CERTAIN ADVERTISEMENTS FOR THE GOOD OF THE CHURCH AND COMMONWEALTH, WELL WORTHY THE SERIOUS consideration of the most Honourable High Court of Parliament late assembled, and hereafter to be assembled again. EZRA 7.23. Whatsoever is commanded by the God of Heaven, let it be diligently done for the House of the God of Heaven: For why should there be wrath against the Realm of the King, and his Sons? PSALM 119.46. I will speak of thy Testimonies before Kings, and will not be ashamed. CERTAIN ADVERTISEMENTS FOR THE GOOD OF THE CHURCH and Common wealth, well worthy the serious consideration of the most Honourable High Court of Parliament late assembled and hereafter to be assembled again. RIght Honourable, and most renowned worthies of the Lord, and of the Lords Anointed (our gracious and dread Sovereign King James) I am the bolder to present these my few Observations following to your most Honourable and Christian consideration, because his most excellent Majesty in his late gracious Speech unto you in your Upper House on March the six & twentieth last past, hath plainly in Princely and Christian manner testified, the public good of this his Kingdom to be so precious unto him, that no private person whatsoever (were he never so dear unto him) should be so respected by him by many degrees, as the public good, not only of the whole Common wealth, but even of any particular Corporation that is a Member of it. For by this his most Princely care of the Common wealth, we cannot but in all duty assure ourselves of his like most Christian regard of, and affection unto the Church of God: both generally within these his Majesty's Dominions, and also as the same is particularly distributed into particular Congregations in every Shire, and City, and Town. And as his Majesty in his said Speech speaketh of the government of the Common wealth by comparison thereof with his Coppices, so if it shall please him to take a view of the Churches, wherein some have persuaded him esse omnia bene, I doubt not, but that he shall find the same in the like state that he found his Coppices, and by his Coppices the Common wealth. As therefore by your help he hath received further light then before he had, touching the corruptions of the Common wealth, so I do humbly crave your most Honourable and Christian aid for his Royal information of the state and corruptions of the Church with their causes, that here I present to your most Christian Senate, and by other that your own Christian wisdoms can better show then any one so simple as I am. May it therefore please your Honourable Court to consider, The free passage of the Gospel. first and principally the free passage and preaching of the Gospel without such heavy burdens as for a long time have been imposed upon the Ministers thereof; the which notwithstanding may as well be spared without prejudice to any save only to the Episcopal Courts, as the paring of a man's nails. Mat. 6.33 Mat. 22.38 Luke 1.75 Tit. 2.12 1 Tim. 2.2 We are commanded, first to seek the Kingdom of God. And the first and the great Commandment is the love of God. There can be no righteousness towards man, without holiness and godliness towards God: and both these are the grounds of a quiet and peaceable life. This one thing is needful: Luk. 10.41 the which he that chooseth, chooseth the good part, which shall not be taken away. Secondly, That the Ministers silenced by reason of the before intimated unnecessary burdens, Ministers silenced to be well considered. be well considered, in respect of the innocence, and integrity of their life in all things: the matters of subscription and conformity only excepted: as also in respect of their great pains and diligence in their Ministry: and of the fruits thereof apparent unto all men in their several charges. They have been indeed and daily are charged with disloyalty, Ezra 4.15 Ester 3.8 Acts 24.16 as the jews sometimes were: yet they may truly with Paul say they endeavour themselves to have a clear conscience towards God and towards men. And all that they do in not subscribing and conforming they do only of conscience towards God, and may therefore use the same protestation that the Reubenites, Gadites, Iosh. 22.22 and half Tribe of Manasses used: yea they have also manifested the same and made it fully known by their Doctrine, 2 Tim. ●. 10 manner of living, purpose, faith, long suffering, patience, persecution (by the Prelates) and other afflictions. Some likewise being as well borne, as most of their Adversaries, and having in their youth refused great Temporalties offered, if they would have diverted their Studies to the Law, have now submitted themselves to want and poverty in their age, when they have most need of plenty. And in all that they do in the promises, they plead conscience fare otherwise than Papists that have always showed themselves most rebellious and traitorous. Those that are contumeliously called Puritans are the best Protestants, Puritans the best Protestants in respect of the greater opposition betwixt them and their assertions, and betwixt the Papists and their assertions, and also of the greater hatred of Papists against them, then against the common Protestants. And as for the Ministers silenced for not subscribing and conforming; they are as good Subjects as any his Majesty hath: yea they do not subscribe and conform, even in loyalty and of conscience towards his Majesty: as also in fear of God's displeasure as well against his Majesty, as against themselves; the sins of Subjects provoking God's displeasure against Princes as well as against themselves: as it is plentifully showed by Doctor Hall in his Sermon upon 1 Sam. 12.24, 25. 1 Sam. 12.14, 15, 24, 25. Prou. 28.2 Isa 3.1 preached on the 24 of March, 1613. The same is also further evident by other Scriptures, as likewise by many examples of diverse that in matters apparently of no great moment having conformed themselves to the commandment of their Princes have provoked the Lords wrath against such Princes themselves. To omit that of Doeg, 1 Sam. 22.18. 2 Chro. 24 21. 2 Sam. 11.15. and that of some to joash (as being in deed in great matters) worthy of most due consideration, is both the first obedience of joah against Vriah before he knew the reason of David's commandment, in respect of the manifold evil consequences thereof: and also his second obedience afterward in numbering of the people, 2 Sam. 24 in respect of the great Plague that followed. Objections 5 If the smallness of the things imposed be objected, First, This is but a mere petitio principi●, Mat. 23.23 it having been often plentifully proved otherwise. Secondly, As small duties are as well to be performed as great, so small sins are as well to be refrained as great: the rather because as God blessed with good success Mordecai in not bowing to Haman upon the King's command, Est. 3.3, 4 the doing whereof seemeth a small matter, and such as might have admitted a good excuse, so he dealt severely with Uzza for an act in show of small account. 2 Sam. 6.4 It is sometime better loyalty not to yield then to yield obedience to the command of Princes, though good and religious: as appeareth by the example of joah before mentioned, 2 Sam. 18.3 and by them that would not suffer David to go out with them to battle against Absolom, Cap. 21.17 and by the answer of other unto him after a great danger: Especially by them that would not obey Saul's commandment for putting jonathan to death, 1 Sam. 14.44. even before Saul had ever bewrayed so great wickedness as afterward he did, 1 Sam. 22.17. as well as they that afterward refused his like command for killing the Lords Priests. If any shall object such examples to disgrace our Christian King, as making him like to Saul: Theodor. Hist. Eccl. L. 2. C. 16. he may well be answered, as Liberius sometime a good Bishop of Rome (now the Seat of Antichrist) answered a flattering Courtier Eusebius, that charged the said Liberius for alleging the example of the three Children in Daniel to purge himself of singularity in defending boldly Athanasius against the Emperor Constantius, and many Bishops, that he compared the said Emperor to Nebuchadnezzer: No said Liberius: But thou without reason dost condemn a man that hath not been brought into judgement. Even so (I say) may all such Flatterers and pickthanks be answered, that snatch at every advantage against such as plead for the Innocent, whereby to bring them into displeasure with their Sovereigns: Neither also can it be justly charged to be seditiously spoken to the encouragement of other (Papists or Atheists) not to obey just and lawful commands: Forasmuch as by many Books, to subscribe and conform are shown not to be lawful by diverse arguments not answered, nor answerable: and also because the parties not subscribing and conforming do in all other things show all allegiance, and teach all other so to do whereas the contrary is daily seen in Papists and Atheists as they dare, and have any opportunity and means according to their minds. Do not also the parties pleaded for submit themselves to suffer any thing for their not subscribing and conforming? That of Samuel, Obedience is better than sacrifice, 1 Sam. 15.22. is spoken of obedience to God, and not of obedience unto men, as the Text plainly showeth; and it being said to the king himself, even to Saul, for his transgressing the express commandment of God, and not for transgressing any commandment of man. For he being the king was not subject to any man. The premises are the more to be respected in regard of the tenderness of conscience, The tenderness of conscience. apparent by David's heart smiting him for cutting only of a Lap of Saul's garment: and by the great grief of john Hus in remembrance of his fineness in apparel whiles he was young, and of his playing at Chess; 1 Sam. 24 6 Acts and Mon. printed 1596. p. 580. Gen. 42. 2● and also by the accusation of the consciences of the brethren of joseph, for things done against joseph, long after the doing of them. (Oh that the Prelates would seriously consider this in time towards their brethren:) yea, also because to oppress the conscience (being well considered) is worse than the demand of Nahash the Ammonite for thrusting out all the right eyes of the Inhabitants of jabesh Gilead. 1 Sam. 11.2 For if the conscience be wounded, the whole mind is blinded: And if Ministers be blind, how shall they give light to their people: If the light that is in them be darkness, Matt. 6.23. how great is their darkness? And if Ministers be so wounded in their consciences that themselves have no comfort; Pro. 18.14. (for a wounded spirit who can bear?) how can they comfort other? Oh that his excellent Majesty in the Spirit of the Lord would be pleased and moved to relieve such Ministers upon consideration hereof, as Saul in the same spirit was moved to relieve jabesh Gilead. 1 Sam. 11.6 That failing sometime in greater matters is not sufficient to prove smaller things not to be refrained of conscience, A good conscience may fail in greater matters and yet stick at small. appeareth by David, who notwithstanding he were in his mind troubled for that small matter before mentioned, yet afterward many ways sinned most grievously against Vriah, both in his adultery and also afterward. The greater also and heavier the burden of other sins is, the more such as so feel the same have need to take heed of increasing their burden by any other thing: 1 Thess. 5.22. yea, to abstain from all appearance of evil. They also that do object the former do most offend in greater matters themselves: as against God's Word, so also against the Laws of the Land: using all means daily to hinder the proceeding of the Law against themselves: and denying the benefit of the Law unto others: thereby bewraying that themselves would rule and reign as Lords and Kings, subject to no Law, and seeking to have all other subject to themselves: like to that king that Daniel said should do according to his own will. Dan. 11.36. Neither also do the Ministers molested, plead conscience in respect of themselves only, Ministers refrain conformity in conscience to their Rulers. but also in respect of their Rulers, and molesters, and that because to molest such is a thing more dangerous, then to be molested. In such things it is worse to be agents than patients: Though David at the first would not be dissuaded from numbering the people, yet how woefully and dolefully afterward did he cry out, as a child beaten laying it wholly upon himself, 2. Sam. 24.10.17. without imputation thereof to any other: Oh that such Rulers of their brethren would not be deceived herein. That which seemeth now a small thing, may hereafter be great and heavy. A Gnat is but a small thing: a flea less: yet either of both doth trouble the greatest as well as the least; the highest as well as the lowest. Great persons have great means for solacing themselves; but alas who (as I said before) can bear a wounded spirit? Pro. 18.14. spirit? I do further in all humility beseech your most Honourable Senate, The innocence of Ministers to be tried even by the Laws of the Land. that the innocence of the Ministers before mentioned may be tried, not only by the Word of God; but also by the Laws of the Land: and that the learned judges and other Lawyers may freely and at large argue their cause before his Majesty and your Honourable Court, being by an oath of the Lord first charged upon their allegiance, truly, plainly, and fully to deliver their judgements touching the Laws of the Land in that behalf: as also by his excellent Majesty being enboldned so to speak without fear of any danger to themselves by such speaking, either for the present, or for the time to come. If his Majesty's Prerogative Royal shall be objected for justifying of all his Officers in their proceed against such Ministers, may it please his Majesty to consider, The Prerogative Royal. not only what he may do by humane justice as he is a Prince, but also what he may do and must do by the Word of the King of Kings, and as himself is subject to that Word, and is a Christian, and in Christ a spiritual King, and heir of a kingdom everlasting in Heaven: thereby having greater privileges and prerogatives, then as according to flesh and blood, he is Royally descended, and an earthly King of many Dominions: This I could largely demonstrate, but that I would also have other matters to be considered. The indignities done to the foresaid Ministers are great and grievous. First, their often callings to diverse Courts, The indignities done to Ministers. as well fare of as near at hand: at all times and seasons of the year: whether they be young or old, strong or weak, of good ability to bear the charges of such journeys, or poor and in want: Secondly, the restraint of their ministry; Thirdly, Deprivation of their liuings in their old age, when they have most need of maintenance: having especially lived plentifully all their days before: and then also having greater charges: and having before been distributers to other, then forced with grief of heart to take relief of other: having before given the Bread of Life to other: and in old age wanting themselves bread for this life: and not being able to give their children such education as whereby to fit them for Church or Common wealth: neither having wherewith to prefer their children in marriage: how well soever borne, educated, or qualified. A thing whereby the miserable state of the Israelites is sometime amplified. viz. Psal. 78.63 job 30.26.31. Psa. 137.2. that their maids were not given in marriage. By all which they that before have been means to make many glad, are now themselves made to weep, and (as it were) to hang up their harps, etc. and even when they looked for good, then to have evil come upon them: and when they looked for light, then to have darkness: jere. 8.15. and 14.19. and when they looked for peace, then to have no good: and for a time of health, then to have trouble. Hereto also may be referred the doleful complaint of jerusalem, My Priests and my Elders perished in the city, whiles they sought for meat to refresh their souls. Lament. 1.19. Is not this the more, because it is not by any siege of foreign enemies, but by the rigour of them that profess themselves friends, pillars, and chief Patrons of the Church? To the premises may be added, that, that which the dead gave unto such Ministers in their godly devotion, hath been restrained from them by their adversaries, contrary to that of Tully against Antony Philippi the 2. and of Vlpianus a Civil Lawyer in his description of a Testament Tit. 20. So are such Ministers made more vile than notorious malefactors in common gaoles, that without any contradiction enjoy whatsoever is given unto them by the last Will and Testament of any deceased. By the foresaid indignities against such Ministers, and by supply of their places with men either altogether unsufficient, The effects of indignities done to Ministers. or nothing so sufficient as they that were deprived, God himself is shortened of many excellent duties before performed in such places, and highly dishonoured by many great sins and outrages before restrained: and that publicly and on those days that should be most religiously sanctified, no man saying to any that do so dishonour the Lord, why do ye so? If his Majesty be informed that the Ministers before mentioned are now as plentifully provided for, His Majesty falsely informed of silenced Ministers sufficient maintenance. as when they enjoyed their places, this might be easily and plentifully answered if this place permitted the same; and too lamentable experience teacheth the contrary. Howsoever also at the first some perhaps were somewhat regarded, yet as light burdens fare carried are heavy; so by that charge long continued men are wearied. Are not diverse also gathered to their fathers, that whiles they lived were bountiful? Are not also the states of men changeable, and their minds mutable? And what comfort is in such uncerteynties? Lastly this objection seemeth to be of such as never think any thing enough for themselves, but every thing too much for other. Besides all the premises, the foresaid Ministers are greatly injuried in their names, which are better than great riches, Ministers wronged in their names. etc. and that not only by most reproachful and contumelious words cast upon them every where privately and in Episcopal Courts publicly, but also by most false, wicked, and unjust terms in their sentences of suspension, excommunication, Prou. 22.1. Eccles. 7.2 deprivation, and degradation remaining upon public Record for all posterity, and to the great prejudice of the posterity of such Ministers: the rather because such sentences are begun after the Roman, and Papal manner, In Dei nomine, Amen. And this indignity touching the names of such Ministers, is yet the greater, because of the disgraceful terms given unto them in the preface to the new translation of the English Bibles prefixed before the said Bibles, and therefore to be read by every one that hath or shall have the said Bibles: by all the which means, all other do the more contumeliously use them, Swaggerers, Blasphemers, contemners of the Word, Drunkards, etc. None go in more personal danger. Moreover, none go in more personal danger of bodily hurt then such Ministers. No not the most vile persons that are, because all see authority so bend against them: yea more against such, then against Recusant Papists, Blasphemers, Drunkards, 1 Cor. 15.31. Lam. 4.9. etc. So that such Ministers may truly say, They die daily: as also complain with the Prophet that they that are slain by the Sword, are better than they, that die so daily, and by so many means. These afflictions of such Ministers are also the heavier, in respect of the joy and gain of the Papists and other Sons of Belial in that behalf. Yea, all the premises are the more worthy the grave and wise consideration of your High Court of Parliament, because if the Lord threatened them that with their lies made the hearts of the righteous sad, Ezek. 13.22. whom he had not made sad, how heinous is it to make the hearts of them sad, whom the Lord hath not only not made sad, but whom he hath also used as Instruments for much joy and comfort in the Lord to many other? Do not the former injuries also of 0536 0203 V 2 such Ministers redound to many other that make conscience of their ways, The wrongs of Ministers redound to other. who are the more reproached with Puritanisme? Every one almost that refraineth from evil maketh himself a prey, and so both the name of Puritans, and also purity itself is in detestation. Yea, by the former severity against such Ministers for not conforming, Religion itself is every where in the more contempt, If. 59.16. Mark. 7.12. and by men's traditions the Word of God is made of none effect: and all swearing, profaning of the Lords day, whoring, and drunkenness, etc. do the more abound: and pride is to many as a Chain, and violence covereth them as a Robe. Ps. 73 6 How also have Popery and Papists, both jesuites & other Priests, The increase of Popery by the premises. with their Disciples increased by the late and long restraint of preaching the Word? Yea how hath it increased in all places (oh that I could except the Court itself) so likewise in all States? Amongst the Common people: in the Gentry: in the Nobility? Yea are not some of the greatest Nobility deeply died therewith? And whatsoever profession or show they make by going to Church, etc. Do they not smell rankly thereof? Oh it is well if they do not: even well for all, but especially for the Throne of Royal Majesty: Yea are not some of the Nobility, or their Heirs Apparent, of that stamp, that descended of Religious and Protestant Parents; some also, and diverse that have lately been Nobilitati? Yea how do the foresaid jesuites and Seminaries, and otherlike Priests every where swarm, and walk their Circuits, with the great walker and Peripatecian even the Compasser of the Earth Satan, to deceive, seduce, job 1.7. and make Proselytes to Rome, Mat. 23.13 and twofold more the Children of the Devil then themselves? Yea herein some Peripatecian jesuites have been thought to have had some Ladies for their Curates. I will not say that such jesuites have been, or are Vicars to such Lady's husbands: But whether they have their deputations under such Husband's Hands and Seals, that I leave to such Husbands themselves to inquire. I have no Commission so to do. In consideration of the former increase of Popery and Papists, it is the more high time for the Gospel to be enlarged, and the Ministers thereof to be encouraged. So much the more, because the state of the Ministry is yet very weak, very lamentable: both in respect of ignorant Ministers, and also because such as are able to teach, are some exceeding lazy and idle, and some for their life and conversation very scandalous. Many Congregations likewise that have such Ministers are rather content with them, then desirous of better; neither so only, but by the means of such Ministers, they are altogether careless of the means of their Salvation, not knowing what things do belong to their peace, and therefore well content to sit still in darkness and in the shadow of death, Luke 1. 