cometh to Autho­rity by Succession or just Election, it is not lawful to practise against Him, be­cause he is the Lord's Annointed: The greatest motive to Moderation, the onely stay of the reeling steps of Man's huma­nity; and next unto that nothing should move us more to continue our Mode­ration, than the great commiseration of our Prince towards us that were his ene­mies, Arguments sufficient to make us love Him, and not to contend with Him, his Government, or Governors, much less to study to fetch the means of our sup­posed safety from false grounds, which will prove a humor unsafe and most dis­pleasing; by the want of which Modera­tion we shall serve a wrong Master, and by our strong affections and weak experi­ence, shew what folly governs us in re­sisting of His Authority. Therefore let us give Him the love of our hearts, it will make Him happy, and us in Him; For what we desire to make us happy and at peace, is matter of thought onely with­out truth, which kind of thoughts former­ly hath led us into strange transgressions [Page 95]against a Divine Law, besides other errors; like wandring Empericks, re­spiting pain, and doubling the pain and danger afterwards; or else like Women with child, that like nothing but what is hard, if not impossible to come by, and so by an uncertain pleasure, purchase cer­tain loss and pain. Wherefore let us hear­ken to the counsel of St. Chrysostom, who observeth, that the God of All hath given All but one House, the world, to be domesticos naturae, The Houshold of Nature, that Father of Lights hath light all but one Candle, the Sun, to be Filios lucis, Just and unjust Children of that Light: seeing he that spreadeth it out as a Curtain, hath covered all but with one Canopy and roof of Heaven, to be one Family of Love: and seeing the Feeder of every living thing, hath spread all but one Table, the Earth, at which Boord we are all Companions of one Bread, and drink all of one Cup, the Air; doubtless this community of natural things should breed such a common Unity in na­ture, as should make men in this common House to be of one mind, and sons of one light; and the family under one roof to [Page 96]walk in this House of God as familiar friends, and companions at one Table, to eat their meat together with singleness of heart. And not with the Bramble af­fecting Superiority over the Cedars of Lebanon, set on fire the Trees of the Forest; or like that Wood in the Poet, being shaken by the wind, Sponte edidit ignem qui ipsam consumpsit, Of it self gave fire which consum'd it all. Which leads me to add a word or two unto you that will not conform; Unto you I wish peaceable spirits, with serious conside­ration of the Reasons which with me have prevailed to own and subscribe un­to the establish'd Government of the Church of England, notwithstanding those seeming Reasons, Scriptures, and Authorities, brought by you to perswade, that to subscribe and yield obedience to the established Government is sinful and unlawful, and to joyn in Worship with the Church of England, as it is now constituted a Church, is to commit Ido­latry: But after long search and inquiry made, I find your Scriptures, Reasons, and Authorities to fall short of that truth I once believed to be in them, and [Page 97]of no power to convince the Church of England doth err either in Doctrine or Discipline, which while I did believe, I did not conform in any Circumstantial supposed error, but was a Non-conformist with you, upon the Reasons, Scriptures, and Authorities by you Urged, Preached, and Printed; yet have I not at any time knowingly risen up against the Powers that commanded and enjoyned Obedi­ence, as they are Powers, but upon the grounds aforesaid, which grounds I have considered upon in more ripe judgment, and find them not to be suf­ficient to warrant disobedience to the Higher Powers, or to joyn with you in your determined Non-conformity, having the eyes of my understanding better en­lightned by the Divine goodness, by Scriptures, Reasons, and Authorities, the Confessions and Professions of the Churches abroad, the Laws and equitable Consti­tutions of the Kingdom (of which I am an unworthy Member) besides what I have learnt from your own Writings, of which formerly I was ignorant. From all which Grounds, Reasons, Scriptures, Au­thorities, [Page 98]Writings, &c. I see not any cause to make further appeal, nor know not of any higher search that can be made for the discovery of the truth. Now that ye may the rather weigh and consider of what I have here offered to publick view, after the satisfaction given hereby to my own conscience, know, that I am not a person under any temptation, neither have I any Ecclesiastical Promotion to lose, nor one that hath ever sought af­ter, or doth seek after Honor, Advance­ment, or to be preferred in the world, (though I might have had it, for Swear­ing subjection unto an Usurping Power) no, I am a person studying to get my daily bread with hard labour, labouring under great unthankfulness, unjust and vexatious sutes, and all-devouring scan­dals; not mounted upon the uncogged wheels of prosperous fortune, no, the Plutoes of the world, sons of violence, rapine, and spoil, have cogged every spoak in my wheels, I mean, men, who by force, and power, and other unjust pra­ctices, have possessed themselves of all I have, and have possessed it for more [Page 99]than ten years without an accompt or restitution; which puts me in mind of an Historical Example, not utterly to be despised of them. The example of in­justice is reported by one Antonius de Florentia, an antient Doctor, who tells us of a certain man that would not make restitution of his unjust gain, alleging if he should do so, his Children might beg, or be sent to the Hospital. The Father dieth in the same estate, his eldest Son succeedeth, and likewise will not restore. The younger Brother demandeth his part of those goods, and restoreth af­ter the rate of his portion, the rest that remained he gave to the poor, and en­tred into the state of a solitary life. Short­ly after the elder Brother dyeth, where­upon was shewed to the younger Brother, living in chast contemplation, this Vision following; He seeth his Father and his Brother in torment, one cursing the other, the Father saying the Son was the cause of his damnation, because it was for the love of him, and enriching of him, that he did not make restitution. The Son he cursed, and said that his Father was the [Page 100]cause of his damnation, because he left him these ill-gotten goods, the keeping whereof hath wrought his perdition. Let such as have gotten ill-gotten goods in their possessions, or are intangled with the iniquity of them, apply this Example before it be too late, and consider of Thespesius Fable in Plutarch, He Fableth an infernal Vision of Souls like Vipers hanging on together, did bite and gnaw one another, Ob memoriam injuriarum in vita actarum, Remembring old grudges and wrongs done in their life time here on earth, keeping their ha­tred for ever.

Ovid.
—nec mors mihi finiet iras.

Though we be dead, our malice shall not die.

I am sure such Caitiffs are of that Fa­mily, who at the hour of death,Lavat. re­mittunt culpam, non poenam. Odia & inimicitias quasi per manus liberis suis tradunt: haeredes paterni odii. Senec. They say, I forgive all, and in the Will and Testa­ment [Page 101]bequeath their hatred and malice by Tradition to the hands of their sons, and make them heirs of their fathers hatred.

Et astutam vapido servant sub pectore vulpem.

They appear in Sheep's cloathing, but inwardly they are ravening Wolves.

Tuta frequens (que) via est per amici fallere nomen,
Tuta frequens (que) licet, sit via crimen habet.
A safe and common way it is by friend­ship to deceive,
But safe and common though it be, it's knavery, by your leave.

