FOR GOD, and the KING.  
THE SUM OF TWO SERMONS Preached on the fifth of November last in St. MATTHEWES FRIDAY-STREETE. 1636.  
By HENRY BURTON, Minister of GOD'S Word there and then.  1. PET. 2. 17. 
Fear GOD. Honour the KING.  2. TIM. 4. 1, 2, 3. 
I charge thee before God, and the Lord jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom: Preach the Word, be instant, in season, out of season, reproove, rebuke, exhort with all long suffering and doctrine. For the time will come, when they will not endure sound doctrine, etc.  Bernard. in Dedic. Ecclae. Ser. 3. 

Non miremini, fratres, si durius loqui videor:  
Quia veritas neminem palpat.   
Printed, Anno Dom. 1636.   

TO THE KING'S MOST EXCELLENT MAJESTY, CHARLES, BY THE GRACE OF GOD, King of Great Britain, France and Ireland, Defender of the Faith, etc.  
SIR,  
What the title in the front professeth, FOR GOD, AND THE KING, the substance thereof was by me preached in two Sermons on the last fifth of November, 1636. to teach my people obedience to both. And for this, I was by the divine providence directed to this Text (Prov. 24. 21. 22.) My Son, fear thou the Lord and the King, and meddle not with them that are given to change. For their calamity shall arise suddenly; and who knoweth the ruin of them both? The Doctrines of which text, as I thought the more necessary to be preached and pressed in these times of Apostasy, and defection from the due obedience both of God and the King: So I deemed that day (the memorial whereof should cause all loyal subjects for ever to detest all Innovations tending to reduce us to that Religion of Rome, which plotted that matchless treason) the most seasonable for this text, as wherein our Solemn acknowledgement of our sacred thanks to God for our great deliverance (the fruits whereof we enjoy at this day under your Royal and happy government) being a strong engagement and inducement to every good duty both to God and the King, might work the more kindly effect in the hearers; a word in season, being (as the Wiseman saith) like Apples of gold in pictures of silver.  
Now although the general good acceptation of the word then preached, whereby the people's hearts were much affected, being instructed and exhorted to stick close to God and the King in all manner of duties to each, that none of those, of whom my text admonisheth, might work a disunion, might have been a sufficient motive of publishing those Sermons in print, for the general good of all your Majesty's loving Subjects throughout this your Kingdom; yet Lo a necessity it now laid upon me. For on December 3. after my house had been searched by a Pursuivant, Constables, and Wardens of the Company of Stationers for a book which I had not, then and there, the Pursuivant served me with Letters Missive from the High Commission to appear on Twesday than next ensuing, before Doctor Duck at Chesewicke, there to answer to Articles against me. The Articles were all of them against my preaching, and in special, and by name, against my Sermons on November 5. on Prov. 34. 21. 22. Therein was objected to me, that I preached against sundry Innovations (which indeed was one special point in my text) as alterations in the book for the fifth of November; alterations in the new Fast-booke, contrary to your Majesty's Proclamation, which Orders the old Fast book set forth by your Majesty's authority to be reprinted and published; alterations in the Book of Common Prayer, set forth by Act of Parliament; a turning out of the Collect for the Queen and Royal Progeny, these words, Father of thine Elect, and of their seed, as if they would blot out your Majesty, Queen, and Royal Progeny out of the number of God's Elect: and in the Epistle on Sunday before Faster, for, IN the name of jesus, is now put, AT the name of jesus, etc. alterations in setting up of Altars, Images, Crucifixes, in bowing to the Altar: in putting down afternoon Sermons on the Lords days in sundry Diocese: in allowing no other Catechising, but by bare Question and Answer out of the Book, without expounding of the main Principles of Religion to the ignorant youth and people in reading of a second Service at the Altar, in the upper end of the Chancel, where in many great Churches the people cannot possibly hear, & not even in lesser Churches, or indifferent, without a stentorious voice of the Minister: together with sundry other things of the like nature: some truly alleged, which I am ready to maintain against the Innovators, and some falsely and maliciously perverted, whereof I am ready to give your Majesty a true account. And in the end of all the Articles, I was charged to bring in a true copy of my Sermon. The conclusion was, a book tendered to me to swear to answer to those Articles.  
Here at I startled, admiring that these things should be charged upon me as crimes, which both were truths, and pertinent to my text, and necessary to admonish my people of, as leading them from the fear of God, and of the King. I also (upon the sudden) apprehended, that I could expect small justice of those, that were not only the countenancers, but practisers, yea and (which is the highest degree of all iniquity) open maintainers of such innovations, and that in that very Court where they ought rather to be severely Censured and Suppressed: but that on the contrary I should be there censured as a Delinquent, for executing my Ministry, in speaking the truth, and reproving of Sinne. And again considering with myself that this cause was of a higher nature, then to be so much as hazarded upon the judgement of these, who were professed parties; I presently reflected my thoughts upon your Sacred Majesty, as not only worthy to take the cognizance of so weighty a cause, and the best able both in respect of your Princely wisdom, and unpartial judgement to weigh it in a just balance: but also as the prime and principal person, next unto God, whose honour and welfarre it most nearly concerneth; and who next after God, are engaged in my text to inquire into. So as my reply to Dr. Duke was, Sir, I humbly appeal to the King's Majesty my Sovereign and Patron, as my judge in this cause, and before whom I shall be both a Defendant, and Complainant. For I hold it not fit, that they who are my adversaries, should be my judges. These were the very words of my Appeal to Your Majesty as I remember.  
Now thou my Gracious Sovereign, that which my professed adversaries in so just a cause did unjustly and against the Law require of me, namely to bring them a copy of my Sermon, that so they might at their pleasure take advantages by perverting of my words. I do here most freely and faithfully in all humbleness present to Your Majesty, yea and that with many additions and inlargements (like to jeremy's roll) that in the chief place Your Majesty may take a full account of the whole matter whereof nothing is concealed; and so also, as all Your loving and loyal Subjects may make good use of it. Herein (besides many other things, the reading whereof will not (I hope) be loss of time to Your Majesty) I have observed sundry perilous innovations set on foot in this Your Kingdom, worthy Your Majesty's saddest consideration. And to whom (next unto God) should I address my complaint herein, but to Your Majesty whose honour I cannot but be most tenderly sensible of, so deeply suffering in those Innovations herein mentioned? For how frequently and Solemnly hath your Majesty made most Sacred Protestations to all Your loving Subjects, that you would never suffer the least innovation to creep into Your Kingdom? And here, both for the comfort to us Your faithful people, and for the conviction and condemnation of our Innovators, and for the refreshing of the memory of Your Majesty's Golden Sayings, never to be forgotten, as most honourable to Your Majesty let me set down a few of them. Your Majesty in Your Declaration to all Your loving Subjects, of the causes that moved You to dissolve the last Parliament, published by Your Majesty's Special command, 1628. pag. 21. hath these words: We 
* Golden sentence.  call God to record, before whom we stand, that it is, and always hath been our hearts desire to be found worthy of that title, which we account the most glorious in all our Crown, DEFENDER OF THE FAITH, neither shall we ever give way to the authorising of any thing, whereby aunt innovation may steal or creep into the Church, but preserve that unity of Doctrine and Discipline established in the time of Queen Elizabeth, whereby the Church of England hath stood and flourished ever since. And in your Declaration prefixed to the Articles of Religion, speaking of Ordinances and Constitutions in Convocation by Your Majesty's leave, and under Your Seal, is added this Proviso, Providing that none be made contrary to the Laws and Customs of the Land. More might be added. All which well considered, how audacious, yea how impious are our Innovatours, how fearless of Your Majesty, how regardless of Your Royal Honour, that in their Innovations made such havoc, commit such outrages, and that upon the open theatre? New Rites and Ceremonies do now, not steal and creep into the Church, but nudo capite are violently and furiously obtruded upon Ministers and people, and that with suspension, excommunication, ejection out of house and home, threatenings and thunderings to the refusers, who dare not yield conformity unto them, as being against both Law and Conscience, and these your solemn declarations So as it seemeth these Innovators will put it to the trial, whether their practices will more prevail against your Majesty's Solemn and Sacred Protestations to the contrary, which stand upon Record, in aeternam rei memoriam. that so they may as much as in them lieth, blast the beauty and glory of Your Royal Name delivered in annal to posterity, as if it should be said, This King had no regard to sacred Vows, and solemn Protestations (which God forbid it should ever enter into the thought of any of Your loving Subjects to suspect) or whether your Majesty will look more narrowly into their desperate practices, & (not suffering yourself to be abused through credulity of their blandishing flatteries, and bainfull suggestions, and Your people most intolerably oppressed under their lawless power) will be pleased upon others true reports (true reports, I say; for who dare report falsely of them, whom so few dare speak the truth against them, they be so potent and vindicative) to make a full Scrutiny, and inquiry into their exorbitant and extravagant courses, and thereupon to acquit Your honour in executing of justice upon the Delinquents. I do not charge any one particular person. That honour is reserved to Your Majesty. For as Solomon saith, it is the honour of Kings to search out a matter. And for me Your Majesty's old and faithful Servant, while as Christ Minister, & a watchman of Israel, yea a Sentinel perdu, I discover both present, and thereupon (in my apprehension) consequent dangers to my Sovereign and his State, and while, as the poor sheep, I appeal and complain to my Shepherd: oh never let my Shepherd either leave me in, or deliver me into the power of the wolf! And while all along I plead for God and the King, for Fear and Obedience, and against Innovators, the enemies of both; oh let my God and my King protect their poor Servant against his adversaries; the Innovators in my text! Who if they quarrel these my charges, I beseech Your Majesty lay Your charge upon them to make a full and clear answer unto them.  
What shall, or can I say more? Your Majesty's wisdom can pierce deeper into this cause, than my shallowness is able to give intimation, wherein you will easily discern how deeply You are engaged to close with God and Your good Subjects against all those Innovators, the disturbers of the peace, and distractors of the unity of Your Kingdom, so as thereby You shall become the most glorious Prince in Christendom, formidable to Your enemies, and amiable to all Your good Subjects, whose hearts and affections being indecred hereby, will become a richer Mine to Your Majesty, than all the Western Indies to the King of Spain.  
And if my style seem sharper than usual, be pleased to impute it to my Zeal and Fidelity for God and for Your Majesty, when I am to encounter with those that he adversaries to both. And if any word have dropped from my pen, which malice may pervert and wrest to my prejudice, I beseech Your Majesty to be my judge Yourself, and to consider, as on the one side a weak man, so on the other a Minister of Christ, whose message he durst not but faithfully discharge to his uttermost power, and at his uttermost peril. Nor must I look to far better than the Prophets of old, who complained of those, who made a man an offender for a word, and laid a snare for him that reproved in the gate; Yea then Christ himself, whom the Pharisees thought to entangle in his words: Yet my comfort is, that a Prince so gracious, so righteous, so religious shall be my judge. And if my simplicity shall be by my captious Adversaries found worthy of censure for a word misplaced, or so: I shall the more willingly undergo their censure, so as they may have their condign punishment according to the Law, for their most perilous Innovations. In fine, my last comfort is, and will be, that in case they shall for the present bear me down, together with so Noble a cause as this is (which yet I know will in time, beat all us Adversaries down, sith it is Christ's own Cause) I have been a true witness of Christ, and a faithful subject of Your Majesty, in thus freeing mine own soul by discharging of my duty: What ever become of my body, which is every day threatened by Pursuivants to be haled to Prison, if Your Majesty's justice, and good Laws do not all the better safeguard me. But prison or not prison, I heartily thank my Lord jesus Christ, who hath accounted me faithful, and called me forth to stand for his cause, and to witness it before all the World, by publishing my said Sermons in Print, that thereby also I might clear both the cause, and my credit, which they have publicly, before hearing, branded with sedition. All which I humbly commit to Your Majesty's Royal Patronage, as Who next under God, are most interessed in the Cause. Now the Lord jesus Christ, the King of Kings, and Lord of Lords, so unite and combine your heart unto Himself, that You being guided by His Spirit of Wisdom and Understanding, of Council and strength, and of the fear of the Lord, You may do Valiantly, and prosper, in stopping the course of all Innovators and Backe-sliders into Popery, that so with and under Christ's Kingdom, Yours may be established in Righteousness to You and your Royal Posterity, until time shall be no more, Which is the daily Prayer of,  
Your Majesty's dutiful Servant and Subject HENRY BURTON.   

FOR GOD, AND THE KING.  PROVERBES 24. 21. 22. 
My son, fear thou the Lord, and the King, and meddle not with them that are given to change. For their calamity shall rise suddenly; and who knoweth the ruin of them both?  
THis time is a time of sorrow and humiliation: but this day a day of joy and festivity, to be celebrated in this our anniversary thankful remembrance of a great and memorable deliverance, as on this day, 31. years ago. So as this day falling in so sad a season, is like a starie peeping and shining forth through the clouds of a dolesome dusky night, and by and by ready to be overclouded again. Such is our joy, such is our 
Invicem cedunt dolour & voluptas, brevior voluptas. Senec.  sorrow, this long, that short, this, a summer and a winter plague, that a widow's joy, a blaze, and away. Yet sith God is pleased in the midst of judgement to remember Mercy, there is no reason that this calamitous time should so far damp us, as to deprive both us of our comfort, and God of his glory this day. Therefore we may say with David, Why art thou cast down, o my soul? I shall yet praise him, who is the health of my countenance, 
Psal. 42. 11  and my God. Or as Psal. 101. I will sing of Mercy and judgement. And surely that joy is soundest, which is seasoned with some sorrow. 
Psal. 2. 11.  As saith the Psalmist, Serve the Lord with fear, and rejoice with trembling. It's good to be merry and wise, as saith the Proverb. Sadness is as salt that seasoneth our mirth, and preserves it from corruption. Well, blessed be God, who in the midst of many sad days, hath sent us this joyful day to sing praise unto him for that mercy, which hath made it a day of joy unto all good Christians, and all good Subjects in this land.  
Suitable therefore to the occasion of this day, and season, I have made choice of this Text: It comprehends one of those wise Sentences, Counsels or Proverbs, which King Solomon, a Preacher also, inspired with the spirit of Wisdom from God, hath left recorded for instruction of the Church of God in all ages. If we seek to find the coherence, or dependence of these words, we may quickly lose ourselves, and our labour. For this Book, of the Proverbs is fitly compared to a bag full of sweet and fragrant spices, which shuff led and shaken together, or taken single, do yield forth a most pleasant and comfortable odour. Or to the Stars in the firmament, each in itself glorious, and independent of another, yet all receive their light from the Sun. Like as Eccles. 12. 11. The words of the wise are as goads, and as nails fastened by the Masters of assemblies, which are given from one Shepherd. This one Shepherd is Christ, the Sun of Righteousness, who enlightens all the Prophets. Or here are studds of silver in borders of gold: Cant. 1. 11. Or apples of gold in pictures of silver. Prov. 25. 11. And these things belong to the wise. v. 23.  
The words recited contain three things in general. 1. an Exhortation. 2. an Admonition. 3. a reason of the admonition. The Exhortation in these words, My son, fear thou the Lord and the King. The admonition in these words, And meddle not with them that are given to change: the reason of the admonition in these words, For their calamity shall arise suddenly, and who knoweth the ruin of them both?  
In the Exhortation, these particulars are considerable. 1. The Person Exhorting, and that is King Solomon instructing the people as from Gods own mouth. 2. The persons exhorted, to wit, all God's people, represented here in the singular number, under the name of one son: and this by a near bond of relation, by a strong cord of affection, distinguishing him from others, and appropriating him as Gods own peculiar, My Son. The duty exhorted unto, is fear: the object of this fear is twofold. 1. The Lord. 2. The King. In all which we are to observe three things, 1. The order of this fear, first the Lord, and secondly the King. 2. the connexion of these two, as things inseparable in this duty of Fear, Fear the LORD, and the KING. 3. The special property of this duty, as peculiar to the child of God, above all other, Mysonne, fear THOU the Lord and the King, as if Solomon should have said, My son, how ever the sons of Belial, the men of the world cast off all fear, both of God and man, yet fear THOU the Lord and the King. This is the resolution of the Exhortation.  
2. In the Admonition, we are to note three things. 1. The admonition itself, meddle not. 2. Who they be of whom God's children are admonished, namely such as are said here to be given to change. 3. The antithesis or opposition, between these changelings, and them that truly fear God and the King.  
3. In the reason of the admonition annexed, which is taken from the dangerous condition, that these, who are given to change, are obnoxious unto: we observe, 1. The matter of their danger, in these words, Calamity and ruin: then the manner of their calamity and ruin, set down, 1. In its suddenness, and 2. in its certainty. It shall rise suddenly: and lastly the unexpected means of their ruin, contrary to all outward appearance, And who knoweth the ruin of them both: That is, though there be no outward appearance of ruin to these men, but that all things prosper with them, and seem to be on their side, yet their ruin shall be from both these, as we shall further open by and by.  
Now having distributed the words into their several parts, and that without curiosity, taking them as they lie naturally in the text: come we briefly to give you the sense of the words. First, My son, a compellation frequent and familiar in this book of the Proverbs, as ye may see throughout. It is a voice beseeming a father to his child, or an ancient to a young man, or a Pastor and Preacher to his hearer, or God Himself to his people; by his Minister; as in this place. So Prov. 23. 26. My son give me thine heart, etc. which cannot be understood, but as spoken by Solomon both from and for God, as who may justly challenge our heart, and none but he. So here.  
Secondly, for fear here: what kind of fear is here meant? There are in Scripture sundry kinds of fear: as 1. a natural fear, which was in Christ himself, as man, and is in every man: 2. a filial fear, as in genuine children to their Parents: 3. a Servile fear, as in all wicked men, and in the devils themselves, who tremble at God: 4. a civil fear, as of Subjects to their Prince. 5. a religious fear, as in true Christians towards God. Now this fear in this place is to be distinguished, though not in name, yet in nature and kind, according to the difference of the several objects of it. So as when it is ascribed to God, as the object of it, it is a religious fear: but as it is applied to man, as its object, as here, it is a civil fear. The fear of the Lord then, jehovah, that is, God the Father, and Christ, as the ordinary Gloss, is a religious fear: the fear of the King is a civil fear. And though these two fears differ in their kind, yet in resemblance and similitude they are not unlike. As, the fear of the Lord is a filial fear: so is the fear of the King: the fear of God comprehends in it all duties required of his children: the fear of the King all duties required in Subjects towards their Prince: there is a fear of universal obedience due to God: and there is a fear of universal obedience next under and after God, due to the King: there is a fear of adherence to God: and a fear of adherence to the King. So much in brief for the opening of this word fear: Fear thou the Lord and the King.  
Now for the admonition: Meddle not. It is not meant here, that we may not meddle at all, by way of reproof, detection, conviction, impeding or impeaching their wicked courses and practices: but not to meddle, that is, have no fellowship, side not, countenance not, approve not, applawd not such men in their evil ways. As (Gen. 49. 5.) jacob said of Simeon and Levi, instruments of cruelty, O my soul, come not thou into their secret; unto their assembly mine honour be thou not united. Or as Psal. 1. 1. not to walk, stand, sit with them in their Counsels, ways, chair. Or as Pro. 1. 10. 15. My son, if sinners entice thee, consent thou not, walk not thou, in the way with them, etc. But who are these men we are admonished of? Such as are given to change. The best interpreters expound it of innovations either of Religion, or of the Republic: So Mercer, and Lavater Pagnin renders gnim shonim— cum iterantibus iniquitatis. Vulg. cum detractoribus. Tremellius & junius, cum 
* Id est, cum variantibus ac perfringentibus Dei, suorumque Principum mandata denique deficientibus vita sua immorigera à reverentia Dei & Regis.  varijs, Such as change and break the Commandment of God, and of their Princes, and fall away from the fear of God, and the King in their rebellious life. But we need go no further than our own translation, which is very full, meaning it of all such as are factious, seditious, given to change the Laws of God, and the King.  
Lastly, for the reason annexed, one term seems somewhat difficult, as being subject to different interpretations: the ruin of them both: wat's meant by them both? Some (as the Ordinary Gloss, and Lyra) refer it to detractors, and those that entertain and hearken unto them: to Arch-heretics, and those that are seduced by them: to such as derogate from Christ, and others that join with them. Others again, as Mercerus and Lavater, understand ruin of them both in an active sense, referring the ruin of those that are given to change, to God and the King, who shall bring ruin upon them: as if it were expressed thus, who knoweth the ruin, that God and the King, whose laws they violated and innovated, shall cause suddenly to arise and fall upon them. So as though these be different interpretations, yet they may well be reconciled together, and may serve for the mutual amplification and illustration of each other. For innovators are always notorious detractors and sycophants, derogating from those things, which they go about to innovate or abrogate, that so they may establish their own novelties, whither in Church, or State, or both. And ever such ringleaders have their disciples and followers, ready to be instruments of their wicked designs. These ringleaders with their adherents and complices shall both fall and perish together: and both God and the King, that is, the justice of God's Law, and man's Law shall conspire together to root them out.  
Lastly, to show the manner of their unexpected ruin or calamity, it is said, It shall rise: that is, although they seem to be so high, as to surmount all fear of dangers, as trampling all under their feet: yet calamity shall rise above them, and bring them to ruin. As the Lord saith, jer. 37. 10. Also, Their calamity, noteth that God hath laid up judgements in store, proper and peculiar to the wicked. This for the sense of the words; wherein if I have been a little the longer, yet it is not fruitless, both because we may take a view of the sense of the whole text together and also lay the better grounds for those sundry instructions, which will naturally issue from the same.  
Come we then to points of instruction arising from this text.  
The first is this, from this compellation, My son: 
Point. 〈◊〉.  That every one ought so to address himself to the hearing of the Word of God, as a Son of God. Here we see God speaks unto us, as unto sons, My son, fear etc. My son, hear the instruction of a Father: as chap. 4. 1. & 2. 1. etc. So Heb. 12. 6. And ye have forgotten the Exhortation, which speaketh unto you, as unto children, My son, despise not thou the chastning of the Lord, etc. This is that exhortation, Prov. 3. 11.  
But how can poor men, as we are, be said to be the 
Question.  Sons of God?  
In brief: not by nature, for so Christ only is the Son 
Answer.  of God: but by adoption and grace we are made the Sons of God through faith, as Gal. 4. 5. & Gal. 3. 26.  
Now this addressement, as of sons, to hear God's Word, is very effectual and profitable in sundry respects: As 1. It is a strong motive, and sweet preparative to a reverend attention. I will hearken (saith David) 
Psal. 85. 8. 1. Thess. 2. 13.  what the Lord God will speak: for he will speak peace unto his people, and to his Saints. And the Thessalonians are commended, and Taul thanketh God, that they received the Word, not as the word of man, but as it is indeed the Word of God. When a son hears the counsel of his Father, that is wise, loving, kind, true, and powerful to make good what he saith, it draws on, and commands attention. Such a Father is God, infinite inall his Attributes.  
Secondly, to hear as a son, makes for fervent affection, in loving, embracing, and highly esteeming the Word of God. The reason that many men do not receive the Word of truth in the love of it, is because they are none of his sons. They are as 
* 1. King. 22  Ahab, they hear the truth at the Prophet's mouth, but they hate him and the truth. As Christ said to the jews, when they boasted that God was their Father, and they were Abraham's children: If God were your Father, you would love 
john 8. 39 41. v. 42. 39  me: And if Abraham were your father, you would do his works, for he rejoiced to see my day. It is therefore a sonlike affection, that entertains God's Word with love, whither he check, or whither he cherish, whither he threaten, or comfort.  
3. To hear as a son, is an inducement to frequent meditation of the Word heard. As Prov. 7. 1. 2. 3. My son, keep my words, and lay up my Commandments with thee. Keep my Commandments and live; and my Law, as the apple of thine eye. Bind them upon thy 
Nec quenquam senem audivi obl●tum quo lovo thes●urum abruisset. Omnia quae curant, menunerunt. Cre. de Senectute.  singer, write them upon the table of thine heart. For the instructions of such a Father, are so many jewels. As Prov. 1. 1. 9 an ornament of grace to thy head, and chains about thy neck: yea a crown of glory. Prov. 4. 9 Now a man will always be minding his treasure, where his jewels be. Where the treasure is, the heart will be, saith Christ.  
4. To hear God's Word as his son, makes for diligent observation and obedience. This is the true try, all of Sons, if they observe their Father's commandments. If I be a Father, saith God, where is mine honour. Our 
Mal. 1. 6.  Father's honour is our following of his counsels, and obeying his Commandments.  
Use. 1. For trial of our Sonship, by these former signs and marks: by our reverend attention in hearing, as to gods own Word, by our fervent love in entertaining his Word; by our frequent meditation of it; and by our diligent observation. As Zach. 6. 15.  
2. For instruction: this is the main duty of a Christian to be most careful of his behaviour and frame of spirit, about the hearing of God's Word. And therefore Christ often admonisheth his disciples, Take heed how ye hear, and Take heed what ye hear. For according to our hearing is our soul endueth with faith, and seasoned with grace, and illuminated with sound and saving knowledge of Christ, and the whole course of our life regulated and framed.  
3. And lastly, for reproof and conviction those, as no Sons of God, but enemies, and rebels, that hate and despise God's Word in the powerful Ministry of it, and do with might and main labour to oppose and oppress it. Such plainly show themselves whence they come, namely as those mists and fogs from the bottomless pit, which darken the clear light of the Sun and Stars: so do these overclowd the beams of the Gospel, that they cannot shine forth to the Church of God. Or they are those frogs, unclean spirits out of the mouth of the Dragon, and Beast, and false Prophet, whose croaking cryeth down the voice of God's Ministers, and which do corrupt the pure streams of the waters of life by their filthiness. In a word, these are the limbs of the Beast, even of Antichrist, taking his very courses to bear and beat down the hearing of the Word of God, whereby men might be saved; like to the jews, of whom the Apostle saith, who both killed the Lord jesus and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men, Forbidding us to speak to the Gentiles, that they might be saved, to fill up their sin's a● way; for the wrath is come upon them to the uttermost. And surely the wrath hangs over the heads of these men, which must needs seize upon them ere long, if they speedily repent not, whereof there is little hope. But leave we them and come we to the matter of the exhortation.  
Fear thou the Lord etc. Whence the point is: 1. 
Poi●…. 2.  That it is the duty of every true Christian to fear the Lord, and this, with a filial fear, as is, employed in this word, My son, fear thou the Lord. This filial fear is, used in Scripture for the whole worship and service of God, and comprehends in it all virtues and graces of God's spirit. As Eccles. 12. 13. Let us hear the end of all, Fear God and keep his Commandments: for this is the whole man: that is, the whole duty which God requireth of his children. So Deut. 6. 13. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name. And Esa. 29. 13. Their fear towards me is taught by the precept of men; that is, the worship and service they perform unto me, is taught by man's precepts. Which is that ●aine worship, whereof Christ convinceth 
Math. 15. 9  the pharisees, In vain they worship me, teaching for doctrines, the Commandments of men. And Acts 10. 35. In every nation he that feareth God, and worketh righteousness, is accepted of him. Thus by these places we see, how the true fear of the Lord, is taken for the whole worship and service of God, both internal, and external, and so for every grace of God's Spirit in us, as faith, hope, love, and the like.  
Reasons of this point. 1. Because the true fear of God is a fundamental grace, and respecteth all the Commandments of God, as the object of it. As Psal. 112. 1. Blessed is the man that feareth the Lord, he delighteth greatly in ●is Commandments.  
2. Because where God is not truly worshipped, there is no fear of God. As in Esay 29. 13. This people draw near me with their mouth, and with their lips do honour me, but they have removed their heart far from me. And the reasonis added: Their fear towards me is taught by the precept of men.  
3. Because where other virtues be not, the reason is, because true fear is not. Which argues, that true fear of God is inseparably combined with other graces. As Rom. 3. 10. 18. the Apostle reckoning up a bead-row of iniquities, concludes with this reason, There is no fear of God before their eyes. So Mal. 3. 5. I will come near to you to judgement, and will be a swift witness against the Sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right. Well, what's the ground of all this wickedness, It is there added, And fear not me, saith the Lord of Hosts.  