7● as being ignorant of their danger thereby. So also they are apt to be drawn both into any Error, and likewise into Rebellion against his Majesty, against his Posterity, and the whole Land. Though therefore there were twice as many able & good Ministers, as there are, yet all were little enough. For all the foresaid causes, both every one of the former Ministers, and also all Congregations in the former miserable condition, and every Member of the same, may say to your most Honourable High Court of Parliament, as Job said to his Friends, job 19.21. Have pity upon us, have pity upon us, oh ye our Honourable, and Worthy, and Christian Friends, for the Hand of God hath touched us, in suffering our Ministers to be taken from us, or withholding such from us as we have great need of. Ps. 69.20. Reproach hath broken our Hearts; we are full of heaviness. We looked for some to have had pity on us, but there was none. We are exceedingly filled with contempt. Ps. 123.3, 4 Our Soul is exceedingly filled with the scorning of those that are at ease: with the contempt of the proud. Yea, God hath delivered us to the unjust: job 16.11. even to them that are unjust by the Law of God and man. Act 20.26. job 30.28. Our Souls are starved by keeping back our Spiritual food, We go mourning without the Sun: by means whereof, we stand up in the Congregation, as it were in the midst of your most Honourable Assembly, and cry unto you for help and relief. Lam. 4.4. The Tongue also of the sucking Children (new borne in Christ) cleaveth to the Roof of their Mouth for (Spiritual) thirst. Our (such) young Children ask Bread (for their Souls) and there is no man (in many places) that breaketh it unto them, yea many are ready daily to take it from them. Lam. 1.16. For these things we weep: our Eyes, our Eyes, run down with water: because the comforters that should refresh our souls are fare from us: Our children are desolate, because our enemies (of our salvation) do prevail. Therefore also as in this respect, many of us may thus present our doleful supplication generally to your most Honourable Senate, so why may we not every one with the woman of Samaria, in this our Famine of the Word cry out to his most excellent Majesty and say, 2 Kings 6.26. judg. 18.24. Help my Lord oh King? If Michah made such a woeful outcry unto the Children of Dan, as though he had lost all that he had, because they had taken away his Jdols, and Idolatrous Priests, oh how much more may we cry out against such as have taken away our faithful Pastors, or that will not set such over us, and say, What have we else? For (alas) what have we, if we have none to break the Bread of Life unto us? As I do most humbly beseech his excellent Majesty principally, so secondly, I do in all due submission entreat your Religious Assembly to take no offence at this my mournful complaint in the person of all other, sith a chief Pillar and Patron of the present Hierarchy (Hadrianus Saravia) hath written, Praestaret nullos in Ecclesia esse Episcopos, In prolog. de triplici Episcopo. quam pro Episcopis habere lupos: such as most Ministers with us in these days are, partly in respect of their ignorance, partly in respect of their idleness: partly in respect of their extreme avarice, always crying, Give, give, and never saying, It is enough: Pro. 30.15 and partly in respect of their pride, intemperance, luxury, and other their inordinate, lose, and lascivious conversation. And with these things, it is not unworthy your wisdoms to consider a little the state of the Universities; as being the Seminaries of the Ministry. First, In that by subscription urged to all sorts in taking degrees, and even to young ones that know not whereto they do subscribe, neither are able to judge of the matters, as also that never are like to enter into the Ministry, many of great hope are discouraged, and do rather leave their present preferments, and betake themselves to some other state of life in the Country, than they will so burden their consciences. Secondly, In regard of the contempt that all sober well minded and well disposed young Students are in: of what towardness soever and hope they be for Learning: yea how learned soever already. Thirdly, In respect of the excessive pride and bravery of the most, though never so soberly brought up before, and never so unable to maintain the same. Fourthly, For their great excess in drinking and tobaccoing, in chambering and wantonness: and in gaming, carding, and dise, and in all manner of luxury, and lasciviousness: yea also for their common swearing, swaggering, and almost all manner of profaneness: having sometimes the Masters of the Colleges to be precedents unto them, in some of those things. To dwell a little longer upon the effects of the former severity against Ministers, Many discouraged from the Ministry. and the restraint of the preaching of the Gospel, as though there were no need thereof, how many worthy men are thereby discouraged from the Ministry? How many have no use of their gifts? How many are turned Lawyers and Physicians? or at least are such that otherwise would have been Ministers? They cannot be charged to hide their gifts in a Napkin, Mat. 25.18 and 5.15. neither to put their light under a Bushel, for who may enter into the Church without a calling? or who may buy an Ecclesiastical calling with the least sin? Or who for any such calling may give the least wound to his conscience? Rom. 3.8. Who also do most object the hiding of their gifts to other? Even such as either have no gifts at all themselves, or that do never or seldom employ them. To proceed yet further, Great contention by conformity may it please your most Honourable Court to consider of the great division and contention made by them, that have so much striven and contended for subscription and conformity, with them that only of conscience have not subscribed and conformed, and that have sufficiently testified their conscience in that behalf, so as before hath been showed. Touching this division and contention, where is it not? Betwixt whom is it not? The opposition of them that have done the former wrongs unto such Ministers, is still such, that although they had what they would from the said Ministers (to their skin in a manner) yet still they envy them, and as some have accounted them as gangrenes, and therefore to be cut off, never having written such bitter things against the bloody brood of the Papists, so some other are of the same mind, and would do accordingly, did not the Princely grace and clemency of his Majesty restrain them. This their mind they daily bewray by their continual most bitter invectives against them. This contention is so hot, that young striplings (in a manner) having gotten orders (as they speak) fear not to disgrace and contumeliously to use grave Divines that were Preachers of the Word before their Fathers were borne: and that not only publicly in Preaching, thinking they never preach well without railing: but also privately in all meetings wrangling with them, and audaciously upbraiding them with want of Learning, so sometime also tanting them, as if they were not worthy to hold Book unto them: and that because themselves may say any thing without controlment, but the other nothing without danger. The foresaid contention likewise is such that the Minister is against the People, the People against the Minister, and one of the People against another, Kinsman against Kinsman, Brother against Brother, Father against Son, Son against Father, in word and practice: Husband also and Wife sometime fall out one with another, about Ministers subscribing and conforming, and not subscribing and conforming: What a rent likewise by subscription and conformity, and by stiff maintaining of the Hierarchy hath been made from our whole Church by some that therefore utterly disclaim the same, and deny it to be a true Church, etc. affirming our Ministers to be no Ministers, our Sacraments no Sacraments, etc. How easily might an happy reconciliation be made by a wise and gracious reformation? Or at least how justly might they be punished that after such a reformation, and causes of contention removed, should still remain obstinate? Neither is the former contention only betwixt ourselves, but also betwixt us and other Churches, even by our great difference from them. Est. 3.9. Some with Haman thinking it not enough to lay hands on Mordecai at home, except they do also by word and writing strike through the sides of worthy Divines in other countries'. As the Papists also searched the very Graves for the bones of the Protestants long before dead, so it were to be wished that some of our great Masters and Patrons of our Hierarchy and Ceremonies had not disgracefully traduced the honourable names of Caluin and Beza, and in them of diverse other, long since at rest with the Lord, and that for their judgements in their Books against the said Hierarchy and Ceremonies. It is easy to be showed, The former contention not justly to be imputed to ministers not conforming, but to the urgers of conformity. by the judgement of our best new Writers, our own and other, that the foresaid contentions are not to be charged upon the foresaid Ministers, but upon them that urge subscription & conformity: namely, out of Doctor Morton in the first part of his Catholic Apology, Lib. 2. of the Notes of the Church, chap. 5. note 7. pag. 37. and that out of a Papist even Cassander, a kind of Mediator betwixt Papists and Protestants, pleading for a kind of reformation of some things in the Romish Church, Lib. Consult. Articl. 7 as also of diverse other, even maintaining the said Hierarchy and Ceremonies. The same is the judgement of Peter Martyr, as elsewhere, so also in his Book against Richard Smith de calibatu & votis, in his answer to the fourth Objection of the said Smith for the single life and vows of Priests. The same is the judgement of honourable Philip Mornaeus, lib. de Ecclesia, cap. 2. The like say many other, that affirm them to be contentious and Schismatics, which are the occasions of such contentions and Schisms, by imposing things that they ought not to impose, and that cannot be yielded unto with peace of conscience. And that such Ministers, as subscribe not and conform, cannot be justly charged as Schismatics, and causers of contention. Master Parker one of the said Ministers hath learnedly, sound, and plentifully showed and proved this in his Book of Symbolising Ceremonies, part. 2. cap. 9 sect. 3. pag. 116. As the Lord shown his displeasure against Abimelech for a small injury to Abraham ignorantly committed by Abimelech, Evil to be feared. Gen. 20 3. 1 Sam. 15.3 2 King. 1.9 in respect that Abraham was a Prophet: and against the Amalekits for stopping the way, or withstanding the entrance of the Israelites into the earthly Canaan, and that 400 years after they had so done: and against the two Captains and their Fifties for coming only by the King's commandment to fetch Elijah unto the King; 2 Chr. 24.23, 24. 2 Chr. 36.16. and against joash King of juda for putting Zechariah the Son of jehoiadah to death: and upon all the jews for their manifold contumelies, and other great injuries against the Prophets from time to time, so the Ministers of the Gospel being greater than the Prophets, may we not fear some great judgement of God against us for all the former hard dealing against them? Mat. 23.37 Mat. 11.9. Doubtless we may fear the more, because God spared not good King Asa for imprisoning Hanani the Seer, for the word of the Lord delivered by him against Asa, 2. Chron. 16.7. etc. for his relying upon the king of Syria. Your most Honourable Court may likewise be pleased to remember the great earthquake that followed the unjust deprivation of Athanasius by the first Synod of Antiochia: Socra. hist. Eccles. lib. 2. cap. 7. compared with Sozomen Lib. 3. cap. 5. Theodor. lib. 5. C. 34 Sozomen lib. 8. C. 27 Socrat. lib. 6. cap. 17. as also the like after for the like injury done unto Chrysostom. And although upon the same he were recalled home and restored to his place, yet not long after for the like cause, being again banished, the Lord pleaded his cause by a very extraordinary hail, and by the speedy death of the Empress Eudoxia, who had much exasperated the Emperor Honorius against him, and finally that that is written of diverse strange accidents after the death and martyrdom of William Gardiner (though but a merchant) mentioned in our own book of Acts and Monuments. In all which, so honourable, wise, and judicious a Court need not any admonition to take heed of such flatterers as shall say no such thing is now to be feared. For ye all know them that heretofore in like cases were wont to cry peace, peace, jere 6.14 and 8.11 Ezek. 13.18. and to heal the Lords people with sweet words, to have been accounted false Prophets, as also woe was denounced against all them that did sow pillows to the armholes, and that did sing a requiem to their own souls, Amos 6.3. Psal. 10.14. putting fare away the day of the Lord: as likewise that the Lord is now the same God in justice against the same sins that ever he hath been, and the same beholder of mischiefs and wrongs, and the same revenger of injuries done unto his Ambassadors that ever he was. Yea, ye also know, that although the Ministers hitherto mentioned, by their adversaries have been accounted no better than Asses, yet as the Angel of the Lord rebuked Balaam, Balaam and his Ass. Num. 22.23. etc. for smiting his Ass when she turned first out of the way, wherein he would have had her to go, and then for lying down under him, so the time may come, when the Lord will take their cause into his hands, and rebuke their riders the more for all the blows they have given them, because ever since they have been called to the Ministry, they have done as good service to the Church as ever Balaams' Ass had done unto him. In the mean time they think they may as well complain of the manifold blows wherewith they have been often smitten, as Balaams' Ass having her mouth opened by the Lord complained of the stripes that Balaam had given her. Yea it seemeth they may the more complain in that behalf, because they have never so crushed the foot of their riders, as Balaams' Ass had crushed his foot. If they have, it hath been because their riders have gone that way, for going wherein the Lord was angry with them: or because the said Ministers being ridden in such a way as where they could not turn, have, (as it were) lain down, and not gone so fare as their riders would have had them: as also because they have smitten such Ministers with their staff, and threatened to have killed them, if they had had a sword. In all which notwithstanding they have pleaded the sight of the Angel of the Lord standing in the way with a sword ready drawn in his hand, which they have more feared than the staff or sword of their riders. The wrath of God seemeth the more to be feared for the former hard dealing with such Ministers, because of the judgements threatened against the Princes of judah for their hard dealings with their servants. jer. 34.16. Even so much the more seemeth such wrath to be feared, because the Lord hath not only dignified his said Ministers with many great titles, and with the preaching of the best liberty, but also with the instrumental effecting of such liberty, Galat. 5.1. wherewith Christ hath made men free, and charged them not again to be entangled with that yoke of bondage, that sometime God himself had made, much less with the yoke of bondage made only by men, yea, at the first by the man of sin, and adversary of Christ himself. The chief Captain feared to proceed against Paul because he was free of Rome. Acts 22.24 Is nothing then to be feared for proceeding so fare and so long against so many Ministers of the Gospel that are free of Heaven itself, and have (as I said) been the means to make other also free thereof? How many fearful things also followed all the jews for the hard dealing of their Clergy against jeremiah, notwithstanding the Princes of judah took his part and pleaded for him (as many Nobles of this kingdom have done for such Ministers) as well as for other common sins of that time? Not here to trouble you with repetition of that before touched, viz. which the Lord commanded both to be written, Exo. 17.14 1 Sam. 15.2 jerem. 4.19 2 Kings 22.11. and also to be executed without any compassion against Amalek, neither to speak of the bitter complaint of jeremiah in the foresight of judgements coming, my bowels, my bowels, 2. Chron. 34.19.24. Amos 6.1. etc. etc. neither also of his doleful lamentation in that behalf afterward in his Book of Lamentations, nor of the tears and sackcloth of josiah at finding the Book of the Law discovering such future evils for the transgressions thereof, and to omit the woe threatened to them that were at ease in Zion and that lived in pleasures, without remorse of the afflictions of joseph, as both generally we do now in England, and particularly many of the Prelates, not regarding either the heavy distresses of the Churches in France, or the hard state of the most Noble and renowned Prince, and Princes Palatine though by nature as well as by religion we are bound unto them, and as we love the kingdom of Christ jesus, aught to help them against their enemies lest we incur the curse, judg. 5.23. judgements already executed. even the bitter curse of the Angel of the Lord against Meroz, and the inhabitants thereof for the very like cause. To omit (I say) all the former things, Oh that your most Honourable, and Christian Senate would be pleased to remember and consider the manifold judgements of God already executed since the restraint of the Word: the arming of all the four elements against us: of the fire not only often on some few houses, but also on many great towns, to almost the utter consuming of them, of the air, by great death of many thousands, almost in all parts of the Kingdom through the contagious pestilence from the infection thereof: of the water by many inundations to the drowning of many whole Parishes, especially in the West country: of the winds being of a fiery and airy complexion and efficacy, and exercising their force (as before so in this) by many late tempests both upon the land, and also upon the seas to the breaking down of come, the scorching and casting down of trees, the overthrowing of buildings, the loss of many great ships, to the great hindrance (if not undoing) of many merchants and other, and that according to the Lords like displeasure against most worthy King jehoshaphat for his too much communion with Ahaziah king of Israel: 1 Kings 22 48. 2 Chron. 