Now I return to our purpose; I find it recorded of Dionysius Hallicarnasseus, who was never advanced to Magistracy in the Roman Re-publick, that he hath Written farr more truly the History of the Romans, than those which Flourished amongst them with Riches and Honour. So I hope you shall find from an Obscure person, more of the truth concerning our [Page 102]established Government, and reasons for the same, than you have ever heard de­livered, or seen Written by most in Ho­nour and Esteem amongst you: Many of them being like the Franciscans of Old, who at the beginning professed Consci­entia, losing a Syllable, and Honesty with it, fell to Scientia, and now having lost two Syllables, remain pure Entia, Stocks and Images. Such as these may well despise and reject these Reasons as of no worth, and disdain to read them, much more to own them, and in hatred of my Name consider my Person, and not the Weight that is to be found in every sentence in them, though of so great concern, as wisely improved, would put a stay to the Reeling steps of many thousand Ignorant, Unstable, and All­concluding Souls. What I have Written is necessary, though by disowning of your Principles, I seem to savour of Levity and Inconstancy, but my reward is with me; I know, and am prepared for the Slanderous tongues of an Ungratefull and Miskenning world, I reckon not what becomes of me or my credit in this World, or what I have that is most dear [Page 103]unto me, so God may be Glorified in me and by me: it is not what men can Speak, or may Write, will dismay me, it were better their pains were bestowed about their own Everlasting peace, as others had better in former times to have bestowed the Labour they took to prove and per­swade the Church of England did err, in taking care they themselves had not erred in Doctrine, and joyned Practice with it: Departing from the Truths of God, Re­jecting the Book of Common-prayer, (and Teaching others so to do) with great Judgment purposely framed, (as I be­lieve) out of the Grounds of Religion, which we profess and hold for Agreement sake, and that Scandal might be avoided in our Christian Divine Worshipping of God: By means of which in former times, great Mischiefs were presaged, which came to pass in our days, besides Perjury, which did accompany all our Evils to the undermining the Tribunals of Judgment, and the Wofull disturbance of Church and State: which the proudest Non conformist cannot Balk, but must confess it is a Truth, and that they have walked within the Enormous confines of [Page 104]their own Exorbitant desires, and even as Atheistical Nullifidians, have not re­garded the Blood of a King, like riotous Ruffians, eating and drinking and taking pleasure therein, adjoyning Criticks to justle out the truth of the Lawfull abso­luteness of Kingly power, practizing as the Scenical jesters do, fast and loose, without a Cordial subjection and obedi­ence, but being Covetous, cried, give give for a King, to whom no Antheme was more pleasant than possession of 80000 l. Diotrephes like, seeking for the Pre-heminence, yet pretending to have the self-denying Virtue; but Demas like, did embrace the present now, and at the same time, while they did profess them­selves lofty Favourites, took a Pattern of Religion from Raviliack, and cared not for a King so much as a Wildred promise, a Promise that made a King of never Dying Virtues, and Bishops of never Dying Fame, troublesome to their queasie Stomacks; The Devil they had rather have for their Father and Confessour, by whom they were led to follow the bright Beams of Corruscant Gold and Silver, that had with them Authority to make [Page 105]them turn Turn-coats; yet ceased not Parasitically to profess and swear they Loved the King with all their Saul, at that very time the Friperers of Power and Government were telling them so much Money as made those Mercenary Pensioners bow before they would break, though they had a King of Power in their Hands able for ever to have made them and three Kingdoms happy: if these were not Ideots, going in the Pride and Presumption of their Hearts, after the Gods of Gold and Silver, let all Gene­rations judge, whose Faith was Spun so broad, and whose Consciences were without Measure, as the Corn in Egypt without Number: let any who have had so great Convincing reasons, as we have had Judge, how likely they should be the only feeling and faithfull Members, that made so great a Defection from Duty and Allegiance, or with what Confidence we should rely upon their Pargetting Pro­fession, whose Pandects and Plagiaries have made their Mountainous thoughts to swell higher than any Mountain in their barren Country, being a people more Lapped than Nichodemus, who was igno­rant [Page 106]of the Mysteries of the Gospel, and came by night to Jesus for Instruction; but these who professed they knew Jesus to be Christ the King of Jews and Gen­tiles, came by night to their Annointed Soveraign Lord and King, not for in­struction, but to betray him, and Judas like, sold him for Money, the root of all Evil. Now consider, if God was so severely wrath with David a King, for the Death of Urias the Hittite that Dyed in Warr, with others of his Subjects, that God did threaten Him, that the Sword should not depart from his House; And tell me, nay, tell the whole World, whether you think Private persons, Sub­jects sworn in Allegiance to their un­doubted Lawfull King, if they shall treacherously Murther their King, will go Unpunished of God? shall not his Sacred blood be upon their Heads? upon the Heads of those that have Slain a righteous King? upon the Heads of those that put the Sword of Warr by their side, at a time of tenders of Peace? Can such be guiltless? O tempora! O Mores! it is hard to Kick against the Pricks. By this very thing let it be known to all [Page 107]Generations, ye were Sons of Belial, ye that might have prevented the Murther, and did it not, ye are guilty: His blood be upon you and your Children, and the Innocent let them be free. Thus far I hope I have kept a good Conscience in what I have done, and hope so to keep it, whatsoever I suffer for this my Integrity; when I was a Child, I did as a Child, and took the Covenant, being traiterously mis-led by them that did pretend Zeal and Piety, for which transgression I hum­bly plead the forgiveness of Our Dread Soveraign Lord King Charls the First.

I willingly forgive such mens taking the Covenant, who keep it within such bounds of Piety and Loyalty, as can nei­ther hurt either the Church, my Self, or the Publick peace: Otherwise than thus I have not kept it, and therefore with humble boldness lay hold upon, and plead my right unto, and in the Act of Indemp­nity, given and granted by Our Dread Soveraign Lord and King Charls the Second, as my Salvo against all the false Rumours and Reports gone out against me, unto which I humbly add the Ad­mission under Seal from the Right Reve­rend [Page 108]Father in God Gilbert, by the Di­vine Providence Lord Bishop of London, which I doubt not but they are sufficient Indempnities for my first Oath that ever I took,1643. being in Nonage and under Ser­vitude when I took it; And when enlar­ged into freedome, I took the Oath of Allegiance and Supremacy, 1648. and since ne­ver took any Oath in any kind whatsoever, but in Obedience to His Sacred Majesty. And therefore let those that would retort upon me the Covenant, consider the time when it was taken by me, and under what Jurisdiction I then was, & remember that one Grand objection against our Rulers, brought by all Non-conformists as a reason to enforce the taking of it, (viz.) that they were Wicked, (but now are Justified) which Objection brought as a reason, did much prevail upon the Hearts of multitudes of Ignorant Men, Women and Children, and upon my Self amongst others: But had we been able wisely to have considered, that the wickedness of the Rulers, (if any such there were) did not make the truths of God a Lye, and his Command­ments of none Effect, it might have been a good Premonition to us, that profess [Page 109]our selves the true Members of the Church, to have taken heed we had not fallen, and carefully to have minded those that made it their business to creep into mens affections with entising Words, and under pretence of Religious opposing Ceremonies, and established Government, Kill'd the power of Godliness. Never­theless, as I have, so still I do acknow­ledge many Godly men to be amongst those that do not Conform, and sound Religion, yet not more sound Religion (as some formerly and now would per­swade) than is in them that Conform, al­though some might then, and may now seemingly be of a more holy Conver­sation: Howsoever that was, and is the Error of the Person, not of the Govern­ment or Doctrine of the Church, yet such themselves being Judges, cannot but have Regret upon their Spirits for those desperate falls they have had in the Opposing of the Doctrine of our Church, and our established Government; The fall of Contempt, and Disobedience unto that Divine Commandment, Curse not the King, no not in thy thought. The breach of four great Commandments, the 5, 6, [Page 110]9, 10. their joyning Violence with that they called truth, and Cruelty with that they called righteousness too evidently manifest: by which things alone I might easily be Convinced of the Equity of an established Government, and the Iniquity of them that did and do oppose it, who knowingly so horribly did Violate God's own Laws, which here I use as an Ar­gument for my own lawfull and just De­fence, especially when I consider, that the first Opposing of established Government was but the beginning of Evils, which gave scope to Bloody Seditions. And therefore by this my contending for the established Government, with Subjection and Obedience to the King, is, that I may go the right way to meet Peace: that I may be clear from the Blood of all men; pure, then peaceable. From whence I inferr, that it is better to Contend against you, who have preferred your own Hu­mors and Opinions before the Command­ments of God and the King; than to be at Peace with you, You who have occa­sioned dangerous Schisms, Seditions, and Bloody warrs, by which you clearly Evi­dence and Justifie the Authority of a [Page 111] Law in Church and State: Under which Law had we acquiesced, we had not been wrapped in such evil snares, but by our Obedience removed much Evil, and pre­vented the shedding of much Blood, besides the good we might have done to others, others whose Consciences by strange Doctrine, and unparalleld Pra­ctice, have been made Bold, Erring, Presuming, Secure, if not Seared: who under a pretence of good Meaning, at­tempted Unlawfull, nay Sinfull, nay Damnable actions, which cannot be Ju­stified or Excused. For if a good mean­ing did or could justifie or excuse evil actions, then they who killed the Apostles might be justified and excused, because in so doing they thought they did God good Service. How farr any of ye that have been Leaders in the Church of God, through your good meaning (if I may so say) have been or are from Soul ruinating Scandal, (though ye might not intend any such thing) let your own Consci­ences and the fearfull Effects of the late Warr, give in Evidence for Conviction, as it doth clearly manifest the danger of yielding to the first beginnings of Evil, [Page 112]as also the danger of opposing established Government, and teaching others so to do by Doctrine or Example. Ye could not swallow Gnats of Ceremonies, but Ca­mells of Blood went down; O Bellua Multorum Capitum! These, these things we should lay to Heart, and be humbled for [...] great Provocations and De­fections from our Covenant made in Baptism, our Oaths of Allegiance and Supremacy (for the breach of less Oaths than these we find the Romans branded from the time of the third Punick Warr) our opposing of the established Govern­ment of the Church of England, our loss of the Practice of Piety, and this with all our Hearts, and according to all our Powers, to endeavour to help the woun­ded Church of Christ, the cause of our Religion which suffers much at home, and much abroad, by our strange Doctrines, Opinions, and more strange Actions, and this with the loss of our Credits, and all that is dear unto us, endeavouring all of us in our Places and Callings for the time to come, to keep the Commandments of God and the King, without declining un­to the right hand or the left, that so the [Page 113]Evils felt or feared for our former Dis­obedience and Rebellion, may be removed and prevented, and our Persons find ac­ceptance with God, through the only Me­rits and Mediation of our Great High Priest the Lord Jesus, the Mediator of the New Testament, to whom be Ho­nour and Glory ascribed of us and all the Churches of God now and for ever­more.