4. Because holy fear is the seasoning and salt of every virtue, and of the whole worship of God. As Psal. 5. 7. In thy flare will I worship towards thy holy Temple. So Psal. 2. 11. Serve the Lord in fear. Which I say, is such a fear, as hath in it faith, love, affiance and other graces.  
5. Lastly, we are bound to perform all obedience to God in a holy fear, by virtue of the Word of God as the rule, and of the Covenant God hath made with us in his Word, and we with him. God's Law is so the rule of our fear, and obedience to God, as it is death to fear or obey him otherwise, than he hath commanded us in his Law. Else it is rebellion, not obedience, will worship, not service to God. And this we are bound to, by mutual Covenant. 1. God binds himself to be our God and King by Covenant in his word: as Exod. 20. Secondly, we bind ourselves by a reciprocal Covenant, as in our Baptism to be his Servants, and to serve him as he hath commanded in his Law.  
Use of this point is first for reproof and conviction of the whole Roman Synagogue, as being altogether devoid of the true fear of God; and consequently, is no true Church of Christ, ●…one of the King's Daughter, none of his spouse. Why? For all her fear towards God is taught by the precept of men; her service of God is a Mass of Idolatry and Superstition, Will-worship of man's invention; and therefore though they draw near to God with their lips, yet their hearts are far from him. And so in vain they worship him, nay they worship the Devil, and not God, as the Apostle showeth, 1. Cor. 10. 20. For all Idolatry, as that of the breaden god in the Mass, is the worship of the Devil. They will say, they worship God in the Host: So did the Pagans plead for themselves, that they worshipped God in their Idols. Yet, saith the Apostle, I say, that the things, which the Gentiles sacrifice, they sacrifice to Devils, and not to God. And God disclaims all worship of Him, that is not according to His Word, and He abhors such presumptuous worshippers, as those that do not fear him. So as secondly here are justly reproved those men, as wanting the true fear of God, who in these days show themselves Antichrists Factors, both in teaching, practising, and pressing new Forms of worship, Secundum usum Sarum, and setting them up again in Churches, as Altar-worship, jesu-worship, Image-worship, Crosse-worship, and the like. A plain evidence, that these men (what ever they most hypocritically pretend, and would be accounted as a new kind of Saints dropped down out of the clouds, as most holy and devoute persons) have no true fear of God in them. Yea their hearts are far from God. Their fear is more towards an Altar of their own invention, towards an Image and Crucifix, towards the sound and syllables of jesus, then towards the Lord Christ. For did they truly fear Christ, they would not (as they do) so desperately and furiously persecute him in his faithful Ministers and members, and make havoc, and turn upside-down the very glory of Christ's Kingdom in the Ministry of His Word, and power of Religion, and purity of his worship, which they altogether trample under, and defile with their Wolvish feet. Therefore, forasmuch as they set up and teach a false fear, and worship of God in the Churches, I (saith the Lord) will proceed to do a marvellous work among the people, even a marvellous work, and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. And v. 16. Surely your turning of things upside-down, shall be esteemed at the Potter's clay. But of these more in their proper place.  
A 2. 〈◊〉 ●s for instruction, to teach us wherein the true filial fear of God consisteth; namely in the true worship and service of God internal and external, according to the exact form and prescript of his Word. Not to swerve one hairs breadth from it. Again, that true fear of God stnads in an universal obedience to all and every of his Commandments, not only those of the first Table, but those of the second; nor only those of the second, but those of the first.  
So as Thirdly, this may condemn two sorts of gross Hypocrites. 1. Those that seem exact and punctual in observing the Commandments of the second Table: they are no Adulterers, no Drunkards, no inordinate livers; they are not notorious offenders; and what then? Hereupon they applaud themselves, and would be esteemed of the World good Christians, and with the Pharisee thanke God, that in these things they are not as other men, Extortioners, unjust, etc. They live peacably with their Neighbours, they pay every man his own, and the like. But what's all this without the fear of God? Where is their Piety, and Love to God, expressed in the duties of the first Table? Are they willingly and grossly ignorant of the knowledge of God? Do they hate, contemn, neglect his words? Do they despise his faithful Ministers? Do they speak evil of the Way and Profession of Godliness? Do they profane the Lords Sabbaths? Yea, do they comply with Idolaters in their Altar-worship, and jesu-worship, and the like? and yet would they be accounted good honest men? Can they be honest and good men, that are enemies of God, and of the Profession, yea and name of holiness, and of the power of Religion, and of the true Saints and servants of jesus Christ? Can they be good Christians, which are enemies to the Cross of Christ, whose 
Phil. 3. 18. 19  end is damnation, whose God is their belly, and which mind earthly things? On the other side, there is another sort of Hypocrites, who place all their Religion in the outward performances and duties of the first Table, profess a great deal of Religion, would seem very devout, but yet are like the Pharisees, who under a colour of long prayers, devour Widows houses. Of these Hypocrites, there are two sorts. 1. Of them, that are all for outward formality, but their hypocrisy bewrayeth itself two ways: First, in that though they seem very devoute, in frequenting the Church, yet it is in a false way, mingling men's devices of will-worship with God's Ordinance; & in dividing the Lords day between God and the Devil, allowing to God only two hours of the day for his public worship, and the rest of the day to the lusts of men. Secondly, in that they place all the service of God in reading of long Prayers, and thereby exclude Preaching as unnecessary. And yet they make no bones of oppressing God's people, and the King's good Subjects with burdens intolerable to be borne. The second sort is of them, that will seem Religious, and to give God his due, but make no conscience of giving to all men their due: they will make no scruple of Lying, of overreaching in bargaining, of living in some secret reigning lust, of oppressing, of defrawding, and the like. These are so much the more to be abhorred, because by their means, Religion, and the name of God is evil spoken of. And such have been, and will be in all ages. Yet woe be to them, that hereupon take occasion to cast an aspersion of reproach upon religion, and all the sincere Professors thereof, because of a few hypocritical and false hearted Christians, so called, who have a form of godliness, but deny the power thereof. There was among the twelve Apostles one judas, a traitor, a thief, a notorious hypocrite: were therefore all the rest so? God forbid. And yet is not this one of those subtle practices, which jesuits' and their complices, the Pope's Factors here in England do familiarly use, taking all occasions, by laying forth the examples of some failings or perhaps some gross sin in one that is a Professor, to brand the whole profession of Religion? In so much as they take the pains, and spend their time and wits, in setting forth pamphlets, yea some larger volumes, as of that poor distracted man Ap-Evans, who (as they write) should kill his Mother and Brother, and all (forsooth) because they kneeled in receiving the holy Communion. Now it is most evident to every sober and rational man, that this poor wretch was out of his wits, else he had never done such an outrageous act. And yet what a hubbub is made hereof, how must the Press sweat with printing this tale of a mad man? how must the Court, and City, and Country, ring of it? And to what end? Namely, to beware of these Puritans, & to hate all Puritans for Evans his sake. Alas poor Puritans, must they all fare the worse, for one mad man? Yet this is the charity of those, that are professed enemies to true sanctity and sincerity. And it matters not whither it be true or false: it must be believed for truth; though this of Evans was in another written copy (offered to be licenced, but rejected) showed to be quite contrary to the first relation. And thus the accuser of the brethren wants not his agents, to make advantage of the falls, or failings of some Professors, not only to the branding of their persons, but even of Religion itself, and the whole profession of it. As when some, possessed and overcome with that malevolent humour of black melancholy, through Satan's prevailing over the weaker part, do make themselves away: oh how is this exagitated, and occasion taken thereby to exclaim against Religion, or some Puritan Preachers, that by the doctrine of Predestination drive men to despair? and therefore some strict order must be taken for the suppressing of this Doctrine, as dangerous and desperate; which notwithstanding the 17. article of our Religion commends, Saying, The godly consideration of Predestination, and our 
Article 17.  Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the 
* What m●r● jeered by a generation of upstarts in these days.  working of the spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God. So the article, which I note by the way. But the conclusion is, the men of the world will have God's children, or Professors of Religion, either as the pure and perfect Angels, without the least spot of sinful infirmity: or if they be at any time overtaken with humane frailty, than they must be taken for black devils, and their religion to come from hell. But all good Christians, and wise men of upright judgement, will beware of this rock, not to be Scandalised, and fall fowl upon the Religion of Christ, either for the hypocrisy of some false Professors, or for the infirmity of those that be sincere, and upright in their way, but are attended with failings, and humane frailty. Concerning which the Apostle gives this good lesson: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, 
Galath. 6. 1.  Considering thine own self, lest thou also be tempted. And again, we that are strong, aught to bear the infirmities of the weak, and not to please ourselves. So much of this point, That it is the duty of every true 
Rom. 15. 1.  Christian thus to fear the Lord, as hath been said.  
Again, as there is in Scripture a fear of obedience, which fear comprehends the whole service of God, and is the whole of a Christian man. So there is also a fear of adherence, whereby the soul cleaveth inseparably to God. This fear is laid down in jer. 32. 40. v. I will make an everlasting covenant with them, that I will not turn away from them to do them good: but I will put my fear in their hearts, that they shall not depart from me. This is the fear of adherency. And this further showeth, how this fear is not without faith, hope, and charity, as without which it cannot adhere unto God. Now from this fear of adherency, we learn:  
That the true fear of God in his children, preserves them from falling from God, and his worship. This is 
Point. 3.  confirmed by the forenamed place in jeremy. And this is notably set forth, Psal. 1●2. Blessed is the man, that feareth the Lord, etc. Surely he shall not be moved for ever, v. 6. he shall not be afraid of evil tidings, for his heart is fixed, trusting in the Lord, v. 7. This is a special property and character of the true child of God. So 1. john 2, 19 speaking of Apostates, They went out from us, for they were not of us, for had they been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. Where we note these particulars:  
1. All they that are of us, to wit, true believers, do no doubt continue in the Communion of Saints.  
2. 
* Aug. De correptili & gratia, Cap. 9 quia non habuerunt perseuer antiam, sicut non vere discipuli Christi, ita nec vere filij De fuerimt, etiam quando esse videbantur at it● vocabantur.  They that for a time seem to be of the number of God's children, and afterwards fall away, it is a certain sign, that they were not indeed, what they once seemed to be. So 2. john 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the Doctrine of Christ, hath both the Father and the Son. And it is worth the nothing, by the way, what is added in the very next words, 
* V. 10.  If there come any unto you, and bring you not this Doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds. So that this is the doctrine of Christ, namely the doctrine of adherency and perseverance of the Saints in grace, as here in the grace of fear.  
This doctrine might further be illustrated and confirmed by many reasons: as 1. from the covenant of 
Reasons.  God, I will make an everlasting Covenant with you, that I will not turn away from you to do you good: jer. 32. 40. This is that foundation of God that stands sure, and hath this Seal, The Lord knoweth who are his. 2. Tim. 2. 19 And because this covenant is founded on God himself, and his free and gracious love depending on himself alone, and not on weak, and impotent man, therefore what should be able to undo or revoke this everlasting Covenant? Not man, nor devil. For I am persuaded (saith the Apostle) that neither death, nor life, nor Angels, nor Principalities, nor powers, etc. shall be able 
Rom. 8. 38. ●9.  to separate us from the love of God, which is in Christ jesus our Lord.  
Secondly, from the nature of true fear, which is a gift of grace from God. 1. a grace of a saving nature, and 2. of free gift of grace. Therefore it is here added to God's Covenant, that as God's Covenant is, that He will never turn away from us to do us good: So he puts his fear into our hearts, that we shall never depart from Him. Thus God is tied to us, and we to him by sure bonds. And where God gives this fear, he never takes it away. For the gifts and calling of God are without repentance. And God gives it to that end, that we shall 
Rom. 11.  never depart from him.  
Thirdly from regeneration: He that hath this fear hath the new birth, he is borne of God; and being borne of God, sinneth not, that is, not to death, and the reason is there rendered, because the seed of God remaineth in him, and he cannot sin, because he is borne of God. The reason is most forcible. And 
* Examen.  Arminius is so puzzled with it, as he cannot tell what to say to it, confessing it is the strongest place that is brought for perseverance. Yet that he may not say nothing, though to no purpose, he saith, The seed of God remaineth so long as it doth remain. A poor and pitiful shift. So he may clude all Scripture. So he may say, God's Covenant not to turn away from his people to do them good, is everlasting so long as it is everlasting. Were not this ridiculous? So Christ saith, 
* joh. 6. 39  This is the Father's will, that of all, which he hath given me, I should lose nothing. Now were it not absurd to say, It is the father's will, so long as it is his will? Even so it is here, the constant and perpetual remaining of the Seed of God in us, whereby we are begotten and borne of God, is rendered by the holy Ghost, as a ground and reason, why such cannot sin unto death, or fall away from grace, either totally or finally; and Arminius would make it nonsense, saying, So long as the Seed of God remaineth in him that is borne of God. For he saith, This Seed may be lost. If it may be lost, than God hath lost His credit: Who saith, He that is borne of God cannot commit sin, for the Seed of God remaineth in him. But if the Seed of God remain not, than he that is borne of God, may commit sin, and so perish for ever, which is contrary to God's Truth. And let God be true, and every man a liar. Yea, this is backed also with another reason: Neither can he sin, because he is borne of God. He that is once borne of God, cannot sin, that is unto death: For God cannot die, of whom he is borne again. All the Arminians in the world, with their father Arminius, are here either at a nonplus, or of necessity they must speak nonsense.  
Hereunto might be added many other reasons of the Saints perseverance in the grace of fear; as because it is the godly man's treasure, Esa. 33. 6. The fear of the Lord is his treasure. Now there is nothing, which a man keeps more carefully and safely, than his treasure. And to be sure, God's child lays up his treasure in heaven, unaccessible to the rust, or moth, or thief: because this fear is combined inseparably with other graces, as faith, hope, charity, which never fail: for faith is the foundation of things hoped for, Heb. 11. 1. and Hope, as an anchor of the soul, both sure and steadfast, entereth within the veil, Heb. 6. 9 and hope also maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. So as the holy Ghost also is that power of God, whereby through faith we are kept unto Salvation. 1. Pet. 1. 5. And whereby we are sealed, even with the holy Spirit of promise, which is the earnest of our inheritance unto the redemption of the purchased possession, unto the praise of his glory.  
But this suffice for the proof and Illustration of the point.  
Use 1. For terror of all the enemies of grace, Whither Papists, Pelagians, or Arminians, who hold and teach the Apostasy of the Saints, that they may fall away from grace totally and finally: Surely these men are none of God's Children, they have none of this filial fear of adherency, they never had this fear put into their hearts, that they shall not depart away from God. And forasmuch as many in these days are fallen away from this doctrine of Christ, so clearly laid down in the Scriptures, so as they oppugn it with might and main, and with an inveterate hatred: certain it is, that they are gone out from us, because they were not of us; for had they been of us, they would no doubt have continued with us: but they went out, that they might be made manifest, that they were not all of us. And by the way, we must not meddle with, show no countenance to, make no friendship, have no familiarity with such Apostates, such changers of the Doctrine of Christ. For if there come any unto you, and bring you not this Doctrine, receive him not into your house, neither bid him God speed: for he that 
2. joh. 10. 11.  biddeth him God speed, is partaker of his evil deeds.  
Secondly, Let this be for admonition to us all in these days of Apostasy; by a godly and filial fear to stick close unto God, and his Doctrine, and worship in purity; that nothing may be able to separate us from Christ. You see, or hear at the least of old heaving and shooving to erect Altar-worship, and jesu-worship, and other inventions of men, and all (as it is too plain) to set up Popery again: and for not yielding to these things, Ministers are Excommunicated, suspended, yea threatened with 
* Dr. Corbet Chancellor to the Bp. of Norwi●h (Mr. Greenhill an eminent Minister coming to him with another Minister in humble manner to desire absolution from excommunication for the refusal of conformity to their new rites) said unto him in a great head of passion, that if he had the power as he desired, he would Pistol him.  Pistolling, and with bloodshedding, and hanging 
‡ As Master Buck in his Sermon at Norwich, inveighing against the Puritans, said, If a cup of cold water had a reward, much more a cup of blood.  as Rebels. And so hot is the persecution against God's faithful Ministers and people in those Counties of Norfolk and Suffolk, as now to stick close to Christ, is an eminent character of a true Son and servant of God, as to whom it is said here, My son, fear THOU the Lord: though thou seest many other give out, and flinch for fear of men, Yet Fear thou the Lord, my Son. Which leads us to another point, which is this.  
Point 4. A man that truly fears the Lord, is a man of a thousand, is an eminent person, a goodly object, or Spectacle to be looked upon. Fear THOU the Lord, is a property peculiar to him. So Psal. 25. 12. What man is HE that feareth the Lord? Find me such a man: give we such a man. Why what of him? He is in special favour with God. Him shall he teach in the way which he shall choose. Yea, God will acquaint him with his Secrets, as accounting him his most intimate friend. For v. 14. The Secret of the Lord is with them that fear him. And these are so rare (like to rich and rare jewels) that Solomon himself could find but one man of a thousand. But especially doth the eminency of that man, that truly fears God, appear, when other fears stand in opposition against it, as fear of cruel 
As Dr. Corbet said to Mr. powel a Minister, who refused to read the book for sports, That were it not for a point in the common law, he deserved to be hanged, drawn and quartered.  men, loss of liberty, livelihood, and the like. As Moses his rod was not so famous, for being (though miraculously) turned into a Serpent (for even the Magicians of Egypt by their enchantments could (in show) turn their rods also into Serpents) but herein it was admirable in the eyes of all the Beholders, that thus being a Serpent, it devoured all the Magicians Serpents. And such is true fear, in God's Child, when it stands in emulation, or opposition with other fears though they seem never so terrible, as the Magicians Serpents, yet it overcomes and devours them all. Such was daniel's fear, devouring the terror of the hungry Lions, which could not devour him: such the fear of those 3. 
† justum & tenacem Propositi virum, non civium ardour Prav● jubentium, non vultus instantis Tyranni, ment qua●it solida. Horat.  Children, who feared neither the Kings big and furious threats, nor his seven fold heated fiery furnace. Such was Nehemiahs, who being threatened, & moved to fly, answered, 
* 1. King. 18. 18.  should such a man as I fly? So as indeed the true fear of God, is true fortitude and magnanimity. For this, who will not admire Elias, when he retorted K. ahab's words upon him, I have not troubled Israel, but thou and thy Father's house & c? And Elisha, who being brought before the King of Israel, said to him, Were it not, that I regard the presence of jehoshaphat the King of juda, I would not look toward thee, nor see 
2. King. 3. 14.  thee? Such a spirit of holy fear was in the Martyrs, and Confessors. Maris 
‡ Zozo●. Hist. l. 5. Cap. 4.  Bishop of Chalcedon being blind, and coming before the Emperor julian the Apostata, called him Atheist, Apostata, and a desertor of the faith. And when julian objected to him his blindness, and asked him upbraidingly, If his God, the Galilean (meaning Christ) could not cure his blindness, he replied, But I thank my God, that I am blind, that I may not behold such a wretched and Impious Apostata, as thou art. It were endless to recite, examples in this kind, except to convince the cowardice of our times.  
But yet this Parrhesia, this liberty, and freedom of speech in such cases, is not without the fear of God, but is a branch and fruit, that springeth of it. And this fear showeth itself in sundry manners, according either to the present occasion, or the natural disposition of a child of God, being seasoned and sanctified and guided by God's Spirit. Sometimes it shows itself in meekness and mildness, sometimes in a greater measure of zeal, and roughness, and yet all from the selfsame spirit of godly fear. Of this latter kind are those former examples. Of the former, that of 
* It was in old time, when some Bishops, were content to be poorevita S. Wilfredi. See Caml. Remains. Wisespeeches. p. 183.  a poor English Bishop: whom when Theodor the Grecian, Archbishop of Canterbury, without any just cause deprived of his Bishopric, saying, Although we can charge you with nothing, yet that we will, we will. Sic volo, sic jubeo: the poor Bishop humbly replied: Paul appealed from the jews to Caesar, and I from you, to Christ. And how many godly Ministers in these our days (being most unjustly and illegally, yea and in canonically also, and that in a most barbarous and furious insolent manner suspended, excommunicated, outed of their livings, and so deprived of all livelihood and means to maintain themselves, their wives and children, and withal railed upon, and reviled, and most outrageously used, as if they were dogs, and not men) have cause and occasion so to answer those that thus use them, Paul appealed from the jews to Caesar, and we from you to Christ. But what care these miscreants for Christ, who thus persecute him in his members and Ministers? Yet this is a comfort to all such Ministers, as stand for Christ; that as they appeal, and commit their cause to him whose cause it is, so he will certainly vindicate both his righteous cause, & his faithful servants in due time. When Stephen was stoned, he saw Christ standing at the 
Act. 7.  right hand of God, as ready to revenge his cause, which not long after he did, upon all the obstinate and rebellious jews in jerusalem.  
Use 1. Now for use of this point: it first gives occasion to Christians, in these days of lukewarmness and apostasy, to make proof of their graces, and especially of the fear of the Lord in them, whither it be such, as devours and swalloweth down all worldly fears.  
Secondly, sith this fear is so excellent and rare, we should be the more earnest in getting it, as he in the Gospel was to buy the goodly pearl. He gave all he had for it. And surely it was richly worth it. For as Christ saith, What shall it profit a man, if he shall win the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? A man may by his discretion, or Christian Prudence (as they call it) so carry the matter, as to secure himself from fear of the world; for he can give way, and conform himself quietly to all humane impositions, and can command his conscience to bear with them, notwithstanding it do secretly whisper in his ear, that this ought not to be done, as being an intolerable dishonour to Christ, a disgrace to his Ministry, a forfeiture of his Christian liberty, a Scandal to Religion, and a base betraying of the cause of Christ, and of the salvation of his own soul. But yet he wants not reasons for it. Thereby he shall preserve his Ministry, and his credit too, in not being accounted refractory, he shall thus purchase his peace, and retain his means for him and his, without which he and they must beg, and the like. Alas poor soul! what's thy Ministry worth, when thou hast abased it, and enthralled it to be impious inventions and impositions of men? or when thou injoyest it, with the loss of its vigour, power, dignity, authority? or when thou retainest it together with thy outward liberty, livelihood, peace, credit, with the misjudging world, and losest thy Christ, thy peace of conscience, thy 
† Bono probari malo, quam multis malis. Ausonius.  credit with all good and wise men, yea heaven and all; what will all thy discretion and Christian prudence advantage thee? O let us rather learn to be fools for Christ's cause, let us fear the Lord, and not men, not the world. It's Christ's counsel to all his, that are his friends, saying, I say unto you my friends, Be not afraid of them that kill the body, and after that can do no 
Lu. 12. 4. 5.  more: but I will forewarn you whom ye shall fear, fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you; him fear. Where Christ exhorts us to this fear of God, by a threefold motive 1. that he calls us friends. And surely such as truly fear God, are the friends of Christ, from whom no fear of men can divide them; as we said before. 2. he forewarns us, that we may not be unarmed with this fear of God, lest otherwise we be on a sudden surprised, and overthrown, before we be aware, when the great red Dragon with all his terror presents himself 
Revel. 12. 4  before the woman, ready to bring forth a masculine birth, which with the mother, he threatens to devour. And so much the more, when the Dragon is 〈◊〉 powerful, as with his tail to draw the third part of the Stars of heaven, and to cast them to the earth: that is, when the greatest part of those, who in their heavenly Orbs and Motions are as Starry lights, shining in their doctrine and life, are either by the Dragon's threats, or the trains and wiles of his doglike flattering tail, cast from their heavenly station, to the earth, when the love or fear of earthly things sways more with them to draw them downwards, then of heavenly, to fix them on Christ. Thirdly, Christ in the forenamed place redoubles his premonition, Yea I say unto you fear HIM: by which he would intimate unto us of what force the fear of man is to draw us away from our station with God, if we be not well rooted in the fear of God.  
Thirdly here is an use of caution to those, that are apt to be censorious of those, to whom God hath given a greater and more extraordinary measure of Christian zeal and courage for Christ. For such a virtue, as it is more eminent, so it draws upon it a great deal of envy, especially from those, which as they idolise their counterfeit discretion and Christian prudence (as they term it) and all because they love to sleep in a whole, skin, and are loath to hazard a hair of their head for Christ: so on the other side they clevate and slight the noble zeal and courage of those whom they see so far to out strip them in this heroic grace, and invincible love to Christ: yea they are ready to term it rashness and indiscretion; especially if the success prove an imprisonment, or other vexation from those, who with their might bearedowne the right; and then they applawde and hug their own prudence and discretion, when in the mean time they enjoy their peace and cease at home. For as an 
* Prosper●… ac f●…lix scelus virtus vocatur. Senec si mal● res cessit. licet optima male tamen audit.  evil attempt, if it hit well, is called a virtue: so the best actions, being attended with an issue not answerable, are deemed, by unjust judges, vicious and erroneous.  
Fourthly and lastly, is the true fear of God such a rare and excellent virtue, and so invincible, overcoming all other fears? Then this makes for exceeding consolation to the Church of God, especially in declining times of Apostasy, and when the truth is openly persecuted and oppressed, and Idolatry and Superstition obtruded instead thereof: when notwithstanding we see, many Ministers of jesus Christ (though but few comparatively, in respect of the whole multitude) to stand stoutly to their tackle, and rather than they will betray any part of God's truth, and of a good conscience, they will part with their Ministry, liberty, livelihood, and life too, if need were. This is that which keeps Christ's cause in life. This gives God's people cause of rejoicing, that they see their Captains to keep their ground, and not to fly the field, or forsake their colours, or basely yield themselves to the enemy. Here is hope, that the cause will prevail at length. But if all should yield or fly, than the field were lost without recovery. Yet how many do like Demosthenes, who seeing his party begin to be put to the worst, takes his heels, and being asked why he fled so fast: Oh, saith he, that I may preserve myself to fight another time? Then sure he would do great feats. But in the mean time the enemy is master of the field, and now there is no more place of fight. So, prudent Soldiers, and captains among us, seeing Christ's side (in man's judgement) to be distressed by the enemy's prevailing power, think it good discretion rather to yield to the present extremity; and so to reserve themselves for better times; when in the mean time the cause is by them betrayed, and themselves sole captive, that their captain Christ will never trust to such captains again, as to commit the leading of his people under the false colours of their empty pretences. Yea and the people too are willing and persuade their Ministers to yield in those smaller matters, as they conceive, rather than to forgo their Ministry; not weighing either the dangerous consequences of such beginnings, or the worthlessness of such Ministers, as shall do such certain evil, that a supposed (and but supposed only) good may come thereof. Whose damnation is just, as the Apostle speaketh. For Rome was not build in one day. And Rome being about 
Rom.  to be rebuilt in this land, cannot be done all at once, but it must be by degrees; although the builders do every day get ground, and their building goes on a main, with an incredible celerity. But I trust they make more haste, then good speed. And me thinks I see the issue of their building in that of the Tower of Babel: of which the Lord said, Behold the people is one, 
Gen. 11. 6.  and they have all one language, and this they begin to do, and now nothing will be restrained from them, which they have imagined to do. Even so our new Babel-builders upon a strong combination and faction against Christ and his Kingdom, have begun to build a Tower reaching to heaven in their high imagination, as if they would (as the Giants of old) pull Christ out of his Throne: and all outward likelihoods conspire unto their more than hoped for success, which no external means can prevent: but as then, so now, the Lord is able by an uncouth way, which they never dreamt of to confound them, and their work, to their eternal infamy. Even so, ò Lord.  