20.37. Zeph. 1.3. lastly of the earth with the waters, by extreme frosts, and snow to the destruction as of some men, so also of many beasts, and fowls of heaven, and fish of the sea, and other waters; with all which may be considered many unseasonable times in other respects, and the extreme heat of some summers, such as in some countries, men have fallen down stark dead, as they have followed their cattles, and as they have laboured in hay time, and harvest. Oh will some man say, these are old things, now past and gone, yea and forgotten also, as though they never had been. But alas, should they so be? Wherefore then doth the Holy Ghost remember us of the drowning of the whole world; of Sodom and Gomorrha consumed by fire from heaven, and many other the like? Yea, of the Lords not sparing the Angels that kept not their standing, but casting them down to hell, and binding them there with chains, which was a thing much more ancient than all the former? And for reviving the memory of those judgements above mentioned, Hath not the Lord this present year, and these last years 1621. and 1622, done great things upon the seas and upon the Land, by the seas and other waters. Oh how many merchant's ships have been taken by the Turkish pirates, and otherwise lost upon the seas, to the undoing of many thousands, and the great impoverishing of the whole Land? How much cattles also hath been lost in diverse quarters by great and extraordinary tides of the seas and like floods of other waters? Finally how many houses also have by the same means been clean carried away? But are the premises all? Not so. For hath not the Lord in the time of pestilence come near to the Court itself, in taking away some therewith that belonged thereunto. Hath he not cut of some great counsellors of state extraordinarily, when neither themselves, nor any other any whit looked for any such sudden hand of God upon them? Hath not the Lord ever since the restraint of the Word, whereby his own Royal seed upon earth should have been daily propagated, restrained his blessing from our King's most excellent Majesty for farther increase of his Royal posterity? Hath he not taken away his Royal issue borne a little before, and some since his coming hither? What cause also hath the Land to mourn for the death of most Noble Prince Henry? Much more, much more than David & all Israel had so to mourn for the death of Abner as they did: 2 Sam. 3. 3● yea many may say Prince Henry, Prince Henry, would God we had died for thee, Prince Henry, Prince Henry; Had not the Lord remembered mercy in judgement, by leaving us most hopeful Prince Charles, we might yet mourn for the death of Prince Henry. The greater the graces were of the late young Lord Harrington (as Master Stock hath noted them in his Sermon at his Funeral, and as many other could and can yet testify) the greater was the loss of the whole Kingdom, by his death also: yet this was nothing to the former. May not also the death of our late Queen be reckoned amongst other judgements? The greater Gods mercy hath been to his Majesty, and to the whole Land, in giving and yet leaving such a remnant of Royal seed by her, Prince Charles at home, and most virtuous Princess Elizabeth abroad (in many things resembling our late most blessed Queen Elizabeth, whose renown will never die) as also in giving so gracious and rich a seed unto her, the greater judgement (doubtless) we may account the death of Queen Anne herself to have been. Neither are we here altogether to forget the deadness of all Trades, and also the great poverty of most sorts of People daily increasing thereby. In respect whereof though there have been such a glut and plenty of Corn as hath not been known this many years, yet the same is not to be accounted so great a mercy, because it hath been more hard for most Housekeepers to maintain their charges then when Wheat was at a Noble a Bushel, and all other Grain of price according. The former judgements to be principally imputed to the restraint of the Gospel. As the former judgements cannot be denied to be for many great sins, every where abounding; so also the restraint of the Word, and the hard usage of the Ministers thereof, whereby themselves and their Doctrine are in the more contempt and disgrace with all sorts of men, being a principal and main cause of all other sins, must be acknowledged, to have had a great attractive virtue in drawing down the said judgements upon us. In all former Ages upon which the Lord inflicted his judgements, there were many other sins provoking the same: yet were such judgements chief ascribed, 2 Chr. 36.16. Mat. 23.37 to the mocking of his Ministers, despising of his Word, and misusing his Prophets: and to the killing his Prophets and stoning them that were sent unto them. There always also have been many great and heinous sins in the Land; but there were never so unknown and new sins, and so outrageous abominations before, as have been since this master and capital sin of suppressing the Word, and contempt of the Ministers thereof. Moreover though other sins were also before, yet who can show so many judgements to have been in so short a time as have been since this mother sin of the restraint of the Word? A mother sin also it may well be called, in respect of many great Errors hatched thereby, that either were not broached before, or that by all sound Divines, Bishops, public Divinity Readers in the University, and other were condemned. These new Errors to be still maintained by some great Prelates (even Bishops) is the greater sin, because we have sent some Divines to the last Synod at Dort for suppressing the same. By these, how may future Ages be feared to be corrupted? And how shall such actual and mental sins be restrained? How shall all virtue and righteousness flourish? Pro. 14.16 and 22.3. Pro. 29.18. How shall men be prudent to hide themselves from evils to come, but by the preaching of the word? Do not the People perish where there is no Vision? Though humane policy and carnal wisdom, by carnal and Machivilian men for State matters and preventing of evils to come, be as much magnified, & (as it were) adored, Act. 8.11. and 19.28. Rom. 8.6, 7 jerem. 8.9. Eph. 5.17. as Simon Magus in Samaria, and Diana in Ephesus, yet all true Christians know, such wisdom to be death to men, and enmity to God, and no wisdom at all: yea, mere foolishness, and no better than madness. Yea, it is the best policy to maintain and support such Ministers as being not only faithful and loyal Subjects themselves, but also the teachers of all other to be: and the Chariots and Horsemen of the Kingdom. 2 Kin. 2.12 and 13.14. For certainly howsoever they be lightly esteemed by their adversaries, yet they cannot be denied to have done much good by their Ministry: yea many of their adversaries (I doubt not) will acknowledge it. The Congregations over which they have been set, and many other cannot but confess it. I dare also boldly say, that many of your Christian Court to which I direct these my Advertisements, will testify it for themselves, for their Children, for their Servants. I think also I may safely say, that his most excellent Majesty, will grant those Princely graces wherewith God hath enriched & beautified his Royal heart to have been especially wrought by such Ministers in his Kingdom of Scotland as now are pleaded for, rather than by such as do most oppugn them. Laban and Nabal were both Birds of a Feather, and Brethren (as it were) in evil, of the same conditions, Laban and Nabal. like to two Rainbows representing one another in colour, the one by reflection having the same that the other, as the Letters of the one backward make the name of the other forward: yet the example of the one himself, and of the Servants of the other may provoke all true hearted Christians to respect the slate of the Ministers before mentioned, and to do what may be for them, especially for the better liberty of their Ministry. Laban seeing the jewels, Earring, and Bracelets which the Servant of Abraham had given to Rebecca, in behalf of his Master's Son Isaac, the better to win her love to be wife unto him, Gen. 24.31 spoke thus to the said Servant, Come in thou blessed of the Lord: Wherefore standest thou without? For I have prepared the house: and room for the Camels. How much more than should any in any place of authority, and that have both seen and also received the heavenly Earring and Bracelets that those Ministers as the Lords Servants have bestowed upon them and theirs to win them to Christ, and to make them fit for Christ, labour to bring such Ministers in again whom others have cast out with their Wives and Children? And that, as those whom the Lord hath blessed, and made Instruments likewise to make others blessed. The Servants likewise of Nabal having heard the churlish, currish, and clownish words of their Master to David's Servants sent for some relief unto him, reporting the same to their Mistress, pleaded also for David, 1 Sam. 25. ●5, 16. and for his Servants, saying, they had been very good unto them, so long as they had been conversant with them when they were in the Fields: yea, that they had been a wall unto them by day and by night to defend them all the while they had been with them keeping Sheep. How much more than may the Ministers hitherto spoken of be pleaded for, in respect that they have never in truth done any hurt unto any with whom they have been conversant, but have been a wall unto them for their defence against principalities and powers, putting into their hands (yea into their hearts) the Sword of the Spirit; Eph. 6.17. the Word of God: and furnishing them (instrumentally) with all other parts of the Christian Armour? Yea touching Nabal himself, though he were so hard and ungrateful towards David, yet to his own Sheepe-shearers he made a great Feast, a royal Feast, 1 Sam. 25.36. a feast like a King. Is it not therefore the more lamentable, that they should be so hardly dealt with, and brought to a morsel of Bread, joh. 6.27 that have ministered unto men the meat that perisheth not, but abideth to eternal Life? And that have made a Feast to the Princes of the great King of Heaven and Earth, not of an hundreth and four score days only like to the most royal Feast of Ahashuerosh, or of Belshazzar, Est. 1.3 Dan. 5.3 or of any other such Monarch, but an everlasting Feast, according to the nature of himself whose Feast it was? With the former may be considered the great kindness that Pharaoh shown to joseph, and his Father and Brethren, Gen 41. 3● and 47.5 for the Interpretation of his Dreams: For have not the Ministers restrained, deprived, etc. Interpreted as great Mysteries concerning eternal Salvation, as Pharaoh's Dreams were for the preventing of the bodily Famine? The like may be said of david's princely grace to Barzillai for his small kindness towards him when he fled from Absalon (which notwithstandind as a Subject he was bound in duty to have performed) and upon his death bed given in charge to be remembered by Solomon to the Sons of the said Barzillai after the death of David. 2 Sam. 19.31.33 1 Kin. 2.17 2 Kin. 3.15 The great bounty also offered by Naaman the Syrian unto Elisha for directing him to do that whereby he was cured of his bobily Leprosy may here be well remembered. The particular application of both which examples, I leave to your wise considerations. It is not also unworthy your most Honourable and Christian Court to consider, Many conformable Ministers wish the remove of the Ceremonies. that many conformable Ministers submitting themselves to subscription and conformity by the severity of other, because otherwise they can have neither employment of their gifts, nor maintenance, would be as glad of the removing the things now hindering the free passage of the Gospel, as the Ministers silenced, and otherwise molested. For though they yield for the reasons premised, and in a desire to do good, yet they are of the same mind that other are of, and would testify the same upon assurance they might so do without prejudice to themselves. joh. 12.42 As many among the chief Rulers of the jews believed in Christ, but because of the Pharisees they did not confess him, lest they should be put out of the Syndgogue (or rather) the Congregation; that is, lest they should be excommunicated, joh. 9.22. because the jews had made such a general Canon against any man that should confess jesus to be Christ, so do many worthy men consent with the Ministers silenced, but fear of some Bishops (unmerciful indeed, as some are in signification of their name) they dare not bewray their judgements for fear of the said danger. Yea, I am persuaded that some of the most reverend Bishops themselves, do unfeignedly desire the reformation of some things that are the causes of the former troubles. Yea, I say more, that I knew a very learned, reverend, and renowned Bishop (not long since deceased) that said to a silenced and deprived Minister of his Diocese suing unto him for some enlargement of his Ministry that he would willingly grant his request, but he durst not, because he was a man under authority and must obey. But said he, I will pray for you, that those things may be removed that do hinder you, that we may all join together against the common Adversary, for it is high time. May it please also your most Honourable Court to consider that your grace craved to further the free passage of the Gospel, The remove of Ceremonies concerneth the whole Land. Can. 27. Est. 3.2. and to remove the hindrances thereof, doth concern yourselves and yours, and the whole Land, and not such Ministers only, and that in respect of diverse Canons. Such is the Canon of kneeling at the celebration of the Lords Supper (in the very act of receiving the Bread and Wine) not much unlike the commandment of Ahashuerosh for bowing the knee to Haman whereunto Mordecai would not yield, though thereby he hazarded his own state and the state of all the jews: and though for his yielding he might have pleaded that he neither did it religiously according to the manner of the People, Exod. 17.14. Deut. 25.17. Est. 3.1. & 10. & 9.24 Can. 98. nor in contempt of God's Commandment for war and hatred on the part of the jews against the Amalekits, whereof Haman was one (even an Agagite, of the King's Stock) but only civilly in respect of the King's command, still keeping hatred against the Amalekits, though he gave that civil outward reverence unto Haman. The like is the Canon against Appeals to any judge ad quem, in any case whatsoever, if the Adversary may with any colour plead the other party to be a Schismatic. Such is the Canon touching Divorcement. Can. 4.6.7.8. Such is the Canon for Excommunication ipso facto, of every one that shall speak any thing against any of the Canons, or against any rights and ceremonies established whereby men may be disabled from making their Will, or their Wills may be frustrated, or at least their Executors much molested. Such is the Canon or severity used for restraining the People from seeking the Word elsewhere, though they have no preaching at all in their own Parishes, or such only as would grieve any Christian heart to hear it. Can. 18. Such is the Canon for the superstitious & ridiculous bowing of the knee at the name of jesus, to the disturbance of the whole Congregation, and the hindrance, both of the Speaker or Reader, & also of the hearer: whereas no such thing is enjoined at the name of God the Father, or of Christ, or of the Lord, or of our Saviour, though this be all one with the name of jesus, & the very meaning thereof. The like may be said of diverse other canons: Many Canons contrary to our Laws. and although such Canons may be said, even iure humano not to be lawful, and therefore cannot be pleaded in any of his Majesty's Temporal Courts, yet herein every man is not able to wage Law against their Adversaries. Although also some of the said Canons were not perhaps agreed upon by the greater part of the Convocation, but only hatched by some few great Prelates and carried out by strong & boisterous hand, yet who may make question of these things? Much trouble hath been and daily is by such Canons, and more will be, if by your worthy Senate it be not prevented. Many wicked men have more liberty than ministers of the Gospel. Of the restraint also of the before pleaded for Ministers from all benefit of the Law may not unfitly be said that of joel, touching the Famine of his time, Hear ye this o Elders, and hearken all ye Inhabitants of the Land, whether such a thing hath been in your days or yet in the days of your forefathers, etc. Shall all blasphemers, contemners of all goodness, drunkards, etc. have the benefit of the Law, and shall such Ministers only be so vile, as to be debarred from it? The lewdest man that is cannot be so easily dispossessed of a poor Cottage of twenty shillings a year, as many worthy Ministers have been ciected with their Wives and Children from a Living of more than an hundred pound by the year: and that sometimes for not observing a Book, neither established by Law, nor enjoined by Canon, neither ever tendered unto them; yea also without any presentment in that behalf. The old saying, vivat Rex, currat Lex, importeth the safety of Kings and Kingdoms to consist much in the execution of justice; Pro. 20.28. and 29.14.39 the which also agreeth with the wisdom of Solomon. Is it not likewise strange, that common Players, by diverse Acts of Parliament condemned to be Rogues, and that are indeed the Lords of much misrule, and great wickedness, that these (I say) should have liberty to exercise their abominable trade condemned in all well ordered Commonwealths: yea with especial Command to all Officers for their aid, yea further, that such base persons should so debacchari against all sorts, and disgrace the greatest Peers in the Land: yea sometimes also being bold with his high Majesty, upon their Stages, much more with any Ministers that they shall hear to speak against their roguery: and that such learned and godly Ministers, no way scandalous in their life, should have their mouths stopped? Most strange especially is it, that his excellent Majesty, should enlarge all Papists, and discharge them from Imprisonment and other penalties for any former offences, and that without any submission to our Religion, and that yet the hearts of the Prelates should be so hardened against their Brethren, as not to enlarge them, and discharge them from all punishments for their supposed offences: but still to continue their severity against them. Moreover, Examples to move the Parliament jer. 26.16 jer. 38.9 your said most Honourable Court, may the more boldly do the more for the enlargement of the Gospel, and such Ministers thereof, because of many other examples doing the like: Of the Princes and People of Juda pleading for jeremiah against the Clergy of jerusalem: Of Ebedmelech petitioning earnestly for him to the King, and prevailing with the King, though a wicked King, jer. 39.26. and therefore graciously rewarded by the Lord with grace for his deliverance from the Babylonians, otherwise to all other merciless: Of Nehemiah, Neh. 2. Est. 5.2. joseph. de Ant. jud. li. 12. cap. 2 Acts and Monum. printed 1596. pag. 554. Ibid. p. 38●. of Ester with great danger of her life, of Aristaeus petitioning unto, and prevailing with Ptolomeus Philadelphus' King of Egypt for setting at liberty an hundred and twenty thousand Captive Jews, of the Nobles of Bohemia supplicating both twice to the Council of Constance, and also to the Emperor Sigismond for john Hus, as also of the four and fifty Nobles of Moravia after the death of the said john Hus and Jerome of prague, writing an excellent Letter to the said Council of Constance in defence of the said two Martyrs: so likewise of the four and twenty Nobles of Austria to Ferdinando King of Bohemia, Sleidan lib. 14. humbly supplicating for the free preaching of the Gospel, and in their said Supplication pleading many excellent things, well worthy the observation of all other of like place and state: Sleidan li. 25. & 26 the like may be said of their further importunity twelve or thirteen years after for about two hundred banished Ministers. Above all, most worthy observation is the example of our own most Noble King himself, both in writing his royal and gracious Letters while he was King only of Scotland to our late renowned Queen, Queen Elizabeth of blessed memory, for Master Cartwright, and Master Vdal, in the same cause for which the Ministers hitherto mentioned have been restrained, etc. (as Master Cartwright himself testifieth in his Epistle dedicatory to his Majesty before his Metaphrase and Homilies upon Ecclesiastes) both (I say) in writing his said Letter, and also in writing lately to the provoking of all Christian Princes against the Pope, to whom and to whose Superstitions from the greatest to the least, none are more absolute adversaries than the Ministers whose liberty hitherto hath been showed to be so necessary. Hath not his Majesty also written to the States of the Low-country for the repressing of Vorstius and all his Errors? The more we wish and desire his said writings to prevail against the Pope and against Vorstius, and his Disciples yet remaining, the more we may hope his Majesty will enlarge the Gospel itself, the Word of Truth, Colos. 1.5. within his own Dominions. For such as one's hatred is to Error, such is his love to the Truth. The more highly also that God hath commended the prayers of the righteous, Ministers to be the better respected for their prayers sake. chief of Ministers of the Word: tho more large promises he hath made to the prayers of such; and finally the more he hath graced and magnisied such prayers with great and glorious success for private persons; and especially for Princes & Kingdoms (even sometimes wicked and .) The more is the Gospel itself to be enlarged and the Ministers thereof regarded for such prayers sake, not only in respect of the prayers of such Ministers themselves, but also because such Ministers with other, by the Gospel preached teach all men to pray for all men, especially for Kings and all in authority, 1 Tim. 2.2. that we may lead a quiet and peaceable life in all godliness and honesty. And albeit such Ministers howsoever molested and wronged, may and ought notwithstanding to say with Samuel, God forbidden that we should sinne against the Lord and cease praying, 1 Sam. 12.23. even for them that do most molest us; yet alas who is so simple, as not to know, that the more kindly any are dealt with, the more they will be encouraged to pray with all alacrity, and cheerfulness: and so the more gracious blessing is to be hoped for by such prayers? For not only in liberality, but also in all other duties the Lord loveth cheerfulness. 