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.

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

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.

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.