Yet (as we said before) Gods children must take heed for their parts, that they bring not so much as a 
Turpiu●, 〈◊〉 gr●…●●icitur, quam non admitt●tur respes.  stick, or a stone, to this building, but that they hinder and stop the beginning and creeping in of Idolatry and Superstition, which else is as a breaking in of the Sea, that so overflows the land, and so gains more ground every tide, till it grow incurable. This we have seen in these Innovations. First Pewes at Chancel-ends must be removed, that so none may sit above God Almighty. Though this at first dash, brings the Real Presence, Well, what's next? It's fit to remove the Table Altarwise. This was with much hard tug effected in Saint Gregory's by Paul's, at least for the near 
Virgil. Eglog Sic cantb●● carulos similes, sio matribus hoedos Noram sic parvu componere magna solebam.  neighbourhood it hath to Paul's, and that the daughter may be somewhat like the mother (Ezech. 16. 44. As is the mother, so is the daughter) though the table do not stand end-ways an as Altat, but with the end to the wall. Well, yet a rail must be made about it, to infinuate into the people's minds an opinion of some extraordinary sanctity in the Table, more than in other places of the Church, as the Pew, Pulpit, or Font. Yet all this may seem tolerable, and without danger. Well, the like is done in other places. But this grows further on; in many places adorations practised to this new Altar-God: yea pleaded for in pulpits, and in 
* See Shelforts Sermons, and Dr. Pockl. Sunday no Sabbath. And others.  printed books; yea & that in sundry Colleges in the Universities (the seminaries and seed plots of learning and Religion) so far pressed, as the exemplary practices of those that be the Heads or Superiors there, may any way draw and induce the inferior Students to their imitation, either through fear of displeasure, or for hope of preferment. Which how perilous it is, tending to corrupt the whole land with superstition and Idolatry every one may see. Well now, what's the next? Thus far we now see Popery, like a thief, stolen in upon us step by step, when we, as men 
* Matt. 13. 25.  asleep in our beds, suspected no danger. And perhaps, the next degree will be the placing of their God-Almighty in the Host or Pix visibly and conspicuously upon the Altar, and a Mass with the piping of the Organs, chanted unto it, as the Israelites did about their 
* See the Homily of the place & time of Prayer part. 2. Where these words are: Finally God's vengeance hath been, and is daily provoked, because much wicked people pass nothing to resort to the Church, either for that they are so sore blinded that they understand nothing of God and godliness, and care not with devilish example to offend their neighbours, or ●ls for that they see the church altogether scoured of such gay gazing sights, as their gross fantasy was greatly▪ delighted with, because they see the false religion abandoned, & the true restored, which seemeth an unsavoury thing to their unsavorly taste: as may appear by this, that a woman said to her neighbour: Alas Gossip, what shall we do at Church, since all the Saints are taken away, since all the goodly sights we were won to have, are gone, since we cannot hear the like piping, singing, chanting and playing upon the Organs, that we could before. But (dear beloved) we ought greatly to rejoice and give God thanks, that our Churches are delivered out of ALL those things, which displeased God so sore, and filthily defiled his holy house, and his place of prayer, for the which he hath justly destroyed many nations according to the saying of Saint Paul. If any man defile the Temple of God, God will him destroy, And this ought we greatly to praise God for, that such Superstitious and Idolatrous manners, as were utterly nought, and defaced God's glory, are utterly abolished as they most justly deserved. So the Homily.  Calf, Exodus 32. Therefore doth it not concern God's Ministers and people too, even from the highest to the lowest, as one man, to stand out against this creeping gangrene, that having begun but in the least member, never ceaseth creeping, till at length it hath prevailed over the principal parts & so brought death to the whole body, and this such a death, as kills the soul, and bring us all back again under the most intolerable yoke and bondage of Satan and Antichrist, from the which the Lord had so mightily and mercifully delivered us?  
Thus much of the fear of the Lord. Come we now to the next point, which is the fear of the King. In which we are to observe. 1. The kind of this fear: 2. The order of it, next to the fear of the Lord: 3. The Connexion of it with the fear of the Lord: being so combined, that the one cannot stand without the other.  
First then for the kind of this fear, I told you in the opening of the text, that it is a Civil fear, differing from the fear of the Lord, which is a religious fear, and so a part of his worship, and consequently incommunicable to any creature. Yet so (as I told you) there is a similitude between this Civil fear to the King, and that religious fear of the Lord. As, 1. as the true fear of the Lord comprehends in it all duties and services due from us to God: so the fear of the King contains all duties due from Subject, to their King. 2. as the fear of the Lord is a filial fear: so the fear of the King. 3. As the fear of the Lord is a fear of adherency: so the fear of the King.  
Of these in order: and of the points of instruction thence arising.  
Every true Subject, and every true servant of God, 
Point. 1.  aught to fear his King, that is, perform all duties and offices whatsoever due from a subject to his Prince. For the opening hereof, we must know, that the fear of the King contains all duties of a Christian Subject to his King. For that which is said here, Fear the Lord, and fear the King, is expressed by Peter thus: Fear God, Honour the King. As in the fifth Commandment, 
Pet. 2. 17  Honour thy Father and thy Mother. Here, as by Father and Mother all Superiors, that stand in a bond of relation to inferiors, as Parents, Masters, Magistrates, Ministers, and above all the chief Magistrate, the Prince, is meant: so under this word honour, all kinds of duty and service due from all inferiors to their Superiors respectively, are comprised. This is expressed also by 
1. Pet. 1. 3.  Peter, Submit yourselves to every ordinance of man for the Lords sake, whither it be to the King, as Supreme, or unto Governors, as unto them that are sent by him, for the punishment of evil do●rs, and for the praise of them that do well. This is yet more fully and amply set down by the Apostle Paul, Rom. 13. Where this doctrine is not only proved, but pressed and confirmed by many strong reasons. First, the doctrine is propounded, in the duty enjoined, vers. 1. Let every soul be subject to the higher powers. The Precept is universal to every creature; not 
* Popes of old were subject to Emperors, when they withdrew their necks, and trampled on their Master's necks, and they held the stirrups, them he became Antichrist mounted on Horseback, fullfilling that of the Apostle. 2. Thess. 2▪ 3. 4.  Pope nor Cardinal, nor Prelate excepted. All living under the King's Dominion, must be subject to the King.  
And the reasons are there rendered. 1. Because those higher Powers are of God. So as he that resisteth the Power, resisteth the Ordinance of God. Secondly, the penalty upon rebels: They that resist, shall receive to themselves damnation. Rebel's shall not escape either the just hand of man, or of God, whose ordinance is resisted, in resisting of the power. Thirdly, from the excellent office that the Powers do bear, which is to execute justice and judgement between Subjects. For Rulers are not a terror to good works, but to the evil. And as he rewards the evil with punishment: so the good with praise. For, wilt thou not be afraid of the power? Do that which is good, and thou shalt have praise of the same. For he is the Minister of God to thee for good: but if thou do that which is evil, be afraid: for he beareth not the sword in vain: for he is the Minister of God, a revenger to execute wrath upon him that doth evil. Fourthly, there is a necessity of this subjection, vers. 3. Wherefore ye must be subject, not only for wrath, but also for conscience sake. So as, if fear of wrath be not a bond strong enough: yet conscience is, which will dispense with no man. For God's ordinance binds the Conscience. Fifthly, from the end of paying tribute. vers. 6. For, for this cause pay ye tribute also. For what cause? That is, for they are Gods Ministers attending continually upon this very thing. That is, for the execution of justice, in punishing the evil, in praising and countenancing the good. And hereupon the Apostle reinforceth his exhortation, as an use of the point; Render therefore to all their dues, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour.  
Again, to the former reasons expressed by the Apostle, we may add one more, answerable and correspondent to that fore-alledged, of our obedience unto God: (for as I said, in all things the fear of the King holds a resemblance with the fear of the Lord, as being the most exact and perfect pattern of it, even as God is the best pattern for a King, and the rule whereby God doth govern, the best pattern of a King's government) and the reason is this: We are to be subject to our King, in the performance of all due services by that bond or tie, which not only God's Law and Ordinance, but also the King's Law doth put upon us. You may remember I showed you before, how God's Law is the rule of our fear and service, which we perform unto his Majesty, and to go beside, or transgress this rule, brings us under the guilt and penalty of rebellion. I showed you also, how we are bound to serve God as our King, by virtue of mutual stipulation which God makes with us, and we with him. Semblably, our subjection unto the King, is to be regulated, as by God's Law, the rule of universal obedience to God and man: so by the good Laws of the King. And note the completeness of this correspondence. It stays not here, but holds also in that mutual stipulation or Covenant which the King and his Subjects make at his Coronation: Where the King taking an explicit solemn oath to maintain the ancient Laws and Liberties of the Kingdom, and so to rule and govern all his people according to those Laws established: So consequently, and implicitly, all the people of the Land do swear fealty, allegiance, subjection and obedience to their King, and that according to his just Laws. To this purpose it is, that his excellent Majesty in the Petition of Right, which he subscribed with his own royal hand, hath these words, worthy to be written in golden characters. The King willeth, that right be done, according to the Laws and Customs of the Realm: and that the Statutes be put in due execution, and His Subjects may have no cause to complain of any wrong, or oppressions, contrary to their just Rights and Liberties: To the preservation whereof he holds himself in Conscience as well obliged, as of his Prerogative. And after that, in full Parliament he concluded with these words, Soit droit fait come est desire: Let right be done 
King james 〈◊〉 Speech at Whithall to the Lords and Commons of the Parliament there assembled. 1609. Which Speech is printed with his Royal Works, in aeternam reimemoriam.  as is desired. And then in his Majesty's speech following; And I assure you my Maxim is, that the People's Liberty strengthens the King's Prerogative, that the King's Prerogative, is to defend the People's Liberties. O blessed King, ever may'st Thou live crowned with all blessings in Thy Royal self and Posterity, being knit unto Thy people in this indissoluble bond! And herein His Sacred Majesty showed himself a Peerless Son to His Peerless Father, who in his speech to the Parliament, 1609. besides sundry other rare passages to the same purpose, hath these words: The King binds himself, by a double oath to the observation of the fundamental Laws of the Kingdom: Tacitly, as being a King, and so bound as well to protect the People, as the Laws of his Kingdom: and expressly, by his Oath at His Coronation: So as every Just King in a settled Kingdom is bound to observe that paction made to his people by his Laws, in framing his government agreeable thereunto, according to that paction which God made with Noah after the deluge, etc. And therefore a King governing in a settled Kingdom, leaves to be a King, and degenerates into a Tyrant, as soon as he leaves off to rule according to his laws. And a little after: Therefore all Kings that are not Tyrants, or perjured, will be glad to bond themselves within the limits of their Laws: and they that persuade them the contrary, are Vipers and Pests, both against them, and the Common Wealth. Which words beseeming a just King, I have here set down as an honourable testimony of such a Father, of such a Son: and all to be for the stronger reason to all subjects to perform all due obedience to their Sovereign. For if your Gracious King do so solemnly by Sacred oath, ratified again in Parliament under His Royal hand, bind himself to maintain the Laws of his Kingdom, and therein the Rights and Liberties of His Subjects: then how much are the people bound to yield all subjection and obedience to the King according to his just Laws? So much of the proof of the point.  
Now to the Uses. Here, 1. Not only Papists, but the religion of Popery itself, come under the guilt and condemnation of Rebellion; forasmuch as the main Principle of Popery, is to exalt and acknowledge the Pope as supreme over all Powers, as Emperors, Kings, Princes, States, etc. And therefore not unworthily is their 
‡ In the first Collect in the public Prayer-book of thanksgiving for our deliverance from the Powder-Treason, on the 5. of No. 1605. set forth by Act of Par. Though this be altered & turned another way in a new impression, 1635. Tertull. adversus Marcionem, lib. 1. Rex c●s● summus est in suo folio usque Deum tamen infra Deum.  Religion branded for Rebellion, and their faith for Faction, and their practice murdering of souls and bodies. And though some Papists will take the Oath of Allegiance, as subjects to their King, yet they refuse the Oath of Supremacy, as acknowledging their subjection to the King upon no other terms, but as subordinate to the Pope, as Supreme. And so the Pope, and not the King, is the Papists King and Sovereign. And yet how is their rebellious religion, nay which is rebellion itself, fostered and fomented in our Land; to the infinite dishonour, not only of God, but of the King, and His Supremacy, and danger of the Kingdom, if God in mercy do not prevent it. The ancient Church, before Antichrist the great usurper mounted aloft, acknowledged no Supreme above the 
† And Ad Scapulam. lib. Sic omnibus major est, dum solo vero Deo minor est.  Emperor, or every absolute Prince in his Kingdom, but only God.  
2. For Exhortation. here let all good Christians, and royal subjects learn to yield all fear, honour, obedience to their Sovereign, following the direction and exhortation of the Apostle; Let every soul be subject to the higher powers. And render to all their dues, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom fear, Honour to whom honour. And for the better stirring up of all those duties, which subjects owe to their Sovereign, Let us often meditate of these reasons, and motives forementioned by the Apostle; and especially considering, That the King is God's Minister, to do justice, to punish the evil, and to countenance and reward the good: as also because he attends continually upon this great office. And lastly considering in special, how our Gracious Sovereign hath entered into Solemn and sacred Covenant with all his people, to be their King and Protector, and to govern them according to his good and just laws, and to maintain all their just Rights and Liberties, and according to the Pattern of God himself, whose vicegerent he is, to demand of them no other obedience, but what the good laws of the Kingdom prescribe, and require. With what alacrity then and readiness, ought all Subjects to express their loyalty to their Prince, and with all add their daily and fervent prayers and supplications for the life of our gracious King, that under the shadow of his righteous and religious 
1. Tim. 2. 2.  government, we may lead a quiet and peaceable life in all godliness and honesty.  
It followeth: Fear the King, that is, with a filial fear, as the fear of the Lord is, only keeping the difference, that the one is a religious filial fear, the other a Civil filial fear. The point in brief is: True Subjects bear to their King such a fear, as children to 
Point.  their parents. Not a fear with terror; as the Apostle saith to Parents, 
* Eph. 6. 4. Col. 3. 21.  Provoke not your children to wrath. The name of a Father, is a name of love, and hath in it the bowels of a natural affection, which is above all other kinds of humane affections. Now a King is the Father of his Country, and all his loving and loyal 
Pater Patr●●.  Subjects are as so many Children into him. He is the Father of the great family of his Kingdom. He is the great Lord Steward, whom God hath set over his family to provide for them, and to protect them. He is the Shepherd of the people, to feed them, & rule them as David, Psal. 78. 71. 72. Now the sheep are afraid of the wolf, not of the Shepherd. Therefore saith the Apostle, If thou dost evil, be afraid. So as a good Subject so feareth, as he is not afraid, because he lives in obedience to God and his King.  
Again this filial fear in a Subject towards his Prince, doth necessarily imply an excellent and eminent love towards the King: yea greater love, then natural Children bear unto their Parents, namely as they are members of the great politic body, united to the King as the Head. There being a nearer tie of affection between the Head and the members; then between a Father and his child. And therefore it is worthily said by that faithful servant of God M. Perkins, A good Subject 
Mr. Perkin● in his Commentary on the Galat. chap. 5. v. 14. Thou shalt love thy neighbour as thyself.  is more to love the life of his Prince, than his own life. And great reason; for the King is the breath of our nostrils, Lam. 4. 20. He is more worth, than ten thousand of us, 2. Sam. 18. 3.  
Use 1. Let this be for exhortation to all good Subjects to fear their King as Sons their Father; as their careful Shepherd to provide for them under God, and to preserve them from wolves.  
2. This may condemn those that would persuade Kings to rule in a terrible and formidable manner, as over a sort of slaves. Contrary to the Apostle, Rulers are not a terror to the good: Rom. 13. 3. Such are dangerous persons, that would turn filial fear in Subjects to servile. For according to the old saying, Oderunt dum metuunt.  
Again, hereunto we may fitly join the next Point; which is,  
That the true fear of a King, as it is a filial fear, so 
Poi●  it is a fear of adherency, a fear full of loyalty and fidelity, which makes a true Subject to stick so close to his Prince at all times, and in all conditions, as nothing can make a separation.  
The King and his Subjects are united with strong ligaments, as the head and body. And this fear of adherency, is a special gift of God: as we read, 1. Sam. 10. 26. There went with Saul a band of men, whose hearts God had touched. But such as cleave not unto the King are branded for children of Belial, who despised their King. vers. 27. So we read also of David, when he was in great distress and straits, by reason of his unnatural and traitorous Son Absalon, and those many tribes of Israel that had revolted to him from their King, yet some cleave unto him; as 2. Sam. 15. 15. The King's servants said unto the King: Behold thy servants are ready to do whatsoever my Lord the King shall appoint. And vers. 21. Ittai said to the King, (when he went about to persuade him to go back, and to take care for his safety, as verse 19 2●.) As the Lord liveth, and as my Lord the King liveth, Surely in what place my Lord the King shall be, whether in death or life, even there also will thy servant be. Here was a faithful servant, and loyal subject indeed.  
And great reason, every good subject should stick close to his King in all difficulties. First we are bound hereunto by a strong bond of conscience, as before, Rom. 13. 5. And this Conscience is grounded upon the true Religion, and fear of God, which is the surest bond of all obedience. This was that bond, which tied the Christians of old to perform such faithful military service unto the heathen Emperors, and those also, who where otherwise cruel persecuters of the Church, and Apostates from Christ. As we see in the Example of 
* Milites Christiani serum fuerunt Imperatori infid●…, A●… Idolatrae. 1. juliano. Vbi venic●ant a● causam Christi non agnosc●bant nisi illum, qu● in caelo erat: quando volebat, ut idolacolerent, & thurific rent: pr●ponebant illi Deum: quando antem diccbat, Producite aciem, 〈◊〉 contra ill●… gentem: statim obtemperabant: & distinguebant Dominum aeternum à Domino temporali. Gratian. Causa. 11. Q. 3. Imperatores. Divide & impera. Foe●icester, & am●… quos irrupta tenet copula, nec 〈◊〉, Div●… quorimo●…, supr●…●…ius solvet amor die. Horat.  julian, who when he commanded his band of Christians to march against his enemies, those of the heathen, they strait obeyed, and put their lives in hazard. But if he commanded them to fight against the Christians, their brethren, than they laid down their Arms, and cast themselves down at the Emperor's feet, and offered their naked bodies rather to suffer whatsoever torments.  
A second reason why a good subject ought to stick close to his King in all difficulties, because this is the means to make a Kingdom invincible, and terrible to the enemies. Therefore it was an old saying; Divide and Rule. Divisions in a state, expose it to foreign enemies. But unity of heart and affections between the subjects and their Sovereign, makes a Commonwealth happy and perpetual. When myself was once at the High Commission falsely charged by a great Prelate of Sedition, in that (said he) I had dedicated a 
* That, entitled, Babel no Bethel.  Book to the Lower house of Parliament, thereby to incense the Commons against the King: I presently answered, No, my Lord, I dedicated my Book to the whole Parliament, to wit, to the King, and both the Houses; I do not divide the head from the body (my Lord) but I pray God unite them together. Hereat he was mute, and all his railings, and false charges were at an nonplus. So it seemed some there were not far off, who went about 
* This was presently ●fter the dissolution of the last Parliament.  at that time to divide the King from his people. And yet another of them said Amen to my prayer, being convinced of this truth, that divisions or heartburning between the King and his subjects, are most perilous.  
Use 1. Here then those are justly and severely censurable, even as traitors to the King and State, who play the make-baites between the Prince and people: And these are the Jesuits and Seminary Priests, or else those of their faction, who herein combine with them, as Samsons foxes tied tail to tail, with a firebrand, to set the whole State in a combustion, by stirring up and fomenting the fire of dissension between our gracious Sovereign, and his loving and loyal Subjects. And this they labour to do two ways: either by incensing the King with a hard opinion of his best Subjects, those especially that are most religious and pious, humble and peaceable in his Kingdom: or else on the other side by incensing the people with a sinister opinion of their Sovereign, thus playing lack of both sides, being Ambidexters, and know to make advantage every way.  
The first of these ways: it hath been an old practice of Satan, the Accuser of the brethren, 
‡ Blandissi●ni adulatores, & mordacissims detractores. Bren. De consid. ad Eugenium, lib. 4. c. 2. Hester 3. 8.  to suggest and whisper into King's ears evil and false reports, especially of God's people, who, where ever they be, are the King's best subjects. What a fair tale could Haman tell the King, concerning the jews, that they were a people scattered over his Provinces, & had their Laws diverse from other people, so as they might hereby trouble the peace of his Kingdom, and that they were factious, for they observed not the King's Laws, and therefore that it was not for the King's profit to suffer them. Hereupon, seducing the King by his sycophants tongue, he procures a Decree for their utter extirpation. It is observed by the Centurists in their Preface before the 5. and 6. Centurie, that this art of satan was much practised in those times against those that were most religious and pious, and that it prevailed much to the corrupting and overthrowing of Religion. And herein were the Arrians the chief sticklers in Princes Courts. I will set down one passage for many. Et hoc quoque, etc. This also is remarkable in this present Century, 
Est hoc quoque in praesenti Centuria insigne, quod artes nobis ob oculos ponit, quibus falsi Doctores in altum surgant: & postea voti compotes facti, pro libitu dominantur, & faciunt omnia. Name in Aulas irrepunt, ac Potentum ac Magistratuum animos occupant, hypocrysi, delationibus & obtrectationibus Sincerorum Doctorum, & collusione quadam cum Politicis. Nihil enim officij non pollicentur. Nam plerumque sunt in odio Aularum atque Potentum, graves, constantes, fidi Ministri, ac Professores verbi Dei: quia rigidius, quam Aulis ac Politicis commodum videatur, veritatem tutentur, & liberius peccata taxent, quibus Aulae ac Potentes sunt obnoxij. Parasiti & Gnathones Aulici interpretantur, ista redundare in contumeliam & diminutionem Authoritatis Magistratuum, Spectare ad turbas & Seditiones. Et sunt mollia & placentia loquentes, vigiles c●ci, canes muti, pests animarum, Pseudoprophet●, lupi rapaces, fures ac latrones animarum, etc. Itaque levi momento Potentiores, recte, serio, graviter, & cum salute plurimorum in Ecclesia Dei docentes profligunt, & suae fartnae homines in Cathedras collocant, etc.  that it presents before our eyes those arts, whereby false teachers do mount on high: and afterwards obtaining their desire, they domineer as they list. For they creep into Courts, and by their hypocrisy, false tales, and detractions of sincere teachers, and by a kind of collusion with Courtiers, they do surprise the minds of the great ones, and Magistrates. For there is no office, or service that they promise not unto them. For commonly grave, constant, faithful Ministers, Professors of the Word of God are hated in Courts and great men's houses: because they defend the truth more stisfely, and tax sins more freely to which Courts and great ones are more obnoxious, than to them seems fit, Parasites and Court Gnathoes interpret these things to redound to the reproach and diminution of the Magistrates authority, and to tend to tumults and seditions. And they speak pleasing and plausible things, being blind watchmen, dumb dogs, plagues of souls, false Prophets, ravening wolves, the eves and robbers of souls, etc. Therefore with no great ado, they make havoc of the most able Ministers, such as teach truly, seriously, gravely and savingly, in the Church of God, and such as are of their own Sect they prefer and place them in the Chairs. So there, and much more to this purpose. But what need we turn over antiquity? Have we not examples enough nearer home. What then's more common in 
* Vides omnem Ecclesiasticum Zelum fervere sola pro dignitate tuenda. Hono●…●…um d●tur: Sanctuati ni●il, ●●t parum. Absit, in●… tempor● non 〈◊〉. Bern. De ons●d lib. 4. ●p. 2.  Amasiahses mouths, than declamations against the good Ministers of the Land, the Kings most loyal, loving, dutiful, faithful, obedient peaceable subjects? How do they hear of such Declamers, Factious, Seditious, Turbulent, Disafected to the 
* Indeed, if to Prelates practices in this present age, no mar voile.  present government, enemies of the King's Prerogative, and what not? By this means, often inculcated, they seek to ingratiate themselves, and to bring into disgrace the true servants of jesus Christ. Nor are they content, to abuse our pious Prince's ears in the Pulpit, but also on the Stage. O pious, holy, reverend, grave, gracious Prelates, whose Academical Entertainment of pious and religious Kings and Princes (in stead of learned and Scholastical disputations, or exercises intable to the condition of a learned Academy) is a scurrilous Interlude, and this in disgrace of that, which is the greatest beauty of our religion, to wit, true piety and virtue! O blush at this ye Prelates, and in your shrift confess how unseemly this was for YOU, that pretend to succeed the Apoles! Either for shame mend your manners, or never more imprison any man, for denying that title of succession, which you so belly by your unapostolicall practice. And may not that be applied to you, which Bernard, 
Bernard. De Considerate. ad Eugenium. lib. 4. cap. 2.  taxed Pope Eugenius with: where telling him of his pomp, Oves quid capiunt? Si auderem dicere, Demonum magis, quam ovium passcua haec. What good do the sheep receive? If I durst speak, these are the pastures rather of Devils, then of the sheep. Scilicet sic factitabat Petrus? Sic Paulus ludebat? Did Peter thus, I pray you? Did Paul play, such play? Surely for my part, I am ashamed of you, that ever it should be said, I have lived a Minister under such a Prelacy. Nay, as if this had not been sufficient, this is done in the very heat and height of God's Tragedy, still in Acting in the Imperial City, when we were all mourning, yea, and every moment as dying men. Was this a time then of Entertaining the Court, and poisoning their ears with Interludes, and thereby provoking the Lord further to plague the King's good people, when you should rather have moved his Majesty (whom you & we all know to be forward enough to hearken to such a motion) to have called a true Fast, with Prayer and Preaching over the Land? And was that a time of Interludes? Why did you not fear some Plague to grow in such a mighty assembly? When notwithstanding Preaching is made dangerous by you, for fear of the plague; which should be a means (as it hath been formerly) to drive away the plague, by bringing the people to true humiliation and reformation. Whereas your gelded Fast-book (contrary to the Proclamation) I am sure brought us for a handsel, a double increase of the Plague that week, to any week since the Plague began: and most terrible weather withal, to the King's great loss, and the Mercheants, the angry countenance of heaven ever since pouring God's wrath upon this your hypocritical Mockfast. But by the way take this with you: As, when the Lord calls to Fasting, you fall a Feasting: So there is a hand writing over you on the wall, the Prophet Esay will tell you, from the Lord, Surely this iniquity shall never be 
Esay 22. 12 13. 14.  purged away from you, till ye die saith the Lord. But now do not exclaim, as if I spoke against such entertainment of our Gracious Sovereign, & his noble Court, as is indeed honourable, grave, and suitable to such a Majesty & Train, for whom I am ready to Sacrifice my dearest blood, if need were. Let not malice suck poison out of the sweet flower of candid sincerity. But this by the way.  
Secondly, as Jesuits and their Faction, the Pope's Factors do, labour to divide the King from his good Subjects, by poisoning his gentle ears with their Serpentine breath, in their malicious detractions: So on the other side, they so carry the matter with the Subjects, as to cause disunion of affection between them and their Sovereign. As first the Jesuits and Priests, by seducing the people to their Superstition and Idolatry, which of itself is a drawing of their hearts away, as from their God, so from their King. Secondly the Prelates, who do so interpret and press the King's Acts (which his Majesty intendend for good) as if he prohibited the Ministers to preach of the saying Doctrines of grace & Salvation, without which the very Gospel is destroyed. For example: I myself was convented by a Pursuivant to London house, and there by his Lordship charged, for preaching of the Golden Chain of Salvation, Rom. 8. 29. 30. as it lay in my course, preaching upon the whole Chapter. It was objected to me, that therein I did 
* A dangerous and false charge laid upon the King.  contrary to the King's Declaration. To which I answered, that I never take the King's Declaration to be intended by him for the suppressing of any part of God's truth, neither durst I ever conceive a thought so dishonourable to the King, at to think him to be an instrument of suppressing God's truth. And have I not good ground for it? For in his Majesty's Declaration to All 
Pag. 11. 12.  his loving Subjects, of the cause which moved him to dissolve, the last Parliament, Published by his Majesty's special Command, his Majesty mentioning Richard Mountagues' Appeal, which did open the way to those Schisms and divisions, which have since ensued in the Church, expresseth himself in these words: we did for remedy and redress thereof, and for satisfaction of the consciences of our good people, not only by our public Proclamation call in that Book, which ministered matter of offence, but, to prevent the like danger for hereafter, reprinted the Articles of Religion, established in the time of Queen Elizabeth of famous memory: and, by a Declaration before those Articles, we did tie & restrain all opinions to the sense of those Articles, that nothing might be left for private fancies, and innovation. For we call God to record, before whom we stand, that it is, and always hath been, our hearts desire to be found worthy of that title, which we account the most glorious in all our Crown, Defender of the faith: neither shall we ever give way, to the authorising of any thing, where by any innovation may steal, or creep into the Church, but preserve that unity of Doctrine & Discipline established in the time of Queen Elizabeth, whereby the Church of England hath stood & flourished ever since. These be his Majesty's express words. Well for all this, I was suspended from my Mystery. Thus when they would ensnare or oppress us, they lay all the burden upon the King, which how 
* A most pernicious practice.  injurious, and dishonourable it is to his Majesty, I refer to them, that are best able to judge of matters of such moment. Take another instance Another time, namely then, when I was brought to the High Commission board at London-house, about that Book of mine formerly mentioned, though they had nothing at all against me, but railing and reviling, and charging me with sedition, which I retorted upon themselves, whereby I put them to silence for the time: yet they recovering breath, one of them said, I must to prison. If I must (said I) I desire to put in bail, in regard of my Ministerial charge, being within three days of Easter. No, quoth my Lord of London, that then was, 
* A most impious & disgraceful speech, to bring the people into a hard conceit of his Majesty, who but a little before had signed the Petition of Right.  the King hath given express charge for YOU, that no ●ale shall be taken for YOU. No, my Lord? Then I desire to know by what Law or Statute of the Land you do imprison 〈◊〉: if it be according to Law, I humbly submit myself: Otherwise I do here claim the right and privilege of a Subject, according to the Petition of Right. Well, for all this, to prison I must, and if I found myself aggrieved, I might bring a writ of false imprisonment. To the Fleet I went, where I was a prisoner twelve days. And when they sent for me forth, to make me amends, they put me into the High Commission; out of the frying pan into the fire. But blessed be God, and my King, by the benefit of whose good Laws I obtained a Prohibition against their illegal proceedings, which fetched me off those shelves, where else with the threatened storm of their Censure I must have suffered shipwreck. But now I refer it to the sad consideration of the sagest, whither that which he fathered upon the King, was not a most dangerous, and seditious speech, 
N. B.  tending to possess both me, and the many bystanders, and consequently all the people in the Land, with a sinister opinion of the King's justice & constancy in keeping his solemn Covenant with his people, as in that Petition of Right. Though (I bless God) I could never entertain such a thought of my King, that he should utter such a word, as to deny his old Servant the hanfell-benefit of his gracious hand, wherewith but a little before he had signed the Petition of Right, for the maintenance, not only of mine, but of every good Subjects just and honest cause.  