2 Cor. 9.7. The free passage of the Gospel without such clogs as hitherto it hath been cloyed with, The enlargement of Ministers not prejudicial to his Majesty. and the enlargement of the Ministers restrained by the authority of his Majesty, as many of their adversaries have pretended, will no ways be prejudicial to the Honour of his Majesty himself, or to the credit of the chiefest actors, in restraining either of the Gospel itself, or the Ministers thereof. First, Because them that honour God, God himself will honour. As length of days is in the right hand of wisdom, 1 Sam. 2.30 Prou. 3.16 Prou. 4.8. so riches and glory are in her left hand. She will exalt them that exalt her, she will bring them to honour that embrace her. Was not glory departed from Israel, when the Ark of God was taken; wherein were kept the Tables of God's Testimonies? 1 Sam. 4.21 Exo. 25.26 1 Sam. 25.32. Secondly, It was no dishonour but a great honour to David to revoke his words of Indignation against Nabal, at the bare counsel of a Woman (Abigael) and that before all his Soldiers (even four hundred) in whose hearing he had before with great vehemency spoken his said words: Ps. 34 & 52 & 54 & 56 and 57 though David were then a Prophet & had before that written diverse Psalms, and were a worthy Soldier, and also known to be the Heir Apparent to Saul, as anointed by the commandment of God, and therefore assured that he should not by any means be intercepted of the Kingdom. Thirdly, 2 Sam. 16.4 compared with 19.19 Est. 3.8. Est. 8.5. &c Was it any dishonour to David, yea rather was it not a great honour unto him to cancel the gift he had made of all the goods of Mephibosheth unto Ziba, and to return them again unto Mephibosheth? Fourthly, Was it any great dishonour to the great Monarch, Ahashuerosh, to reverse all that he had done at the request of Haman against all the jews, and to give so large commission to the jews, as he did, for revenge upon all their enemies? I speak not this as wishing the like evil to the adversaries of the said Ministers silenced and deprived. Fare be all such evil with from me, from them, and from all other true Christians: yea, all good be unto them for Soul and Body: only if it were no dishonour to that mighty Emperor, not only to revoke his former Decree and Letters against the jews, granted to one so highly in his grace; but also to grant the like Commission against their adversaries, much less will the enlargement of the Ministry be any dishonour to our Noble King, or any disgrace to his Officers that have silenced and deprived them: sith they seek not for, neither desire any revenge upon any of their adversaries, but pray for them, and wish all good unto them. The like may be said of Zedekia, having before given power to his Princes against jeremiah with great words, saying, jer. 38.5 Behold he is in your hands for the King can deny you nothing (as now the adversaries of the said Ministers pretend they have the like power from his Majesty to deal as they have done, having no such power by any Law) and yet afterward upon the petition of one only (and he no natural subject) giving a counter-commission for the saving of jeremiah and fetching him out of prison. jer. 38.10. Exo. 32.10.12. judg. 10.13 Exo. 32.11 To conclude this argument; hath not God himself oft denied help to his people, and forbidden men to pray for them, or them to pray for themselves, and yet for all that helped them? Was this any dishonour to his divine Majesty? Yea rather, As Moses pleaded the honour of God therein; and as other being (as it were) forsaken of the Lord, Psal. 79.9. craved his help, and to be delivered out of their trouble for the glory of his name: And as Samuel assured the Israelits, being in great distress and fear, that the Lord would not forsake them for his great names sake, etc. so the Ministers before silenced, 1 Sam. 12.22. and still in great distress do hope they may now plead for the free course of the Gospel, and for comfort, and to be made glad according to all the days, wherein they have been afflicted, Psal. 90.15 for the greater honour of all the States of Parliament: and for the greater glory of his gracious Majesty itself. As hitherto in the same privilege whereby other subjects prefer their complaints and causes, to the High and most Honourable Court of Parliament, I have exhibited the former arguments for the enlargement both of the Gospel itself, and of the Ministers thereof hitherto molested, and like daily so to be, unto the grave and wise consideration of your said Court, so now I will be bold upon the same freedom and liberty of other subjects, to exhibit also some other things to your said Court, which much likewise concern God's glory, and the common good, both of Church and Commonwealth within his Majesty's Kingdoms. First therefore I will begin with Papists, to show some reasons for the better suppressing or converting of them, Reasons for suppressing or converting of Papists. as having mentioned them before. Now because they are of diverse stamps, some plain Recusants and some Church Papists, some obstinate, some ignorant, and such as are Papists, rather to please some other, then of any conscience. May is please your Honourable Court to consider of all these accordingly. Open Recusants, and Church Papists, are not much unlike one to another. Psal. 55.20 21. Prou. 26.18 23.24.15 2 Sam. 3.27 and 20.10. Mat. 26 49 Luk. 22.47 48. jer. 41.2 Only as a secret enemy is more dangerous than an open one, as is manifest by diverse sentences and examples of the Scripture. Abner and Amasa, being both unawares slain by a false kiss, of joab: as also our Saviour by the like of judas: and Gedaliah with all his company, being put to the sword by the pretended friendship of Ishmael; As (I say) secret enemies are more dangerous than open, so are Church Papists more dangerous than open Recusants, because under colour of coming to Church they are more hardly discerned. Notwithstanding they that are wise may know them. How secret Papists may be known. First by being from Recusants suddenly converted to come to our Churches and exercises of Religion; because the kingdom of God is not like to jonas his Gourd, but to a grain of mustard seed: jonas 4.6 Matth. 13.31. and having been converted only by some private persuasions, or by present or hoped for kindnesses of men, etc. and not by any public Ministry. Secondly, By their late and slack coming to the Word, and by their lose attention thereunto, whiles it is preached, but spending the time in talking and whispering with other, or in reading of prayers, or of some Popish Book. For he that is of God heareth God's Word: joh. 8.47 1 Pet. 2.2 he that is borne again desireth the sincere Milk of the Word. Thirdly, By their private speeches either for Popery, or against the truth or the lovers of it, as some of the Ephraimits were known not to be Gileadits by their tongues. Fourthly, judg. 12.6. By their Farmers, and Servants and company; For Noscitur ex comite qui non cognoscitur ex se, and birds of a feather will fly together. Fifthly, By their coldness in speaking or doing any thing publicly for the truth. Luk. 7.47 For as to whom a little is forgiven he loveth little, so to whom much is forgiven he loveth much. Sixthly and lastly, (if they be great persons) By their preferment of Papists to such preferments as are in their power. All Papists dangerous. All grounded Papists, Recusant and other are so much the more dangerous, because as Satan by little sins prevaileth with men for greater, so do they by insinuation into Princes for small matters oftentimes bring their purposes to pass for greater. As no humane Laws also will reclaim Papists without the liberty of the Word, so neither will any clemency of Princes do them any good without severity. They can no more live without treachery, then without eating, drinking, and breathing. Friendship doth rather harden than mollify them. These things are manifest by their continual treasonable practices against our late most Noble Queen, and against our present dread Sovereign, as likewise against other Princes in other countries'. The more favour hath been showed them, the more they have lifted up their heels, against such their favourers. The more that other are for peace and speak thereof, Psal. 120.7 the more they are for war. Many good Laws have been already made against them, and are yet in force. But what difference is there betwixt no Laws at all, and no execution of Laws? Little, but this, that where there is no Law, there cannot in justice be any punishment: but where there are Laws, there may be execution when God shall give the Magistrates hearts so to do. Some of the Laws already are for death of some offenders in that kind. Other are but pecuniary, whether these also are not to be made capital I leave to the wisdom of your Court to consider by the express Law of God in that behalf, Deut. 13.1 etc. Exo. 21.16 Deu. 14.19 and 20.18. and 24.7 against all intisers to Idolatry: as also by other Laws for death against less transgressions both of the First, and also of the Second Table. And touching that place, Deut. 24.7. against men stealers, and makers of merchandise of them, who do so highly offend in this kind as Papists, that steal men from God, from their Sovereigns and make merchandise of their Souls to the Devil? Do they not also rob men of their temporal goods, to enrich their Pope and jesuits, whereby the kingdom of darkness may be the stronger against all other kings and kingdoms? Are not such Papists murderers oftentimes of Princes, even of their own Religion? As also repentance of other sins punishable with death, will not free men from death, The Laws of Denmark and Sweden, as also the due execution and good effect thereof, are worthy to be considered in this case. so it is worthy consideration whether repentance of Popish idolatry, be sufficient to discharge men from the punishment of death. Yea, there may be question, whether they do truly repent of such Idolatry, that do not testify the same by willing submission of themselves to God's Law for death in that behalf. Yet for the time to come, death may be prevented, and increase of Popery suppressed, if some sharp Law in the mean time be made for restraining both of men and women from going beyond the Seas, and there becoming jesuits and jesuitesses: as also of all here at home from yielding any maintenance unto them in those places. If notwithstanding the premises upon judicious consideration of them, it shall be thought meet to show them that now are or shall be mercy for life, yet being by their fruits known to be Papists, why should they be admitted into Parliament for making of Laws who themselves will not obey, either other good Laws of men, or the Laws of God that are without all exception? Yea, why also should they have any authority in the Country, or offices or places of great worth in any Courts Temporal, or Ecclesiastical? Especially it seemeth unfit for them to be of his Majesty's Privy Countell, that have taken so ill Counsel for their own salvation, and will take no better. For how will they, or can they do any thing against Papists, that are such themselves? Touching Recusant Papists only refraining from Church and having no private Masses at home, (if there be any such) and being above 21 years of age, may it please your most Honourable Court to consult of the confining them to their own houses, or some other, and restraining them from all talk with any strangers, but in the presence of some sound and sufficient Ministers, and of some Religious justice of Peace, as also of stinting them to a certain number of servants, and of enjoining such servants of both sexes to some common Badge openly to be always worn, whereby to be discerned and shunned of all men; so also further, of taking their Children of above a certain age from them to have Christian education with kind usage where their Popish parents or otherlike friends may have no access unto them, neither the children themselves know, where their parents are, and yet to have sufficient allowance from their parents according to their state, such parents also themselves to have maintenance out of their own demeanes: but the overplus to be converted to the King's use, till the full age of such children, and their open renowncing of Popery. Forasmuch also as all believers are charged not to be unequally yoked with unbelievers, Against marriage with Papists. 2 Cor. 6.14 Exo. 34.16 Deut. 7.3 Gen. 6.2 etc. Ezr. 10.14 Neh. 13.26 1 Kings 16 29.30.31 2 Chr. 21.3 1 Kings 11 1.4 Deu. 22.10 Matth. 7.6 cha. 15.26. 2. Pet. 2.22 P.M. in 1. King. 3.1. and 11.1. and loci come. class. 2. p. 149. Cal. Epist. 103.104.299. and the Israelits were often forbidden to make marriages for themselves or for their children with any of the Heathen Nations bordering upon them, and that all other sins, for which the Lord drowned the whole world, but eight persons, are attributed to the marriages of the sons of God (that is professors of the worship of God) with the daughters of men, that is of the Heathen and Idolaters: Forasmuch further, as for this sin Nehemiah caused such of the jews as had made such marriages, and had also children by such marriages, to put away their wives: as also that some kings of Israel are condemned for marrying with Heathen women: and so likewise of the kings of juda for like marriages with the daughters of the kings of Israel: and that the fall of Solomon himself is ascribed to the like cause, not only by Nehemiah in the place before alleged, but also elsewhere. And again, forasmuch as the Israelits might not plough with an Ox and an Ass together, and therefore much less Christians may join themselves in marriage with Idolaters, such as all Papists are in the highest degree: And yet again, forasmuch as we may not give holy things unto Dogs, nor cast our pearls before Swine, and therefore much less give ourselves to such as are called Dogs and Swine: And further, forasmuch as Peter Martyr, and Master Caluin, with other sound Divines and diverse both ancient Fathers and also Counsels have written and determined much against marriages of Protestants with Papists, Is it not well beseeming the wisdom of your most Honourable Court by some severe Law to restrain such marriages for ever hereafter within this his Majesty's Dominion, that so there may be the less fear of such increase of Popery for the times to come as lately hath been? Touching the severity before mentioned against Recusants, and Church Papists, Mongrel Papists. may it please your Honourable Court herein also to consider of Mongrel Papists, half fish, half flesh; neither fish nor flesh, nor (as we speak) good red herring: which sometime indeed come to Church to avoid the penalty of former Laws, but never come to the Supper of the Lord, but at such times as men are specially enjoined thereunto, do flutter up and down, and shuffle from place to place, where they may best lurk, and so receive not in seven years together, if ever at any time: pretending for themselves (being any where called into question) some fuites of Law, or some other such sleeveless excuse. Neither also are the familiar acquaintance of such Papists altogether to be forgotten: what also if it should please your Christian wisdoms to make some Act for the frustrating of the last Wills and Testaments of such as having pretended themselves Protestant's in their health, in their sickness unto death shall profess themselves Roman Catholics, as also make void what soever former Act they had made for disposing of their states, or any part thereof: and their said states to be either confiscate to his Majesty, or translated to their next kindred, that had given good Testimony of their being sound Protestants: with this Prou so notwithstanding, that upon their revolting to Popery, every such Act to be void? for the bodies also of such so deceassing to be buried in some ignominious manner, and in some place of reproach? Forasmuch likewise as many Pursiuants sent to search the houses of such Papists, seem at the first much to bluster, till they meet with some Silver drops for calming their tempests, were it not meet that this should be prevented? In all these things I provoke not to cruelty, but to justice: such as whereby a King maintaineth his country, Prou. 29.4. it being a special part of a wise King to scatter the wicked, and to cause the wheel to go over them: Prou. 21.3. 1 Sam. 15.22. 1 Kings 2.46. Iosh. 7. 2 Sam. 21.1, etc. and the doing of such justice being more acceptable to the Lord than sacrifices: and the throne of Solomon being then said to be established in the hands of Solomon, when he had executed justice, even upon his brother Adoniiah, and upon joab, and Shimei. Did not Israel also fall before little Aye, till justice was done upon Achan for his sin secretly committed? And was there not a famine in all Israel till David had granted justice against seven sons of Saul, for his sin against the Gibeonits, which had been the cause of the said three year's famine? How was the Lord displeased with Saul for his mercy to Agag? 1. Sam. 15. 1. Kings 20 42. Num. 33.55. Iosh. 23.13 judg. 2.3. And with Ahab for letting Benhadad a king of another Nation go out of his hands, whom he had appointed to die? Were not the Canaanites also contrary to God's commandment suffered by the Israelites, pricks in their Eyes, and thorns in their sides? O right Honourable, I humbly beseech you to consider that the Amalekites withstanding only the Israelites as they were going to the earthly Canaan, and the Aramites that oppugned only their outward state, and the other before mentioned were not such adversaries as the Papists be, that are all members of the Man of Sin, 2 Thes. 2.3 Apoc. 18.20.21. Apoc. 19.1 etc. the Child of Perdition, who cannot escape that horrible destruction that the Lord hath threatened, wherein men and Angels shall rejoice; and which are enemies to the everlasting salvation of all God's people. Severity therefore against obstinate Papists, is no cruelty, but great honour to God, and great mercy to our Sovereign, to his Royal Posterity, to all his Kingdoms, and to all ignorant Papists themselves. Worthy of everlasting remembrance is the gracious promise of God unto jehu for that that he had done to jezabel and the rest of the house of Ahab, and their adherents, 2 Kings 10 36. and to all Baal's Priests, Because thou hast diligently executed that which was right in mine Eyes, and hast done to that house of Ahab according to all that was in my heart, therefore shall thy sons sit on the throne of Israel to the fourth generation. O the flourishing state of this Kingdom, and the great honour of Queen Elizabeth in all other Kingdoms, with her admirable prosperity, that would not vouchsafe a good countenance to any known Papists. Many curses she had from the Father of Papists at Rome, and from his Imps here at home, but the same being causeless came not to pass: Prou. 26.2 so did not their practices against her: Yea, she and her people prospered the better at home, and against all foreign Enemies. Let it not seem strange, right Honourable worthies, that I have been so plentiful in this argument. The insolency of Papists since the Powder-Treason. By the hellish Powder treasons which should have destroyed good and bad (that Hell itself doth not) a man, a mere reasonable man, much more a man instructed in the Word of God, would have thought, that all Popery and Papists, would here and elsewhere throughout the Christian World, as also with the Heathen themselves, have been had in perpetual detestation, and everlasting execration. But it is one of the greatest wonders of the World, that ever since Popery hath the more increased: and that, not amongst persons only of low degree, but of high and Noble rank: as also that Papists old and new have been more insolent, and lifted up their horns higher than ever since the bitter days of the late bitter Queen Mary: as if by the said most devilish Conspiracy, both Popery and Papists had prevailed with his most excellent Majesty, and won grace and favour with him; the which God forbidden that any true hearted Christian, and loyal Subject, should ever have cause to think, or imagine. The former insolency likewise of the Papists (or at least of some of that faction) is now grown to that height, that such true Christians and loyal Subjects, as before I mentioned, may now fear the company of any whom they know not, either travelling by the Highway, or in any other place. Not long since, a lusty young gallant, of no small place (if persons and state may be judged by Apparel, and Attendance) falling into company of a mean man in the way, yet of good understanding, and religiously affected, and by speech finding hint so to be, for a while soothed him up, speaking as he spoke, and commending preaching as he did: but at last he unmasked himself, and by diverse words showed himself in his colours to be a friend of Popery; and not only an adversary, but an enemy to the Gospel, and of the preaching