Scriptures whereby the fore-going Reasons are inforced.

Gen. 13.8. And Abraham said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my Herd-men and thy Herd-men: for we be Brethren.

Gen. 47.22. Only the Land of the Priests bought he not: for the Priests had a portion assigned them of Pharaoh: and did eat their por­tion which Pharaoh gave them: wherefore they sold not their Lands.

ver. 26. And Joseph made it a Law over the Land of Egypt unto this day, that Pha­raoh should have the Fifth part: except the Land of the Priests only, which became not Pharaohs.

Ex. 20.13 Thou shalt not kill.

Numb. 8.14. Thus thou shalt separate the Levites from among the children of Israel: and the Levites shall be mine:

ver. 16. For they are wholly given unto me from among the children of Israel:

ver. 18. For I have taken the Levites for all the first-born of the children of Israel:

ver. 19. And I have given the Levites as a gift to Aaron and to his sons, from among the children of Israel.

26.9. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the Tabernacle of the Lord, and to stand before the congregation to minister unto them?

ver. 10. And he hath brought thee near to him, and all thy br [...]thren the sons of Levi with the: and seek ye the Priesthood also?

Deut. 17.15. Thou shalt in any wise set him King over thee, whom the Lord thy God shall chuse.

ver. 18. And it shall be when he sitteth upon the Throne of his Kingdom, that he shall write him a copy of this Law in a Book, out of that which is before the Priests, the Levites.

23.21. When thou shalt Vow a Vow unto the Lord thy God, thou shalt not slack to pay it; for the Lord thy God will surely re­quire it of thee, and it would be sin in thee.

Josh. 1.17. According as we hearkned unto Mo­ses in all things, so will we hearken unto thee.

6.19. But all the Silver, and Gold, and Ves­sels of Brass and Iron are consecrated unto the Lord, they shall come into the Trea­sury of the Lord.

Judg. 17.26. In those days there was no King in Israel, but every man did that which was right in his own eyes.

1 Sam. 15.17. And Samuel said, When thou wast little in thine own sight, wast thou not made the Head of all the Tribes of Israel? and the Lord annointed thee King over Israel.

16.9. Then Jesse made Shammah to pass by, and he said, Neither hath the Lord chosen thee.

24.6. And he said unto his men, The Lord forbid that I should do this thing unto my Master the Lord's Annointed, to stretch forth mine hand against him, seeing he is the Lord's Annointed.

2 Sam. 5. And David sent messengers unto the [Page 116]men of Jabesh-Gilead, and said unto them, Blessed be ye of the Lord, that ye have shewed this kindness unto your Lord, even unto Saul, and have buried him.

ver. 6. And now the Lord shew kindness and truth unto you, and I also will requite you this kindness: because ye have done this thing.

1 King. 7.51. So was ended all the work that King Solomon made for the House of the Lord: 2 Chron. 15.8, 9.And Solomon brought in the things which David his father had dedicated: even the Silver, and the Gold, and the Vessels, did he put among the Treasures of the House of the Lord, 2 King. 23.5.

2 Chron. 19.6. And he said to the Judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the Judg­ment.

Ezr. 12.7.Artaxerxes King of Kings, unto Ezra the Priest.

ver. 13. I make a Decree.

ver. 21. And I, even I Artaxerxes the King, do make a Decree.

ver. 26. And whosoever will not do the Law of thy God, and the Law of the King, let judgment be executed speedily upon him, whether it be unto death, or to banishment, [Page 117]or to confiscation of goods, or to imprison­ment.

ch. 8.36. And they delivered the King's Com­missions unto the King's Lieutenants, and to the Governors on this side the Ri­ver, and they furthered the people and the House of God.

Ps. 82.6. I have said ye are Gods, and all of you are children of the most High.

47.9. The Princes of the people are gathered together, even the people of the God of Abraham: For the Shields of the earth be­long unto God, he is greatly exalted.

51.4. Against thee, thee onely have I sinned, and done this evil in thy sight.

88.20. I have found David my servant, with my Holy Oyl have I annointed him.

Prov. 8.15 By me Kings reign, and Princes de­cree justice.

ver. 16. By me Princes rule, and Nobles, even all the Judges of the earth.

24.21. My son, fear thou the Lord and the King, and meddle not with them that are given to change.

Eccles. 8.12. There is a vanity which is done upon the earth, that there be just men unto whom it hapneth according to the work of the wicked: again, there be wicked men [Page 118]to whom it hapneth according to the work of the righteous: I said, that this also is vanity.

1.1. The words of the Preacher, the son of David, King of Jerusalem.

10.17. Blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength, and not for drunkenness.

ver. 20. Curse not the King, no not in thy thoughts, and curse not the rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

Jer. 33.20. Thus saith the Lord, If you can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season:

ver. 21. Then may also my covenant be broken with David my servant, that he should not have a Son to Reign upon his Throne, and with the Levites the Priests, my Ministers.