Take yet another instance, and that also at the high Commission Court, where I was attending as a poor Client, or rather an Innocent at the bar, waiting for my Censure. There a Rule for a Prohibition for Master Prinne being cendered in Court according to the course of the King's Laws in that behalf, presently my Lord of London, than Precedent of the Court, stands up and flies in the face of Master Prinne and his Prohibition with great heat of passion, even almost unto fury, and after many threatenings to him, he uttered these words, that 
* A most audacious & presumptuous speech of a Prelate, setting his proud foot upon the King's Laws, as the Pope did once on the Emperor's neck an Emblem of perpetual servitude. p.  whosoever should dare to bring the next Prohibition, he would set him fast by the heels. This was spoken aloud in open Court. Now, as I conceive, this did not a little reflect and trench upon the King's honour, the Laws of the Land, and the Liberty of the subject. What? for any man to dare with open mouth, and that in open Court, to outdare the King's just government of his Subjects according to his good Laws? Or upon what ground did he thus boldly bear himself? Upon the King? His Majesty had not long before signed ●he Petition of Right. Also his Majesty's Declaration to all his loving Subjects of the causes which moved him to dissolve the last Parliament, Published by his Majesty's special command, 1628. Speaking in his name, that for the Parliaments full satisfaction and security; He did by an answer, framed in the form by themselves desired, to their Parliamentary Petition, confirm their ancient and just Liberties and Rights, which (saith his Majesty) We resolve with all constancy and justice to maintain. Whereupon then did this man dare to utter such an insolent speech? Not from the King, I am sure. We have his Royal Word, and Hand to the contrary. And yet some perhaps might surmise, that he durst not speak thus in open Court, had he not some better ground for it, than his own desperate boldness. Or the best Apology he can make, is, that his tongue did run before his wit, and that in the flames of his passion he sacrificed his best reason, and loyalty.  
To these Instances, we will add two or three more, very remarkable, and whereof we all at this very time are eye-witnesses; for they are still in acting. The first is, That most outrageous practice of the Prelates in making havoc of the Church, and of Religion, by suspending, excommunicating, outing of Ministers from their freehold, and the like, because they cannot, dare not read the book for sports on the Lord's day. Now the Prelates and their officers, herein most insolently, and with a high hand proceeding, neither according to Law, nor Canon, upon what authority do they go? Surely they lay all the load upon the King. Why upon the King? Doth the King command that Ministers shall read it in their Congregations? No such thing. The Book Orders that it be published in Churches: but expresseth not that it be read by the Ministers. Indeed it saith, We further will, that publication of this our Command be made by order from the Bishops, etc. Now the publication of the Command differs from the reading of the Book. The commandment may be published, and yet not the Book read. Well: but it pleaseth their Lordships so to extend their order. Ministers must read it. But they dare not do it, as being against their Consciences. If not, what then? They must be suspended, and are. By what Law, or Canon? That matters not, their will is so. But if they allege the King's authority, as they do, where show they the King hath given them this authority to proceed so illegally and incanonically? The Book order no such severe and wicked Censures to be inflicted upon any in that behalf. No, nor yet gives the Bishops any express order, or power at all to punish any Minister in this case. And will no less Censure than serve the turn, than suspension, excommunication, deprivation, and the like? but they are rebels against the King. If so, then there is a Law to punish them. But how are they rebels? They resist not, they do no violence to authority. All disobedience is not rebellion. For then Daniel, and the three children had been rebels, 
Dan. 3, 6.  for not obeying the King's Commandment. But the Ministers (I say) that refuse to read the Book, do not therein directly disobey the King. For first, the Book expresseth no such Commandment, that Ministers shall read the Book; as before. Secondly, no wife and honest man, can ever imagine, that the King should ever intend to command that, which mainly tends to the public dishonour of God, and his Word, to the violation and annihilation of the holy commandment touching the Sabbath, to the alteration of the Doctrine of the Church of England, which in the 
* Homily of the Place and time of Prayer. Part. 1.  Homily clearly & fully grounds the sanctification of the Lords day (which it calls our Christian Sabbath-day upon the fourth commandment; and conseqnently to the destruction of the people's souls. For this were against all those solemn royal Protestations of the King, as where he saith: 
* See before the Declaration for dissolution of the last Parliament.  Neither shall we give way for the authorising of any thing, whereby any innovation may steal or creep into the Church, but preserve that unity of Doctrine, etc. But the reading of this Book by the Ministers is to bring in (and that not creepingly and by stealth, but by the head and shoulders, as it were by a flood gate set open) a mighty innovation of the unity or Doctrine concerning the Sabbath, which hath been ever since the Reformation, and so from the Reign of Queen Elizabeth of famous memory, constantly, universally and unanimously maintained in the Church of England, until this late faction of Anti-Sabbatarians started up, to cry down all Sanctification, all power and purity of Religion. And indeed the innovation of the Doctrine of the Sabbath bring in with it an universal innovation of all Religion, as experience is an eyewitness. Therefore for certain, the King never gave authority to the republishing of this Book in case it should any way tend to any innovation, or violation of the unity of Doctrine professed and maintained in our Church. Again, the profanation of the Sabbath, or Lordsday, which the Book seems to give allowance unto, as in sundry sports there specified, is directly against the very first Act of Parliament in the first of King Charles (an auspicious beginning, promising a religious and gracious Reign) where it is expressly said, For as much as there is nothing more acceptable to God, than the true and sincere service and worship of Him, according to his holy will, and that the holy keeping of the Lords day is a principal part of the true service of God, and therefore all unlawful exercises and pastimes are prohibited upon that day. Now what are unlawful exercises and pastimes prohibited on that day? Namely, not only those there specified, but all other unlawful pastimes, as there it is said. What are those? By name, all dancing, leaping, rebelling, and such like, in terms condemned, by Imperial Edicts, Decrees of Counsels, writings of ancient Fathers, of all learned Divines both Protestants and Papists, in all 
Basilicon Doron. Book 2 in his Works: pag. 164. Printed, 1616.  ages. And King james of famous memory in his Basilicon Doron to his Son, hath these words: Certain days in the year would be appointed for delighting the people with public Spectacles of all honest games and exercises of arms: as also for conveening of neighbours, for entertaining friendship and heartlinesse, by honest feasting and merriness: as in making plays, and lawful games in May, etc. So that always the Sabbaths be kept holy, & no unlawful pastimes be used. By which words it is evident, that all Sports on the Sabbaths, or Lords days, are condemned as unlawful, which yet are by King james allowed on other days: Now will any say, that our gracious Sovereign, the Peerless Son of so Peerless a Father, doth herein disobey his Royal Father's instruction, as to allow May-games, and the like, as lawful on the Sabbath, which He expressly and by name forbids to be used on that day?  
Object. But the Book for Sports was first published in Print in K. james his name, and therein May-games, and other Sports are allowed on the Sabbath days.  
Answ. It's too true. But if we consider the manner of putting forth of that book at first, we shall find how light it is, to hold weight, or to preponderate that learned and judicious Book, honourably, Styled Basilicon Doron. First it was procured, compiled, and published in time of his Majesty's Progress into Scotland, when he was more than ordinarily merrily disposed. They that were the compilers of it (for we must not think the King's leisure served him to do it) for their officiousness (Populo ut placerent) God rewarded them, the one not long after enjoying his life, the other surviving & out-living both his favour & place in Court. Again it was never read, nor yet pressed upon any Minister to be read, during King james his reign, which lasted six years after the publishing of the said Book in Print. Thirdly, it was not ratified under the King's broad Seal, as public royal Acts use to be, to make them authentical. Fourthly, this book was not inserted in his royal works sent to Oxford, as not suitable to be ranked among so many learned and pious works. Lastly, it was never in his reign used as a snare, and engine, to outt good Ministers out of their Ministry and living, as it is now used by the Prelates.  
Quest. But how came it to be revived, & republished, K. james being dead, and this book also, having no place in his royal Works to preserve the memory of it?  
Answer. By whose means it was raked out of the Ashes, I know not, but this I am sure of, that the republishing of it with some addition, was the first remarkable work, which was done presently after the Lord of Canterbury took possession of his Grace-ship. Which done, his Grace was very zealous for the pressing of it to be read in all the Churches of his Province, so as the unwary and hasty reading of it hath caused the dignity of some to kiss the dust, and the not reading of it hath cast some out of their livings by suspension, yea, and out of the Church too by Excommunication: though (blessed be God) their dignity shineth the more gloriously. So as the violent and furious pressing of it by the Prelates and their instruments, hath proved a most pernicious snare to all the Ministers in England. And though the Prelates, with their Learned Doctors, and heirs apparent, have pulled their wits, broken their brains and sleep, spent many precious hours, and days, and months in compiling and setting forth Treatises, Histories, Sermons, and such like, and all to overturn the fourth commandment, with the Sanctification of the Sabbath day, and so bring in Libertinism and all profaneness into the Church, thereby exposing our Religion to the reproach and scorn of the Papists themselves, the 
* Bellarmine in his Sermons, in many plates, copiously declameth against such profanations●as we have elsewhere expressed at large.  learnedst of them confessing, that their profanation of Holidays caused their Catholic Religion to be Scorned of the very Turks, and hindered their Conversion; so far are we from all hope of converting Papist to our Religion, by using the Liberty of our vain and mad fooleries on the Lords Holy day, which they detest on their Festival days: Yet all their sophistry, decurtations of authorities, wrest, wrangling, windings, contradictions, vain distinctions, and bold asseverations, will never be able to abide the test, or yet the light, when their dross, and false vizard shall come to be pulled off.  
Again, besides the dishonour of God, and of his word, the violation of his holy Commandment, the precipice and downfall of the people's souls into perdition, 
A p●… p●…nt well to be wa●ghed by the wisest.  and the reproach of our Religion and Ministry, all which the public reading of the Book draweth after it; the least whereof were cause sufficient to deter & stay Ministers from reading of it: besides many other reasons, there is one more, and that of no small consequence, & which makes me tremble with the very thought of it, namely that Ministers in reading this book to the congregation, should declare, how the justices of A●…s in their several Circuits are commanded, th●t no man to trouble or molest any, in or for their lawful recreation, such as are there specified, Alas, then, what shall Parents, and Masters do, when their Sons or daughters, and servants will abroad, and take their liberty of Sports, at least wise after evening prayer every Lord's day, and will stay out as long as they please, when in the mean time their Parents or Masters, being godly disposed, would have them to spend the time at home in the private duties of the day, for the good of their souls? Gladly would they restrain them, but they may not, dare not, for fear of being brought before the Assizes, there to be punished for their Sons or Servants offences. And what's the issue of this? Doth it not engender in youth's minds (too prone to run riot, without a spur) contempt of their Parents, or Masters, being freed by the book to follow their pastimes on the lords-days after evening prayer, so as they will attend upon no private family duty, either requisite for their souls, or necessary about the house? And though this liberty be dispensed only upon the lords-days, and their holy days: yet it is sufficient to breed in them, and train them up to such a habit of contempt and so of a rebellious humour toward their Parents and Masters, as they willbe ready to fly out upon all occasions, & they willbe contained within no bounds of their obedience. Of this how many Masters do complain, but the justice that should bright them, must for sooth punish those Masters if their servants complain of restraint. And among many other examples of youth●… Contempt and rebellion against their Masters, and that upon the occasion of the Ministers reading of the said book in the Congregation, I will allege one related to me in a letter, by a reverend Minister of good credit, so as no doubt is to be made of the truth of it: In October last, 1636. the said book for Sports being publicly read by the minister (one Master Hubberd of S. Stephen's Parish) upon the Lord's day, three Apprentices being present at the reading of it, were so overjoyed at the Liberty dispensed in it, as that they spent six shillings that same day at the Tavern, concluded to run from their Masters, hired horses on the Lord's day 3. weeks ensuing, executed their plot, road away towards London, were pursued, overtaken, and two of them brought home, made this Confession. O consider this all ye my brethren, that have read the book, how many souls you have endangered, if not destroyed hereby! So as this is a trenching, or rather a violent inroade upon the fifth Commandment, which saith, Honour thy Father and thy Mother etc. Thus the reading of this book to the Congregation, teacheth them at once to break two great Commandments in the Decalogue; the last of the first Table, and the first of the Second, and so cutting in sunder the very sinews, not only of Religion, but of all Civil Society at one blow. And by this occasion, what Ministers instructions, Exhortations, reproofs of youth in this kind will be of any authority with them, when they teach them, how to sanctify the Lords day according to his word, how to fear God, and to honour and obey their own Parents, and masters in the Lord, as well upon the Lords days, as upon other days? Who then seeth not here a most dangerous overthrow of those two great Commandments in the Law, which are the very pillars both of Religion, and of Civil Society, and which being pulled down, the whole house must needs become a ruinous heap of all confusion? And doth not this tend to the inuring and training up of all unbridled, untaught, and unseasoned youth, by degrees to such a height of insolency, as that, upon some discontents, or other occasions, as Jesuits baits and seducements, they are easily drawn to advance their rebellious lusts against those that be higher in authority, than their Masters, and Parents, which the Lord prevent? Yet 
N. B.  such like Soldiers, trained up in such a licentiated disorderly camp, as that of Venus, or the Lady May, in their sportful intertainments, are those like to prove: who when they should fight for their King and Country, will be ready either to take their heels, as not knowing how to keep rank, or because effeminate Sports and warlike encounters will not suit together. Our Homily against wilful Rebellion noteth, how Rebels and Sabbath-breakers go hand in hand together. For there it is said; Rebels do not only leave the Sabbath-day 
H●…ly 3. against wilful Rebellion.  of the Lord unsanctified, the Temple and Church of the Lord unresorted unto, but also do by their works of wickedness most horribly profane and pollute the Sabbath day, Serving Satan and by doing of his work, making it the Devil's day instead of the Lords day. And surely if this liberty of youth be not all the sooner restrained, the whole Land may rue it one day. And therefore if the Prelates had any regard either to the honour of God, and of his Word, or to the settled peace of the Kingdom, as they have but little, as appeareth too palpably by their practices, in disturbing and disordering of all they would have been so fair from procuring the republishing, and from pressing and oppressing Ministers about the said book, as they would rather have become humble suitors to his Majesty to have set forth some severe Edict for the better Sanctification of the Lords day, that so the people might be kept in better obedience both to God, and to his Majestey. Forasmuch also as the giving liberty of such sports, whereby it is manifestly profaned, is without all example in any age of the world: and their so pressing of it, with that cursed and tyrannical tigor, both without and against all Law, and all example, and that also in the King's name, 
R●x est 〈◊〉 stos u●…vs ●ue Tabulae.  is very dangerous to breed in people's minds (such as are not so well acquainted with His Majesties either noble and Christian disposition, or His many solemn Protestations to keep Religion safe and sound) I know not what strange Scruples on fears, causing them to stagger in their good opinion of His Majesty, when indeed, the whole burden of the blame is to be laid upon 
Qui non ve●at mori cum potest, ●ubet▪ Seneca.  the Prelates, as either the chief procures of these things, or the not hindere● of them.  
The last instance, wherein the Prelates do endanger a division between the King and his good Subjects (whom the Lord preserve in a perpetual bond of unity) is their most impetuous and violent obtruding of new ●ites and Ceremonies, which they have begun through some whole Diocese, and exacting a new conformity in all Ministers there unto. This is another snare, wherewith they may catch more Ministers, either to outt them of their Ministry, and living, or else to captivate them for ever, as vassals for whatsoever base uses their good Masters will put them unto. And herein they have made a fair progress already, as (for example) in two whole Counties, Norfolk and Suffolk, where in a very short space they have made the foulest havoc of good Ministers, and their flocks, now left desolate, and exposed to the Wolves, as sheep without their shepherd, as our eyes have never seen: For there are already Threescore Ministers in that one Diocese suspended, and between three and Fowrescore more, have time given them now till Christ-tide, by which time either they must bid their good Conscience farewell, or else their precious Ministry, and necessary means. Neither I think can it be showed, that in all Queen Maries time there was so great havoc made in so short a time of the faithful Ministers of God, in any part of, yea, or in the whole Land. And now do those Counties and Country's groan under this intolerable burden, remediless, if God and the King do not relieve them. And our neighbours house being thus on fire, doth it not concern us all to look to it? For they say that this shall be a precedent for all England.  
But upon what ground is all this? What authority do they show for these outrages? The King? That is answered before by his solemn Protestations to the contrary. But they plead the Act of Parliament for Uniformity before the Communion Book, wherein is reserved a power to the Queen with advice of her Commissioners, or of the Metropolitan to ordain and publish such further Ceremonies or Rites, as may be most for the advancement of God's glory, the edifying of his Church, and the due reverence of Christ's holy Mysteries and Sacraments. Hereupon they ground all their Innovations. But for this: First observe, that this clause of the Act is limited to Queen Elizabeth, and not extended to her Successors of the Crown, they are still expressed. Secondly, admit it was intended to the Successors: yet it is with that qualification, as may be most for the advancement of God's glory, the edifying of his Church, and the due reverence of Christ's holy Mysteries and Sacraments. Well. To bring our new Rites to this Rule. First, do they make to the Advancement of God's glory? What? Superstitious, Idolatrous worship, of wooden Altars? What? a complemental Crouch to jesus, when they Crucify Christ? What? to bow before a Crucifix? Again, for the edifying of his Church. What? by the Preaching and not praying in the Pulpit before and after his Sermon? What? by the expounding of the Catechism? What? by reading a second Service at the Altar, where the people cannot hear it? And for due reverence to Christ's Sacraments. What? by possessing the people with an opinion of a Popish real presence? What? by offering Christ in sacrifice upon a Wooden Altar; By a Priest of man's making? What? by drawing the people to a new adoration, by bringing them up close to the new Altar?  
But they will say, all makes for them. And who shall be judges, but themselves who are the Church? Therefore, Lastly I answer for all that no humane rational creature can bring the least shadow of colour, that this Act did give the Queen or her succssors any power to set up Popery again. This is out of all question. But now our New Reformers are tooth and nail for setting up Popery again: witness their hoisting up Altars in most places, as also of Images, Crucifixes with adorations, putting down of the means of knowledge, as Preaching, and bringing in of Ignorance, also preaching for sundry points of Popery, as Auricular Confession, praying to Saints, yea printing of such Sermons, prayer for the dead, and many other. All which while they set up with a high hand, and so as if the King gave them authority so to do (of which all his Solemn protestations (I say) do sufficiently resolve us the contrary) they must needs mightily shake and unsettle the peace of the State by these their dangerous and desperate attempts, and fill the people's minds with muse what the issue will be, and how the King will digest these things at the Prealates hands, which tend to the most dangerous dividing and renting of the Kingdom asunder.  
The next instance, is their arrogating of their Episcopal title and office of Superiority from Christ and his Apostles. This they did lately in the High Commission Court, and that upon occasion of Doctor Bastwicks' cause then before them. Where he was accused and severely censured, for writing a Book entitled Flagellum Potificis, & Episcoporum Latialium: in which book be whipped that usurped authority of the Roman Hierarchy; through whose sides, by reason of their near affinity or rather consanguinity, they being sensible of the smart of his whip, took it all upon themselves, and so, as judges in their own cause, passed their Episcopal censure upon him; yea although he not only in his book, but openly before the whole Court professed and protested, that he meddled not with those Prelates, who received and acknowledged their Episcopal jurisdiction from Kings and Princes; and withal he alleged and read in the audience of the Courts sundry Statutes, as in King Henry the eight, Edward th● sixth, and 
* 1. Eliz 1.  Queen Elizabeth, which do annex all Ecclesiastical jurisdiction unto the Crown of England; So as no Prelate, or other Person, hath any power to visit Ecclesiastical persons, etc. But he must have it immediately from the King; and confirmed by Letters Patents under the great Seal of England. This jurisdiction annexed to the Crown of England Doctor Bastwicke alleged in Court against that usurped jurisdiction of the Hierarchy of Rome, which they challenge from Christ. Notwithstanding they alleged for themselves, that they had their Episcopal authority from Christ, and if they could not prove it, they would cast away their Rochets. So they may cast their caps too, for any such proof they can bring for it. But stopping the Doctor's mouth, that he might not plead his cause, they proceeded to a most grievous censure of him, in 1000 pound fine to the King (for maintaining the Royalty of His Crown against the Prelate's usurpation, who would pluck away that gem from, it) Imprisonment, Excommunication, suspension from his practice in Prison, and the many miseries depending thereupon, and devolving upon his Wife and children. So as it is plain, they usurp, profess and practise such a jurisdiction, as is not annexed to the Imperial Crown of England, but which with the Pope, and Prelates of Italy, they claim from Christ. And this is clear by a threefold practice of theirs. 1. Their censuring of Doctor Bastwick for this very cause, that he impugned all Episcopal jurisdiction over God's Ministers, claimed from Christ, or the Scripture. So as they make it their own cause with the Pope, and his Prelates, as all holding by that title, and not from the authority of Kings and Princes: And this is according to that in Dr. Pock●●ngtons Sunday, no Sabbath, where he saith, pag. 48. Hereby we may by God's mercy, make good the truth of our Church. For we are able lineally to set down the succession of our Bishops from St. Peter to St. Gregory, and from him to our first Archbishops St. Austin, our English Apostle, downward to his Grace, that now fits in his Chair, Primate of all England, and Metropolitan. So he. Thus we see how our Prelates have no other claim for their Hierchie, than the Popes of Rome have and do make, which all our Divines since the Reformation, till but yesterday, have disclaimed, and our Prelates cannot otherwise assume, but by making themselves the very limbs of the Pope, and so our Church a member of that Synagogue of Rome. Secondly, the constant practice of our Prelates proveth this: for they neither have at any time, nor have sought to have any the King's Letters Parents, under the great Seal of England for their keeping Courts and Visitations, etc. But do all in their own names, and under their own Seals, contrary to the Law in that behalf. Thirdly, in that they labour by all means possible to maintain this their absolute and independed jurisdiction, as no way depending on the King; and namely, by stopping the ordinary course of Law, that the King's people may be cut off from all benefit of the King's good Laws, and of their native ancient Liberties; so as it is become very geason, and a rare matter to obtain a Prohibition against their illegal practices, invexing & oppressing the King's good Subjects; nay they are grown so formidable of late (as if they were some new generation of Giants) that the very motion of a Prohibition against a Prelate, or their Proceedings in the High Commission, makes the Courts of Justice startle; So as good causes are lost, and Innocents' condemned because none dare plead, and judge their cause according to the King's Laws, whereby we ought all to be governed. For example: the Ministers of Surry, who are suspended from their Ministry, and outed of their means and freeholds against all Law, or Conscience: yet are so disheartened and overawed, that they dare not contend in Law against the Prelate, for fear of further vexations: and they are out of hope of any fair hearing in an ordinary Legal way. Nay when Doctor Bastwicke had procured a Hab●as corpus to remove him out of the Bishope stinking prison in the Gatehouse unto the King's Bench. and thereupon was removed thither-yet notwithstanding they procured the reversing of this Legal Order, and brought the Prisonner back again with avengeance and triumph to his old lodging. Thus we see they have gotten such a power into their hands, as doth overtop and countermand the King's Laws, and the people's Liberties, Now this power they have not from the Imperial Crown, according to the Laws of the Land, but it is a mere usurpation. So as being a power not derived from the King, as the immediate fountain of it, it proves to be at least a branch of that foreign power altogether excluded in the Statute of 1. Elis. cap. 1. And it is flatly against the Oath of Supremacy in the same Statute, which all Prelates take, wherein they profess and promise faith and true allegiance to the Queen's Highness, her Heirs and lawful Successors, and to their power to defend all jurisdictions, Privileges, etc. granted or belonging to the Queen's Highness, her Heirs etc. Now all Ecclesiastical jurisdiction, which the Prelates have authority to exercise, being annexed to the Crown (as is clear by the foresaid statute) either they must not claim it by another title, or if they do, they are all in a Tramunire, and under the guilt of perjury. And whither they be not also in a Praemunire for practising their jurisdiction, as keeping of Courts, visitations, etc. in their own names, not having the King's Letters Patents under the Great Seal of England, I leave to the learned in the Law to judge.  
But some will say, that they defend and maintain all Ecclesiastical jurisdiction to be from the King, For in the visitation Articles for Norwich, by Matthew 
Anno 1636. Chap. 1. a 2.  their Lord Bishop, this is one, Be there any in your Parish, that have denied, or persuaded any other to deny, withstand, or impugn the King's Majesty's Authority, and Supremacy in causes Ecclesiastical within this Realm? First, I answer, this is a fair colour and pretence, as if it were against Papists. Secondly it is against their ordinary practice, as in the former examples. And thirdly admit they do sincerely profess, that they have or hold no Ecclesiastical jurisdiction but from the King; yet the question is, whither they will say, that all those outrageous courses they how hold, and the pranks that they play in many places of the Kingdom, are by special warrant from the King: or whither the King by some general warrant dormant hath given them this unlimited power, which they at their pleasure do exercise? For instance: Will Matthew Lord Bishop of Norwich say, that he hath any warrant from the King, special or general, for making such havocks and hurliburlies in those two great Counties of Norfolk and Suffolk, to the intolerable dishonour of God, injury to his Ministers, and people, and tending to most dangerous consequences? If he have not any warrant, but doth it of his own head, or by the instigation of any other Arch-Prelate, then let him look to it, lest he come to suffer as an usurper, a bringer in of a foreign power, an Innovator, Oppressor, Persecutor and troubler of the peace of the Church and Kingdom. If he say he hath warrant for 〈◊〉 let him 〈◊〉 it. But I hope he will not father his desperate courses upon the King. What? will he say, that the King gives him a power to exercise such unheard of tyranny and injustice upon the King's peaceable Subjects, and Christ's faithful Ministers, and that against the King's Laws, and people's Rights, all which the King hath sworn again and again, and solemnly protested to maintain inviolable, as his own Crown? Never therefore let any man dare to pretend any such thing, so dishonourable to his Majesty. Again suppose which yet is not to be supposed) that the Prelates should so far prevail, as to procure a grant from the King to do all those things, which of late they have done, tending to the utter overthrow of the Religion by Law established. Yet, whatsoever colour, pretext, or ●ow could they make for this, the King (to speak with all humble reverence) cannot give that power to others, which he hath not himself. For the Power that is in the King is given unto him by God, and confirmed by the Laws of the Kingdom. Now neither God in his Law, nor the Laws of the Land, do allow the King a power to alter the State of Religion, or to oppress and Suppress the faithful Ministers of the Gospel, against both Law and Conscience. For Kings are the Ministers of God for the good of his people, as we showed before. But what do I speak of this? If all the Prelates in England did never so boldly affirm, that what they do in these extravagant courses of theirs, it is by warrant from the King I would be so fat from giving any credit unto them herein that I should be the first that should address my humble complaint to his Majesty of such dishonour done unto him, and humbly petition his Majesty to vindicate his honour from the least suspicion of his giving way to, or countenancing the Prelates in such their practices, as cry up to heaven for vengeance upon their heads.  