thereof: very roughly breaking forth into these bloody words, suitable to the bloody Religion of the Scarlet Whore, and saying, It were a good deed to sheathe my Sword in thy body. O right Honourable do not such things presage some further fore to be breeding? Is it not time to look to such? And have not all well affected to the Gospel, to his Majesty, and to his Kingdoms need to pray much, and to look to themselves, and to be wise as Serpents, and in their travels and elsewhere to beware of such Crocodiles? In all the premises for more severity against obstinate Recusant Papists, Why nothing hath been spoken against toleration. especially known to have Masses in their Houses for the time to come, or to go to Masses elsewhere, I have spoken nothing against toleration: First, Because if the premises shall take place, there needeth nothing in that behalf. Secondly, Because his Majesty hath heretofore by the Lord Chancellor then being publicly and graciously in his Court of Star-chamber signified his Princely resolution to the contrary: and that if he knew his Princely Son would incline that way, he would do his best endeavour to disinherit him. Thirdly, Because he hath not long since, but even lately almost, caused certain Divines to signify as much in their public Sermons at Paules-Crosse in London. Fourthly and principally, Because the same is testified by that most learned and reverend Bishop now Prelate of the Garter, in his learned answer (entitled Tortura Torti) to a Book of one that called himself Mattheus Tortus, who wrote his Book against the Apology of our King's most excellent Majesty. In the end of page 81 and beginning of page 82. In this answer to the said Book of the said pretended M. Tortus, the said reverend and learned Father writeth thus verbatim, word for word, Nec in eo Regi audiendus, quòd consilium dat, de Religione liberè habenda. Integrum hoc iam illi non est. Name (quod eum ea qua decet reverentia dictum volo) non semel periurus sit, quin bis si te audiat. Qua enim (si qua est fidei bis datae conscientia) vel conscientia, vel fide ferret in regnis suis ritus vestros vel usum eorum publicum, qui suscepta primum Scotiae, suscepta dein Angliae corona regia, utrobique solenni ritu deo iusturandum praestitit, de conseruanda in statu suo illa colendi Dei formula, nec alia, quam quae in regnis suis tum publice recepta, & utriusque gentis legitus stabilita esset. Quarum etiam se tum legum quoque non minus quam religionis sanctissimè in se suscepit defensorem fore. Eo autem consilium hoc ●uum tendit ut novator sit, ut periurus, ut uterque sit. Esset enim uterque, si utroque hoc tam gravi crimine, vel coronae suae, vel etiam vitae securitatem redimeret. Hoc vero quam a ratione prorsus alienum, tu lector iudica: Regi nostro praesertim, cui nulla hic apud nos periurij dispensatio speranda: cui nulla de Pontifice opinio, quòd tam sit omnipotens, ut suscepti eum bis iuramenti religione possit exoluere. These are the very Words of the same most worthy Writer: the English whereof, I leave to the Learned of your most Honourable Court. The premised Testimony considered, What loyal Subject, can so basely, or wickedly conceive of h s Majesty, as that he should ever yield to a toleration of that damnable Religion, against which he hath so often written, protested, and sworn? So much the less, are all true Subjects to conceive any such thing, because by a toleration, as things now stand, not only the King's Majesty himself should be guilty of the crimes mentioned in the former testimony; but also all the judges of the Land, who are all sworn to the execution of the Laws already enacted against Popery and Papists: neither so only, but also all other justices of the Peace in the Country; all Majors, Bailifeses, and other chief Magistrates in all Cities and other Towns Incorporate. The form also of justice in administration of Oaths, to jurors, etc. should be changed. Alas, alas, What a confusion would this make? And what might all the Land fear for such doing? If the Lord will not hold him guiltless that any way taketh his Name in vain, What may be feared when all the Magistrates of an whole Kingdom shall be guilty of the same in the highest degree? Ignorant Papists. Touching ignorant Papists, oh that some order might be taken for the reclaiming of them, by loving, kind, and diligent instruction by men of discretion, and wisdom well fitted so to do. Certainly the neglect hereof hath been great, and somewhat scandalous to the State. Many have been greedy of their Money, and ready to beg the pecuniary mulct of absence from Church. But alas who hath by good instruction laboured to bring them to Church, and to the saving knowledge of the Truth? Something likewise might have been inserted for disarming of Papists: but because somewhat hath been done in this kind, therefore I say the less, only order would be taken for renewing thereof yearly, and for better search of their houses in that behalf without any foreknowledge of any such matter, whereby to convey their Armour to their Farmers, or other Friends, or hide them in the Ground, or put them into Hogsheads, or Pipes, as if the said Vessels were full of Wine or Beer. Against Oaths. The abounding of Oaths and Blasphemies in this Land, notwithstanding the manifold Commandments and fearful threatenings of God against these sins, and also the pride that men take in these sins, Hos. 4.1.2. Zech. 5.2. jer. 23.10. would require some thing to be spoken of them, lest we partake of the judgements belonging unto them. But hearing some speech to have been already for some order to be taken for repressing of them, I will forbear all further speech in that behalf. Only touching the Oath Ex officio, The Oath Ex officio and the Oath tendered to Churchwardens, and Sidemen, as the first hath been largely declared by diverse learned judicious Lawyers to be against the Laws of the Land, especially by that renowned Gentleman, Master Morris, late Attorney in the Court of Wards: and is known so to be to many of your Honourable Court: as also the same hath been condemned openly in Westminster Hall, by the judges of his Majesty's most Honourable Bench, even to be against Law, Reason, Religion, and Conscience, none but Timeservers daring to deny the same, so touching the other, Master Lambert of Kent, a learned Lawyer, and justice of Peace, by the authority of that ancient judge, Master Fitz-Harbert, in his Natura brevi, hath in his directions for justices of Peace in giving their Charges at Quarter Sessions, set it down for a special Article to be enquired, whether any Ordinaries in their Courts do impose the same. viz. Any Oath to any of the Kings Lay people in any causes save only in matters Testamentary, and Matrimonial. The same also to be contrary to Law is further evident by the express words of the Register, that hath the grounds of our Law, and the form of all Writs for Law. The daily imposition notwithstanding of this Oath in all Ecclesiastical Courts by all Ordinaries, being troublesome to many tender consciences, if it might please your most Honourable Court to take some order therein, it would doubtless be a means of much peace, and great comfort to many good Christian Souls. That some object Churchwardens & Sidemen not to be mere Lay men, many Lawyers can easily answer. And how can they be but Lay men (as things now stand) that are never accounted of the Clergy, that have no Ecclesiastical ordination, that enjoy no benefit of the Clergy, but only that which every one that can but read enjoyeth in some cases of Felony. The taking of this Oath is the more troublesome, because the Articles are so many, and variable according to the variety of Ordinaries, of Times, of Dioceses. For sometime one and the same Ordinaries do differ in their own Articles. The custom also of men's swearing, and forswearing themselves herein maketh them the readier to perjure themselves in other matters. To this point of the Oath Ex officio, especially ministered unto Churchwardens, may be referred all such Articles as concern matters not belonging to Ecclesiastical Courts. Such is the Article for not paying rates to the Poor. The which notwithstanding some Ecclesiastical judges have acknowledged not to belong to their Courts, yet some poor men being presented by virtue of that Oath for not paying have been much molested, and at the last also excommunicated. The like may be said of some other Articles throughly examined. Against Witches. Against those that are called good Witches, some order to be taken were the better, because by ignorant and irreligious people, they are not shunned, but rather honoured. Those that are accounted evil Witches, are punished, but these are recompensed as if they were indeed, Act. 8.10. as Simon Magus was esteemed to be in Samaria. The other by the Devil bewitch the bodies and goods of men: these by the same Devil bewitching the minds and souls of men, do more hurt than the other. They use good words, but without understanding, and such as are not appointed for working such good works. Such good Witches also for the most part are void of all other good works, and most profane, irreligious, and ignorant of God's Word: and contemners of all exercises of Religion. In their works also they respect not God's glory, but their own gain: working also either without any other means, then only words, or by such means as have no virtue in them for working such things: but rather the contrary, yet be used by them only to cloak their wickedness, & to blear the people's eyes. There is also another kind of Witchcraft more secret than the former, and yet much worse and more dangerous, very hard also to be discerned, yet I doubt not, but such as may be found by your wisdoms seriously applied to the searching of it, & the effects whereby it may be discerned. This is that enchanting of the mind such as it seemeth Simon Magus used in making the Samaritans think, he was the great power of God: such as whereto Paul seemeth to allude when he saith, Gal. 3.1. O foolish Galatians, who hath bewitched you. God indeed ruleth the heart: yet by this means sometimes in his justice, as well as by other: giving the Devil power as well to work upon the mind as upon the body: Was it not he to whom the Lord gave power, both to enter into Ahabs' false Prophets to lie unto him; 1 King. 22. ●2. and also into Ahab himself, to believe the said false Prophets? Who but he, first bewitched (as it were) our first Mother Even (having no inward evil of herself) to Gen. 3.6. eat of the forbidden Fruit? If he had not had some secret footing within, he could never have so prevailed by all his outward temptations. 1 Chro. 21.1. etc. How also did Satan provoke David to number Israel, but by his secret working inwardly? It is also reported of Cyprian that before his conversion he tried by Magic to draw a young Virgin to have committed filthiness with him, though the Devil himself confessed he could not prevail because of her Faith. Neither he by the Devil, nor the Devil at his request would have attempted it; but that both thought it might be done. And no doubt, but that by this means marriages are made of some, the one party without such means utterly abhorring the other, and after marriage showing that they never married in any true love. Here I beseech you give me leave to remember you of that, that Master Tyndal writeth in his Practice of Prelates, of Charles Maine King of France, and created Emperor of Rome by Pope Adrian. This Charles so doted in his old age upon an old Harlot, by means of an enchanted Ring upon her finger, that he could never endure her out of his sight. Yea, she dying, he embalmed her, and carried her in a Coffin with him whithersoever he went. At last his Lords being weary thereof, and suspecting somewhat, opened the Coffin, and found the Ring upon her finger: which one of the Lords took off and put on his own finger. After this, Charles left his dotage upon her, and doted as much upon that Lord: but the Lord being in time weary thereof, doubted some evil to be in the Ring, and therefore took it off, and threw it into a Well, at Acon in Douchland, in a foul Marish; where notwithstanding the said Charles always after remained, and built a goodly Monastery in worship (as they use to speak) of our Lady. Pardon me (I humbly beseech you) if herein I have been too tedious. For it is well worthy your grave consideration, as the which may be a thing dangerous, not only to some private & mean persons, but also to other of great eminency, and therefore also in them to whole countries'. In which respect, if by your wisdoms ye shall take some order to prevent it, ye may do greater good thereby, than many can conceive, and for the which many may have the more cause to bless God for you. Though such shallow heads as mine own and some others, cannot easily see how it may be prevented, yet I doubt not but that your wisdoms will by deep consideration of it see some means either to prevent it, or so severely to punish it being made evident, that afterwards none shall so dare to offend in this kind as before. Exo. 22.18 Deu. 10.11 Surely that wise and just God that hath so often and straight commanded no Witches to be suffered to live, hath also given wisdom to some for finding these out. For the religious observation of the Lords day. For the Religious observation of the Lords day, many good motions have heretofore been made in Parliaments which always (as hath been reported) have been most hindered by such as should most have furthered them: and that because they have more loved their own ease and pleasure in eating, drinking, and playing, than the glory of God, or Salvation of his People. Therefore such have pleaded for liberty, in walking, bowling, carding, and tabling, more than for preaching or hearing God's Word. Oh therefore that your Honourable Court would now at the last take some order for reformation of all abuses of this day, by gaming, buying, and selling, travelling, especially of common Carrier's by Horse, and by Wagons, or Carts, etc. The neglect of this day is the neglect of all duties, and plainly argueth a profane man. This day cannot be throughly sanctified without diligent preaching forenoon and afternoon: or at least a profitable Sermon in one part of the day, and good catechising, and plain teaching the Principles of Religion in the other part: the extreme ignorance of all sorts and of all ages necessarily requiring the same. Such as plead one Sermon enough to be meditated on all the day, may as well say that one is enough for meditation of an whole year. A second Sermon, or the afternoons catechising in good manner, will not hinder, but further the preaching of the forenoon. It restraineth also the people from vain exercises, from drinking, and gusling, and the like. Against nonresidency. The abuses of this day cannot be reform, neither can there be such preaching and catechising without suppression of nonresidency and plurality of living. It is as truly as commonly said by sound divines, that they that teach by Vicars and Curates, and not in their own persons, shall go to heaven by Vicars and Curates, and not in their own persons. De pontiff. Romano cont. 4. q 4. Qui vicaria opera (saith Doctor Whitaker) utuntur, ij non nisi vicariorum mercedem & salutem expectare possunt. So say other divines against whom no exception can be taken. D. Morton Apol. part. 1. cap. 20. Qui per alium munere suo praedicandi defungitur, habebit salutem vicariam, sed poenam personariam. Ibit ille in gehennam per se, in Paradisum per alium. The same is to be said of plurality of liuings: because pluralists cannot but be Nonresidents, and teachers by other. Neither is the reformation of these enough for the better sanctifying of the Lords day, and for the better instructing of God's people without the reformation of Ministers themselves touching their lives and conversation: whereby oftentimes they do more hurt than good by their Ministry, how sound and diligent soever. And in respect of these enormities of Ministers, such people as live under them may well complain as the woman of the Shunems son did being sick unto death, My head, my head. 2 Kin. 4.13 The sufferance of all these nonresidents, pluralists, and scandalous Ministers is a great blemish to our Church, and the bane of many souls: yea also, the ruin of learning; though pluralities be maintained as means for preferment of learning. For whiles one hath much or too much, an other hath nothing. To serve the cures also of such nonresidents and pluralists, many young scholars not grounded in learning, are taken from the Universities, and so cannot stay till they be fit to do good in the country. By these means also the Ministry is brought into great contempt, whiles Nonresidents themselves go for Masters, and their Curates be accounted but Servants, and are so called. Some also of such great Masters make their Servingmen Ministers to serve their Cures, and account that a great reward of their good service. If any have able Curates, and such as take pains in teaching, what iniquity and injustice is it for them to suffer other to take such pains for a small stipend, and themselves living idly to have all the gains? And that sometimes when their Curates have a greater charge of children than themselves? Some of these great Masters also will not suffer their said Curates to preach twice in a Lord's day. The inscription of some of their own canons seemeth more to condemn these enormities, than the canons themselves. Every able Minister may have sufficient maintenance without such pluralities. Able Ministers may have sufficient maintenance without pluralities. I mean sufficient in sober sort without prodigality to maintain himself and his charge, able notwithstanding to keep convenient hospitality, and yet to leave some thing to his children. Such maintenance may be provided by uniting diverse small Churches, as especially in cities and towns, so sometimes also in the country: which is the more necessary, because many Parishes have not a convenient auditory. For as the Orator said of an Orator. Quemadmodum tibicen sine tibiis canere non potest, ita nec Oraton sine multitudine eloquens esse potest, so may it be said of the Ministers of the word, that the paucity of some auditories doth much discourage them, and cool their zeal: but full congregations do put life into them. And were not a man of good gifts better to employ them upon some good company, then to spend his time and strength upon a few? From some liuings also that are now very great, and yet have but a few people, somewhat might be detracted to the supply of other. Are there not many Impropriations worth 400 or 500 yea 600. li. per annum, where the Minister hath but 10. li. stipend (perhaps also his diet to live in slavish manner in some Gentleman's House, as a Fellow to other Servingmen) or some other small maintenance? Ye are wise to whom I now speak, more largely to consider of these things. Moreover, how might the Lands of Cathedral Churches now chief employed for maintenance of idle Singingmen, Choristers, Organ players, Canons, and petty Canons (as they call them) Virgerers, Doorekeepers, and such like, be converted to the maintenance of preaching the Gospel? The Temple of jerusalem being defaced, wherein such singing and Music was only commanded, why should God now be served in one place more than in another? Is he not every where the same, and in the same manner to be worshipped? Why also may not all the Males of an whole Dioceses, be enjoined at sometimes every year to appear in such Cathedral Churches as all the Israelites were commanded at sometimes to worship in the Temple at jerusalem, as well as to have God so to be worshipped in Cathedral Churches, and not in all other? May not the Lord well say, Isa. 1.12. Who hath required this at your hands? So likewise to use the holy Scripture in this time of the Gospel, as in such chanting they are used, without understanding or edifying of other, Is it not a plain abuse of them? Were it not also much better for Prebends (if they still enjoy their places) to take pains in some particular Pastoral charge (especially where there is but small maintenance otherwise) then to live lurking idly in Cathedral Churches? divers rich men also in diverse Corporat Towns, and elsewhere, having great trade, now paying nothing, but two pence a year, or some other small matter for their Easter offering, as also other that have no Trades but live idly of their Lands (like Gentlemen as they say, but rather like loiterers) might be constrained to yield some maintenance to the Ministers that labour in the Word, and watch for their Souls. Gal. 6.6. Heb. 13.17. Why should their poor Farmers that perhaps occupy a Farm but of ten pound a year, and at a dear rate, and having nothing else to live of, and yet have great charges, pay thirty or forty shillings a year to the Ministers, and they that have diverse Farms, for which they receive rents, pay nothing? Yea they have the more need so to do, Mark 10 23.25. because it is harder for rich men to enter into the Kingdom of Heaven, then for other. Should not Sojourners also, yea and Servants, especially having good wages, being partakers of the Word, communicate to him that teacheth? The Apostles before mentioned general precept in this behalf is without any exception. But here lest any should think me no friend to the sufficient maintenance of able Ministers, may it