Dan. 2.27. Thou, O King, (art) a King of Kings: for the God of Heaven hath given thee a Kingdom, power, and strength, and glory.

Dan. 3.9. They spake and said to the King Ne­buchadnezzar, O King, live for ever.

ver. 10. Thou, O King, hast made a Decree, &c.

6.26. I make a Decree, that in every Do­minion of my Kingdom, men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his Kingdom that which shall not be de­stroyed, and his Dominion shall be even unto the end.

Mal. 3.7. Even from the days of your fathers ye are gone away from mine Ordinances, and have not kept them: Return unto me, and I will return unto you, saith the Lord of Hosts; but ye said, Wherein shall we return?

ver. 8. Will a man rob God? yet ye have robbed me: but ye say, Wherein have we robbed thee? in Tithes and Offerings.

ver. 9. Ye are cursed with a curse: for ye have robbed me, even this whole Nation.

ver. 10. Bring ye all the Tithes into the Store­house, that there may be meat in mine house, and prove me now therewith, saith the Lord of Hosts, if I will not open you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it.

ver. 12. And all Nations shall call you blessed: for ye shall be a delightsome Land, saith the Lord of Hosts.

Mat. 5.19. Whosoever shall break one of these least commandements, and shall teach men so, he shall be called the least in the Kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven.

26.52. Then said Jesus unto him, Put up again thy sword into his place: For all they that take the sword, shall perish with the sword.

Mar. 6.27. And immediately the King sent an Executioner, and commanded his head to be brought, and he went and beheaded him in the prison.

15.2. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

ver. 15. And so Pilate willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

23.12. And the same day Pilate and Herod were made friends together, for before they were at enmity between themselves.

Joh. 19.15 But they cried out, Away with him, away with him, crucifie him. Pilate saith unto them, Shall I crucifie your King? [Page 121] The chief Priests answered, We have no King but Caesar.

Io. 16.2. They shall put you out of the Syna­gogues: yea, the time commeth, that whosoever killeth you, will think that he doth God service.

Acts 1.10. And while they looked stedfastly toward Heaven, as he went up, behold, two men stood by them in white Apparel.

ver. 20. For it is written in the Book of Psalms, Let his Habitation be desolate, and let no man dwell therein: And his Bishoprick let another take.

3.1. Now Peter and John went up together, into the Temple, at the hour of Prayer, being the Ninth hour.

4. ver. 25, 26, 27, 28. 29, 30, 31, 32.Acts 8.14. Now when the Apostles which were at Jerusalem, heard that Sa­maria had received the word of God, they sent unto them Peter and John, v. 15. who when they were come down, Prayed for them that they might receive the Holy Ghost, v. 17. Then laid they their hands on them, and they received the Holy Ghost.

Acts 10.9.Peter went up upon the House-top to pray, about the Sixth hour.

ver. 15. What God hath cleansed, that call not thou common.

15.22. Then it pleased the Apostles and El­ders, with the whole Church, to send chosen men of their own company to An­tioch, with Paul and Barnabas.

ver. 23. And wrote Letters by them after this manner, The Apostles, and Elders, &c.

20.30. Also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them.

Rom. 12.3. For I say, through the Grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, ac­cording as God hath dealt to every man the measure of Faith.

ver. 16. Be of the same mind one towards ano­ther: mind not high things, but conde­scend to them of low estate. Be not wise in your own conceits.

ver. 18. If it be possible, as much as lieth in you, live peaceably with all men

ver. 21. Be not overcome of evil, but overcome evil with good.

13.1. Let every soul be subject unto the high­er powers. For there is no power but of God: the powers that be, are ordained of God.

ver. 2. Whosoever therefore resisteth the power, [Page 123]resisteth the ordinance of God: and they that resist shall receive to themselves Damnation.

ver. 3. For Rulers are not a terrour to good works, but to the evil: wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same.

ver. 4. For he is the Minister of God to thee for good: but if thou do that which is evil, be afraid: For he beareth not the Sword in vain: for he is the Minister of God, a revenger to execute wrath upon him that doth evil.

ver. 5. Wherefore ye must needs be subject, not only for wrath, but also for Conscience sake.

ver. 6. For for this cause pay you Tribute also: for they are God's Ministers, attending continually upon this very thing.

ver. 7. Render therefore to all their Dues, Tribute to whom tribute is due, Custom to whom custom, Fear to whom sear, Ho­nour to whom honour.

1 Cor. 4.8. Now ye are Full, now ye are Rich, ye have Reigned as Kings without us, and I would to God ye did Reign, that we also might Reign with you.

ver. 9. For I think that God hath set forth us the Apostles last, as it were appointed to Death. For we are made a spectacle unto the World, and to Angels, and to Men.

ver. 10. We are fools for Christ's sake, but ye are wise in Christ: we are weak, but ye are strong: ye are honourable, but we are despised.

ver. 21. What will ye? shall I come unto you with a Rod, or in Love, and in the Spirit of Meekness?

3.3. For ye are yet Carnal: for where as there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

ver. 4. For while one saith, I am of Paul, and another, I am of Apollo; are ye not car­nal?

ver. 9. For we are Labourers together with God, ye are God's Husbandry, ye are God's Building.

ver. 11. For other foundation can no man lay, than that is laid, which is Jesus Christ.

ver. 18. Let no man deceive himself, if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

ver. 21. Therefore let no man glory in men, for all things are yours.

ver. 23. And ye are Christs, and Christ is Gods.

9.13. Do ye not know that they which Mini­ster about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar?

ver. 14. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel.

ver. 20. And unto the Jews, I became as a Jew, that I might gain the Jews; to them that are under Law, as under the Law, that I might gain them that are under the Law:

ver. 21. To them that are without Law, as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law.

ver. 22. To the weak, became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

10.32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.

ver. 33. Even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved.

11.2. Now I praise you, Brethren, that you remember me in all things, and keep the Ordinances as I delivered them to you.

13. all.

12.28. And God hath set some in the Church, first Apostles, secondarily Prophets, third­ly Teachers, after that Miracles, then Gifts of healing, Helps, Governments, diversities of Tongues.

14.26. Let all things be done to edifying.

ver. 40. Let all things be done decently and in order.

5.4. In the Name of Our Lord Jesus Christ, when ye are gathered together, and my Spirit, with the Power of Our Lord Jesus Christ.

ver. 5. To deliver such a one unto Satan, for the destruction of the flesh, &c.

ver. 6. Your glorying is not good.

1.10. Now I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joyned together in the same mind, and in the same judgement.

ver. 13. Is Christ divided? was Paul crucified for you? or were ye Baptized in the name of Paul?

2 Cor. 10.7. Do ye look on things after the outward appearance? if any man trust to himself, that he is Christs, let him of himself think this again, that as he is Christs, even so are we Christs.

ver. 12. For we dare not make our selves of the number, or compare our selves with some that commend themselves: but they mea­suring themselves by themselves, and com­paring themselves amongst themselves, are not wise.

ver. 18. For not he that commendeth himself is approved, but whom the Lord commen­deth.

13.11. Finally, brethren, farewell; Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.

Gal. 6.6. Let him that is taught in the Word, communicate to him that teacheth, in all good things.

1.8. But though we, or an Angel from Hea­ven, preach any other Gospel unto you, than that we have preached unto you, let him be accursed.