This I have urged the more, both in reverence to his Sacred Majesty whose honour I cannot endure should receive the least blemish; and also in reference to the point in hand, because such usurpation of the Prelates cendeth directly to make a division between the King and his subjects, contrary to that which we teach here, that good Subjects must cleave to their God and King without separation and defection, which is by the ligaments of good Laws, which being broken, they are as the resolution of the nerves in the natural body, or the cutting in sunder of the sinews, whereby the head and members are united and compacted in one entire body. And therefore this claim, which the Prelates make, of their Prelation and jurisdiction over Christ's Ministers jure divino, being repugnant not only to the clear Scripture, forbidding all such domination as they practise (as Math. 20. 25. etc. Mark 10. 42. etc. 1. Pet. 5. i. &c.) for which they have neither the example of Christ, nor of his Apostles, nor of any ancient Bishops, but principally of Diotrephes 3 john 10. whom they imitate in affecting of preeminence, in opposing john the Apostle, in exommunicating the Preachers, in prating against them with malicious words and the like; but also to the King's Crown, to the Laws of the Land, and consequently to the Liberties of the Subjects: I know not with what warrant or Conscience any Minister of Christ can submit to the Practices of these men, tending to the ruin of the Kingdom of Christ in this Land, and consequently of the whole Kingdom and State.  
Now all these instances alleged are so notorious, (some of them fresh in memory, and many witnesses of them yet living, being done but the other day, and others yet present before our eyes) that they cannot be denied, and their notoriousness makes them the more pernicious, as tending to corrupt the King's good people's hearts, by casting into them fears, and jealousies, with sinister affections towards their King, as if he were the prime cause of all those grievances, which the Prelates in his name do oppress the King's good Subjects withal. But Trust in the Lord (as it is my daily prayer) that he will preserve the hearts and affections of his people close and entire to their King, and that he will discover both to the King and his people these treacherous practices of the usurping Prelates, that so neither the King may think evil of his good people, nor they have the least jealousy, that his Majesty approveth and countenanceth, much less willeth and commandeth his Prelates to commit these their intolerable outrages.  
Well, come weenow to a second use, which is of Exhortation and admonition to all good Subjects, above all things to beware of those, that cunningly insinuate themselves between the bark and the tree, that labour to divide the head from the body, and the body from the head, by casting bones between the King and his good Subjects. And here (Beloved) let me in the name of the Lord admonish you, that whatsoever passages, or outrages you see to be done by the Prelates, although they do never so boldly pretend the King's name for it, ye believe them not. Let never any Sinister opinion concerning his Sacred Majesty creep into the closet of your breasts, and as a Snake either sting or poison your true & loyal hearts towards him. And therefore beware of all those Factors for Antichrist, whose practice is to divide Kings from their Subjects & subjects from their King, that so between both they may fairly erect Antichrists throne again, where it had been in a good measure thrown down, and cast out, yea by this time utterly rooted out of this Land, if he had not had such strong Sticklers as his Jesuits and Priests, yea the Prelates themselves (as their practices plainly show) to keep him in life, and to set him upon his feet again. But ye Beloved, abhor these Factors. And if ever they should so far prevail as to open a wide breach to let in a foreign enemy (which these their practices and proceedings pretend, and tend unto) then show yourselves like those faithful servants of David, stick close to your King, and if any danger come near his sacred Person, step between, and let the loss of your own precious life, rescue and secure his, who is worth ten thousand of us. And so much for this point.  
The next point ariseth from the order of these words, Fear thou the Lord, and the King: That is, First, Fear the Lord, and then the King. It imports thus much: That all our obedience to Kings and Princes, and other 
Point.  Superiors, must be regulated by our obedience to God. We must so obey men, as we do not there in trench or dash upon God's Commandment. God must first be served. Therefore in all Commandments of man, we must consult with God's Commandments or Law, that it be not repugnant unto it. This is also intimated in the order of the two Tables, the First concerning our duty to God, and the Second to our Neighbour. 
Exod 20. Math. 22. 38.  And Christ tell that Questionist in the Gospel, This is the first and great Commandment, to wit, to Love God with all our heart, and the second is like unto it, Thou shalt love thy Neighbour as thyself. And the like orders it set down, 1. Pet. 2. Fear God: Honour the King. First fear God.  
And this stands with good reason. For, First, the King is God's Minister and Vicegerent, and commands as for God, so from God, and in God. So as it is his office to command nothing against God.  
Secondly, If Princes shall command any thing against God, and his Law, than we must remember, that we are Gods servants too, and therefore must obey man in nothing, that stands not with our obedience, first to God. For this cause the same word of God is a rule both for the King, how to carry himself in governing, and for every Subject, how to carry himself to the King, and first unto God.  
Thirdly, otherwise to obey, or fear man before God, and so above or against God, is to make an Idol of man, in placing him in a throne above God. This is that fear of man, which bringeth a snare (Pro. 29: 25.) but who so putteth his trust in the Lord, shallbe safe. So as the fear of man which brings a snare, argues, a failing of faith in God. And this is a plain defection and falling from God, when man is obeyed against, and above God.  
The use hereof is manifold. 1. For reprehension. 
Use.  2. For Instruction. 3. For Consolation.  
1. For reprehension of refutation of these that so advance man's ordinances, and commandments, as, though they be contrary to God's Law, and the funda mental Laws of the State, yet so press men to the obedience of them, as they hold them for no better than Rebels, and to 
* As one said to a Minister in Suffolk, for refusing to do that which was not agreeable to God's Commandment. See before. Causa. 11. Qu. 3. Non semper malum est non obedire praecepto, cum Dominus jubet ca, quae sune conerarse Deo. Tune ei obediendum non est. Augustinus.  deserve to be hanged, drawn, & quartered, that refuse to obey them. And the chief Masters of his Mystery, are the Jesuits in their blind obedience: and they have gotten too many Doctors to be their Disciples, and broachers of this new Doctrine. New I call it, because it is flat contrary both to the express Scriptures, and to the judgement of all Divines in all ages of the Church. And because this their doctrine is So brief now adays, I will set down some Examples of the ancient Doctor's judgement in this point. And I will relate them out of Gratian himself. As out of Augustine: It is not always evil, not to obey the Commandment, when a Lord commandeth those things which are contrary to God. Then he must not be obeyed. And Hierome: If a 
And Hieron. in Epist. ad Ephes. Si Dominus ea jubet, quae non sunt adversa Sanctis Scriptures, subijciatur Domino serv●●s: Si vero contraria pracipit, magis obediat spiritus, quam corporis Domino. Et infra: Si bonum est, quod pracipit Imperator, jubentis exequere voluntatem: Sy malum, respond, Oportet Deo magis obedire, quam hominibus. Hoc ipsum & de Servis apud Dominos, & de uxoribus, apud viros, & de filijs apud Patres, quod in illis tantum debeant Dominis, & Viris, Parentibusque esse subjecti, quae contra Dei mandata non sunt. Ambros. julianus Imperator, quamvis esset Apostata, habuit tamen sub se Christianos' Milites, quibus cum dicebat, producite aciem cum defensione reipublicae, obedic●ant ei: cum autem diceret eyes, Producite arma in Christianes', tunc cognoscibant Imperatorem Caeli.  Lord command those things which are not contrary to the holy Scriptures, let the Servant be subject to his Lord: but if he command contrary things, let him obey rather the Lord of his Spirit, then of his body. And a little after: If it be good which the Emperor commandeth, execute the will of the Commander: If evil, Answer: It behooveth to obey God, rather than men.  
And this also concerns Servant to their Masters, and Wives to their husbands, and children to their Parents, that they ought in those things only to obey their masters, and husbands and parents; which are not contrary to God's Commandments. And Ambrose: julian the Emperor, although he were an Apostate, yet he had Christian Soldiers under him, to whom when he said, bring forth your army for the defence of the Commonweal, they did obey him: but when he said unto them, Draw out your weapons against the Christians, than they acknowledge the Emperor 
Aug. ibid. Qui resistit potestati, Dei ordinationi resistit: Sed quod si illud jubeatur, quod non debeas facere? Hic sane contemne potestatem. Ipsos humanarum leg●m gradus adverte: Si aliquid jusserit Curator, faciendum est; tamen si contra Proconsul jubeat, non utique contemnis potestatem, si eligis majori servire: Nec his minor debet, irasci, si major praelatus est. Rursus si ipse Consul aliquid jubeat, & aliud jubeat Imperator: vel si aliud jubeat Imperator, & aliud Deus: quid judicas? Major Potestas Deus. Da veniam O Imperator: tu carcerem, ille Gehennam minatur: Hic jam tibi assumenda est fides tua tanquam Scutum, in quo possis omnia ign●a ●acu●a inimici extinguere. Et alive Pater: Si quis alterius erreri consentit, siat se cum illo simili modo culpabilem iudicandum. Et Isidorus. Si quis prohibet vobis, quod à domino praeceptum est: vel rursus imperat fieri, quod Dominus prohibet: execrabilis sit omnibus, qui diligunt Deum. Item, is qui praeest, se praeter voluntatem Dei, vel praeter quod in Sanctis Scripturis evidenter praecipit vel dicit aliquid, vel imperat: tanquam falsus testis Dei, aut Sacrilegus habeatur. Cum ergo Subditi excommunicantur ideo, quia ad maium cogi non possint, tunc sententiae non est obediendum: quia iuxta illud Gelasij: Nec apud Deum, n●c apud Ecclesiam ejus, quemquam gravat iniqua Sententia. Et Bernard: de mode bene vivendi. cap. 19 O spousa Christi, ita obedias homini, ut non offendas voluntatem Dei. In malis operibus nunquam sis obediens. Noli obedire in malo cui quam Potestati, etiamsi poenae compellat, si supplicia immineant, si tormenta occurrant. Melius est mortem pati, quam mala jussa implere. Melius est ab homine jugulari, quam aeterno judicio damnari, etc.  of heaven.  
Again Aug. He which resisteth the Power, resisteth the Ordinance of God. But what if that be commanded, which thou oughtest not to obey? Here surely regard not the Power. Observe the degrees of humane Laws: If the Substitute shall command that which ought not to be done: Yet if the Proconsul command the contrary, thou dost not contemn the power, if thou choosest to obey the greater. Nor ought the lesser be angry, if the greater be preferred. Again, if the Consul himself command one thing, and the Emperor another: If the Emperor command one thing, and God another: what thinkest thou? the greater power is God. Pardon O Emperor: Thou threatenest a prison, He hell. Here than thou must take thy faith as a Shield, wherein thou mayst quench all the fiery darts of the enemy. And another Father: If any consent to another's error, let him know he is to be judged as equally culpable with him. And Isidor. If any forbid you that, which is commanded of the Lord: or again, command that to be done, which the Lord forbiddeth: let him be execrable to all that love God: Also he that ruleth, if he, either prescribe or command any thing, besides the will of God, or besides that which he evidently commandeth in the holy Scriptures: Let him be accounted as a false witness of God, or a sacrilegious Person. When therefore the people are excommunicated, even because they cannot be compelled to evil: then they are not to obey the sentence: because according to that of Gelasius, neither with God, nor with his Church doth a wicked sentence bind any man. So in Gratian. I will add one more out of Bernard. O spouse of Christ, so obey man, as thou offend not the will of God. In evil works never be obedient. Do not obey in evil any Power, although penalty compel, if punishments be threatened, if torments be set before thee. It is better to suffer death, then to fulfil wicked commands. It is better for a man to be killed, then to be adjudged to eternal damnation. So Bernard.  
I shall need to say no more to convince the novel impiety of those, who do with all rigour impose, and the sinful infirmity at least, if not base cowardice of them that obey such commands, as not only God's word, but even their own Consciences tell them, they ought not to do. Blush then and be ashamed, O all ye jesuitical novel Doctors, that suspend, excommunicate, persecute with all fury Gods faithful Ministers, and all because they will not, they may not, they dare not obey your wicked Commands, which are repugnant to the Laws both of God and man: Certainly hell enlargeth herself for you, and your damnation sleepeth not, if you speedily repent not. Shall honest Christians and good Subjects, be as rebels, factious, and I wot not what, because they will not obey your factious rebellion against God? I say, will not. This seems a sore word, and you lie at catch, If a Minister say, he will not. Why I pray you? Is this so heinous a word? What say you then to the 3. Children, when the King himself in person threatened them with his fiery furnace? O Nabuchadnezzar, we are not careful to answer thee in this matter. If it be so, Our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thy hand, O King. But if not, be it known unto thee, O King, that WE WILL NOT serve thy Gods, nor worship thy golden Image, which thou hast set up; See, WE WILL NOT. The Scripture sets this down thus in Commendation for them, and for imitation to us in like cases.  
Well, the second use is for instruction, concerning the duty of a Christian in this point, and the rather, in regard of the snares; which Satan layeth to entrap souls this way in these days, by the new jesuitical doctrine of blind obedience. As therefore the Apostle john saith, Beloved, believe not every spirit, but try the 
1 john. 4. 1.  Spirits, Whither they be of God, because many false Prophets are gone out into the world: So I may say here: Many false Prophets are now abroad, being possessed with the spirit of the Beast, which so magnify the power of man, and his authority in commanding, that ipso facto all must yield obedience thereunto, without further ado. Now this spirit is known by opposition to God and his word. It setteth man above God, above his word: and therefore we must beware of it. We must therefore So obey God in the first place, by guiding ourselves in all things according to his word, as no command of man prevail with us to cross that. It is for beasts without reason, to yield a blind obedience to their Masters: but men, are of another stamp, who have not only reason, but religion to be the rule of their actions.  
The last use is for Consolation to all those that follow this rule. For howsoever obedience to God, and the not obeying of man's unjust commands fares ill in the world oftentimes, and never more, then in these days of ours, wherein though wicked Imposers are not able to give any other reason of their impious commands, but Volumus and jubemus, Sic volo, sic jubeo, stat pro ratione voluntas, so as if present obedience be not yielded, they cry out, Rebels, they suspend, excommunicate, sequester, undo, threatening moreover halter and hatchet, as was noted before: yet a faithful, honest, godly Minister, or Christian, being constant to his God and to his Word, as Daniel and the three Children were, shall find it more happy and comfortable to 
justum & tenacem Propositi virum, Non Civ●… ardour prava jubentium, Non vultus instantis Tyranni, Mente quatit solida, Horat. Hic murus abaemus esto, Nil cons●ire sibi nulla palles●cre culpa.  keep his Christ, and a good conscience, though with the loss of all these outward things, then to hold them with the loss of his conscience, and confidence in his Lord and Master Christ. Yea and herein have we cause to comfort ourselves, and to bless the name of our God, who hath not left himself without witness, but hath raised up many zealous and courageous Champions of his truth, I mean faithful Ministers of his word, who choose rather to lose all they have, than to submit and prostitute themselves to the wicked unjust, and base commands of usurping Antichristian Mushrooms. Surely this is an infallible sign to persuade me, that God will not desert his cause, seeing he thus stands by his Servants, making them 
* Rom. 8.  more than Conquerors through him that loveth them. Yea their very not yielding in this battle, is a present victory. For as the Holy Ghost saith: They overcame by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death. Therefore rejoice ye 
* Revel. 12. 11. The Churhes of Christ.  heavens, and ye that dwell in them. Woe to the 
* That is Carnal nen, that ove the ●orld, and prefer it ●efore be a●…. 〈◊〉 Revel. 17. 13. 14.  inhabitants of the earth. And surely this shall be the certain issue of that main battle, that is now a fight between the Beast, and Christ, between the Dragon & the Lamb. For though the Kings of the earth have one mind, and give their power and strength unto the Beast: So as all these make war with the Lamb: yet the Lamb shall overcome them: for he is the Lord of Lords, and King of Kings: and they that are with him, are Called, and Chosen, and faithful. Yea even those ten horns, even all those Kings that take part with the Beast, these shall hate the whore, and shall make her desolate, and naked, and shall eat her flesh, and burn her with fire. So as Antichrist with all his train and confederates for all their malice, power, policies and machinations, that Babylonian Tower, with all their strong walls mounting up to heaven, must all down to the ground: and then it shall not repent those, that have been faithful unto death, who shall receive a Crown of life.  
Come we now to the last point in the exhortation, which is the connexion of these two, the fear of the Lord, and of the King. Whence we learn.  
That the fear of the Lord, and of the King, (their 
Point.  order duly observed) ought not to be separated. No more, than the two Tables of the Decalogue. For God must so be honoured, as we do also in the second place honour our Superiors: And our Superiors must so be honoured, as in the first place we honour God; as was said before. Separated they must not be. For they are like the two pillars in the Porch of Salomon's Temple, the one Strength, the other Stability, which bear up the most beautiful Fabric of the Church and State well compacted together, and established in the true fear of God, and of the King.  
Here then are condemned sundry dividers in this kind. As first, the Anabaptist, who deny lawful Magistracy. They pretend to fear God, but they refuse to honour the King with their obedience. And therefore they do not truly fear God.  
Secondly, here are condemned the Papists, who divide and 
Decretal. Greg. De Majoritate & obed. l. 1. tit. 33. Innocent. 3. Chap. 6. Soli●a. Episcopus non debet subesse Princpibus sed praeesse. Duo magna luminaria, Pontificialis, & Regia Potestas. Et quanta est inter solemn & junam differentia, tanta inter Pontifices and Reges. Frgo Pontificialis dignitas est quadragesies septies major rigali dignitate. Gloss. ibid. Rodulph Cupers Comment. ad C. Oportebat. 79. distinc. Art. 7. n. 62. pag. 257. Papae conferens Imperium Caesari, illius jura à se non abdicat, cum solum exer●itium imperandi conferat: cum directum Imperij Dominium penes Deum remaneat, & consequenter, penes Papam. And johan. à Capistrano: de Papae & Concil. authoritate. Page 92. Humilitatis causa Summus Pontifex motus dicit se nolle usurpare regiam dignitatem, vel Imperialem authoritatem. And Pag 94. Papae tanquam Christo ●lectatur omne ge●…. And: Ipse excommunicare & privare potest Imperaterem. Ipse potest aliquem absolvere ab obligatione qua tenetur homini, de plen●…dine potestatis quam habet.  separate the fear of the Lord from the fear of the King. And that two ways. 1. In that they allow by their good will, no honour, fear, or obedience to Kings from their Subjects, unless they will kiss the Pope's toe, that is, acknowledge the Pope's Supremacy, as well in Temporalties as in Spiritualties. For the Pope challengeth a power over all Kings and Princes, comparing himself to the Sun, and the Imperor, and so Kings & Princes to the Moon, which is 47 times less than the Sun, and must borrow their light and lustre from the Pope, as from the Sun. As Cupers one of their Canonists saith, The Pope conferring the Empire upon Caesar, doth not abandon the Privileges thereof from himself, seeing he confers only the exercise of ruling: Seeing the direct dominion of the Empire is resident in God, and consequently in the Pope. And john à Capistrano, (or of the halter) saith: It is for humility sake, that the Pope is moved to say, that he will not usurp the regal dignity, nor the Imperial authority. Let every knee bow to the Pope, as unto Christ. And, He the Pope may excommunicate & deprive the Emperor: and absolve any man from his allegiance, which he oweth to man, by the plenitude of power which he hath. And Angelus 
* Summus Pontifex Tiara coronatur, quam regnum mundi appellant: & tres ejus Corona Imperatoriam, Regiam, & Sacerdotalem, plenariam scilicet, & vniversal●m totius orbis autoritatem reprasentat. Per Tiara Imperialis & temporalis potestas: per Mitram Pontificia & spiritualis.  Rocca in his Vaticana Bibliotheca, pag. 5. The Chief Pontife (or Pope) is crowned with a Tiara, or round bonnet, which they call the Kingdom of the World; and his 3. Crowns do represent the Imperial Regal, and Sacerdotal, that is, the plenary and universal authority of the whole world. By the round Bonnet the Imperial power is signified: by the Mitre the Pontifical & spiritual. So he. Thus we see this great Antichrist exalts himself above all that is called God, or that is worshipped. Thus he intercepts from the King that fear and obedience which is due unto him from the Subjects, and takes it to himself. And thus he not only separates the fear of God, and of the King, but destroys them both, in assuming and usurping them both to himself, as being both God and the King. Secondly, They separate Gods fear from the King in this, that they altogether free all their Votaries, and infinite Orders from the terrene power of Kings and Princes. As the Pharisees did nose-wipe Parents of the obedience of their Children by their device of 
* Mat. 15. 5.  Corban. And as our Prelates (right chips of the old block) do labour tooth and nail to withdraw their necks from under the yoke of the King's Laws; which their practice plainly proveth, as we touched before.  
A second sort come here to be reproved, that on the other side separate the fear of the King from the fear of the Lord: and those are such as attribute to Kings such an unlimited power, as if he were God Almighty himself; so as hereby they would seem to ascribe that Omnipotency to the King, which the Pope assumes, and his Parasites ascribe to his Holiness. And this these Parasites and paramours of King's Courts do, not for any true love, or reverence they bear to the King, but in special for these ends: 1. That they may by this means nourish a heartburning between the King and his good Subjects, that so they may never meet together in Parliament, for the redressing of those many enormities and grievances both in the Church and commonweal, whereof these make-baites are the principal causes; and so lest they might be brought Coram. Secondly, that so they may by their intoxicating flattery so endear the King unto them, as to his most entire and intimate friends, and the only Supporters of the Prerogative royal; for as 
Invi●ia saeculi non inventre Tyranni, Maju● tormentum.  much as they have justly incurred the hatred of the whole Land, and so lie open to all the hazards, which envy may bring them into. Thirdly, by this means they are bold tousurpe a lawless and unlimited power over the King's good Subjects, as if their advancing of Kingly power above its limits, were but to serve their own turn in executing their lawless tyranny, by a kind of borrowed and abused regal power. And lastly, that they may by this means trample the Laws and Liberties of the Subjects under their feet, and in fine bring the whole State of the Kingdom, King and all, under their g●●dle. For they must be true to their Principles, whereof this is one principal. 
* Decret de Major & Obed. Tit. 33 Inn●. 3. Illustriss●…o Imperators Constant.  Episcopus non debet subesse Principibus, sed praeesse. A Bishop ought not to be subject to Princes, but to rule over them. And this they have sufficiently proved by their late practices, wherein they exercise a transcendent power over all Laws both of God and man; but whence they have it, I suppose themselves want good evidence, and I hope will be afraid to say, the King hath given them that Power, which himself would never either practice or yet challenge, as which God never dispensed to any human Creature, and which his Majesty hath so often solemnly protested against, as we showed before. And thus (I say) these men crying up, and exacting universal absolute obedience to man: they do hereby cast the fear of God, and so his throne, down to the ground.  
Let this then in the least place teach men how to keep this knot of the fear of the Lord, and of the King, inviolable. For to separate them destroyeth both. And this is both the doctrine & practice of true Christians, and that of old. For Tertullian saith, that though the Christians were traduced to the Emperor; as if they were enemies to the State: yet those traducers, as the Albiniani Nigrani, etc. Were found to be those enemies. But 
* Tertull. ad Scapulam lib. initio. Christianus nullis est hostle ne dum Imperatoris: quem sciens à Deo suo constitui, necesse est, ut ipsum diligat, & revertatur, & honoret, & salvum velit, etc. Colimus ergo & Imperatorem sic, quomodo & nobis licet, & ipsi expedit, ut hominem à Deo secundum: & quicquid est, à Deo consecutum, solo Deo minorem. Hoc & ipse volet. Sic enim omnibus ●major est, dum solo vero Deo minor est. Itaque sacrificamus pro salute Imperatoris, sed Deo nostro & ipsius: Sed quomodo praecipit Deus, puraprece.  a Christian (saith he) is enemy to none, much less to the Emperor: whom knowing to be ordained of his God, he must of necessity both love and fear, and honour, and wish him safe. We therefore love the Emperor, so far as it is both lawful for us, and expedient for Him, as a man next under God: And whatsoever he is, he hath it of God, being less than God alone. And this he himself willeth. For he is so greater than all, while he is less than the only true God. Therefore we Sacrifice for the safety of the Emperor, but to our God, and his: but as God hath commanded by pure prayer. For the Propitiatory Sacrifice of the Mass was not known in those primitive times.  
And again the 
* Et Tertull. Apologet. Temperans: Majestatem Caesaris infra Deum, magis illum commendo Deo, cui soli subjicio: subjicio autem, cui non adaequo. Non. n. Deum Imperatorem dicam, vel quia mentiri nescio, vel quia illum deridero non audeo, vel quia nec ipse se Deum volet dici, si homo sit. Interest hominis Deo cedere. Satis habeat appelari Imperator. Grande & hoc nomen est quod à Deo traditur. Negat illum Imperatorem, qui Deum dicit. Nisi homo sit, non est Imperator, etc. Sed quid ego amplius, etc.  same Author in another place speaketh to this purpose thus: Placing the Majesty of Caesar beneath God, I do the more commend him to God, to whom alone I subject him: and I do subject him, to whom I do not equal him. For I will not call the Emperor God, either because I know not how to lie, or because I dare not deride him, or because neither himself will be called God, if he be a man. It behoves man to give place to God. Let it suffice him to be called Emperor. This also is a great name, which is given of God. He denies him to be Emperor, that calls him God. Unless he be man, he is no Emperor.  
But (saith he) what need I speak more of Christian 
Sed quid ego amplis us. etc.  Religion and Piety towards the Emperor? Quem necesse est suspiciamus etc. Whom we must of necessity honour, as Him, whom our Lord hath chosen, that I may truly say, he is the more our Caesar, as he is appointed of our God, therefore as being mine, I do the more labour for his safety, So Tertullian. So we also. And herein may all true Christians triumph, and make a holy boast against all jesuitical Sycophants, that do traduce them to Kings and Princes, as enemies to their government: What one Protestant can they bring, that ever committed treason against his King, or lifted up a hand against his Sacred Person? But we can fill large volumes of Examples (if need were) of Jesuits, Priests and Prelates, that have been notorious traitors to their Emperors, and Kings, and some of them, that have laid violent hand upon the Lords anointed. And howsoever they cry thief first, and their cry being louder, prevails most, especially being ushered in with the very name of Puritan (as of old 
* Tertul. Non scelus aliquod in cause esse, sed nomen. Apologet. adversus gentes.  the very name of Christians, was crime enough) yet they which thus abuse the ears of pious Princes, both by base flattery, and malicious traducing of good men, the King's good Subjects, unto His Majesty, incensing him against them, that so they may more easily work their own mischievous ends: these will be found to be the great thiefs, as will appear by that, which now followeth in these words: 
And meddle not with them, that are given to change. 
Point.    
These words are an admonition to all that fear the Lord and the King, not to meddle with them that are given to change, that is, not to have fellowship, or partnership with them, as before was opened.  
The point we learn hence, is, That the true servants of the Lord, & subjects of the King, ought not to join with those, that are given to change, whither it be in the State of Religion, or of the Commonweal. This is confirmed, first, with sundry places of Scripture. As Prov. 22. 28. Remove not the ancient Landmark, which thy Fathers have Set. This alludes, as 
* Lavater in bunc locum. Et Mercerus.  Divines interprit, to the alteration of the State of the true Religion, & of good Laws. So Eccl. 10. 8. Who so breaketh an hedge, a Serpent shall bite him. An hedge is a bounder, or fence, between man and man. This is forbidden with a curse, Deutr. 27. 17. And the Princes of juda were reproved, as those, That remooved the Bound, to wit, of the Laws, Hose. 5. 10. Which 
* Zanch. Comment. in Host 5. 10.  Zanchie expounds as the other. And the Ordinary 
‡ Gloss Ordin. Qui transferunt terminos, aliud praedicant, quam ab Apostol● accep●●unt.  Gloss expounds it of Trelates, (which would be accounted Princes) that remove the bounds, that is, Preach other doctrine, than they have received from the Apostles. So as the Doctrines of the Apostles are the ancient Bounds, which must not be removed.  