please you all to know me so fare from any such thing, that I wish no such Ministers to have less than an hundred pound by the year: and also more, according to their gifts, to their charge, and to their former education: Some having been so brought up from their youth and being so inexperienced in matters of this life: yea, some also being so devoted to their Books, that other can better live of an hundred pound than they of two hundred. It is also lamentable, that there is no better provision for the Wives and Children of godly and painful Ministers: whereby some seem the more covetous, and some leave nothing behind them. Sometime likewise a man liveth to the brink of Harvest, and then dying loseth all his pains almost of the year before: the next Incumbent seizing upon all, and showing no, or little mercy to the poor Widow and Fatherless Children of his Predecessor. Did not the Lord provide otherwise for the Wives and Children of the Priests and Leuits in the time of the Law? And is it not fare otherwise also in all other reformed Churches at this day? For better observation likewise of the Lords days, that private persons may the better intent the public exercises of Religion, Persons indebted not to be arrested on the Lord's day. were it not meet for persons indebted pleading fear of arresting to restrain them from coming to Church, and that sometimes in truth, having cruel creditors, and yet being ex animo desirous of the Word, were it not (I say) meet for such to have some security by Law on those days, except (bewraying their Hypocrisy) they shall be found in some Inn, Tavern, or Alehouse in the places where they dwell? As diverse days also heretofore called Holy days are now altogether by Law abrogated, Holy days to be abolished. so why may not all the rest yet remaining be abolished for the better sanctification of the Lords day. The diversity of commodities of one sort though never so bad, doth hinder the estimation and sale of the best of that kind. So do these Holy days (their difference from the Lords days by the common sort not discerned) prejudice the religious observation of the Lords days themselves. Secondly, The retaining of these (being at least five and twenty every year) cannot but greatly hinder the Common wealth of the Land. For let the loss of the labour of so many thousand Trades men, and Labouring men of all Occupations as this Land affordeth be well considered, to how great a Mass will the whole loss amount. Thirdly, On such days many spend more riotously in drinking and playing then they get in two days before or after. Fourthly, On those days how many quarrels, and other outrages, are ordinarily and yet most disorderly committed. Fifthly, How many Gentlemen and other great men having buildings or other great works in hand, by the absence of their Workmen on those days (in what case soever their buildings or other works for the present are) do sustain great damage? Sometime also such Workmen do so misspend the Holy days in glousing and drunkenness, that they are not fit for labour, either the next day, or two or three after. Sixthly, Few Masters on such days can contain their Servants from breaking out, & distempering themselves so, that they are the worse the whole week following: yea, sometimes for their whole life after. Seventhly, Some of the said days by public authority are more solemnly to be kept then the Lords days: and in respect of them the Lords days with many do vilescere. Eighthly, That time that is commonly called Christide is more profaned then half the year beside. More likewise in those twelve days is lavishly spent then in half of the year after. In some places also some poor men lose more time and spend more money in gaming, then twenty times so many dinners and suppers are worth as they have in such great Houses: When likewise men are in such Houses rioting, their Wives and Children are in great want at home: yea now and then also in danger of their lives at their return either by distemper of drink, or by mad grief with themselves for that which they have lost. Ninthly, How many Apparitors and Summoners on such days sneak up and down, and prole here and there, seeking work for themselves, and for their masters, by finding some whom they may present, for their work or absence from Church: themselves neither on those days, nor on the Lords days being at Church any where, but keeping their Church betwixt two Churches, and sometimes in some blind and filthy Alehouses. Many other the like abuses and inconveniences might be alleged of these days, Col. 2 16. Gal 4.10. but these may serve for a taste, God having abolished some days that himself had ordained, and the Apostles having found fault with observation of such days, etc. shall men think themselves bound to observe such days as ignorantly have been instituted only by men, at least of more inconsiderate zeal at the first, then of any sound judgement? Illud est verius quod prius; Tert. count. Mar. lib. 4. Idem de virgin. velandis. Cyp. Ep. 63 ad Caecilium. illud prius quod ab initio. Id ab initio quod ab Apostolis. And again, Veritati nemo praescribere potest, non spacium temporum, etc. Dominus noster Christus veritatem se non consuetudinem cognominavit, etc. And Cyprian, Si solus Christus audiendus est, non debemus attendere, quid alius ante nos faciendum putaverit, sed quid qui ante omnes est Christus prior fecerit. Neque n. hominis consuetudinem sequi oportet. sed dei veritatem, etc. For some moderate recreation of Servants at some times, your most Honourable Court can in your wisdoms take order, though Holy days be disannulled, and that although some Masters should be merciless in that behalf. To conclude all for the sanctifying of this day, may it please your Honourable Court, to consider as of many other places of Scripture. Isai. 58.13. etc. and the like: jer. 17.42. Ezek. 20.13. and 24 and 23.38. Neh. 13.15 so especially of the zeal of Nehemiah in that behalf. The greater the work of Redemption is then the work of the first Creation, the more is the Lords day, for remembrance whereof our Lord rested from the said work, to be regarded. This further will I add, that some order may be taken for instruction of poor prisoners, both on that day, and also at other times: either in the Prison where they are, or in some more public place: and that in such places, and at such times, as where and when their presence may be the less offensive and noisome to other. Before I pass altogether from this point of Holy days, let me I humbly beseech you insert some thing worthy your Christian consideration, Lent. touching the time of Lent, because though it be no holier than any other time of the year, yet by some of the vulgar sort, yea also by some of better regard it is called the Holy time of Lent. Touching this I do not plead for the abolishing of it altogether touching abstinence from Flesh: but only I refer the consideration of these things unto your wisdoms: First, whether it were not better to be at some other time of the year when fresh Fish is more plentiful, and easily to be had, then to be continued still as it is, at such time as when there is almost none at all? Eus. Hist. Eccl. lib. 5. cap. 23. Socrat. lib. 5. cap. 21. Sozomen. lib. 7. ca 19 The rather, because it is not unknown to diverse Learned in your Honourable Court that there have been diverse times of Lent observed in diverse countries': yea also, that there have been in some one Country diverse Lents observed in one year: though for shorter time than ours is: yet all called by the name of Quadragesima, but wherefore I confess I know not. Secondly, I do refer to your wisdoms, whether it were not fit for some mitigation of the usual strictness thereof: and that some liberty might be granted for the eating of Foules (as some were wont to eat of Water Foules) and of Coneys, and some greater meats, the eating whereof might not be prejudicial to the State of the Commonwealth? Because some not well able to purchase Licence to eat Flesh are of weak bodies, not able to feed of Fish, neither is Fish wholesome for them. Neither would this hinder the preservation of Calves and Lambs, but rather further the same: because there being more liberty of other things men would be the better content to forbear them. Thirdly, even touching this thing also, were it not better for some liberty to be given to some poor men, that cannot well bring up their Calves, or keep them long (especially having but two, or three, or four) and them that have many to be more strictly tied to the bringing up of a certain number every year. If it be objected that the former strict obsernation of Lent is necessary for the better maintenance of the Navy, to omit other answers that many of your Honourable Court can make to this objection, may it please you to consider whether for help hereof, the obstinate Papists being suffered still to live (though their life may be our death, and mercy shown to them may be cruelty to the whole Land) then forasmuch as they attribute such holiness to Fish (as not having perished in the Flood) it were not very fit for such and other Papists so remaining, to be restrained all the year long from Flesh and to feed only of Fish? I doubt not but that the restraint of them all the year from Flesh, would be as good for maintenance of the Navy, as the restraint of all sorts, only for a time. And oh how holy would such Papists be by this means? Especially if also of their own accord they would forbear all Fruit, and all things made of Fruit, Figs, etc. Marmalads, etc. Wine, and Beer, etc. as they which also perished in the Flood? Moreover, to proceed now to some other 0146 0436 V 2 marters, as all in Parliament are in place of Fathers to this Kingdom, Choice of Parliament men to be free. and as his Majesty in his late most gracious Proclamation forbade all choice of Knights & Burgesses to be made of any Bankrupts, and other greatly indebted, as likewise of any suspected not to be sound in Religion, and as your Parliament hath already taken some order for the present in such things, and ye have most worthily acquitted yourselves in dismissing of some unlawfully chosen by Letters, or otherwise, so all posterity shall have cause to bless God, for some certain Law now to be made for preventing of such evils for ever hereafter: and for making all uncapable of any place in that High Court that shall use any such means for a place. None under age to be of the Parliament Why also should any Young men whose Sons soever be admitted into so great a Council for making of Laws for the whole Kingdom, that cannot well govern themselves; and that are so young, as their Bills or Bonds for payment of money are not good in Law? Is it not a judgement threatened by the Lord, viz. that be would appoint Children to be their Princes, Isai. 3.4. and Babes to rule over them? If none be admitted into your Upper House, but such as are of Age (except perhaps to see the order thereof, and to be the fit for future times) why should any of young years be otherwise admitted into the Nether House? The longer these grievances have hitherto been tolerated, the more high time it is now for them to be reform. The like may be said for preventing of confusion in Election of Burgesses, especially of Knights for your most Honourable House. This evil may easily be avoided, if Election be made by a kind of Scrutiny, some principal, wise, grave, and religious Knights and Gentlemen for Shires, and other for Towns being appointed to take every man's voice in writing, and sworn first to deal faithfully therein. In the former consideration, oh that your Honourable Senate would be pleased to take some order for more liberty for public & private Fasts, Public and private Fasts. as occasion shall require the same. By God's gracious blessing heretofore upon such Fasts (as in the year of the Earthquake this last Easter one and forty years: and in the year 1588., and at other times) we may the more desire the same now and hereafter. For certainly all God's judgements being well considered, the security of all sorts in this behalf, may be well thought to be the greatest judgement of all other. Did not David command all his people to rend their Clothes, to gird themselves with Sackcloth, 2 Sam. 3. 3● 38. and to mourn for Abner, because a Prince and a great man was that day fallen in Israel? Alas therefore that we having seen the fall of some of greater worth than Abner, and had many other judgements beside, should think of no such thing. Nay rather, the performance of such exercises hath been accounted as petty Treason. Many may meet and sit days and nights, eating, drinking, playing, and being drunk, and committing many outrages, and yet be in no danger, in no fear: But (woe is me that I may say so much) for some to meet either to fast and pray, or to help one another by repetition of Sermons; or to confer only privately of such things, as they have heard publicly taught, etc. these meetings are accounted and condemned as conventicles. What a strange thing is it also, that all other Churches of other Nations both abroad, and here in our Kingdom, should have prayers and fasting for the Prince and Princess Palatine, and yet we should neglect the same, that in the Bond of loyal love to his Majesty should be most forward in such duties? Alas also, that in these present great distresses and persecutions in France, and in the troubles of almost all other countries', we should neither help them otherwise nor in this kind. Oh, the Lord keep us, from that curse (before spoken of) that the Angel of the Lord enjoined against Meroz, judg. 5.23. and the Inhabitants thereof. Especially the Lord keep us from such Traitors against his Majesty, against his Princely Son, against the Prince and Princess Palatine, and their Offspring, and against all his Majesty's Kingdoms, as shall secretly and underhand persuade any not only to neglect this holy duty of fasting for them, but also condemn the same altogether in these days of the Gospel, as unlawful, and no way tolerable, but to be seditious and dangerous. Doubtless there are too many such amongst us, as under pretext of loyalty, are most pernicious and pest ferous Traitors. And such are not all they only, that do utterly cry down and forbidden fasting; and thereby that help from Heaven (as much as in them lieth) that the said Prince and Princess Palatine need abroad (and consequently our King and his most Noble Son also, and therefore likewise all their Kingdoms, the good of the one being the good of the other.) Such (I say) are not only all they, that so oppugn fasting, but they also that do what they can to withhold all and of man from them: neither so only, but that also be Instruments for sending over more help to their Enemies, Num. 33.55. judg. 2.3. Spinola, and other, Thorns in the sides of the Church, that bestir their stumps what they can for up-holding the cursed Kingdom of the Roman Antichrist, the Man of Sin, the Child of Perdition, now drawing towards his end, and therefore gasping, striving, and struggling for life: and that with all their might oppugn the Kingdom of Christ jesus: and underhand also the Kingdoms of all other Princes, above whom the said Antichrist exalteth himself. 2 Thes. 2.4 Ps 118.12. Act. 9.5. So they compass the little Flock of Christ about like Bees, not knowing for all that, that they shall all (Spinola and his Mates) be quenched as the Fire of Thorns: because it is as hard for them as before it was for Saul to kick against the pricks. Touching Frays, Quarrels, Frays and quarrels. Preu. 14.28. and Murders within and without the Land, I shall not need to say any thing for more severity for preventing the like, though the honour of a King consist much in the multitude of the people, and by the want of people destruction cometh to a Prince: because his Majesty by public Proclamation hath signified his Princely indignation against the same, since which we have not heard of so many such things as before: yet a Law being more certain and memorable than a Proclamation, it were better to make some more severe Law against such outrages, Hose 6.6. because as mercy is better than sacrifice; so cruelty, especially shedding of Innocent blood, is more odious to God, then ever was the neglect of such sacrifices. Blood touching blood, Hose 4.2. may we not fear a controversy of the Lord with the whole Land? I have credibly heard of six strange Murders tried at one Summer Assizes at Exeter, anno 1613. First, Of an Husband poisoning his Wife. Second, Of a Wife murdering her Husband. Third, Of a Father killing his Son. Fourth, Of a Son killing his Father. Fifth, Of a Master killing his Servant. Sixth, Of a Servant killing his Master. How strange also was that threefold Murder at Halsworth in Suffolk, committed four or five years since, but discovered the last year? Two of the Murderers were executed the last Summer 1620, and the third repriued for a longer time. As by every Murder God is bereft of one of his principal Creatures, and the King of a Subject; so also many times a Father looseth his Child, the Husband a Wife, or the Wife her Husband, a Brother and Sister, a Brother or Sister: many Children their Father or Mother, many Friends and Neighbours, a Friend and a Neighbour, and sometimes the Church a good Minister, and the Common wealth a good Magistrate, or Officer. Can there therefore be too much care for preventing of such mischiefs? All such persons as commit the same do manifestly bewray themselves to have no fear of God in them. Gen. 20.11. Many times also some wilful Murders are cleared under the name, either of chance-medley, or at least of manslaughter. All kind of bodily filthiness every where so much abounding, Against Adultery. Num. 25.7, 8. 1 Cor. 5.6. Heb. 12.15 16. hath not your Honourable Court need to be put in mind of making a Law without further delay for punishing Adultery with death? Who of any zeal can but burn to hear, and (almost) to see as much as Phineas saw? If one Incestuous person, and one fornicator be dangerous for a whole Church, oh how much more dangerous are many? The more we profess, and some of us boast of the profession of the Gospel, and of the glorious state of our Church, the more need we have to purge our Land of such evils. As death according to God's Commandment is the punishment of Adultery in most other Countries, and so ought to be by the judgement of most Divines (none almost being so bold as to write to the contrary) so why should it not be in this Kingdom? Our Laws inflict death upon some transgressions of the eighth Commandment, why therefore should Adultery be so lightly punished? By the order of the Commandments and by the testimony of Solomon, Prou. 6.30. Adultery plainly appeareth to be greater than Theft. If the proneness of our Nation to Theft, do require the greater punishment of Theft, are not the people as prone also to Adultery and other carnal uncleanness? Oh let us take need, that as now we say, that no man shall keep his goods in safety, were not the punishment of Theft so severe as it is, so the time come not if further severity prevent it not, when no man shall keep his Wife, or his Daughter, or Maid-servant from the violence of other. The Lord that gave the Moral Law, and appointed punishment for every transgression, 1 Sam. 2.3. being a God of knowledge, knew before the inclination of all Nations to one sin as well as to another. And is not our Nation as much inclined to all breaches of the seventh Commandment, as unto Theft? At least to such Theft as by our Law is punishable with death? Alas the poor chief do offend in this kind: but all sorts, especially the greater are most prone to the other. Moreover by the sin of Adultery the eighth Commandment is broken in the highest degree: Gen. 2.24. For first of all the heart of a man's Wife, that is one Flesh with her Husband is stolen. Mat. 19.6. Is not the Wife more than any goods? Secondly, by this sin the whole state, and the name itself of a man, yea sometimes of Noble Houses, is derived to another, even of most base state and degree. Thirdly, Are not many Noble Houses and Families ruinated thereby? Gen. 34.2 19 The example of Schechem the Son of Hamor, and Solomon himself do testify these things. Hamor was a chief Ruler, and the Lord of the Country where he dwelled. And of what King were there ever so great things spoken as of Solomon? Yet the Fornication of Schechem was the ruin of all the Schechemites: and the love of many Wives by Solomon was the desolation of his Kingdom in his Son's days. 1 Kin. 11.1 11.30, 31. How many troubles also followed David's one Adultery with Bathsheba? Even to the endangering of the loss of his life and whole Kingdom? The Law already made for death (as in case of Felony) of any man that shall have two Wives living together, may the more persuade your Honourable Court to take order for death against Adultery: because the time was when Polygamy was for many years together accounted lawful: though from the first institution of Marriage, it never was so indeed: as appeareth by the testimony of the Prophet, Mal. 2.13. and by the interpretation of the first institution of Marriage by our Saviour himself. Mat. 19.4. Mark. 10.5. It doth the more also concern your most Honourable Court to have regard hereof for the better preserving of your own posterity from this sin, that so their Names, Lands, and Inheritances may descend to them, to whom of most right the same