5.19. Now the works of the flesh are mani­fest, which are these, Adultery, Fornica­tion, Uncleaness, Lasciviousness,

ver. 20.Idolatry, Witch-craft, Hatred, Vari­ance, Emulations, Wrath, Strife, Sedi­tions,ver. 21. Heresies, Envyings, Murders, Drunkenness, Revellings, and such like.

ver. 22. But the fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith,

ver. 23.Meekness, Temperance: against such there is no Law.

Ephes. 4.1. I therefore the Prisoner of the Lord, beseech you, that ye walk worthy of the Vocation wherewith ye are called,

ver. 2. With all Lowliness and Meekness, with Long-suffering, forbearing one ano­ther in Love.

ver. 3. Endeavouring to keep the Unity of the Spirit in the bond of Peace.

ver. 4. There is one Body, and one Spirit, even as ye are called in one hope of your Cal­ling.

ver. 5. One Lord, one Faith, one Baptism,

ver. 6. One God and Father of all, who is above all, and through all, and in you all.

1 Thes. 5.12. And we beseech you brethren, to know them which labour among you, and are over you in the Lord, and admonish you:

ver. 13. And to esteem them very highly in love [Page 129]for their work sake. And be at peace a­mong your selves.

2 Thes. 3.6. Now we command you, Brethren, in the name of our Lord Jesus Christ, that ye withdraw your selves, from every Bro­ther that walketh disorderly, and not after the Tradition which he received of us.

1 Tim. 1.3. As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other Doctrine.

ver. 5. Now the end of the Commandment is Charity, out of a pure heart, and of a good conscience, and of faith unfeigned:

ver. 6. From which some having swarved, have turned aside unto vain Janglings;

ver. 7. Desiring to be teachers of the Law, understanding neither what they say, nor whereof they affirm.

ver. 18. This charge I commit unto thee, Son Timothy; according to the Prophecies which went before on thee, that thou by them mightest Warr a good warfare:

ver. 19. Holding faith and a good conscience, which some having put away, concerning faith have made Ship-wrack.

3.4. One that ruleth well his own House, having his Children in subjection with all Gravity.

ver. 6. Not a Novice, lest being lifted up with pride, he fall into the Condemnation of the Devil.

ver. 10. And let these also first be proved; then let them use the office of a Deacon, being found blameless.

ver. 14. These things write I unto thee, hoping to come unto thee shortly:

ver. 15. But if I tarry long, that thou mayest know how thou oughtest to behave thy self in the House of God, which is the Church of the Living God, the Pillar and Ground of Truth.

5.1. Rebuke not an Elder, but entreat him as a Father, and the younger men as Bre­thren:

ver. 17. Let the Elders that rule well, be coun­ted worthy of double honour, especially they who Labour in the Word and Do­ctrine.

ver. 21. I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things without pre­ferring one before another, doing nothing by Partiality.

ver. 22. Lay hands suddenly on no man, neither be partaker of other mens sins, keep thy self pure.

2 Tim. 1.6. Wherefore I put thee in remembrance, that thou stir up the Gift of God which is in thee, by the putting on of my hands.

2.14. Of these things put them in remem­brance, charging them before the Lord that they strive not about words, to no profit, but to the subverting of the hearers.

ver. 15. Study to shew thy self approved unto God, a work-man that needeth not to be ashamed, rightly dividing the word of truth.

ver 16. But shun Profane and Vain bablings, for they will increase unto more ungodli­ness.

3.6. For of this sort are they which creep into Houses, and lead captive silly Wo­men, laden with Sins, led away with divers Lusts.

ver. 7. Ever learning, and never able to come to the knowledge of the truth.

ver. 13. But evil Men and Seducers shall wax worse and worse, Deceiving and being Deceived.

ver. 16. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness.

Titus 1.5. For this cause I left thee in Crete, that [Page 132]thou should'st set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee.

ver. 10. For there are many Unruly and Vain talkers, and Deceivers, especially they of the Circumcision:

ver. 11. Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

ver. 15. Unto the pure all things are pure, but unto them that are defiled, and unbelie­ving, is nothing pure: but even their mind and conscience is defiled.

ver. 16. They profess that they know God: but in works they deny him, being Abomina­ble, and Disobedient, and unto every good work Reprobate.

3.1. Put them in mind to be subject to Prin­cipalities and Powers, to obey Magistrates, to be ready to every good work.

ver. 2. To speak evil of no man, to be no braw­lers, but gentle, shewing all meekness unto all men.

ver. 9. But avoid foolish Questions, and Ge­nealogies, and Contentions, and Strivings about the Law; for they are unprofitable and vain.

ver. 10. A man that is an Heretick, after the first and second admonition, reject:

ver. 11. Knowing that he that is such, is sub­verted, and sinneth, being Condemned of himself.

Heb. 13.17. Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give ac­count: that they may do it with joy, and not with grief: for that is unprofitable for you.

ver. 24. Salute all them that have the Rule over you, and all the Saints.

7.7. And without all contradiction, the less is blessed of the better.

9.6. Now when these things were thus or­dained, the Priests went always into the first Tabernacle, accomplishing the service of God.

ver. 7. But into the second went the High-Priests alone once every year, not without blood, which he offered for himself, and for the errors of the people.

1 Pet. 2.13. Submit your selves to every ordinance of man for the Lord sake, whether it be to the King as Supreme,

ver. 14. Or unto Governours, as unto them that are sent by him, for the punishment of evil­doers, [Page 134]and for the praise of them that do well.

ver. 15. For so is the will of God, &c.

ver. 17. Honour all men, Love the brother-hood. Fear God, Honour the King

3.17. For it is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing.

5.1. The Elders which are among you I ex­hort, who also am an Elder, &c.

ver. 5. Likewise ye younger, submit your selves unto the elder: yea, all of you be subject one to another, and be clothed with Humi­lity, &c.

Jude v. 8. Likewise also these filthy Dreamers defile the Flesh, despise Dominion, and speak evil of Dignities.

ver. 10. But these speak evil of those things, which they know not: but what they know naturally, as brute Beasts, in those things they corrupt themselves.

ver. 17. But beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ:

ver. 18. How that they told you, there should be mockers in the last time, who should walk after their own ungodly lusts.

ver. 19. These be they who separate themselves, sensual, having not the Spirit.

Rev. 2.1. Unto the Angel of the Church of Ephe­sus, write.

ver. 8. And unto the Angel of the Church in Smyrna, write.

ver. 12. And to the Angel of the Church in Pergamos, write.

ver. 18. And to the Angel of the Church in Thyatira, write.

3.1. And unto the Angel of the Church in Sardis, write.

ver. 7. And to the Angel of the Church in Philadelphia, write.

ver. 14. And to the Angel of the Church of the Laodiceans, write.

ver. 18. I counsell thee to buy of me Gold tried in the Fire, that thou maist be rich; and White raiment, that thou maist be cloa­thed, and that the shame of thy nakedness do not appear; and annoint thine eyes with Eye-salve, that thou mayest see.

Statutes.

PArl. 21. Edw. 1.1. Edw. 3. c. 2. 25. Edw. 3. c. 2. 12. Hen. 3. p. 23. 12. Hen. 7. c. 18. 19. Hen. 7. c. 1. 12. Hen. 8. 31. Hen. 8. c. 9.13. 25. Hen. 8. c. 20. 2. Ric. 3.11. 18. Hen. 8.1. Bracton c. 9.10. 8. Eliz. c. 1. 25. Eliz. c. 3. Jacob 3.11.

Canons 1604.Canon. 33, 34. 42, 43, 44, 45, 46, 47.59. 139, 140, 141.

The End.

MAY 29. 1660.