Now with Innovators, such as fear the Lord, and the King, must not meddle nor partake, and that for sundry weighty reasons.  
1. Because the accessary is equal with the principal, 
Reasons.  both in fact and punishment. As Obad. 11. Edom is as deeply charged, as the Heathen actors, for but looking on, while they spoilt his brother jacob, and took no compassion on him, much les aided him against his enemies. And in our Law, misprision of Treason, that is, concealment of it, is punishable, as treason. So when we see wicked men go about by their Innovation, to undermine and overthrow the State of Religion, and of the Commonweal, if we be silent, and do not detect them, nor labour to defeat them, but out of a base fear, hold our peace, when the State of things call upon us to speak: we shall be found guilty before God, (though the State take no notice of it) of the same Sin with them, and so partake of the like punishment.  
2. Because 
* Pasai m●tobolai thana●aphoroi. A Maxim in the Politics, malista ●●micron pholatein. Arist. de Repub. lib. 5.  Innovation of Religion, and the Republic, is, and ever hath been held dangerous to a State; especially when the change is for the worse. As 1. in point of civil government, to change a Kingdom, settled on good Laws, into Tyranny, is very dangerous. And ever States have been wary hereof. Insomuch as the Locrians ordained, that who so would mo●ion a n●w Law, should come with an halter about his neck, that is it were not liked, he should be hanged in his halter. And it was the speech of Heraclitus Ephesius: That Citizens ought to fight no less for their Laws, then for their walls. Because 
Demosth. Oratio Contra. Timocr. Apud Diog. Laërtium-Cives non minus oporiere, pugnare pro legibus, quam pro manibus. Lavater. in Pro. 22. 28.  a City may stand without walls, but without Laws it cannot. For a State can no more stand without good Laws, as it were the Soul of it, than the body can live without the soul. Lycurgus therefore, to preserve his Laws unto perpetuity, covenanted with his Citizens, that they should alter nothing, till his return: whereupon he voluntarily became a perpetual exile from his Country. 
* Eu men tais, oukekramenais politciais, &c, Arist. de Repub. lib. 5.  Aristotle compares changes in a State, which at first seem but small and insensible, to the expenses of a house, and the wasting of a man's substance by little and little, which in a short time consumes all. And in his Third Book ibid. Showing the difference between a King, and a Tyrant, he saith, The Citizens defend with Arms their King, but Strangers a Tyrant. For Kings do rule according to Law, and over willing Subjects: But Tyrants against their wills. So as Kings have a Guard of their people, but Tyrants against them. So he. Whereby we see the usefulness of good Laws, as combining King and peoples, as the head and members. Secondly, in point of Religion. A notable example hereof we have in Deut. 13. Where if Sons of Belial have drawn a City of Israel to Idolatry, upon the inquiry of the Truth, all Israel is to smite the Inhabitants of that City, with the sword, destroying utterly all therein, both man and beast with the edge of the sword, and the whole City with all the spoil therein shall be consumed with Fire, and made a heap for ever, that so Israel may be guiltless, and blessed of God. So for all jeroboam policy, which yet to carnal judgement seemed very subtly, and safe for his Kingdom, the erecting of his Calves proved the bane of his House, and Kingdom for ever. And the like ruin fell upon jerusalem afterward, with the Babylonian Captivity for 70. years. And the cause was partly changing of the Laws (whereof before) and partly and especially changing of Religion, as these two changes go commonly hand in hand together. So jere. 2. 36. Why gaddest thou about so much, to change thy way? So vers. 11. Hath a Nation changed their Gods? which yet are no Gods. But my people have changed their glory, for that which doth not profit. And Esay, puts all together Saying, The earth is befiled under the Inhabitants thereof, because they have transgressed the Laws, changed the ordinance, broken the Everlasting Covenant: Therefore hath the curse devoured the earth, and they that dwell therein, etc. Innovation in Religion breeds oftentimes troubles and distractions, especially after a long settling. And for this cause the first Reformers of our Religion were very tender of settling such an exact reformation in all things, as perhaps they desired. As the Lord Cromwell having set forth the Psalter in English, with omission of the Litany: there was such discontent about it, as he was forced to put it in again. Some indulgence must be given. According to that observation of 
* Beati Rhenani Annot. in Tertull. librum de corona militis, opus erat olim multa Christianis indulgere, qui plerumque jam Senes de Paganismo ad nostram Religionem convertebantur, difficulter ea relinquentes, quibus per omnem vitam assueverant.  Beatus Rhenanus upon Tertullian: it was needful, (saith he) in ancient times to give indulgence to Christians in many things, who commonly when they were old, were converted from Paganism to our Religion, with great difficulty relinquishing thosethings, unto which throughout their whole life they had been accustomed. So he. And although but a few Ceremonies were retained, and so limited by Act of Parliament: yet old Doctors popishly affected do so dote upon their humane inventions, and their old mother of Rome her superstitions, that they cannot be in quiet till res novas moliendo, they may set up Popery again in her full equipage, though thereby they hazard not only the peace and welfare of the State (which every good Patriot ought to be more tender of, then of his own life) but themselves too, as followeth in the next reason.  
For, thirdly, its dangerous to meddle with these Novellers, because such do bring commonly an old house upon 
* Vt sementem feceris ita & metas. Authorem repetit scelus. In authorem sceler tredierunt sua. Sen.  their own heads, and so consequently upon them, that join with them. First upon themselves. Ecel. 10. 8. He that diggeth a pit, shall fall into it: and who so breaketh an hedge, a Serpent shall bite him. So Host 5. 10. Princes of Judah were like them that remove the bound: therefore will I pour out my wrath upon them as water. And Esay. 29. 16. Surely your turning of things upside down shall be esteemed as the Potter's clay. What befell Corah, Dathan, and Abiram, Numb. 16? What 
Numb. 16.  Achitophel? What Absolom? And not only the principal actors, but the fautors and complices, such as partake with them, are served with the same sauce, the same punishment. Therefore Moses warneth the people to avoid, & not to come near the tents of those rebels, lest they be swallowed up with them. As the voice from heaven warns God's people to come out of Babylon, saying, Come out of her my people, that ye be not partakers 
Revel. 18. 4  of her sins, and that ye receive not of her Plagues. It is historied of Tarqvinius Superbus, that because he went about to turn the Regal government into a Tyranny, and so committed many outrages, the Romans for that cause banished the very name of Tarqvinius out of their dominions. And King james doth in two words excellently express both the nature and event of such, as would turn the Regal government, established upon good laws, into a lawless Tyranny, by terming them (as was touched before) Vipers and Pests: Vipers eat through their dams belly; and Pests; the Pestilence destroyeth not only the house where it is, but all that adjoin unto it. And Esay saith, They hatch Cockatrice eggs, and wove the Spider's web: he that earth of their eggs dieth and that which is crushed, breaketh out into a Viper. Nothing but destruction and calamity is in their paths. The Spider's web is to catch the flies. And notwithstanding the Spider loves to be in Prince's Palaces (as Solomon saith) where she may fasten her 
Prov. 30. 28. Obad. 4.  nets on high, and be out of the reach of the broom: Yet (as the Lord saith) though they make their nest as high as the Eagle in the rocks, or among the Stars, thence will he bring them down. All haman's Cobwebs could not preserve him from his own gallows, but make a halter for him.  
And the calamity and ruin of these innovators is described in the 22. verse: first, by the suddenness & unexpectedness of it: for their calamity shall rise suddenly: 2. By the manner of it, shall rise, as it were from beneath them; whereas their height seems to secure them from all danger as trampling all under their feet, and who shall be able to bring them down? yet by that, which seems to them most contemptible, shall they fall; from that which is below them shall their calamity arise, as we see haman's did from Mordechai, whom he so scorned. 3. By the certainty of it, It shall arise; there is no preventing of it: and 4. By the efficient causes of it, And who knoweth the ruin of them both: where (as was opened before) ruin actively understood, as noting whence it cometh, namely from them both, to wit, both from God, and from the King, as in the former verse; who shall both jointly bring ruin upon those that be given to change. As we see in the example of Haman, whom God did ruin, by so ordering the King's heart, and so disposing of things, as all conspired thereunto. For the King's heart is in the hand of the Lord, as the rivers of water, 
Prov. 21.  he turneth it whither soever he will. Histories furnish us with infinite examples in this kind; but this suffice.  
A fourth reason, why good Christians and subjects should not meddle with them that be given to change, is, because they fear not God, but are enemies unto him. For here we see how these are set in opposition to those that fear God. My son, fear thou the Lord, and meddle not with them that are given to change: implying, that they which are given to change, do not fear the Lord. And yet who make fairer pretence (in their kind of way) of Religion, devotion, and the fear of God? How holy would they seem to be in their new guise of devotion, and in a curious formality, and punctual observance of their holy rites: as in a lowly bowing at the name jesus, in an humble adoration to the Altar, in standing bolt upright at the Gloria Patri, and at the Gospel, and the like? Would not the world believe these men to be very regular, very religious, devout, holy? Surely, if true religion and holiness stood in outward rites of man's devising, and in false shows, and will-worship, in a kind of Courtship, in a compliment, in a Congee, in making of a leg, in bowing of the body, or the like: these were very religious men. And ignorant persons, who are not able to judge of colours, take them to be so, and have them in great admiration. But bring these counterfeit coins to the touch, and by and by they are discovered. And the touch is God's Word which saith: In vain they worship 
Math. 15. 9 Col. 2, 20. 21. 22. 23.  me, teaching for doctrines the Commandments of men. Yea if we compare their shows of devotion, to their other practised, there need no other trial to discover them. They pretend great love and reverence to jesus, while they are so zealous and devout for bowing to his Name, and so to their Altar, as who so refuseth to do it, Minister or people, must be excommunicated. Pious men sure. But while they pretend such extraordinary respect to jesus, and persecute and crucify Christ in his Ministers, and members; also in his Word, and the Ministry of it, by labouring tooth and nail to oppress and overthrow it; and in the power of religion, by crying down all true piety; and in the worship of God, by corrupting it with their Superstitious and Idolatrous rites, and so trampling under their feet Christ's Kingdom, that they may set up Antichrists throne again: If this be piety, if this holiness, then is Popery piety, and Superstition holiness; as they would fain make it, as we shall see anon. But all their holiness is but Pope-holinesse.  
The last reason, why we may not meddle, or partake with these men, is, because they are also enemies to the King; for they fear not the King, they honour him not, they love him not, they obey him not. How? Do not these novellers' honour, love, fear the King? Who seem more? True. Yet (as was showed before) these are the most dangerous enemies of the King, who under a pretence of honour and love, do machinate the overthrow of his Kingdom and State, as by altering the State of religion, and by that means alienating and unsettling the hearts of his Subjects, by filling them with fears and suspicions, as if the King gave these novellers' authority so to do; which far be it from every good Subjects heart once to imagine. For the King and Novellers here do stand in opposition one against the other. Can those be the King's friends, that go about to divide between him and his good Subjects? Or to expose his Kingdom to God's displeasure, by corrupting his worship, and oppressing his truth? It's impossible. Therefore to join with such, is to partake with the King's false friends, and fawning enemies.  
Now for the close of all, with application to this present occasion, in the thankful memory of this day's deliverance from the Gunpowder plot (a deliverance never to be canceled out of the Calendar, but to be written in every man's heart for ever) this serveth first for caution to all, to take heed, how they any way partake with those that be given to change. And to the end we may the better take heed, I will propose only two examples, which it concerns us most at this present to take notice of. The first, of the Gunpowder Plotters, who, if their plot had taken effect, had proved notorious Changers. For as Popery itself is a religion of Changes, as from antiquity of truth to novelty of error (though they falsely pretend the contrary, like the Gibeonites with their old shoes, and mouldy bread, as if they had come from far, when they dwelled hard by, so it can rest no where, but is a Mother pregnant in plotting, and producing of changes in States, Kingdoms, Commonweals, only unchangeable in this, that she makes herself Supreme and Sole Mistress, where ever the cometh. Accordingly, those her Sons, whom she had fostered, as fit sparks for such a combustion, were set on work to produce the most monstrous Change, that ever the world saw on such a sudden, 
* Quis tal●● fando, Myrme donum, aut Dolopum●… aut duri miles, Vlisse●, Temperet à lachrymus?  if it had taken place. But our God though he winked at them, and suffered them to come to the very upshot of their hope, strikes in on a sudden, and in the very nick puts a divine sentence in the lips of the King, who by a strange interpretation of a word in one of their own Letters to a Popish Nobleman, not according to the Grammatical sense of the Letter, smelling, a sent of fire, from the mention of burning the Letter, and the danger is past, thereupon sent the Lord Chamberlain to search about the Parliament-house, and under it. Where entering into the Cellar underneath the upper-house, he found a great many Billets and Faggots heaped up, not yet suspecting what lurked underneath. But the last search was made, for more privacy, by Sr. Thomas Knevet who first met with Faux and his Lantern, with his Matches about him, ready against the next morning to blow up King, Queen, Prince, Peers, Nobles, Knights, Burgesses, assembled then and there in Parliament: and making him sure, first entered the Cellar, and found no less than 36. Barrels of Gunpowder, lying Couchant under Billets, and Bars of Iron. Thus through God's mercy, the change was prevented: the change of a Noble Kingdom into an Anarchy, and Babylonian tyranny: a change of Christ's Religion into Antichrists: of Tables into Altars: of Preaching Ministers of the Gospel, into sacrificing Masspriests: of light into darkness: of Christ into Belial: of the Temple of God, into a temple of Idols: of fundamental just laws of a Kingdom, into Papal Canons: of the Liberty of the Subjects, into the servitude of slaves: 
N●… 〈◊〉 T●… 〈◊〉 Quis al●● fando●… Temperet à ●…ms.  of Regal Edifices and Monuments, into vast solitude, & ruinous heaps. Yea, what tongue can tell, or what heart conceive, the miserable changes, that must have ensued, upon that desperate design, if it had been effected. But blessed be God, who hath not given us over as a prey unto their teeth: but hath turned the Change another way: for in stead of taking us in their snare, themselves were taken therein: in stead of blowing up the heads and bodies of this Kingdom together, with the house and all, their own bodies were quartered, and their heads set upon the top of the Parliament-house, to their perpetual infamy: and in stead of a day of lamentation and woe, and crying in the streets, we keep it a day of rejoicing, of solemn thanksgiving, and of singing of Psalms, ever since till this every day. And ever may we so in all thankfulness celebrate the memory of this day, that we may never provoke God to deliver us up into the hands of those merciless Philistimes. Finally, as the Lord hath made our Fifth of November a glorious day by such a deliverance: So on the other side, He hath branded their fifth of November with the note of a perpetual curse and ignomy; as in that fall of the House in the Blackfriars, on their fifth of November, when one of their Popish Priests or 
See 〈◊〉 foot ●ut of the 〈◊〉.  Predicants, would presume to Preach, like a Roman Fox to the English Geese, the house by the special judgement of God, suddenly falling upon their heads, which flew both the Preacher, and some hundreds of the hearers. So as we have cause to remember that Fifth of November, also to the glory of our God, who alone avenged his cause on those Idolaters.  
But notwithstanding, all these things so remarkable, both Gods great mercy in delivering us on our fifth of November, and also his severe and just judgement, in noting the fifth of November in their Calendar, with purple Letters, died in the blood of so many persons: Yet do they relent? Are their Consciences convicted? Is their malice abated? alas, no such thing. But as the Prophet told the King of Israel, when God had given him the Victory over the King of Syria, Go strengthen 
1. Kings. 20. 22.  thyself, and mark and see what thou dost: for at the return of the year, the King of Syria Will come up against thee. And so it proved. For the servants of the King of Syria said unto him, Their Gods are Gods of the hills: 
Verse 23. Quan. hac no succissit, alta aggred●●ndion est ●ia.  but let us fight on the plain, and we shah be stronger than they. So the Pontificians: not succeeding that way, they try another way.  
What is that way? We cannot better compare it, then to that of Baalam, who when he could not by all his Enchantments, conjure up from hell one curse upon God's people, than he goes a politic way to work, he gives Balack the King of Moab crafty counsel, to 
Revel. 2. 14 Numb. 25. 1. 2. 3.  cast a stumbling block before the Children of Israel, to eat things sacrificed to Idols, and to commit fornication; as ye may see, Numb. 25. 1. 2. etc. This indeed was the ready way, that would not fail to bring a curse upon Israel, by enticing them to Idolatry with Moabs' wiles. And this is the course that the Balaamites of Rome, and their confederates, have holden less or more, ever since the Gunpowder Treason, until this very day.  
And in tracing their footsteps, and gradual proceedings, weshall observe how they have kept the same order, for the reerecting of the throne of the Beast in this Land, which hath been observed by the founders and builders of the Spiritual Babylon in former ages. And that we may not expatiate beyond those narrow bounds, within which we have proposed to ourselves to limit this our short discourse, we will instance in the Antichristian Hierarchy, to the top whereof, by what degrees it hath ascended, I refer the Reader, as to the Centuries, and other Histories of the Church, so in special to the Lord of Plessie, his Mystery of iniquity: Also of the Mass, the whole body whereof was imped with the feathers, and patched with the pieces of sundry Pope's inventions in their several ages; for which also, See the same Author, his learned discourse of the Mass, Polidor Virgil, de inventoribus rerum, with others. 
Du Plessis. Of the Mass-Booke. 4. cap. 6.  Also in the Sacrament, Transubstantiation was not known among the ancient Fathers, for above 600. years: afterwards it crept in by degrees, and was indifferent to be holden, or not: at last Pope 
* Anno 1215. See Plessis of the Mass Book 1. cap. 10. 11.  Innocent 3. decreed it in the Council of Lateran, as a matter of faith, necessary for all to believe. So for the Sacrament in one kind: anciently it was in both kinds, until the Council of Constance, but by degrees the people came to be nose-wiped of the Cup, by a custom of omitting it in some places, before it came to be made a Law. Besides both these authors and instances, the like is observed by 
* De Eccles●●. lib. 3. n. ●1. Tant●mo●● erat Romanum condere cul●um.  Dr. Whitakers, of the gradual growth of Antichrist, as also, of the abuse of Images in Churches, how they crept in, first to be mute teachers of the blind, and then to be dumb gods to be worshipped. Thus (I say) as of old, the Mystery of iniquity could not be produced in one day, but (as the Elephant's brood) was many years a hatching, before it came to any perfection: So our new refounders of Popery could not accomplish their work in one day, but it requireth some longer time, although a man would wonder to see in so short a space such a monstrous and sudden alteration, notwithstanding the long establishment, and clear light of the Gospel, and the strong sense of good Laws, whereby it is hedged about. So if ours would set up the Masse-God in our Churches, they cannot effect it all at once. They must first down with Tables, and up with Altars. For that cause all Seats must down at the end of the Chancel, that the Altar may stand close to the wall, because (as their 
* Arch-Prelate of Canterbury.  Oracle saith) none must sit above God-Almighty. And if Ministers be so stiff as not to yield to this innovation, at least the Table must be railed about, that none touch it, as being more Sacred, than Pulpit, Pew, or Font. Then some adoration as lowly bowing, must be given to it. Then the second Service, as dainties, must be said there, as being more holy; than the Readers Pew. And what then? Surely a Priest is not far off. But where is the Sacrifice? Stay a while: that service comes last, and all these are preparations unto it: as the trimming of a Rome, and spreading of the table, bodes the banquet to come anon. So as all these preambles do at length usher in the great God of the Host, so soon as it is well baked, and the people's stomaches sitted to digest so hard a bit.  
But what be those Changes, and how came they? What they be, we shall show by and by: but how they come, it cannot be imputed to any other cause, than to that Spirit, which rules in the air, and which doth usually haunt the Palaces of Prelates. And such a poison hath this spirit infused into the Chair of the Hierarchy, as that man, who fits in it, had need to be strongly fortified with preservatives and antidotes of true Real Grace, (not nominal and titular) that is able to overcome the infection of it. For demonstration hereof we begin with those Reformers of Religion in 
See Fox his Acts and Monuments Vol. 3 pag. 146. etc. Print. 1631.  King Edward 6. his Reign, who yet proved Martyrs in Queen mary's.  
Is it not to be admired, that Archbishop Cranmer, and Bishop Ridley of London, should be so stiff against holy and learned Hooper, who being by the King chosen Bishop of Gloucester, and having obtained the King's favour not to wear the Rochet, & square Cap, as being offensive to his Conscience, yet they would not yield unto it, although both the King himself, and a great Harle in the King's name, did earnestly write unto them for the same? Mr Foxes words are: But I can not tell what Sinister and unlacky contention concerning the ordering and Consecration of Bishops, and of their apparel, with such otherlike trifles began to disturb the good and lucky beginning of this goldly bishop. For notwithstanding that godly Reformation of Religion, that began in the Church of England, besides other Ceremonies, more ambitious than profitable, or tending to edification, they used to wear such garments and opparell, as the Popish Bishops were wont to do. First a Chymere, and under that a white Rochet, than a Mathematical Cap with Four angles, dividing the whole World into Four parts; These trifles, tending more to Superstition, than otherwise, as he could 〈◊〉 abide, so in no wise could he be persuaded to wear them. For this cause he made Supplication to the King's Majesty, most h●●bly desiring His Highness, either to discharge him of his Bishopric, or else to dispense with him for such Ceremonial orders. Whose Petition the King granted immediately, etc.  
But (I say) the Bishops would not. Yet at the length the fire reconciled them all, when they laid aside their Pontifical robes, and offered up their lives in sacrifice for the Truth.  
Now if such a spirit did cleave to the very Chair, then, when those pious men sat in it, who were Reformers of Religion for the Substance of it, and who afterward were persecuted, and suffered Martyrdom for the faith of Christ: What may we expect in those Prelates, that show themselves such enemies of that Religion, for which those suffered, and persecute the faithful Ministers thereof, and are not content with those ceremonies limited by the Laws of the Land, but bring in a number of other Superstitious and Idolatrous Ceremonies of Rome, to the intolerable burdened of men's consciences, and ensnaring of their Souls, Bodies and estates, both against the Law of God, and the Liberty which Christ hath purchased for us, and also the Laws of the Land? Nor let our present Prelate's glory, that they can show us such Predecessors, Prelates, who were Martyrs, unless they themselves will therein be their Successors. Bellarmine makes it one note of their holy Mother Church, namely the Sanctity of the life of the authors, and prime Fathers of their Religion.  
But as the heathen Seneca saith, Qui genus jactat suum, aliena jactat.  
The jews were never a whit the more holy, for 
* Successores omnes cupiunt esse, imitatores pauci: Saith Bern.  calling Abraham Father. But alas our new Masters account those Martyr's fools, in suffering for such toys, as the denial of the Real Presence, and the like wherein they of Rome and our new Romanists can well agree: and for which they never mean to be, but to make Martyrs.  
Come we therefore to those usurpations of the Prelates in succeeding ages. For we meddle not with that rigidness and stiffness which hath been used all along with all extremity against such godly and peaceable ministers, whose conscience could not yield to that Conformity which the Law of the Land seems to require. And yet this I confess, if such be the affinity, or rather consanguinity between our Prelates, and those of Rome, that neither God's Law, nor man's Law, nor Religion, nor Conscience, can contain them within those lists, which humane Laws have confined them unto, but according to that Principle which they derive from their original, and that Spirit of Rome which breatheth in them, they are so strongly biased to wheel about to their Roman mistress, (as every element hath a natural effection and inclination to its proper place, and resteth not out of it) and if it be not possible for them to govern as Fathers (as the Law intended) but that they must needs tyrannize as Lawless Lords, and lift themselves up in a transcendent degree above the King's Laws, so coming between Him and his people, as they intercept from the people that gracious influence of protection, which properly and by right appertains unto every good Subject from his natural Prince against all such usurping Tyrants: and if they can do no other, but show what kind they come of, in labouring to overthrow the true Religion, to corrupt the worship of God with Superstition and Idolatry, to trouble the peace of the Church, to captivate men's consciences with their humane invention, and their bodies with their vexations, in persecuting God faithful Ministers lawlessely, in stopping the course of the Gospel by all the wiles and ways, which either the policy or power of man can take: and if they cannot choose but hate the power of Religion, and the very name of holiness, and cry against it, and down with it with might and main, because it crosseth the course of their lives: and if they cannot but seek the ruin of Christ's Kingdom, being altogether Spiritual, and a Kingdom of righteousness, and not of this world, because their own is of this world, a Kingdom of pride, and pomp, a Kingdom of outward riches and glory; no way suitable to the Kingdom of grace, and so they cannot stand together, but the one must fall: and in a word, if they cannot content themselves with that title of jurisdiction, which the King by his Laws hath conferred upon them, but they must needs pretend to hold it from Christ and his Apostles, than which nothing is more derogatory to the honour of Christ, nothing more contrary to his Word, nothing more opposite to the example of Christ and his Apostles, while under pretence of their jurisdiction from Christ, they exercise such Lordly tyranny, as the Gentiles did, which Christ prohibited to his Apostles; So as such a claim from Christ is blasphemous, as making Christ the author of their Antichristian usurpations: All these things, and many more well considered; I confess, were it a Law in England, as it was once amongst the Locrians, that whosoever would propound a new Law, should come with a halter about his neck, that if it pleased not the Senate, the hangman was ready to do his office: and the opportunity served, I should come with an halter about my neck, with this Proposition, that it would please the great Senate of this Land to take into their said consideration, whither, upon such woeful experience, it were not both more honourable to the King, and more safe for his Kingdom, and more conducing to God's glory, and more consisting with Christian Liberty, and more to the advancement of Christ's Kingly office, which by usurping Prelates is trodden down, that the Lordly Prelacy were turned into such a godly government, as might suit better with God's Word, and Christ's sweet yoke: I speak not this (God is record) out of any base envy to their Lordly honour and Pomp, which is far beneath my envy: but rather for the good of their souls. Brun● Sig●inas when a Bishopric was offered him, refused it, saying, A Bishopric was altogether to be forsaken of that man, that would 
Contur. Magd. 12. cap. 10.  not be set at Christ's left hand. And Pope Marcellus 2 (as Onuphrius relates in his life) smiting his hands upon the table, said, I do not see, how they who possess this high place, can be saved. And 
* Chrysost. See our Homily for W●…d. day. part. 2.  one saith, He who loveth primacy upon earth, shall find confusion in heaven. And how many do we read of, that have some refused, and others disburdened themselves of their Bishoprics? Claudius' Espenc●●● (in Timotheum, Digress. lib. 3. cap. 4.) presents us many notable examples of pious and learned men, who refused Bishoprics in good earnest, and not with a counterfeit. Nolo, Nol●. And our Saviour Christ saith, It is hard for a rich man to enter into the Kingdom of Hea●●n. But this is strange Divinity in these days. But I speak this wishing their salvation, not destruction. And this by the way. But according to our Text, we are professedly against all those usurpations and innovations, which the Prelates of later days have haled in by the head and shoulders, being beside and agaisnt the Law of the Land, and much more against the Law of God.  
And these innovations or changes we may reduce to eight general heads.  