appertain. Shall any fear that if this motion should take place, than themselves or theirs shall first feel the smart thereof? Absit. What hope then can there be of the restraint of this sin hereafter? Every Generation to come may be feared to be more adulterous than other. Such fear also seeming to come from a guilty conscience, is nothing else but the fruit of the former lenity towards this sin. Had this severity been before enacted, men would never have been so hardened in this sin, as to fear the danger of this Law. I will not here be so uncharitable, as to think any man will object the former danger of alienation of Names and Inheritances may be avoided by having chaste Wives for the nights, though they have their Mistresses on whom to satisfy their lusts at other time. This were a devilish speech. And they that are unchaste themselves may fear that which job wished might befall to himself, job 31.9.10. if at any time he had offended in this kind. job at that time by the course of Nature was not passed the danger of that sin: in as much as long after he begat Sons and Daughters. job 42.13. Neither spoke he that for the time only present, but also to testify his innocence for the time past. Doth not the Lord also in justice give an incontinent Wife, to such an incontinent Husband? Yea, doth he not also for the like sin of the Husband, take away his grace from the Wife giving her over to incontinency, in revenge of the incontinency of the Husband? Yea, doth he not sometimes suffer chaste Wines to be against their wills defiled by other for the sin in that kind by the Husband? The example of David doth plentifully testify the truth hereof. That our Saviour condemned not the Woman taken in Adultery doth nothing prejudice my former plea. 2 Sam. 12.11, 12. compared with 16.22 john 8.11 Luk. 12.14 First, Because Christ was no judge in such causes. Secondly, Because if he had been a judge, yet her accusers whiles he stooped down, and wrote on the ground having all forsaken her, he could not have proceeded against her. 1 Cor. 5.4 5. Paul also commanded not death to be inflicted on the incestuous person, as because himself was no civil Magistrate, so also because the Church itself had then no civil jurisdiction amongst them. That which hath been moved touching Adultery is also to be wished against common Harlots that have Bastard after Bastard: so likewise against men sinning in the same kind. Against common Harlots By the present impunity, some have had three, some four, some five, some six or seven, and that by several men or boys. The like may be said of diverse men by their servants or other filthy queans, and yet still such persons continue in their filthiness, as they have any opportunity to act the same: The common penance they set not a rush by, but rather make a May-game of it: neither is it hastily enjoined, where there is no money to discharge the Courts. Standing in a white sheet they think as good an ornament for them, as the Surplice is for the Minister. They no whit fear Excommunication, because they had rather be out of the Church then in it: as also because they see the same not only executed for every trifle, but also sometime against the best disposed people; even for righteousness, joh. 9.22.34 joh. 16.2. judg. 19.30 as it was by the Scribes and Pharisees in our Saviour's time: and as our Saviour foretelleth it should be afterward. Of these things I do most humbly beseech your renowned Court to consider, consult, and give sentence. Against drunkenness. Against drunkenness more severity is yet necessary, because it doth daily increase, and more and more aboundeth: and is the very chief and principal Foines of the former beastliness. In drunkenness also men may fall into the deepest kind of uncleanness, and never discern the same, and be ready to swear they never did any such thing. Gen. 19.33. etc. 2 Pet. 2.7 This is most evident by the example of Lot, though otherwise a just man. Yea, what sin is there, either before named or other, that cometh not out of this sink? This sin maketh a man a beast for the time, and yet for a man to be made a beast is recorded for one of the most remarkable judgements that ever were. Yea, Dan 4.33. the Drunkard in his mad drunkenness is worse than ever was Nebuchadnezzer in his beastly condition. For all the while he so continued we never read that he committed any other sins. Rom. 3.14 Psal. 73.9. Psal. 12.4. But the mouth of the Drunkard is full of eursing and bitterness. They set their mouth against Heaven, and their tongue walketh through the earth. They especially say, with our tongues will we prevail, our lips are our own, who is Lord over us. As it is said of an Orator, Ex eius ore verba magno impetu atque aestu erumpebant, non secus ac seruentes aquae ebulliunt & exiliunt, so may it be said of him that is given to drink, whiles drike is in him, and he in drink, Ex eius ore nefanda omnis generis iuramenta, blasphemiae, imprecationes, convitia, maledicta, stultiloquium, turpiloquium, obscaeni sermons, & eius farinae reliqua omnia mala, non secus ac feruentes aquae ebulliunt & exiliunt. It is said by one, The proud man hath no God, the ennious man hath no Neighbour, the angry man hath not himself; but the drunkard may truly be said, Deu. 21.21 not to be himself. For drunkenness natural Parents must bring forth their own Son that will not be reclaimed from it, to the Magistrate to be stoned to death by all the people of the place where such an one dwelleth. I could discourse of Nabal, 1 Sam. 25.37, 38. becoming upon report made by Abigail of dangers like to have befallen him, 2 Sam. 13.28. but yet escaped, becoming (I say) like a stone, and fearfully dying: of Amnon, David's Son, in drunkenness being murdered: of Benhadad, 1 Kings 20 16. and two and thirty Kings with him in their drunkenness subdued by the Jsraelites: 1 Kin. 16.9 10. of Elah before that in his drunkenness slain by his Servant Zimri: Dan. ●5. 30, 31. of Belshazzar the same night after his drinking and glousing losing both life and Kingdom. But to omit all these the Magdeburgenses in their Centuries, Centur. 11 cap. 6. pag. 346. record out of our own Histories, that our own Nation having spent all a night in drunkenness was the very next day overcome by the Normans. What shall I say more? Hose 4.11. Whoredom and Wine, and new Wine, take away the heart, so stupifying and brawning the same, that no threatenings, or execution of judgements, neither any exhortations to repentance will pierce it, or at least prevail against it. All these things cry in the ears of the Lord of Host, and I hope will so cry in your Christian cares, that they will be heard and prevail against this fowl Monster. Yea, so prevail, that as Amnon hated Thamar with a greater hatred than ever his love had been wherewith he loved her, 2 Sam. 13.15. and commanded his Servant to shut her out, and to lock or bolt the door upon her, that she might not return, so such order shall now be taken against this sin, that all men shall hate it more, than ever they loved it, and so shut the door of this whole kingdom upon it, that it shall never prevail as it hath done. I prescribe no particular punishment: but leave it altogether to your wisdoms. Only I wish some order to be taken who shall be punished for a drunkard: and that for as much as rich men care not for five shillings (though they will hardly give two pence to a poor man) and yet will be drunk as well as other, that therefore some greater matter be enacted. Neither are other excessive drink altogether to be neglected, Other excessive drink. 1. Pet. 4.3. Isai. 5.11. the Apostle having not only distinguished drunkenness from drink, but also reckoned the one and the other for sins of the heathen: and the Prophet having denounced a woe as well to that as to drunkenness itself: & that heathen Emperor Ahashuerosh in his Royal and magn ficent feast of 180. days having left so noble a precedent against immoderate drinking, and of all so brietie in drinking, commanding that all their drinking should be in order, and none might compel. Oh how doth this condemn many feastmakers among Christians, that think it their glory, or honour, or worship, to urge men to drink unto drunkenness? This is so foul a thing that in the most corrupt age of the Church, a Council held at Rome itself anno 1215. in which were Ambassadors or Orators at Rome, from Constantinople, France, England, Hungary, jerusalem, Cyprus, and Arrogan with 412 Bishops, and Abbots and Priors above 800. Centur. 13. cap. 13 p. 806. and in all of Prelates about 1315. the Pope himself sitting for Precedent, even this Council (I say) Can. 15. after sentence against drunkenness in the Clergy, saith unde illum abusum decernimus penitus esse abolendum, etc. Wherefore we decree that abuse to be altogether abolished, whereby in certain quarters the drinkers do bind themselves to drink equal portions, and he by the judgement of such drinkers is most commended, that maketh most drunk, and that draweth dry the fullest cups. Pag. 940. The like Canon is afterward by a Council of Colon against the same abuse. Such drinking is called drinking of health, and it is accounted a great indignity therefore not to pledge one drinking to the health of his Majesty: but alas, it is no health, either to soul or body: but sickness & death to both: to plead a secret comprecation of health in such drinking, is an abomination to God, inter plena pocula to mix comprecations. Such drinkers also do seldom or never pray (at feast as they ought) either for the health of them to whom they do so drink, or for their own health. We are commanded to pray for the health of other, but never to drink. Some of the ancient Fathers have greatly condemned drinking to the health of the Emperor, and have highly commended praying in that behalf. What health can there be for soul or body, when some in such drinking have fallen down stark dead? Sometime also such drinkers drink themselves in time out of all bodily fashion, out of money, out of wit, out of grace: having no more money in their purses, no more wit in their heads, no more grace in their hearts then they leave wine, ale, or beer in their cups, when they have drunk ad imum, turning the bottoms of such cups, and the heels of themselves upward. O the commonness of this sin in these days, not only in base places, but in many great houses: yea sometimes in the houses of religious great persons: where servants think it a disgrace to themselves, and a discourtesy to other great men's servants, if they drink them not drunk: yea so drunk that they can do no service to their masters homeward: yea, it were well if some great persons themselves, yea very great persons did not glory in this which for all that is their great shame. In common Schools Potations are but once a year: in Lent: and in the afternoons: but these wretches, these sots make their Potations every month, every week, every day as soon as they are out of their beds, in the forenoons, as well as in the afternoons even in the night till they be so oppressed with drink that they be forced edormire crapulam. Is it not therefore high time to repress this evil? More than time. If reformation hereof begin in the houses of Nobles, Knights, and Gentlemen, as also of the most dignified Prelates, it will be the more easily enlarged further. For how can ministry or magistracy be well executed, Isai. 28.7. Levit. 10.9 1. Tim. 3.3. Tit. 1.7. Pro. 31.4. Isai. 5.25. 1. Maccab. 16.15. by them that are culpable in this kind? Examples of Magistrates ye have seen before. Touching Prelates etc. That of Simon the Priest with his two sons Mattathia and juda (though it be Apocrypha) is not altogether to be despised. For they all three having drunk largely by the policy of Ptolomaeus the son of ●●ubush, were slain by the said Ptolomaeus. Now here also is to be considered the foul abuse of Tobacco. I call it abuse, because it may be that for Physic there is some use of it: but Quorum non est usus eorum non est abusus. And this abuse is even in the Universities themselves: yea in all other places. Even such is the abuse hereof, that thereby more smoke cometh out of some men's noses then out of many chimneys of some great houses: even of such men as do most abuse the said Tobacco. Hereby also the former sins of drunkennsse and excessive drink are the more nourished. Finally hereby, though many chimneys are clean swept, yet the bodies of some men deceased being opened have been found as foul and black, as chimneys are by much soot. For the better repressing of the former drukennesse and drink, may it please you to consider of lessening the number of Inns, Against multitude of Inns Taverns and Alehouses. Taverns, and Alehouses in all places. Yea, for making some Act for the stinting of the number of them in every Parish of every Town, and in every Village of the country; and that the number so stinted may not be increased afterward by any whosoever. Yea also that none be authorized to keep Inn, Tavern, or Alehouse, but such as are of good fame and name for their own sober carriage and behaviour. As likewise sufficient to undergo the penalty by you appointed in case they shall offend by suffering any disorder in their houses contrary to Law. But because ye have already begun to take some order in that behalf, I shall not need to speak much. Notwithstanding there is the more need to be had for the lessening of the number of them in all places, and for reformation of the great resort unto them, especially by such as have houses of their own in the same Parrishes: and chief of the great abuses in them by the former sins of drunkenness and excessive drink, by playing at unlawful games, by swearing, by singing filthy songs, and by many other the like disorders. In respect of all these there is the more care to be had for redress of the premises: because such houses are the chief bane of many men's children, the spoil of many Servants: the ruin of many young Heirs; the means of much whoredom, and of many quarrelings and murders: the harbours of many Thiefs to contrive their Robberies: and the places whither to bring their these stolen goods: and finally the booths of all other iniquities. Some of them sometimes by some justices, yea at quarter Sessions for a time are repressed; but how soon after be they erected again? Such Alehouses also are most dangerous, that are in blind corners, fare remote from other houses: so also such as are the more needles, because they are near, to Market Towns that abound with them: and both these are the more dangerous, because Constables and other neighbours cannot daily see the behaviours in them: the one to inform the other to reform whatsoever is amiss: yea, also touching all Alehouses, Inns, and Taverns, for the better repressing of them, and redressing of all abuses in them, it is to be wished that no known riotous persons, and such as are given to play, and drunkenness, specially men servants, and sons of parents known, might be suffered to run upon the score, and to take more than they presently pay for and that therefore all such ale or beer sellers, Innkeepers, or Taverners as should suffer any such Servants or men's sons, of age or under age so to do, should have no benefit of Law for recovery of any such wilful debts. Finally, may it please you to consider how convenient it were for all Taverners, Innkeepers, Vintner's, Brewers and the like in all Cities and Towns corporate to be restrained from bearing any chief magistracy in any such places My reason of this short motion I leave to your Honourable wisdoms to conceive. Touching plays and players, the oftener, and by the more Laws still in force they have been condemned, Play, and Player's. the more I hope ye will now this once more so strike and wound them, that Cities, Towns, and Villages shall never hereafter be so troubled and rob by them, as hitherto they have been, and yet yearly are, notwithstanding all former Laws against them: the rather because of that intolerable insolency of them that before hath been touched, even against the greatest States in the Land, as also against worthy Preachers of the Word in such places, as where they have been suffered to play. And who do most resort to such companions, but their like (for the most part) in all profaneness? The poorest also, and most beggarly persons will spare a penny or two to see and hear their foul sports, that have not so much more in their purses, to buy necessary food for their Families: yea, such for the most part do most eagerly resort to such exercises, as never care for any exercises of Religion private or public. Bankrupts, Ingrocers of Commodities, and all Cozoners of men, esppecially in great things, Bankrupts, etc. have the more need of your severe animadversion, because by such many are undone, and themselves pretending decay grow rich: and when they have compounded with their creditors for the third, or fourth, or eighth part sometime of their debt, they have enough left for themselves and for their Children afterward. This is much greater robbery, than (without Murder) to take Purses by the highway. These vermin are the more dangerous, because many times when they are nearest breaking, & intent to break, then to deceive men the more, they make the greatest show of wealth, by building, by costly apparel, by feasting, & the like. With these may be joined those that upon their second▪ marriages make jointures to their second Wives, having before conveyed their states to their Children by their first Wives. So likewise they that sell annuities out of their Lands, which before they have secretly conveyed. Against ingrocing of Farms, Ingrocers. Prou. 23.4. I hope these last years, have made men to cease (as Solomon speaketh in like case) from their such wisdom: and taught them that have many to desire to be rid of them: yea, Landlords to abate rents. I hope also that these years of plenty will teach great persons that are Lords of many Farms, to mitigate their rents of their own accord, without any further order to constrain them so to do, lest if they do not, their Farmers run away, leaving them and their Lands in the lurch: to their as great loss as before they had gain by their hard rents: in the hardness of their hearts looking for their rents, but never caring with what difficulty, and grief of heart their Farmer's labour to maintain themselves and their Families: Ps. 127.2. rising early, and sitting up late, and eating the bread of sorrows, while their Landlords live in ease and pleasures. Notwithstanding the woe of such Landlords will be greater in the end, than the present grief of their poor Tenants. Isa. 3.15. Psal. 14.5. Amos 8.6, 7. Amos 4.2. For they beat the Lords people to pieces, & grind the faces of the poor: and eat them up as men eat bread: yea, they sallow them up, and buy them for silver: and sell them for shoes. Will the Lord always bear this? No, no: He hath sworn by the excellency of jacob, that certainly he will never forget such works, & by his own holiness, that the days shall come upon such when he will take them away with hooks: that is, he will destroy them suddenly, and unawares, as the Fish is taken with the hook (Will the Lord be forsworn?) Yea, he threatneth further, that although such great ones build houses of hewn stones, Amos. 5.11 they shall not dwell in them: and though also they plant pleasant Vineyards, they shall not drink Wine of them. Yea further which is heaviest of all, Amos 8.7. the Lord threatneth never to forget them: and to bring such a plague upon them, as out of the which they shall never pluck their neck: Mich. 2.3. Mich. 3.4. and that although they cry unto the Lord, yet he will not hear them. Will the Lord deal thus with them that oppress the bodies of men? Oh then, how will he deal with them that are cruel to men's Souls? Because also some Executors of last Wills & Testaments of the dead are as great oppressors as the former by wasting Orphan's goods in suit of Law (sometime against such as to whom in nature they are most bound) in building, purehasing of Lands in their own names, and in so renewing of Leases, left to their trust for such Orphans, and in living riotously, & other like ways, so that such Orphans coming to age, are frustrated of that which their Parents left them, may it please you to consider of doing some thing, according to your godly wisdoms for preventing hereafter of this great evil: the father because Executors may die, and often do die, before such Orphans be of age. The same I wish concerning some that have ingroced some sums of money into their hands, & therewith purchased Lands, and then most wickedly laid violent hands upon themselves, to leave the said land to their heirs, because lands pay no debts. Such I have known, and therefore I do the rather commend the same to your Honourable Court, to be prevented for the time to come. Touching oppression by Ecclesiastical Courts, in taking greater fees for probat of Wills, Letters of Administration, for Excommunications, and Absolutions, for Citations, & appearances according to such Citations (just or unjust) enforcing also men to buy their Books of Articles, & to pay ten or twelve pence for a Book of them (dear of two pence) and other such ways: as ye have begun a little to pry into them, so hoping ye will sift such things further, I will spare all further speech of them: as also of the extortion of some Bishops themselves in taking much more than