YE Angels great in power Protect
Our Soveraign Charls, the Lord's Elect.
Let Monk be Blest with showers of Grace,
That hath Unveil'd His Royal Face.
Oh welcome welcome from Exile,
Your waiting Captives can't but Smile;
Our King by Wisdome hath Release,
Our suffering Charls the Prince of Peace.
All tongues, without false hearts let Sing,
With warbling Notes, God save the King.

MAY 30th.

HAst thou an Eye,
Then look on Majesty,
Three Kingdoms just Possessour;
In Seisin full,
In Re-assuming free,
Faith's fence and best Professour.
Let Heads and Tongues,
'Mongst Salvage have their doom,
Their Heart-strings break with fear;
That Treason hatch,
Against our Spotless joy,
Or England ravish of her Kingly Sphere.
Instruments be Blest,
That opened our Eyes,
To see Deliverers that Catechize.

In Proditores, September 1660.

HEnce, hence, absent, what is it your desire,
You Enginers Massacres to conspire:
Let only such as Love a Royal peace,
Such and their Fruit for evermore encrease.
Cease, cease, your thoughts, contrive not Mur­ders still,
Against a King of Peace, ye worst of ill:
What ere you think, our Duty is to Sing,
Glory to God. Honour to the King.
God save the King.
W. W.
THE OFFICE and CHARG …

THE OFFICE and CHARGE Belonging to the OVER SEERS OF The POOR Of Hospitals, Bridewell, and of E­very Parish, in pursuance of several Acts Of PARLIAMENT.

Give to him that asketh thee, &c. 35 Matth. 42.

When I was an hungred yee gave me meat; when thirsty ye gave me drink; when a Stranger ye took me in; when Naked ye Cloathed me; when Sick ye visited me; when in Prison ye came unto me. 35 Matth. 35, 36.

The Poor yee shall have alwayes with you, 12 John 8.

Let all your things be done with Charity, 1 Cor. 16.14.

By W. Wasse School-master in Little Britain near unto Christ-church.

London, Printed by W. W. for R. H. at the Bible in Heart in Little Britain, 1663.

THE OFFICE and CHARGE Belonging to the Overseers of the Poor, &c.

Quest. 1 WHat is the word Overseer?

Answ. The Word Overseer is a distincti­on of Office,a word of Antiquity not of Novelty, a word of Excellency not of In­dignity; an Office beseeming the best of men, not the worst of men, 1 Chron. 23.4. Acts 20.28.

Quest. 2 What is an Overseer of the Poor?

Answ. One placed over others to see unto them.

  • 1. To see what is to be done.
  • 2. To foresee how it may be done.
  • 3. To Oversee that it be well done.
  • 1. To imploy the Poor by Work.
  • 2. To Relieve the Poor by Money.
  • 3. To order by Discretion the wants of the Poor.

Quest. 3 What men are fit to be Overseers of the Poor?

  • 1. Men of Honest Report.
  • 2. Men of Wisdom.
  • 3. Men of Wealth.
  • 4. Men of a good Conscience.

Quest. 4 What men are not meet to be made O­verseers of the Poor?

Answ.

  • 1. Such as complain of their being tax­ed too high for the Poor, which give with grudging, and pay with delaying.
  • 2. Such as will not be spake with at home when the Tax is to be gathered, nor bring money to the Church to pay it, but rather absent themselves from Church to defraud the Poor of their right.
  • 3. Such as spend all upon their Pride in Diet and Apparel beyond their degree, but part with little to the Poor.
  • 4. Such as abuse the Overseers, and out-face them to defraud the Poor.
  • 5. Such men as will pay no more then the Law compels them to, alleging that there is a Law, and by the Law they must live.

Quest. 5 What should Overseers consider of in their Office?

Answ.

  • 1. To discharge their Office as in the [Page 143]sight of God who searcheth the heart and seeth all their actions.
  • 2. To avoid all malice, and not to Ty­rannize over the Poor. The Naturalists observe, that the Governour of the Bees is without a sting, or useth it not though it have a sting.
  • 3. That their Office is not held by Patent, but that they are as Tenants at will, and as they do over-see, so they shall be over-seen.
  • 4. That if any perish for want of suc­cour through their neglect, it is their sin.
  • 5. That what Beggars are licensed in the Parish according to the Law, to con­tinue them within their limits, or else to punish them for their defaults.
  • 6. That if they shall tax ten shillings more by the week then is needfull, and then give largely because there is enough, it will but encrease the number of the Poor, and nothing decrease the charge of the Parish.
  • 7. That they relieve not such as may forbear it, because it is to nourish idleness, to rob those that want it, to wrong those that pay it, and condemn them of over­sight which dispose it.
  • [Page 144]8. That to enquire after Poor is the way to procure Poor, and some will sue to be Recorded for Poor that are able to contribute to the Poor, and being Recor­ded raise scandal upon them, if not the Curse of the Poor.

Quest. 6 What is the Office of an Overseer?

Answ. The Office of an Overseer,is, to Tax the Contributions for the Poor, and re­ceive the Donations, and then discreetly to dispose thereof. Taxing all men that are Inhabitants.

1. According to Equality.

The middle sort not equal with the Rich, and when every one is rated equal­ly according to his Estate, to see that eve­ry one pay their rates though there be suf­ficient besides for the Poor.

1. For Example sake.

Lest others be backward in paying their due.

2. For the good of the Inhabitants.

If any thing be left it will some what abate the taxation the year following: Moreover, if the weaker sort pay, and the better able be undertaxed or forborn, it is an injury.

2. According to their Estates.

Which is not to be judged by reports: that is the next way to make Poor main­tain Poor. For a man of 250 pounds E­state with no Children is equal to a man of 500. pound Estate with many Children, and so proportionably.

3. According to the time.

War and Extreme times may raise the rates which in plentifull and cheap times ought to be taken off. Contributions are not to multiply Poor, but to take off Po­verty.

Quest. 7 Who are lyable to Taxations?

Answ.

  • 1. By the Statute every Inhabitant in a Parish.
  • 2. Every Occupyer of Land.
  • 3. By Proclamation Parsons and Vicars be bound to the Relief of the Poor.
  • 4. Every one that hath Tithes appro­priate, Colemines, or Land in manual Occupation, and such as have Saleable wood.

Quest. 8 What may be the causes of Taxations?

Answ.

  • 1. For a Stock to set the Poor on Work.
  • 2. To relieve the Impotent. [Page 146]
    • 1. Such as through age are past La­bour.
    • 2. Infants, poor Orphans, and o­thers left fatherlesse and mother­lesse, who by reason of their ten­der years cannot work, or are un­able to live of their work which otherwise would become the seed of beggery.
    • 3. Ideots, or natural fools.
    • 4. The Blind, Lame, and Dumb.
    • 5. The maimed in the Kings War.
    • 6. Men maimed in their lawfull Calling.
    • 7. Madmen.
    • 8. For Relief in case of Sicknesse, or any infectious disease.
    • 9. For men afflicted with the Numb Palsey.
    • 10. For men decayed, or over-char­ged with many young Children.
    • 11. For men made Poor by Casu­alty of sire or water, by suretiship, and thriftless persons, which is left at discretion, and all of them to be considered according to the Act of the 5 E. 6. cap. 7. 7 E. 6. [Page 147] cap. 11. 43 Eliz. 1 King James. 13 King Charls the II.
  • 3. To put forth Apprentices, wherein is to be considered
    • 1. The inclination of the Poor. Who are by Nature inclined to Ease and Idlenesse, and therefore are to be put forth very timely: otherwise by reason of their Idle and base Education they will hardly keep their service.
    • 2. The placing of the Poor. That you do not thrust out poor mens Children for Apprentices where the Ma­ster is not able to receive them: this will nothing at all benefit, but increase the charge of the Parish.
    • 3. Regard must be had to the ne­cessity of the Poor. If that Parents have many Children, and there be some which by their labour are able to keep themselves, and yield some Relief to their Parents, to take away such is point of small Policy, rather put forth those which are a burthen to their Parents. And the more are held to work, and ought to work, the less money you need to distribute and give away.
    • 4. For the Redeeming of Captives.
    • [Page 148]5. For the Succouring of Prisoners.
    • 6. For the furthering young Mar­ried Couples.
    • 7. For such Poor as are ashamed to beg.