1. Innovation in Doctrine. 2. Innovation in Discipline. 3. Innovation in the worship of God. 4. Innovation in the Civil government. 5. Innovation in the altering of Books. 6. Innovation in the means of knowledge. 7. Innovation in the rule of faith. 8. Innovation in the rule of manners. First, they have laboured to bring in a Change in Doctrine: as appeareth by these instances. 1. By procuring an Order from King james of famous memory to the Universities, that young Students should not read our modern learned writers, as Calvin, Be●●, and others of the reformed Churches, but the Fathers and Schoolmen. This (I say) must needs be of the Prelates procuring, it being no part of that noble King's meaning, that Scholars should be debarred from the reading of those excellent, and orthodox authors, whom himself so much approved and magnified, both for their great learning, sound judgement, and religious lives. For did not that excellent King give the right hand of fellowship to those reformed Churches, which those authors had either planted, or watered with their famous labours, when he said, He would exhort all those reformed Churches to join with HIM in a Common Council, for 
K. james his Works. Declaration against Vorstius, p. 356.  the extinguishing and remaunding to hell those damnable Heresies, which then began to spring up among them, by the means of those Seeds men, Arminius and Vorstius? And were not the learned Works and Writings of those Worthies of the Reformed Churches (next after the Scriptures) the most fit to cope with those Heresies, as being better exercised against them? And doth not the King (pag. 377.) call that the Orthodox faith, which the reformed Churches did profess, and whereof Calvin, Beza, Zanchie, junius, and others, were the planters and founders amongst them? And in particular, did not King james commend Calvin, as the most judicious and sound Expositor of the Scripture? Nay, can any man be so impious, as to imagine King james should do any act in prejudice of Calvin, Zanchie, Beza, P. Martyr, and the rest, whose names and reputation 
* De Praefatione ad Ecclesias ante Acta Synods.  Arminius himself laboured tooth and nail to disgrace, that so he might advance his own cause? Did not King james write to the States against Arminius, calling him that Enemy of God? How then can any man be so injurious to the memory of that Orthodox King, as to think he ever intended to inhibit young Students the reading of those excellent, judicious, learned, illustrious lights of the Church, and to restrain them to the ancient Fathers and Schoolman, in whose writings, though many things be good, and excellent, yet their works are not without their navi, or spots, so as they that read them must Margaritas è caeno legere, Gather Pearls out of the mud, as Virgil saith of the reading of Ennius. And young Students have not the maturity of judgement, to put an exact difference, to make choice of the things that are excellent, and to leave the refuse. And 〈◊〉 the same 
* Ibid. pag. 366.  King james applies that old Verse to this purpose, 
* Or Quod nova testa capit. inveterata sapit.  Quo semel est imbuta recens seruabit odorem Testa diu. The vessel will taste a long time after of that liquor, wherewith it is first seasoned. And what shall become of the little brooks, if their fountain be corrupted? So the King. And we know, that the Fathers and Schoolmen, being commended, and presented to young men in the habits of venerable antiquity, are apt to beget in them the greater reverence and credence to their writings, in comparison of those that are modern, and as it were but of yesterday. And therefore young Students had need rather to be admonished not to meddle with Fathers and Schoolmen, till they come to riper years, and be well seasoned with the pure liquor of Truth, both immediately drunk in from the fountains of the Scriptures, and derived by those uncorrupt Conduit-pipes, the Divines of the Reformed Churches. An unexpert Seaman, must not adventure his vessel on the Seas, without an experienced Pilot, that knows the Shelves, or shallowes, and Rocks, lest he commit shipwreck before he be aware.  
Again, we know what a learned Champion King james was against Popery. Now an injudicious Reader, not being well grounded aforehand, coming to read some Fathers and Schoolmen, may in some passages (perhaps foisted in by the false fingering of the Monks; as many of the writings in the volumes of the Ancients, are factious and spurious) be infected with the poison of Popish error and Superstition, before he be aware. Therefore how can we imagine, that any such Order was the Kings, but rather that it proceeded from some of the Prelates about him, thereby the more easily to make way for the accomplishing of their plot, so long a hammering for the reinducing of Popery.  
And to this purpose they procure another order in King james his name, for the inhibiting of young Ministers to preach of the Doctrines of Election and Predestination, and that none but Bishops & Deans shall handle those points. And after that, there is set forth a Declaration before the Articles of Religion in King Charles his name, which (though as we noted before) it was far from his Majesty's pious intention to inhibit any part of God's truth to be preached, but the contrary heresies, yet the Prelates perverted and extended it to an universal silencing, and suppressing of all those saving Doctrines, of Election, Predestination, effectual vocation by grace, assurance, perseverance in opposition to the contrary Arminian heresies; so as neither Prelates nor Presbyters must meddle with them. Thus the Doctrines of the Gospel must be for ever hush, & laid a sleep. Thus our Articles of Religion, to which all our Ministers subscribe, are hanged up upon the wall, and cashered, as the heathen Oracles of old. Thus the Ministry of the Gospel is at once overthrown, and nothing but orations of morality must be taught the people. And herein do our Prelates follow the rule of Cont●en the jesuit in his Politics, who prescribes this 
Contzen Politic.  rule of silencing Controversies, as an excellent way for restoring their Roman-Catholicke Religion in the Reformed Churches. For if truth and error be both suppressed, truth by and by vanisheth, but error doth by necessary consequence come instead thereof, and prevail. As if a man should be hoodwinck it for the space of 24. hours, that he should neither see the day, nor 
C●nturia. 6. Epistola Dedicatoria.  the night, by this means all is night to him. Nor is this a devise of yesterday: but Satan had broached it long ago. For the Centuriators observe, that the Authors and Advocates of corruptions and errors, procuring by their flattery and fair shows to great men, an opinion of great learning, and so much the greater, by reason of their high Grace and dignity which makes them the more admired; 
Nefarie conciliare praesumunt. Crescunt sub Amnestias pallio ac tutela corruptelae, & aliae Ecclesiae Dei Pests. Discant igitur omnes hujus mundi Potentates etc. See Athanasius de Synodis Arimini, and Seleuciae. Epist. ad Orthodoxos. Also Contur. 4. cap. 9 de Synodis Selentia.  and being the Patrons of great men's vices; therefore, those errors being opposed by the Orthodox, they labour to compose all Controversies with an Amnestia, or silencing of all disputes, and by that means they wickedly presume to reconcile Christ with Belial, Truth with Error, a believer with an infidel. So as the Emperor Anastasius, being a favourer of the Arrian heresy, was moved by such counsels, to bury the Controversies of the principal heads of Doctrine under an Amnestia. But in vain: This counsel is not of God, but of men. Under this cloak and patronage of Amnestia, do corruptions, and other plagues of the Church of God increase. Let therefore all Potentates of this world learn, that the most weighty Controversies of the Articles of faith cannot be abolished, or quieted by Amnesties: but rather let them be determined by the Word of God, etc. So they. The like did the Arrian Bishops in a Council, at Seleucia, called by Constantius an Arrian Emperor, who did therein suppress by a perpetual Amnestia the mention of homousios and homotousios, that so they might coin a new faith, and utterly extinguish that of the Council of Nice. Thus we see the antiquity of this practice. But we have before sufficiently cleared our gracious Sovereign from having the least intention of Suppressing any part of God's truth by that his Declaration, but only of the contrary errors, although the Prelates do pervert & press it upon Ministers for the Suppressing of those very truths or doctrines of our Church, clearly, though briefly expressed in the 39 Articles, and especially that of Election & Predestination; as before we noted. Now will any man Say, that the Declaration is prefixed to the Articles, that they should be void and of none effect, or that they should be as a nose of wax, or a Delphic Oracle, to be taken in two contrary senses? It's impossible. And therefore it is too great impiety to fasten such a diabolical practice upon the Sacred person of so noble a King, as the author of it.  
But in the mean time a fearful innovation of doctrine is by this very means broken in upon us. Now the doctrines of Gods free grace and man's salvation, are hushed, and banished out of City and Country. For where is there a Minister almost among a thousand, that dare clearly and plainly according to the Word of God, and the Articles of our Church, preach of these most comfortable Doctrines to God's people, and so sound and roundly confute the Arminian heresies, 
Acts. 20. 26. 27: 28. Book of Ordination. After the Oath of the King's Supremacy.  repugnant thereunto? Although both by God's Word, and by our Ordination, we are bound thereto. So as the matter of our preaching must be but morality at the best. The mystery of God touching his Grace may not be opened, as it ought.  
And to this purpose Mountagues' Appeal (the first part allowing altogether of Arminianism, the second of Popery) was published, and that by the special approbation and allowance of the Prelates. But it pleased our Gracious Sovereign to call it in. Also the Historical Narration, being a notorious pack and plot of knavery, for the conclùding of the Arminian Tenants to be the doctrines of the Church of England, was by them published, being allowed in London house. 
Dr. George Abbot.  Although the Archbishop that then was, called it in. Also D. jackson's books were to maintain Arminianism. So that book of a nameless author, called God's love to mankind, although it hath no express privilege, yet it goes abroad by connivance, being printed, as they say, in London. Also Cousin's Private Devotions, which did maintain prayer for the dead, till after the outcry, being questioned in Parliament, that point was purged out, but yet the whole book is popish, & wears the jesuits' badge in the front of it. Also a Sermon of one Browne preached in Oxford, in the prayer whereof printed before the Sermon, is an express prayer for the dead. And it passeth for currant uncensured. Also the book of Franciscus à S. Clara, which hath been now thrice printed and that in London (as they say) & much applawded of our Innovators; and most boldly dedicated to the King's Majesty, and (they say) presented to the King by a Prelate; the scope whereof is, to reconcile our Religion, and so 
* Epist. Apologet. in fine.  to cast of the old man, that is, the calvinistical, to reduce our Church to Mother Rome again. In so much as he endeavours by shuffling, and packing, and false dealing, with his paraphrases upon all our 39 Articles to make his own game so fair, as he hopes to win us back again to Rome. Yea, he saith, we agree 
Epist. Apologet.  in justification inherent by works; which is to reconcile light with darkness. And Article 37. he labours to reduce our King unto Subjection to the Apostolic Sea, the Pope. That's their aim indeed, as being the principal Fundamental, wherein consists the unity of all Churches under one Head, the Pope. And all this according to the sense of Trent. Now let any man but of common sense judge. The Pope being cast out of this Kingdom, with all his false doctrines, can any man imagine, that the Articles of our Religion could bear any such sense, as to bring us back again to Rome, to bring our King under the Pope's girdle again, to conspire with all those blasphemous doctrines and decrees of that most Antichristian Council of Trent? What man in the world, were he not a jesuited Devil incarnate, but would have blushed and been ashamed to have undertaken such a monstrous Task as this, to reconcile the Articles of our Religion with the Council of Trent? How comes it then to pass, that till now of late, all our grave and learned Divines, yea Prelates and others, have maintained an immortal war, and which can never admit of a Truce, against the Pope and all his Antichristian heresies packed up in that Diabolical Council of Trent? And their learned works do still live, and that with triumphant Laurels upon their heads, standing to this day unanswered and unanswerable? And yet one Franciscus a St. Clare, with the very breath of Ipse dixit, will on a sudden overthrow all the writings of those Worthies, and by a Romish rack, serve up our very Articles, to speak whatsoever language Mother Trent will have them. For this take another instance or two. One is our Eleventh Article, which shows our justification to be by faith, without the concurrence of works in justification: and whereas our Homily by him alleged (Probl. 22. versus finem) Saith, That the habit or act of Faith in us, doth not justify us, for this were to attribute justification to some virtue, or act in us, etc. Videtur (saith he) negare jus●itiam inhaerentem, sed vere nihil minus intenditur, quia ●●a●im subditur; Deus est qui justificat: This seems (saith he) to deny inherent righteousness, but in truth, nothing less is intended, because it is by and by added, It is God that justifieth. Now see this man's impudent nonsense. The whole scope of the Homily is, to set forth most clearly the formal cause of our justification, to be, by imputation of Christ's Righteousness, which Gods free mercy accounteth ours, not in any work of grace in us, in whole, or in part, no not in 
Homil of salvation. Part. 2. pag. 15. 16. 17.  faith itself, as it is an habit, or act inherent in us, but as an instrument apprehending and applying Christ. And it utterly and expressly excludeth all inherent righteousness in us, and all merit of works, as the 
* Pag. 17. ibid.  greatest arrogancy and presumption of man, that Antichrist could set up against God. So as the Homily setting down these two as opposite one to the other, namely, Faith as a virtue in us, doth not justify us, and, It is God that justifieth: with what mouth of impudence can any man Say, that the Homily intended nothing less, then to exclude justification by works? But he hath gotten a Dispensation from the Father of lies, and from the Pope, to coin brutish lies at his pleasure. Add we a second instance, which is that of the 24. Article, concerning Prayer in an unknown tongue in the congregation, in these words: It is a thing plainly repugnant to the Word of 
Article 24.  God, and the Custom of that Primitive Church, to have public prayer in the Church, or to Minister the Sacraments in a tongue not understood of the people. Now what doth Franciscus paraphrase upon this? Namely, that this Article determineth, it is repugnant to the Scriptures, that is, not to the doctrine of the Scriptures, as if it ordained any thing to the contrary, but to the writing, or tradition of the Scripture, which among the Corinthians was in the vulgar tongue. Here all that hear, may hiss. But what saith he to the 28. Article, which condemneth Transubstantiation? Surely his Reconciliation here is at a stand. For he is forced to Say, that Negare Transubstantiationem divin●, etc. To deny divine Transubstantiation, in this fearful Mystery is against the verity of Faith, as it is defined in the Counsels of Lateran, & Trent. It is well then. Herein, in the point of Transubstantiation no Reconciliation between us and Trent. Then what hope hath he to reduce us to Rome, or to re-erect his Mass in England? yes he hath one hope. What is that? By calling here a national Synod. Of whom? Not of those whom he calls Calvinists and Puritans, who are of the Orthodox party. For he saith, 
Epist. Apologet. in fine.  Deponentes secundum pristinam conversationem verterem hominem (nempe Calvinisticum) qui corrumpitur etc. Putting off, as touching the former conversation the old man (to wit, the calvinistical) which is corrupted. And in his Paraphrase on the 37. Article, utinam denuo etc. Now I would to God, that by public authority, the matter for the dignity of it (Puritanis non ●ntermixtis, the Puritans not intermeddling, or intermixed) might out of an affection of reunion, be throughly scanned. For I know the Puritans abhor this. For they fly all communion with us, and abominate us as the body of Satan and Antichrist; as Cassander said of some Christians. This doth Franciscus apply to the Puritans, whom he would have utterly excluded from a Synod, assembled to reunite Rome and England. And can ye blame him? Did not the Trent-Conventicle in truth, though they pretended the contrary, exclude Protestants from them? And did not the Protestants, being invited 
* See Histor. Coun. Tri●. lib. 1.  as warily refuse to come, and that by the example of john H●ss, when they might answer the Pope's counterfeit invitation, as the Fox did the sick-Lyon, refusing to visit him in his den, Quia me vestigia terrent, etc. No, no quoth Ren●ld, for full well I see, All foot-sleps towards you, none towards me. Now who are those Puritans he excepts against, as not to be admitted to the Synod? Perhaps he may find some few Puritan (tantum non in Episcopatu) Bishops that are for doctrine Orthodox; So also many Doctors and Divines that are Orthodox; these must have no place in his Synod. And why? Good reason. For how else will he reconcile Rome's night, and our English twilight together in one League, if the meridian light come between? Or how shall Rome's cold and liveless religion have fellowship with ou● Lukewarm Neuters, and moderate men, if true Christian zeal come between, and make an interruption? Away, therefore with Puritans, and Calvinists out of their Synod. Who then? Only peaceable and indifferent men, as Ely, Chichester, and all other well affected to Rome, and above all, the Arch-Prelates, as to whose definitive sentence all other Divines must veil Bonnet, captivate their judgements, and therein rest themselves. For these, or one of them with his mighty train, is able to sweep down the third part of the stars of heaven. But this by the way for Franciscus. And to this agreeth the common cry among the Factionists, and Factors for Rome, that we and they 
* Contrary to the 19th Article: The Church of Rome hath erred in matters of faith, and Homily for W●…t-Sunday Second part.  differ not in Fundamentals. Yea, a great Prelate in the High Commission Court, said openly at the Censure of Dr. Bastwick. That we and the Church of Rome differ not in Fundamentalibus, but only circa Fundamentalia. Though the distinction be absurd, it being all one, according to the Apostle, to err in fide, & circa 
1. Tim. 1. 19 Poritopistin enavagysan. circa fidem, naufrag●verunt Latin. Chonaei Collectiones Theologicae. Cap. 16. Discourse of the Sabbath. Epistle Dedicatory pag. 4. See the Answer to it.  fidem. For circa fidem, concerning, or about faith, men may make shipwreck. Yet this he spoke, in defence of a little Pamphlet of one Chowne, which he dedicated to his Lordship, wherein he affirmeth, That the Church of Rome and we, differ not in Fundamentalibus: and that the Church is one over the World, whereby he would conclude our Church to be one & the same with that of Rome. And to this purpose is that of Dr. White, in his Epistle Dedicatory to the Lords Grace of Canterbury, before his discourse of the Sabbath, in these words: But from this which is delivered, I shall entreat your Grace, and all other impartial, and intelligent Readers to consider, the uncharitable construction of Romish adversaries, who from the rising up of some Schismatical Spirits amongst us, conclude, that the main body of our Church is Schismatical. And pag. 5. ibid. Now Schismatical (here) must needs be in relation to the Church of Rome: as from which Romish adversaries, object we are Schismatical: which Dr. White cleareth, and calls it an uncharitable construction of Romish adversaries. So as here is a change of our very Church, and a bringing of us back to a reconciliation & union with the Church of Rome, as from which we have made no such Schism, as they uncharitably charge us withal. And thus will come in an universal change in all our Doctrines. As in the Commencement at Cambridge, not long ago, was openly maintained justification by Works: 
* As F●… à Sancta Clara in Artic. 23. mak●… mention, & much glorieth of pag. 1●… 191. 〈◊〉 9 〈◊〉. 1. 〈◊〉. 10●5.  And Shelfords' book will prove justification by Charity. And that 
* Against all our worthy Divines as Dr. john White in his way to the true Church. Sect. 61. n. 4. For as much as the State of the Papacy, the Pope and his Religion, is Antichrist; we say, all that obeyed the same, are eternally damned. So he. See also Dr. Whitakers de Antichristo. Also Dr. Downham, D. Abbor, D. Sharp, D. Suteliffe and others. And our Homilies (justar omnium) call the Pope The Babylonical Beast of Rome: and the Church, The Kingdom of Antichrist. For White l. 2. a serm. 6. against Rebellion.  the Pope is not Antichrist, contrary to the resolved Doctrines of our Church, in our Homilies, and elsewhere. As Homily against wilful rebellion, part. 6. The Pope is the babilonical Beast of Rome, etc. Also the Second part of the Sermon for Whit-sunday: The Pope, the Devil, and all the Kingdom of Antichrist. And in a Prayer for private Families in the Communion-Booke, by public authority, Confound Satan and Antichrist, etc. And Shelfords' Second Treatise, is to beat down true Preaching and Pulpits; for he saith, he cannot find a Pulpit in all the Scripture: How? Did the old Priest never read the 8. of Nehemiah, appointed to be read for the 27. of May, wherein he might find both a Pulpit, vers. 4. and Preaching, vers. 8? I omit many more passages in that Author, of the like nature, all contrary to the express Doctrines of our Church, according to the Scriptures. And yet this Book was licenced by the Vicechancellor of Cambridge that then was, Dr. Beale, and published at the very Commencement (whereat myself then was) that so it might poysonall England.  
Add we hereunto another Book, entitled the Female glory, By Anthony Stafford, printed by authority, 1635. Wherein he mightily deifies the Virgin Mary, calling her, The 
* Pag. 148.  grand white immaculate Abbess of the Snowy Nunneries of those votaries, to whom he speaks, before whom he would have them to kneel, presenting the All-saving babe in her arms, with due veneration. Lo here a change of our God into a Goddess. And 
* pag. 157. Our sweetest Lady.  there he commends the Sacred Arethmitick in praying on their beads. And pag. 153. he commends Candlem as day for the Lights burning, and Masse-singing, taken from the Heathen guise, and converted into Christian. And, 
* Pag. 154. 155. This day made holy by the purification of the Mother. And pag. 21. he calls her white spotless soul. And pag. 37 Purity itself. And pag. 45. Her. all-holy heart. As pag. 130 All holy Lord. So pag. 60.  That which was performed by Superstitious Idolaters in honour of Ceres and Proserpina (Heathen Goddesses) may be turned into the praise and glory of the Virgin Mary: And pag. 209. The Assumption of his Lady is set forth with a picture, how she is taken up into Heaven with Verses. And pag. 212. He seems to hold the Virgin Mary to have been without sin. And pag. 219. 220. He boldly bears himself upon the approbation of the Church of England, in magnifying the Virgin Mary, as considered, not as a mere woman, but as a type and Idea of an accomplished piety. And pag. 158. of Sanctity itself. And pag. 220. he prefers the error of the adoring extreme, before the Puritans, neglecting of her in calling her Mal, God's maid, and rejecting Hail Mary full of grace. And pag. 223. he saith, Of one thing I will assure them, Till they are good Marian's, they shall never be good Christians. And pag. 235. Of sundry Grandees, he saith, All which are Canonised for Saints, having erected and dedicated Temples to her memory. Neither have the Princes of this our Isle been defective in doing her all possible honour, and in Consecrating Chapels and Temples to her memory. And ibid. My arithmetic will not serve me, to number all those, who have registered their names in 
Pag. 236.  the Sodality of the Rosary of this our Blessed Lady: the original is derived from the battle of Naupactan gained by john of Austria, and the Christians, which victory was attributed to the intercession with her Son. And pag. 236. he recites the many holy orders of this Sodality, Styling them, Great, worthy and pious people, and concludes thus, For shame, let not us alone deny her that honour and praise, which 
Lo here the new great Goddess, Diana, whom the whole Pontifician world worshippeth.  all the world allows her. And pag. 247. he Invocates her, saying, O pardon, gracious Princess, my weak endeavours to sum up thy value, etc. And pag. 248. Thou deservest a Choir of Queens here, & another of Angels, in heaven to sing thy praises, etc. And, I confess, O my sweetest Lady. And pag. 249. To give thee an estimation answerable to thy merit, is a thing impossible, I must therefore be content to do by thee, as the ancient heathen did by the images of their gods, when by reason of their height they could not place the Crowns, they humbly laid them at their feet: many more passages might be added: as pag. 150. he calls her, woman's dearest mistress. And pag. 32. a glorious Empress. And pag. 3. Empress of this lower world. And pag. 2. If Christ was fair above the Sons of men, should not she be so above their daughters? And in his Epistle to his feminine reader, speaking of the Virgin Mary: This is she, who was on earth a confirmer of the good, and a reformer of the reprobate. Al her visitants were but so many converts, whose bad affections, and erroneous opinions, the sweetness of her discourse had rectified. The Leprosy of sin was her daily cure, and they, whom vice had blinded, were by her restored to their in ward sight, & their prostrate souls adored divine, Majestical virtue, residing in this Sacred Temple. The knowledge of her humbled the most proud natures, for the lustre of her merits rendered their own obscure. And in his Epistle to the Masculine Reader: Truly I believe, that the under-valuing of one so great, and dear in Christ's esteem (as his Mother) cannot but be displeasing to him, and that the more we ascribe to her, (setting 
* Here he contradicts his own practice, as pag. 247. O pardon gracious Princess etc.  invocation apart) the more gracious we appear in his sight. And he concludes it thus: I will only add this that since the finishing of this Story, I have read a book of the now Bishop of Chicester, entitled Apparatus, etc. and I am glad to find that I have not digressed from him in any one particular. So he. Lo therefore what a Metamorphosis of our Religion is here. Here is a new goddess brought in amongst us. The author glorieth, that he is the first who hath written (as he saith) in our vulgar tongue, on this our Blessed Virgin. And God grant he be the last. But he bears himself in all this upon the Church of England, where, I pray you? At last I perceive this Church of England is the now Bishop of Chicester in his Apparatus, etc. From whom he hath not digressed in any particular. And surely it were strange that such a mystery of iniquity could be found, but in a Prelate, and in this one by name for a tried Champion of Rome, and so a devout votary to his Queen of heaven.  
Again, they have laboured to make a change in the doctrine of obedience to Superiors (of which we spoke before) setting man so in God's Throne, as all obedience to man must be absolute, without regard to God, and conscience, whose only rule is the Word of God. But we spoke of this sufficiently before.  
We will conclude with one instance more touching change in doctrine, and that is, concerning the doctrine of the Sabbath, or Lordsday, wherein our novel Doctors have gone about to remove the institution of it from off the foundation of divine authority, and so to settle it upon the Ecclesiastical or humane power. For maintenance hereof they have strained the veins of their Conscience, no less then of their brains. And they are so mad upon it, that no shame will stay them, till confusion stop their mouths. It is reported, that Doctor White hath sent an answer to A. B. which is now at the press. Surely, he will sacrifice all the remainder of his reason (if any be left in him) upon it. Sure I am, he can never answer it, except with railing and perverting, wherein lieth his principal faculty, in fight against the truth, which (be he well assured) is too hard for him, and all his confederates. But herein he hath great advantage, that he may print what he will at hand: But the contrary side with much difficulty and delay. Otherwise he had had his hand full before now, when he should have been put to the task to answer the full answer at large, to his tedious Treatise, of which A. B. was but a taste. Well, thus much of the first and grand change, to wit, in doctrine, which our Prelates, especially of late days have been a hammering, and now almost (except the Lord Christ strike in, and prevent them) brought to perfection. We shall be much shorter in the rest, and dispatch them in a Word; because they have been touched before.  
The next change is, innovation in Discipline, which in a word is this, that whereas of old, the Censures of the Church were to be inflicted upon disordered and vicious persons, notorious livers, as drunkards, adulterers, heretics, Apostates, false teachers, and the like: now the sharp edge thereof is turned mainly against God's people and Ministers, even for their virtue, and piety, and because they will not conform to their impious 
Dat veniam Corvis, vexat censura Columba●.  orders. Our Homily proves Rome no true Church, as wanting the three essential marks, the Word, Sacraments, and Discipline. And of this last it saith: Christ ordained the authority of the Ke●es to excommunicate notorious sinners, and to absolve them which are truly penitent. They abuse this power at their own pleasure, as well in cursing the godly with Bell, Book, and Candle, as also in absolving the reprobate, which are known to be unworthy of any Christian society. And what can the Prelates and their Court say for themselues, why that of Bernard may not be applied to them, which he spoke of the Prelates in his time? Quem dabis mihi de numero Episcoporum, qui non plus invigilet subditorum evacuendis, marsupijs, qua● vicijs extirpandis? Vbi est, qui flectat iram? Vbi est, qui praedicet annum placabilem Domini? Propterea relinquamus istos, quia non sunt pastors, sed traditores, & imitemur illos, qui viventes in carne plant●verunt Ecclesiam sanguine suo. Successores omnes cupiunt esse, imitatores pauci. Whom will't thou show me of all the Bishops, who is not more vigilant to empty the people's purses, then to root out their vices? Where is he that seeks to appease wrath? Where is he, that preacheth the acceptable year of the Lord? Wherefore let usabandon these men, because they are not Pastors, but Traitors, and let us imitate those, who living in the flesh, have planted the Church with their blood. So he. I will not speak of their domestical discipline, but for the present; and for brevity sake, pass it over. But from the beginning it was not so. 
* Negotiátorem clericum & ex inopi divitem, ex ignobili gloriosum, quasi quandam pestem fuge. Hierom. ad Nepot.  Hierome saith: A negotiating Clerk, and of poor rich, of ignoble glorious, fly from, as from a kind of plague.  
The 3. Change is in the worship of God; which they go about to turn inside outward, placing the true worship, which is in Spirit and Truth, in a Will-worship of man's devising, consisting in some external compliments, and gesticulations, as cringing & crouchings, bowing, or standing upright at some Scriptures, more than at others; also a punctual observance in these formalities, as in bowing to the name of jesus, to the Communion table, or rather Altar, as to the Mercy-seat, as 
* Reve. Schelford. Morton. Dr. White Dr. Pocklington.  they teach in their books, praying with their faces towards the East, thus tying God to a fixed place, standing at reading of the Gospel, and the like. Also reading their second service at their Altar, as we touched before, & many the like. And who so will not worship after their new fashion, their new discipline is to excommunicate them, or to bring them into the High-commission, a place which they make worse than Purgatory itself. All which oppression, being an innovation, is directly contrary to the Act of Conformity before the Communion Book, bringing the Prelates into little less, than a Praemunire.  