they ought for Letters of Orders, for Institution, Induction, and the like. Notwithstanding, I have need here to add something touching Simony and giving of money or moneys worth, Against Simony. by any Ministers themselves, or by any their friends in their behalf, for Benefices or any other Ecclesiastical preferments, to such as do more love to see money then to see God: Exod. 23.8 Dan. 16.19 and that by such seeing of money have their eyes so blinded, and their words so perverted (though before they seemed righteous) that they can neither see that that is right, nor (like a drunken man) speak a right word. This is the more worthy your wise consideration, because although the Laws already against the said corruption enacted be so strict, that a man would wonder how that foul and monstrous sin should be still continued, yet such is the wicked wit of man, that it hath ways and wiles enough to elude all already done therein: and so to beguile their own Souls, that Simony to many Patrons, or to their Wives, or to their Children, or to their Servants, or to their Friends, is still as common, as rife, as usual, as if there were no Law at all against it. And albeit a man would think that no more severity could be devised to repress the same, yet if ye shall be pleased to entertain this further motion, I doubt not but that your wisdoms will find out somewhat more than yet hath been for the kerbing and restraining, both giver and taker for the time to come from all such corruption. The same I do likewise commend to your wisdoms for restraint of the like evil in the collating of Academical preferments, especially Scholarships and Fellowships in the Universities. For it is lamentable, and very lamentable, to see the great change of those places, as in other things so also in this, from that they were forty or fifty years past, when there was no such corruption almost known. It may be some were chosen of favour, or by friendship, and Letters of great persons that were not so worthy as some other that were passed over: but as for money corruption it was not so much as talked of. Afterward also, for resignation of a Fellowship it may be the Resigner had some twenty Nobles, or ten pound at the most. But now alas it is come to that pass that Masters of Houses take sometimes forty pound, sometimes fifty pound, sometimes an hundred Marks, sometimes an hundred pounds, and more also for a poor Fellowship, to the great prejudice of Learning, the hindrance of the Poor, the disgrace of the Gospel, and to such shame and reproach of such takers themselves, that Libels are cast out against them for the same. If some Masters and late made Fellows were upon their Oaths hereof examined, they could not if they have any fear of God, or any conscience deny it. Neither (I am persuaded) would they, being especially assured of pardon for their offence passed in that kind. But for the time to come, were it not fit that all such takers and givers, as also all friends that shall give any thing for any in such respect, should be severely punished by your wisdoms: as likewise that all that could detect such dealing, should be well rewarded? Moreover, because he that loveth pastime, shall be a poor man, and he that loveth Wine and Oil shall not be rich, Against riotous gaming and unlawful pastimes. Oh that ye would be pleased to take some order against such things as Solomon there meaneth. I mean against all riot in gaming, in lavish and costly fare, in rich and curious apparel, beyond ability, above calling, not beseeming their sex, whereby also is to be understood all excess in Hunting, Pro. 21.17 Hawking, and the like. The which exercises are in themselves lawful, but not convenient for all sorts of persons: yea sometimes, they be made unlawful being immoderately used. And by these things how quickly do many waste their whole states, and bring themselves to be hired out for bread? 1 Sam. 2.5 Yea such as were borne to great Inheritances. In some Countries I have heard, young men prodigally given to be confined for their expenses. Why may it not be so with us? Prodigal persons to be confined to their expenses. Why also should there not a Law be made for all great men no longer to enjoy their Titles and Dignities, then whiles they have means to maintain the same? As also for some in every Country to be appointed to have power for a time, every year, or every two or three years to call Noble men's heirs and other great persons to account after they be of age, and to examine them of their expenses: and then upon finding them lavish, Christianly to admonish them: finding them frugal to encourage them: and if they shall not regard the second or third admonition, such to be degraded of their Dignity, and deprived of their other privileges, which before they held by their places. If also some ancient Civil Laws were revived for recovery of money lost by any under age, and that for fifty years after; or for the bestowing of such money lost after age upon the poor (the winners thereof being forced to make restitution to the Magistrates) that so the loser's may be loser's, and the winners no gainers: If such Laws (I say) were revived, what a goodly restraint would they make of riotous gaming? In a little Book also De Moribus Turcorum, with a Preface of Luther prefixed thereto, I read, that such as lost money by play, being found were punished with many ignominies. I could allege many testimonies out of justinian, Peter Martyr, Caluin, Bastingius, and diverse of the Fathers and Counsels, as also of Heathen men, Tully, and other against playing and wasting of men's states by playing. But I doubt not but that some of your Honourable Senate, can speak more than myself can in this Theme, or then is fit for me to write. That that I have written herein, I have written without curiosity, or any pride in meddling with greater matters than belong unto me, but only in regard of the good of the Commonwealth, and in love to such as I see by such means vainly to consume their Patrimony, to their own and their children's misery, and to the ruin of their Noble or Worshipful Houses. All also that I writ I do humbly submit to your Honourable wisdoms, The excess of Apparel is such that it hindereth House-keeping, Excess of apparel. and all good duties beside to God and men: and thereby sufficiently speaketh against itself. Neither is to be condemned in those respects for the costliness only thereof: but also for the strange and variable fashions every year changed, no man or woman almost knowing how they may go. Isa. 3 16. etc. Zeph. 1.8. 2 Kings 9.30. Doth not the Lord threaten severely to punish such things, by whomsoever used? Or were his such threatenings only for those times? The Scripture recordeth jezabel for a Monster of that Age. But these times cry down her pride, and commend her to have been sober and modest. Touching our late newfound Monsters, I mean Women that have clean cut off their Hair, and gone like Boys or Youngmen (it may be that they might be so taken as Pope joane was) as his Majesty hath let some of them see his frowning countenance, and hear his words of Princely indignation against them, whereby that foul fashion was a while repressed, so I have wished his Majesty would likewise have been pleased, to have committed them to Bridewell or Bedlam, and commanded them there to have been kept till their Hair were fully grown again, 2 Sam. 10.15. as David commanded his Ambassadors abused by Hanun and the Princes of Ammon by shaving of half their Beards, to tarry at jericho till there beards were grown, because they were ashamed. Were not this so much the more just, because these impudent Women sin against the light of Nature, and yet are not ashamed, but glory in their shame? Yea both such Women, and also men offending in the contrary by wearing Woman-like long Hair, do give Paul and the Holy Ghost the lie in so doing. 1 Cor. 11.14.15. For Paul by the Holy Ghost hath said, Doth not nature itself teach you, that for a man to have long hair it is a shame? But for a woman to have long hair it is a glory to her. Do not therefore such men, and such women say nay to all that, and speak the clean contrary, viz. That it is very comely for men to wear long hair, and a great ornament for women to cut off their hair, and to become Tomboys? Oh how do these cry to men for reformation, and without reformation to God for judgement. Here also I may briefly insert some thing against the multiplicity of Fairs: especially in small Villages, Multiplicity of Fairs. and pelting Parrishes: as the which are only means to maintain Rogues and Vagabonds, and such drunkenness and drink, as whereof before I have spoken: and whereby likewise, there is much more detriment to the Commonwealth, than any benefit. Yea alas, how is God dishonoured many ways by occasion of such Fairs? Yea also, how well may most Fairs in great Towns be spared: except only some special Fairs, as Bartholomew Fair at London, Sturbridge Fair by Cambridge, Lyn Mart, and the like: and excepted likewise great Cattles Fairs in diverse Countries? Other Fairs for the most part are more prejudicial to Trades men in such great Towns, then beneficial to any, but only to Alehouse-keepers, Inholders, and Taverners. May it also please you to consider of some means to restrain great men from lying so much in London, Great persons to keep house in the Country. Rom. 12.12. Hebr. 13.2 1 Pet. 4.9. Gen. 18.3. and 19.2. job 31.17. Neh. 5.17.18. and other Cities and Towns from their chief Mansion Houses in the Country, as they do, and to enjoin them to keep House in the Country, Hospitality being both often commanded, and also commended by many worthy examples of Abraham, of Lot, of job, of Nehemiah. Is it not the more necessary in these days for the more refreshing of the poor, all Trades being now so dead as they are, and many men not knowing almost how to line? Yea in the same respect it is likewise the more needful, by justice the better to keep men in order, and from using unlawful shifts for helping of themselves. Yea, at all times it is needful for repressing of sins, by the authority of such great men, meaner justices not being of such account as the greater. The old excuse of the great price of things hindering House-keeping in the Country hath lately been removed by the great plenty of the late years, especially for such great persons more easy House-keeping. Before also it might have been the more eased by the more moderation of expenses in building, gaming, apparel, and other rioting. By this means also every other Gentleman's burden would be the less. As many hands make quick work, so many shoulders make light burdens. Exod. 18.17. etc. Hereby likewise love would be greatly increased, and the hearts of the Common people gained to love & honour such great persons the more; and be the readier for any good service of the Country. If such likewise would so wisely and religiously govern their houses, that it might be said of them as it was said of Cornelius, that they feared God and all their households with them, Act. 10.2 Oh what light of life and godliness would it give to other? Finally, this motion is the more reasonable, because commonly such great persons chief Lands lie where their chief Houses are: there also they have the more services performed to them by the people of such parts; and therefore there they are the more bound in all equity to do good. Touching his Majesty's Princely clemency abused by such as have his Letters Patent, Abuse of his Majesty's Letters Patents. and go up and down with Briefs of them: as also for repressing of Rogues and Vagabonds, as much every where now swarming as if their were no Law against them, and thereby robbing the Countries where they travel, and be otherwise very dangerous, and commit many evils, let it be only sufficient by mentioning them to put you in mind of them, for some more severe Law to be made to restrain them. Wracks also seem very hard, if not altogether unjust and unrighteous, viz. that one should be enriched with the loss & undo of many: and that the principal owners should not only lose their Ships, with many men's lives for the most part, but also their goods. These things considered, & so amplified as by your wisdoms they may be, what heart so flinty as not to be moved with compassion in that behalf? Touching the names of Puritans, Prescisians, Schismatics, etc. disgracefully cast upon such as are sound in all substantial points of Christian Doctrine, & unblameable in their life and conversation, & not only upon such Ministers, but also upon all other that do most endeavour to keep a good conscience in all things towards God and men, Act. 24.16. how gracious a thing were it to repress this for the time to come? The rather because many young Christians are hereby much discouraged. Especially it seemeth fit to restrain Preachers in Pulpits from all such disgraceful and reproachful speeches. Alas it is too lamentable that many young striplings, that had need to be confined to some places till their beards were grown, & themselves were men (as having been born Ministers before their time) starting up into Pulpits, having no word of exhortation, neither any sound Doctrine to deliver; It is (I say) lamentable, that such should even in great Congregations spend the time in such railing, and yet by profane and ignorant men, be thought to preach excellently. I hope that if some of the most Reverend Bishops knew this abuse, they would do some thing for reformation hereof. But a Law in this behalf were best of all. I had thought before to have commended to your Christian wisdoms diverse cases of Marriage. divers cases of marriage. As that young men newly married should not be suffered presently to travel for two or three years together: Against marriages also without consent of Parents: at least contrary to the minds of religious Parents, that are able to show good reasons of their contrary minds: That all Licences for marriages without thrice solemn ask (as they call it) should be made unlawful: That the Wife being justly divorced for Adultery, the innocent party may have liberty to marry without contradiction; there being no heavier thing for strong and lusty men then to be restrained from marriage: And that the general restraint of all persons from marriage for almost half the year, should be utterly abolished, the same being contrary to the Word, 1 Tim. 4.3. and a Doctrine of Devils, and being altogether Papal, and having no use but to pay for Licences, and being oftentimes the cause of much carnal filthiness before marriage, and sometime the man dying before marriage, and leaving his contracted Wife with child, to her perpetual infamy, and to the making of the child so borne no better than a Bastard. Some good reason may be given for celebration of marriages betwixt eight and twelve of the clock in the forenoons: but certainly none can be given of the former: save only the Silver benefit of Ecclesiastical Courts, and their Officers. But of these and some other marriage cases, I dare not speak more largely, having been so ample before, though nothing so ample as I could have been. The same reason is of my silence of diligent yearly mustering of men, Yearly mustering of men etc. for the better fitting of them for times of need: as also of good care of Furniture for War, without any juggling to make the Furniture of one to serve for many, the same also I say for my silence of the Ecclesiastical discipline and government, the desire whereof hath been a greater cause of the restraint of Ministers, than their not conforming. Herein I have been the more silent, because the same hath heretofore and more lately been amply, learnedly, and substantially laid forth by other, wherein we alone differ from all other reformed Churches. And if it shall not please his Majesty generally to establish it according to God's Word; and other Churches throughout his Kingdom; yet if he might be persuaded to tolerate it in some places, appointed for the same by his own Princely wisdom, as I doubt not but that they which shall enjoy the same, will bear all charges thereto belonging, without any prejudice to any other Ministers, so I am persuaded that use thereof would emittere such a fragrant smell, as that all other would be the more in love therewith: thereby also would be that sweet peace, that is so often commended in the Scripture: Yea, I doubt not, but that his Majesty would better affect it, and the lovers thereof, then ever he hath done. As the want of any member (though never so little) maketh the whole body the more impotent, so the want of the holy Discipline maketh the whole Ministry the weaker, and less effectual. If this little hereof spoken be offensive to any, yet let it not (I humbly beceech you) hinder my former motions, or any of them. Against the abuses of Excommunication and citing of men to Ecclesiastical Courts by Apparitors without any presentment against persons so cited, contrary to our own Canons: against proceeding also of such Courts for bare absence, upon the bare word of an Apparitor that maketh no conscience of any thing: as also against so citing of men, and such proceeding against them (even sometime, never at all cited) without regard of age, of the season of the year, of distance of place, etc. I hope that either some other will speak, or this short mention will be sufficient: or it may be some other will reform such disorders. Last of all, because absence of the better sort sometimes doth strengthen the worse part, Parliament men to meet together. Ezek. 46.10. as experience hath taught in the Universities, therefore as the Lord by Ezekiel commandeth that in his worship, The Prince and the people should come together thereunto, and go away together therefrom, so may it please you all that wish well unto Zion, and love the peace of jerusalem to do the like in this your service of God, of his Majesty, and of the whole Kingdom, at every Session of the Parliament, and on every day for every Session. Exod. 32. How highly did all Israel sin (even Aaron himself) in the absence of Moses but a few days? How effectual for Christ, joh. 7.51. was one weak word of Nicodemus, even to the dissolving of the whole Council of the Priests and Pharisees against Christ? To shut up all that I have spoken by the privilege and liberty of Subjects, The Conclusion. for craving help of your most Honourable Court in the former Advertisements presented unto you, I do humbly crave the gracious pardon of his most Excellent Majesty, of his Princely Son, and of you all of any thing wherein for matter or manner I have erred, even with the like words (some few only changed, according to the difference of persons to whom I speak, and of the future Tense into the time passed) even with like words (I say) (except only before excepted) do I crave this pardon that Luther once used to the Emperor and other Princes before whom he pleaded his cause. Sleidan, comment. lib. 3. Si quid à me peccatum fuerit potentissime Rex, illustrissime Princeps, nobilissimi Marchiones atque Comites, honoratissimique Barones alijque huius Regni Proceres, vel verbis minimè proprijs, neque tanto consessu dignis, vel etiam phrasibus parùm elegantibus atque decoris, totum hoc mihi peto condonari propter vitae genus, in quo aliquam (mihi obsecro liceat interponere maximam) aetatis partem consumpsi. For alas, I neither have lived in the Court (at least long together) for these forty years and more, nor in the City, but in the Country, where I have not been acquainted with Court speech, or otherwise exercised with Learning, as some have been. Neither (I do most humbly beseech you) let the concealing of my name be any prejudice to this my humble Petition. Because I have spoken somewhat against Papists I have therefore concealed my name, least being known I should fall into some of their hands. For they are a bloody brood, a generation of vipers, yea, a generation whose teeth are as swords, Math. 37. Pro. 30.14 and their jaw teeth as knives, to devour the poor from the earth, and the needy from among men. The poor and needy? Yea also, the mightiest Monarches in the World. They eat their God and kill their Kings. And therefore as the Elders of Samaria said among themselves of jehu, 2 King. 10 14. Behold two Kings could not stand before him, how then shall we stand? So say I of them, Behold they devour their God (and so may most truly be called Bellygods) and they murder Princes; How then can such a poor wretch as I am stand before them? The God of grace direct you all (Nobles, Knights, and Burgesses) by his Spirit of grace, so to go to our most Noble and gracious King, Neh. 1.4. and 2.1. etc. Est. 4.16. & 5.1. etc. as Nehemiah did to Artaxerxes, and Ester unto Ahashuerosh, that thereby ye may find that grace with his most gracious Majesty, that Nehemiah found with Artaxerxes for jerusalem, and Ester with Ahashuerosh for herself and all the jews. And the same God show me and all before supplicated for, such favour with his Majesty, and Princely Son, and you all for ourselves, and for the House of God in this his Kingdom, Ezra 7.27. that we may say, as Ezra said, Blessed be the Lord God of our Fathers, which hath put such a thing as this into the King's heart, to beautify the House of the Lord here in England, and hath extended mercy unto us before the King and his councillors, and before all the kings mighty Princes. Amen. 1 Cor. 16.13. Quit you like men: be strong.