Quest. 9 Who must be set to work?

Answ.

  • 1. All Children whose parents are not able to keep and maintain them.
  • 2. All persons married or unmarried that have not means nor ordinary trade of life to get their living by.
    • 1. The Willing-poor, that would work if they had it.
    • 2. The Negligent poor, who must work, and be punished if they spoyl their work, or delay the finishing of their work.
    • 3. The Wilfull poor, that will not work though they may have work: these to compel.
    • 4. The fraudulent poor, with whom severe course is to be ta­ken, if they will not refrain to Cozen and Imbezle, who should be put to work where they can­not Defraud or Imbezle.

Bridewell is appointed for that end, as well as for Vagabonds, Strumpets, and o­ther lewd persons.

Quest. 10 What Poor are to be Relieved with Money?

Answ. Those Poor who cannot live without the help of the Law.

As

  • 1. Defects of Nature. Old-men and Weomen that cannot live of their work.
  • 2. Defects of Senses. Men and Weomen blind of both their eyes.
  • 3. Defects of Members. Men and Weomen that want their Limbs, whereby they cannot work, or if they labour, yet cannot live of their labour.
  • 4. Defects of Body. Men and Weomen no way able to work by reason of the weakness of Age.

Quest. 11 VVho must not depend upon the help of the Law?

Answ.

  • 1. None that have natural or necessary means to live.
  • 2. None that have Strength to work.
  • 3. Poor Parents must not who have Children, or Grand-children of ability.
  • 4. Poor Children must not that have Father, or Grand-father of ability.
Inducements to the Rich to Give.
  • 1. Because God is called Deus a Dando.
  • 2. Because the Sun, Moon and Stars give their light.
  • 3. Because Trees, Plants, Herbs, &c. yield fruit for the use of Man.
  • 4. Because fire gives heat, the Earth yields Corn, Grass, &c. for Cattel on a thou­sand Hills.
  • 5. Because we have all one entrance into Life, and one going out.
  • 6. Because we have all one God to our Fa­ther, and one Catholick Church to our Mother.
  • 7. Because every Creature in his kind will compassionate one another.
  • 8. Because our Saviour tells us, that the poor we shall have alwayes with us.
  • 9. Because he that gives to the poor shall not lack.
  • 10. Because he that withholdeth from the poor shall have many a curse.
  • 11. Because Jesus Christ gave his Life for us.
  • 12. Because it is Enacted and required by Law, therefore do it liberally, willingly, freely, and readily.
Motives to provoke the Poor to Labour.
  • 1. Because the Sun, Moon, and Stars are stirring.
  • 2. Because the Glase-worms spin silk.
  • 3. Because the Spider weaves a web.
  • 4. Because the Bee tills the flowers.
  • 5. Because the Ant provideth Corn in Summer against VVinter.
  • 6. Because it is the Drone that lives upon the Bees.
  • 7. Because it is the Caterpillar that lives upon the fruit.
  • 8. Because it is the Bouds that live upon the mault.
  • 9. Because he that is Idle is as a Drone, a Caterpiller, and a Boud.Plautus.Quasi mures sem­per edere alienum panem, Like Mice they eat not their own bread.
  • 10. Because our first Father Adam dressed a Garden.
  • 11. Because Noah planted a Vineyard.
  • 12. Because King David kept Sheep.
  • 13. Because St. Paul laboured with his own hands, and hath laid down this Rule: He that will not work let him not eat.
  • 14. Because God is a pure Act alwayes do­ing, [Page 152]5 John 17. My Father worketh hi­therto, and I work.
  • 15. Because the Scripture condemns Idle­nesse: Matth. 25.26. Thou wicked and sloathfull servant.

Generosos animos otium corrumpit.

Want of Imployment corrupts the bra­vest Spirits.

Non vivit qui Nemini vivit.

He that lives not to do himself good, lives not at all.

Quest. 12 VVhat may be the Principal causes of so many poor Families and people.

Answ.

  • 1. The cruelty of Creditors.
  • 2. The Unwarrantable Arrests of Ser­jeants.
  • 3. The Customary forging of Actions.
  • 4. The Malitious multiplying of unne­cessary plaints.
  • 5. The Excessive fees of Clerks.
  • 6. The Inhumanity of Gaolers.
  • 7. The Irresistable power of Rich and un­conscionable men, whereby many are kept from their right.
  • 8. The desperate swearing of desperate persons against men in the Justest Cause.
  • 9. The want of Charity and Patience.
  • 10. The ill Training up of Youth, Especi­ally [Page 153]amongst the Poorer sort.
  • 11. The want of Imployment.
  • 12. The Excessive number of Private and Publique Ale houses, and Tap-houses.
Malus culturafit bonus, An Evil per­son by due ordering is made good.

Statutes.

25 R. 2. c. 6.14 Eliz. c. 5.23 E. 3. c. ult. 34 E. 3. c. 1.7 R. 2. c. 5.12 R. 2. c. 7, 8.11 H. 7. c. 2.19 H. 7. c. 12.22 H. 8. c. 12.27 H. 8. c. 25.3 E. 6. c. 6. 5 E. 6. c. 2.7 E. 6. c. 11. An. 1. M. c. 12, 13.2, 3 Ph. & M. c. 5.5 Eliz. c. 5.29 Eliz. 39 Eliz. 43 Eliz. 3.1 K. I. E. 6. Injunction 24. Eliz. Injunction. 11.14 K. C 2.

A CATALOGUE Of all the Arch-bishops and Bishops in England and Wales as they were first Established by his Majesty K. CHARLS the II.

Canter­bury.
DR. VVilliam Juxon Lord Arch­bishop Primate and Metropolitan of all England. 1633.
York.
Doctor Accepted Frewen Lord Arch­Bishop and Metropolitan of England. 1634.
London.
Dr. Gilbert Shelden Lord Bishop. 1660.
Durham.
Dr. John Cossens Lord Bishop. 1660.
Winchest.
Dr. Brian Duppa Lord Bishop. 1638. Prelate of the Garter.
Bath
and Wells. Dr. William Piers Lord Bishop. 1632.
Oxford.
Dr. Robert Skinner Lord Bishop. 1636.
Bangor.
Dr. VVilliam Roberts Lord Bishop. 1637.
Rochester
Dr. John VVarner Lord Bishop. 1637.
Ely.
Dr. Matthew VVren Lord Bishop. 1638.
Chiche­ster.
Dr. Henry King Lord Bishop. 1641.
Salisbury
Dr. Humphrey Henchman Lord Bishop 1660.
Worce­ster.
Dr. George Morley Lord Bishop. 1660.
Lincoln.
Dr. Robert Sanderson Lord Bishop. 1660.
St. Asaph.
Dr. George Grissith Lord Bishop. 1660.
St. Davids.
Dr. VVilliam Lucey Lord Bishop. 1660.
Peterbo­rough.
Dr. Benjamin Laney Lord Bishop. 1660.
Landaff.
Dr. Hugh Lloyd Lord Bishop. 1660.
Carlisle.
Dr. Richard Stern Lord Bishop. 1660.
Chester.
Dr. Brian VValton Lord Bishop. 1660.
Exeter.
Dr. John Gauden Lord Bishop. 1660
Bristol.
Dr. Gilbert Ironside Lord Bishop. 1660.
Norwich.
Dr. Edward Reynolds Lord Bishop. 1660.
Glouce­ster.
Dr. VVillam Nicholson Lord Bishop. 1660.
Hereford
Dr. Nicholas Monck Lord Bishop. 1660.
Coventry
and Lichfield Dr. John Hacket Lord Bishop.

The first five take place by Act of Par­liament, the rest according to their Con­secration.

Counties under their Several Jurisdictions with the Parishes in each Diocesse.

Canter­bury.
CAnterbury. 257 Rochester. 098
  • have all Kent.
York.
Yorkshire. Nottinghamshire. 581.
London.
Essex, Middlesex, Hartfordshire part. 623.
Durham
Durham, Northumber­land, Man Isle. 135.
Winche­ster.
Hantshire, Surrey, Wight Isle, Guernsey Isle, Jer­sey Isle. 362.
Bath
and Wells. Sommersetshire. 388.
Oxford.
Oxfordshire. 195.
Bangor.
Carnarvonshire, Anglesey Isle, Merioneth, Den­bishire part. 107.
Rochest.
Kent part. 98.
Ely.
Cambridgeshire, Ely Isle. 141.
Chiche.
Sussex, Hartfordshire part. 557.
Salisbury
Wiltshire, Barkshire. 248.
Worce­ster.
Worcestershire, Warwick­shire part. 241.
Lincoln.
Lincolnshire, Leicester­shire, Huntingdonshire, Bedfordshire, Bucking­hamshire, Hartford­shire part. 1255.
St. Asaph.
Denbyshire part. Flintshire part. 121.
St. Davids.
Pembrokshire, Carmar­thenshire. 308.
Peterbo­rough.
Northamptonshire, Rut­landshire. 293.
Landaff.
Glamorganshire, Mon­mouthshire, Brecknock­shire, Radnorshire part. 177.
Carlisle.
Cumberland part, VVest­merland. 93.
Chester.
Cheshire, Richmondshire, Flintshire part, Cumber­land part, Lancashire. 256.
Exeter.
Devonshire, Exeter City, Cornwal. 623.
Bristol.
Bristol City, Dorsetshire. 236.
Norwich
Norfolk, Suffolk. 1121.
Glocest.
Gloucestershire. 267.
Hereford
Herefordshire, Shropshire part, VVorcestershire part, Radnorshire part. 213.
Coven­try and Lichfield
VVarwickshire part, Staffordshire, Derbyshire, Shropshire 241.

York, Durham, Carlisle, Chester, are Diocesles in the Province of York, all the rest are in the Province of Canterbury.

MORAL SENTENCES.

MOnarchia perfectissima gubernatio, A Monarchy is a most perfect Go­vernment.

Basilica reverenter visitanda,

A Cathedral Church is Reverently to be frequented.

Vulgi genius perplexus,

The nature of the Common people is un­certain.

Seditiosi Rei-publicae ruina,

Seditious persons are the ruine of a Com­mon-weal.

Ingenuis acerba penuria

Penury is bitter to Ingenuous men.

Ad inferospoenas parricidii luent,

They shall suffer Punishment for their Murther in Hell.

Deteriores omnes sumus licentia,

We be all the worse by having too much liberty.

Turba gravis paci,

A rabble rout grievous to peace.

Quid opus est armis habentibus Regem?

What need we fall to Civil warrs, seeing we have a King already?

Sat is peccavit qui resistere non potuit,

He hath offended sufficiently who cannot oppose.

Stultus fui, qui multos fecerim inimicos; Stultior, qui falsis amicis confisus fue­rim,

I was a Fool that made so many to be my Enemies, but more Foolish that trusted false Friends.

Ei, qui semel fidem solvit, iterum habere fidem vix est tutum,

It is not safe to give credit to him the second time, who hath once Violated his faith.

Odio digna est simulatio, & simulatione capienda,

Dissembling is worthy of hatred, and to be catched with Dissembling.

De quo bene Merearis, vide,

Beware of whom you deserve well.

Cave fidem habeas verbis,

Take heed how you trust words.

Invidia vero dementius est nihil,

Nothing more mad than Envy.

Falsis testimoniis opprimi quamplurimos, tum nemo nescit,

Very many men are undone by false wit­nesses, as every one knoweth.

Intellige per vulpem, pauperculos, quos calumniis premere contumeliisque afficere, divitibus aequè studium est,

By the Fox understand poor men, whom wealthy ones study to oppress with Calumnies and Reproaches.

Malus, si libitum fuerit, quo jure quaque injuria praecipitem dabit,

A wicked man right or wrong will undoe thee.

Impotenti & sincero perpetuò est cum ma­lis parata certatio,

There is a perpetual Enmity betwixt pow­erless honest, and wicked men.

Non sunt amici omnes qui blande di­cunt,

They are not all Friends, who speak flat­teringly.

Verum amicum res adversae & pericula designant,

[Page]

Adversity and danger Evidence a true friend.

Qui plura quàm decet quaerit, interdum acquirit nihil,

He that hunts after more than is sitting, sometimes gets nothing.

Potens, si libet nocere, facile capit nocendi causam,

A mighty man, if he lists to hurt, easily takes occasion.

Unumquemque suo decet esse contentum,

It becometh every man to be content with his own.

Unicum & summum praesidium complu­rium amicitia est.

The only and chief strength is the friend­ship of many.

Noli omnibus fidem habere: Multi enim, dum aliis videntur velle prodesse, sibi interim consulunt,

Trust not all men, for many while they seem willingly to do others a pleasure, in the mean time provide for them­selves.

Quibuslibet enim rebus potior est libertas,

Liberty is better than any thing what­soever.

FINIS.

Words explained used in this Book.

Indifferent.]
Not forbiden, nor Com­manded, that may or may not be done: but as Authority shall Judge most meet.
Properly bind the Conscience.]
By a Di­vine ordination.
Simply necessary.]
Of Divine ordination.
Immediate worship.]
An Act of obedi­ence to the first Table, for the ho­nouring of God.
Properly so called.]
Any action done to the honouring of God immediately in such things as God hath to that end ordained.
Improperly or Respectively.]
Ceremonies ordained of men to attend upon any service: or an Act done to the ho­nouring of God by the orderly and comely usage of his own ordinance.
Ambulatory Rites.]
Ceremonies that have not Divine Institution.
Properly Sacred.]
Of Divine Institution.
Symbols.]
Tokens.
Institution. Ordination.
Appointment, disposing, Administration.
Subaltern.]
Placed under another.
Venerable.]
Honourable.
Convocation.]
An Assembling together of Arch-bishops, Bishops, &c.

Books written by the Author.

ADvice or Considerations for Parents and Masters; Masters and Scholars; Scholars, Parents and Masters, Printed for the Author, and to be sold by R. H. at the Bible in Heart in Little Britain.

The young Maidens Guide, directing the Newest, Exactest, and easiest way to Learn to Spell, with a Catechism Lessons, Divine and Moral, Graces, Prayers.

The Praise of Women and Virgins, Directions for their Carriage, with other Delightfull matter, crept abroad full of Errours, and wanting many pages, to the great wrong of the buyer, and greater in­jury to the Author, the perfect Copy be­ing now ready and intended for the Press.

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