The 4. change is in the civil government, which they labour to reduce & transfer to Ecclesiastical, while they seek to trample upon the Laws of the Land, & step between the King & his people, exercising such a lawless tyranny over their bodies & goods (as also over their consciences) as is more intolerable, than the Egyptian servitude of Israel under their Taskmasters, in regard whereof (the 
* See before, the ●p. of London in the High-Commission, threatening those, that should bring Prohibitions to that Court. Cum duplicantur Lateres, tunc venit Moses  Prelate's power overswaying the subjects right in the free use and benefit of the Laws) the people of the Land are used, rather as vassals & slaves to the Prelates, then as the free subjects of the King. And this is the case of all England at this day, the people every where groaning & sighing for this their bondage, & their miserable vexations in the Ecclesiastical Courts. Well, could they but cry mightily to the Lord, and make their just complaints to his vicegerent their King, as their cause requireth, he would quickly send a Moses to deliver them. And so much the more should they be sensible of this evil, by how much the glory of the King's government over a free people, according to his righteous Laws, is lamentably eclipsed, his power infringed, and his regal Prerogative undermined.  
The fifth innovation, is in the altering of prayerbooks, set forth by public authority. And first in the Communion Book, set forth by Parliament, and commanded to be read, without any alteration, and none other, they have altered Sundry things: as in the Collect for the Queen, and the Royal Progeny, they have put out Father of thine elect, and of their Seed, as it 
In the Editions since 1619.  were excluding the King, Queen, and Seed Royal, out of the number of Gods Elect. Also in the Epistle for Sunday before Easter, That in the name of jesus, they 
Altered since 1619.  have turned into, At the name of jesus; that so it may make the fairer colour for their forced bowing to the name of jesus: for which there is neither Scripture, nor ancient Father.  
The second Book, is the Prayers set forth by authority of Parliament, for Solemn thanksgiving for our deliverance from the Gunpowder Treason, of the Papists, on every Fifth of November: where in stead of this passage, Root out that Babilonish and Antichristian Sect, which say of jerusalem, etc. They in the last Edition, 1635. set it down thus, Root out that Babilonish and Antichristian Sect OF THEM, which say of jerusalem, etc. Now whereas the words of the Original copy do plainly mean, That all Jesuits, Seminary Priests, and their confederates, are that Babilonish and Antichristian Sect, which say of jerusalem, etc. This latter Book either restrains it to some few, that are of that mind, or else mentally transfers it to those Puritans, that cry, Down with Babylon, that is, Popery, which these men call jerusalem, and the true Catholic Religion. Again, in the same Prayer, the old copy hath these words, And to that end, strengthen the hands of our gracious King, the Nobles and Magistrates of the Land with judgement & justice, to cut off these workers of iniquity (whose religion is rebellion, whose faith is faction, whose practice is murdering of souls and bodies) and to root them out of the confines of this Kingdom, etc. But the new Book hath it thus, And to that end strengthen the hands of our Gracious King, the Nobles and Magistrates of the Land, with judgement and justice, to cut off these workers of iniquity, WHO TURN RELIGION INTO REBELLION, AND FAITH INTO FACTION. Thus these Innovators would not have the Popish Religion to be termed Rebellion, and their faith Faction, as the ancient copy plainly shows it to be: but turn it off from the religion, to some persons, which turn religion into rebellion, and faith into faction. So as by this turning, they plainly imply, that the religion of Papists is the true religion, and no rebellion, and their faith the true faith, and no faction. Thus with altering of a word, they have quite perverted the sense, and so turned the Cat in the Pan, so as the blame is quite taken off from the Church of Rome, and laid upon a few (who ever they be) who turn Religion into Rebellion, and Faith into Faction. Thus what dare not these men do, that are not afraid to alter those things, which are by authority of Parliament (which it seems they make but light account of) published as Authentic Acts, not to be altered by private spirits. But who they be, it's hard for me to divine; it pertains to those to find them out, of whom Solomon saith, It is the honour of Kings to search out a matter.  
Now having fallen upon this so important a passage, wherein the Innovators would not have the Romish Religion to be called Rebellion, or their faith Faction, & the like, but labour all they can to wash this Blackamoor white, while by their index expurgatorius, they purge out of all our authentic records, all monuments and memorials of this Strumpet's Stains, painting her hags face with the counterfeit colours of Christ's Spouse: I will crave leave in this place briefly to show, how truly (according to the judgement of our Church, grounded upon manifest and undeniable proofs) the Romish or Popish Religion is here in this Book (set forth by the Parliament) called Rebellion, and their faith Faction.  
First, that the Popish religion is rebellion, is proved by the universal practice of Papists, both Jesuits, Priests and other Recusants. For whereas in 3. jacobi, cap. 4. the Oath of Supremacy is enjoined to all Papists: all Jesuits and Seminary Priests, refuse it, and all jesuited Papists: and if any Papist do take it, he is excommunicated for it. And their reason is, Because they hold and adhere to the Pope, as the only Supreme head and Sovereign over all powers on earth; this being the prime and fundamental Article of their Creed: and so consequently, they hold and teach those doctrines concerning the Pope's usurped power over Kings & Princes, in deposing them, and disposing of their Kingdoms, in Excommunicating them, and so exposing them to the rebellion of their people, as being now freed from their allegiance.  
Secondly, that the Popish religion is rebellion, is proved by their writings, positions and doctrines, which they profess and teach concerning the Pope's usurped power and Sovereignty over all Kings and Kingdoms of the earth. Here of the Reader may take a brief and full view both in Doctor john White, his Defence of the way, chap. 6. and in Doctor Crakenthorpe, his Treatise of the Pope's temporal Monarchy, Cap. 1. First, Dr. john White, in answer to the Jesuits bold challenge, hath in the said place, collected no less than 40. instances of Popish Authors, who exalt the Pope's power over Kings, in deposing them, and exposing their Persons to the danger of Rebels, Traitors, and Murderers, commending, and highly magnifying, as a meritorious act, the kill of Kings, as of Henry the Third, and Henry the Fourth, of France, as there is to be seen. Therefore (saith he) I say still, and here write it in capital Letters, that THE CHURCH OF ROME TEACHETH DISLOYALTY AND REBELLION AGAINST KINGS, AND LEADS HER PEOPLE INTO ALL CONSPIRACIES, AND TREASONS AGAINST STATES AND KINGDOMS. This I show by the Doctrine and Assertions of the chiefest Divines therein. So he. Let the Reader peruse the whole chapter at large; where among other remarkable things, is this Passage out of Capistranus: that so soon as any one (King) for Apostasy from the faith, by judgement is denounced Excommunicate, IPSO FACTO, HIS SUBJECTS ARE ABSOLVED FROM HIS GOVERNMENT, AND FROM THE OATH OF ALLEGIANCE. So there.  
The second Learned Author of ours, is Dr. Crakenthorpe, who in the forenamed place, hath collected the Sentences of many Poopi●h Authors concerning the same point. Some of them saying, That Christian Kings are Dogs, which must be ready at the Shepherd's hand (to wit, the Pope) or else the Shepherd must presently remove them from their office. This (saith Becanus) doth reason teach, this doth the Council of Lateran Decree. And Scioppius: that Reges Catholici sunt Asini cum tintinnabulis: Catholik Kings are Asses with bells about their necks, as being the fore-asses, which lead the way to other inferior Asses. The whole Chapter is worth the reading, being full fraught with such stuff. Yea the Popes own decretals are full of the like arrogancies. What should I speak of their Books of the Sacred 
* Lab. 1. Consc●ratio & C●ronatio Pontificis.  Roman Ceremonies, wherein are setdown the several Offices, which Emperors, Kings, Princes, according to their several ranks must perform to the Pope, either at his Coronation, or when he rideth in Solemn Procession in his Pontificalibus; how the Emperor, or some great King must lead the Pope's horse: and if the Pope be carried on a Seat, than four great Princes, whereof the Emperor, if present, must be one, or some great Prince, for the honour of the Saviour jesus Christ, shall carry the Seat with the Pope upon their shoulders. Also which stirrup the Emperor must hold. How the Elect King of Romans must implore the favour and grace of the Apostolic Sea, and offer himself to perform whatsoever Oaths of fidelity to the Roman Church. How the Chore sings the Antiphona, The Lord hath chosen him, and hath exalted him above the Kings of the earth. And the like. By these and many 
Sect. 13.  more, it plainly appeareth, that the Popish Religion is Rebellion, and that Papists are an Antichristian Sect, as is expressed in the said Prayer.  
Again, as their Religion is Rebellion, so their faith is faction; as there is added. For proof hereof, I refer the Reader to Doctor Crakenthorpe, Of the fifth general Council, Chapter 13. where he learnedly proveth, that [the Church of Rome holdeth no doctrine by faith. And this from the Council of Lateran under Leo 10. wherein they laid another foundation, than Christ; the Pope's words, in steed of Gods, and Antichrists instead of Christ's. For before that Council of Lateran though they believed the same heresies and errors, yet it was because they thought the Scripture to be the main ground thereof: but in this Council, they must believe all these things, because the Pope hath so resolved and defined. So as though the Materials of Popery were the same, yet the formality and foundation of their faith and Church was quite altered. So as from hence Papists are so truly called, from the Pope, as the prime Head, Rock and foundation of their faith. For as we make Christ and his Word, so they on the contrary, make the Pope, that is to say, Antichrist and his word, the ground and foundation of faith. In regard whereof, as the faith and religion is from Christ, truly called Christian, and they truly Christians: So the faith and religion of the other is from the Pope, or Antichrist, truly and properly called Papism, or Antichristianisme, and the Professors of it Papists, or Antichristians. And the ground of all this is, because they hold the Pope's judgement to be Supreme and infallible; and so build their faith on him, as on the foundation thereof, which their own Church never did, till the time of Leo the tenth. It is not then the Lion of the Tribe of juda, but the Lion of the Lateran Synod, who is the foundation of the faith of Papists, and from whom therefore they justly took their name of Papists, to distinguish them from true Christians, which from that time they have held to this day. And thus all the members of the present Roman Church, do both err, and are heretics, and, which is the worst degree of heresy; are Papists, that is, Antichristian heretics, not only holding, and that in the highest degree of pertinacy, those heresies which are contrary to the faith, but holding them upon that foundation, which quite overthroweth the faith.] thus and much more, this learned Dr. of our Church. So as here is a clear demonstration, that the faith of all Papists at this day, is a Popish faction.  
And our Homilies do affirm So much. For in the Second part of the Homily for Whit-Sunday, we read thus:  
THe true Church is, an universal congregation or fellowship of God's faithful and Elect people, built upon the foundation of the Apostles & Prophets, jesus Christ himself being the chief Cornerstone. And it hath always three notes or marks whereby it is known: Pure and Sound Doctrine: the Sacraments ministered according to Christ's holy institution: and the right use of Ecclesiastical Discipline. Now if ye well compare this with the Church of Rome, not as it was in the beginning, but as it is presently, and hath been for the space of nine hundred years and odd: you shall well preceive the state thereof to be so far wide from the nature of the true Church, that nothing can be more. For neither are they built upon the foundation of the Apostles and Prophets, retaining the sound and pure doctrine of Christ jesus, neither yet do they order the Sacraments, or else the Ecclesiastical Keys in such sort, as he did first institute & ordain them. To be short, look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospel, the same may be boldly, and with safe conscience pronounced of the Bishops of Rome, namely that they have forsaken and daily do forsake the Commandments of God, to erect and set up their own constitutions. Which thing being most true, as all they which have any light of God's Word must needs confess, we may well conclude, according to the rule of Augustine, That the Bishops of Rome, and their adherents, 
Aug. contra Pe●●liani Donat. epist. cap. 4.  are not the true Church of Christ, much less than to be taken as chief heads and rulers of the same. Whosoever (saith he) do dissent from the Scriptures concerning the Head, although they be found in all places where the Church is appointed, yet are they not in the Church: a plain place concluding against the Church of Rome. Where is now the Holy Ghost, which they so stoutly do claim to themselves? Where is now the Spirit of truth, that will not suffer them in any wise to err: If it be possible to be there, where the true Church is not, then is it at Rome: otherwise it is but a vain brag and nothing else. Saint Paul saith, if any man hath not the Spirit of Christ, the same is not his. And by turning the words, it may be truly said: if any man be not of Christ, the same hath not the Spirit. Now to discern who are truly his, and who not, we have this rule given us, that his sheep do always hear his voice. And Saint john saith: He that is of God, heareth God's voice. Whereof it followeth, that the Popes in not hearing Christ's voice, as they ought to do, but preferring their own Decrees before the express Word of God, do plainly argue to the world, that they are not of Christ, not yet possessed with his Spirit. Also their intolerable pride showeth the same, etc.] So and much more the Homily. Wherein, as it is plainly proved, that the Church of Rome is no true Church of Christ, as being built upon another foundation, than the Apostles and Prophets, jesus Christ himself being the chief corner stone. And preferring their own Decrees before the Word of God, and so consequently, the Popish Faith is a mere Fiction: So let our Innovators well consider, whether they be any members of the true Church of Christ, that thus plead for, and take part with the church of Antichrist, labouring by all means to bring her into favour again with us, while they audaciously presume to alter the authentic Book set forth, and commanded by Parliament, for public and solemn Thanksgiving of our great deliverance on the Fifth of November, from the Popish Powder-plot, as if neither their Religion were Rebellion, nor their faith Faction.  
And the Homily concludes thus:  
TO conclude, [Ye shall briefly take this short lesson, wheresoever ye find the spirit of arrogancy, & pride, the spirit of envy, hatred, contention, cruelty, murder, extortion, witchcraft, necromancy, etc. assure yourselves, that there is the spirit of the Devil, and not of God, albeit they pretend outwardly to the world, never so much holiness. For as the Gospel teacheth us, the Spirit of jesus is a good Spirit; an holy spirit, a sweet Spirit, a lowly Spirit, a merciful Spirit, full of charity and love, full of forgiveness and pity, etc. The Rule that we must follow, is this, to judge them by their fruits: which if they be wicked and naught, then is it impossible, that the tree of whom they proceed, should be good: Such were all the Popes and Prelates of Rome, for the most part, as doth well appear in the Story of their lives, and therefore they are worthily, accounted among the number of false Prophets, and false Christ's, which deceived the world a long while. The Lord of heaven and earth defend us from their tyranny and pride, that they never enter into his Vinyard again, to the disturbance of his silly poor flock: but that they may, been utterly confounded and put to flight in all parts of the world: and he of his great mercy so work in all men's hearts, by the mighty power of the holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, and truly followed in all places, to the beating down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist, that like scattered & dispersed sheep, being at length gathered into one fold, we may in the end rest together in the bosom of Abraham, Isaak, and jacob, there to be partakers of eternal and everlasting life through the merits and death of jesus Christ our Saviour. Amen.] And of the like effect is that Prayer, which some of Rome's factors have so altered, [Be thou still our mighty protector, and scatter our cruel enemies, which delight in blood: infatuate their Counsel, and root out that Babilonish and Antichristian Sect, which say of jerusalem, Down with it, Down with it, even to the ground. And to that end strengthen the hands of our gracious King, the Nobles and Magistrates of the land with judgement and justice, to cut off these workers of iniquity, whose religion is rebellion, whose faith is faction, whose practice is murdering of souls & bodies, and to root them out of the confines & limits of this Kingdom, that they may never prevail against us, and triumph in the ruin of thy Church, and give us grace to avert these and the like judgements from us. This Lord we earnestly crave at thy merciful hands, together with the continuance of thy powerful protection over our dread Sovereign, the whole Church, and these Realms, and the conversion or confusion of all implacable enemies, and that for thy dear Sons sake, our only Mediator and Advocate.]  
Thus the conclusion & prayer of the Homily, & this Prayer of the 5. of Novem. being well weighed together, we see (unless in so praying we play the most notorious hypocrites & dissemblers before God and men) in what a sacred bond all the Magistrates in the Land, from the highest to the lowest, do engage themselues unto the great God of heaven & earth, to root out the whole Babilonish Sect of Jesuits and Seminary Priests, out of these confines & limits of these Kingdoms, and not to suffer them to roost here, to the great dishonour of God, scandal of our Religion, danger to the State, & destruction of the souls of God's people, and of the Kings. Nor this only, but if our Prelates (as they plainly show by their open practices) be found to be fast friends to Rome, confederates with Jesuits & Priests, active Agents & factors for the rearing up again of that religion, which is rebellion, & that faith which is faction, & consequently that practice, which is murdering of souls & bodies, & for the advancing of that Babilonish & antichristian sect, which say of jerusalem, down with it, down with it even to the ground: while they labour by all ways and wiles, yea by an open Lawless force to beat down the Kingdom of Christ in the Ministry of the word (as too lamentable experience can witness) and to destroy all true religion, holiness, & piety: then how doth it concern our Gracious King, our Nobles and Magistrates of the Land, to strengthen their hands with judgement & justice, to cut off these workers of iniquity, & to root them out of the confines & limits of this Kingdom, that they may never prevail against us, and triumph in the ruin of the Church, by reducing us under the Babylonian and Antichristian yoke again, which they labour with might and main to effect, as their notorious practices plainly tell us? And how should all the Kings good people in the Land make this their daily prayer, which is publicly used once in the year, & teach it to their children, that so at the least wise it may be propagated entire to all posterity, & so vindicated from the injury, of time, which our Innovators would bring upon it: and never give over thus praying, till it shall please God to return a gracious answer in the fulfilling of it?  
Yet are they not content herewith, but (like themselves) they practise the like in the last Fast-booke, & that contrary to the King's express Proclamation, which ordereth the book for the former Fast to be reprinted and published, as it followeth.  
The third Prayer Book, which they have pitifully mangled, is that, which was set forth by the King for that Public Fast, in the first of his Reign, for the averting of the great Plague of Pestilence, that then devoured many thousands in this City, & elsewhere in our Land: & which his late Proclamation commandeth to be reprinted and published, and so read in Churches every Wednesday. But do they, or durst they alter that Book, which the King's Proclamation hath so lately commanded to be reprinted and published? Yes, even that, and that in such wise, as I see not with what warrant any Minister may read it, as being not according to the Proclamation. Now the Alterations in the new Book be these. In the first collect is left out this remarkable pious Sentence entirely, 
* This is one of those things objected to me in their Articles. O boldness, to defend it.  Thou hast delivered us from Superstition and Idolatry, wherein we were utterly drowned, and hast brought us into the most clear and comfortable light of thy blessed Word, by the which we are taught how to serve and honour thee, and how to live orderly with our neighbours, in truth and vertty. Lo, here, these men would not have Popery to be called Superstition and Idolatry, nor would they have the Word of God to commended, as that clear and comfortable light, which teacheth us all duties to God and man. Secondly, that collect which begins thus, It had been the best for us, etc. is wholly left out in the new Book. And wot ye, why? Alas therein is commended the profitable use of continual preaching the Word of God; So as this collect would not have suited well with such a Fast, wherein all preaching is prohibited in all places infected. And in the very last page, Order for the Fast, these words are left out in the new Book, To avoid the inconvenience that may grow by Fasting; Some esteeming it a meritorious work: others a good work, and of itself acceptable to God, without due regard of the end, etc. What? Do they esteem their Fast a meritorious work? Must the condemnation hereof be expunged? And do they account their Fast a good work, and of itself acceptable to God, without due regard of the end? It seems so too. For the end of a true Fast, is reformation of our evil ways, as the King of Nineveb proclaimed, and which he and his people performed. But these men (it 
jonah.  seemeth) have no such purpose, propound no such end to themselves, as the reformation of all their violent oppressions, and outrageous tyrannising over God's Ministers and people, to the utter overthrow of Religion; and setting up of Idolatry and Superstition in the worship of God; which one sin alone is enough to bring the Pestilence, and all other plagues upon a Land.  
Beside these, they have gelded the Book in sundry 
These passages also objected to me in their Articles.  other particulars: as in the Collects, and Prayers for the Royal Progeny, they have left out the mention of the Lady Elizabeth and her children, expressed in the former book. They have left out the collect for the King's Navy, and for seasonable weather: whereas there was never more need to pray for seasonable weather, than since this fast began, when so many tempestuous storms, and immoderate reins have been, as have endangered Ships in the very harbour, Shipwrecked some of great price, and caused great Floods, threatening a Famine, by drowning the Seed under the clods. Also sundry Psalms and Collects beside are omitted, and a whole passage in the Exhortation, appliable enough to the present occasion.  
Now whither it be for these alterations, wherein both the King's Order in his Proclamation is not observed, and God is dishonoured, by leaving out such our humble acknowledgements, both of his mercies, in delivering us from Superstition and Idolatry, and bringing us into the clear and comfortable light of his blessed Word, and of our sins, in not harkening to His Word continually Preached unto us, and the like; and God's Ministers and people are abused, by having such Books thrust upon them, which they cannot with a safe warrant, and good conscience use: or whether it be, that in the Fast-day, all preaching is prohibited in all places whatsoever infected: Sure we are, that God hath given us sad signs of the little pleasure he takes by such a Fast. For the very first week of the Fast (whereas before the Sickness had a weekly decrease, and was likely, through God's mercy, more and more to decline) what a sudden terrible increase was there, of no less than 377. which was double to any week's increase, since this Sickness began? Was there nothing in it, trow ye? was there not something in this Fast, wherewith God was so much displeased? Surely we should be very brutish, and worse than heathenish, not to lay it to heart.  
But here the Prelates will perhaps quarrel me, for 
Without all peradventure they have d●… in their Articles.  imputing any thing to the Fast, as being appointed by the King. I answer, God forbid, that I should entertain the least Sinister opinion of my gracious Sovereign, that he had the least meaning by his Proclamation to debar and forbid Preaching of God's Word in any place. And my reasons are these.  
First, because the Proclamation saith, that his Majesty propounds the example of pious Kings, in former ages, for his precedent in this Fast, who ever in all former ages not only not restrained, but likewise allowed, prescribed, and commended Preaching, as a principal and necessary part of a public Fast, yea as the very life and soul of it.  
Secondly, because his Majesty's Proclamation commands this so religious an exercise to be performed with all decency, and uniformity, which I humbly conceive cannot be, when preaching is restrained in some, and those the most eminent and necessary places (as this great City in special) in respect whereof (as I conceive) this Fast was specially commanded, and yet in other places allowed and prescribed.  
Thirdly, because the Proclamation relates, that his Majesty resolved upon a grave and Religious form of Solemnising thereof, straight charging and commanding that this Fast be religiously and solemnly observed, and celebrated weekly upon every Wednesday, throughout the whole Kingdom: and therefore never intended (as I humbly conceive) to restrain Preaching in any place, without which a public Fast cannot be gravely, religiously and solemnly observed, and celebrated.  
Fourthly, Because the Proclamation both directs and commands, that the book of prayers for the Fast, formerly set forth by Authority, should be reprinted and published, and likewise used in all Churches and places at the public meetings of this Fast: now the book formerly published by his Majesty's authority in the first year of his Reign, upon the like occasion, alloweth & prescribeth two Sermons every Fast-day, as well in the City and suburbs of London, as in other places, whither infected or not; yea notwithstanding the infection was then far greater, and the Summer season far more dangerous.  
Fiftly, because in all public and general Fasts, both in his Majesties own Reign, his late Royal Fathers, Q. Elizabeth's, and other his Royal Progenitors, upon this, or any other the like occasion, Preaching in all places without restraint, both fore-noove and afternoon, hath been approved, and never prohibited, but enjoined and commanded: now his Majesty hath often solnenly protested in his public Declarations (as before is mentioned) to all his Loving Subjects, that he will never give way to the licensing or authorising of any thing, whereby ANY INNOVATION in the least degree might creep into our Church: and therefore I humbly conceive, that his Majesty never intended to authorize to give way to such an innovation as this, to inhibit Preaching, and that in the time of a public Fast, contrary to all former Precedents.  
Therefore I verily believe, that this was a mere devise of the Prelates, by whose advice the Proclamation saith, his Majesty resolved upon a grave and religious form of Solemnising a Fast. So as this of prohibiting Preaching, was rather added by them than admitted by his Majesty, seeing it is (as I humbly conceive) neither a grave, nor religious form of Solemnising a Fast; and I had rather dye, than conceive such an opinion of my King, that he should be the author of such an inhibition.  
And therefore if the Season served, to have access unto his Majesty, I should in all humility, address myself humbly to petition his Majesty to take off this restraint: And that for these reasons.  
First, because not only it is contrary to all Precedents in former ages, and such an innovation, as (I believe) the like was never heard, nor read of in the world: but also because it much damps and deadens the hearts and spirits of the Kings loving and faithful subjects within the City, who much lament and grieve, that in the Fast-day they are restrained of the spiritual Food of their souls, when they desire and need it most, when as Preaching is likely to work most good upon their souls, which stand in more need of spiritual Physic & Physicians, to cure the plague of their souls which hath brought the pestilence upon their bodies, than their bodies do of corporal.  
Secondly, because this restraint of Preaching (the chief means to humble men for and turn them from their sins, without which God will not turn from his wrath) will in all likelihood procure the continuance of the plague, as the beginning of it brought in with it a lamentable increase that very week, as is before noted. Yea forbidding of the Word to be preached, brings the wrath of God upon a people to the uttermost, as 1. thes. 2. 16.  
Thirdly, because Preaching is no more dangerous on the Fast-day, than on the Lord's day, to increase infection.  
Fourthly, because upon prayer & preaching the last great Fast, a greater plague than this was suddenly and miraculously removed; yea though the preaching was continued in the heat of Summer.  
Fiftly, because this restraint, together with the said alterations of the Fast-booke, & other innovations in the land forementioned, do fill the people's minds with jealousies & fears of an universal alteration of Religion.  
Sixtly, because (as the Prelates do extend the letter of the Proclamation, if but one Parish in London, or suburbs thereof, or but one house in that parish be infected, the pestilence thus continuing but in the least degree, and the Fast not ceasing, all Wednesday sermons in the whole City, must be suppressed.  
Seventhly, because the restraint of preaching on the Fast day, is (as we find by experience) a great prejudice and impediment to the free and liberal Collection for the poor, which is recommended in the Fast, in this calamitous & necessitous time, wherein the Plague brings with it a Sore famine upon many thousand families, which before this Sickness lived in good fashion, and were able to give relief to the poor. For no where, and at no time, are men's hearts more enlarged, and hands extended in bounty to the poor, than where God's word hath been & is most powerfully & plentifully preached, as this our City may serve for a precedent and proof. And for this very cause (were there no more) Preaching was never more necessary in this City, than at this time, which doth so swarm with multitudes of poor, who without some present competent relief must needs perish, & so would heap upon this City yet greater Sins, which is ready to sink under the heavy burdens both of Sins and Plagues.  
I might note again, as an 8. reason, that great & extraordinary increase the very first week of the Fast, together with most hideous storms, fearful and foul weather, immoderate rain, ever since it began, God testifying by his reviving and renewing of the Plague, & by the sad and black countenance of the skies, and those many great losses both by Sea & Land, that he abhors such a Fast, as of which his very judgements Speak, Call you this a Fast? Yea also a 9 reason, because according to the Prelates practise, this Fast is made a mere 
* This also objected to me in the Article of High-Commission.  mock Fast, wherein God is mocked to the face. For do the Prelates propose this, as the principal end of their Fast, to break off their violent and tyrannical proceedings against God's Ministers, and so against the State of Religion? I fear it. And so long let us never look for any good issue of this Fast, but rather further judgements to be poured upon the Land.  
For these reasons (I say) I could wish with all my heart to be an humble Petitioner to the King, who I am persuaded would speedily hearken to such a request, and would certainly answer, that it was never his mind, that Preaching should be in this Fast prohibited. The king prohibit Preaching? No, Noah; we all see who they be that prohibit Preaching, even those that labour tooth and nail to Suppress Preaching, and lay snares to entrap all painful Preachers, as the pressing of the book for Sports for instance; they being not content, that the book be read by the Curate, but the 
* As in the case of Mr. Valentine.  Incumbent himself must read it, or else abide extremity, as Suspension from his Ministry, Excommunication out of the Church, Sequestration from his living, and Ecclesiastical means, the great crying Sin of this Land at this day.  
But I will add no more. So as the Ninivites shall rise in judgement against this generation: for they upon occasion of jonas preaching, proclaimed a Fast, and reform their lives, and their violent dealing: but these men under pretence of a Fast (as jezebel did to devour Naboths vineyard) would devour Christ's Vinyard, while they Suppress the Preaching of the Word, whereby men should be convinced of their Sins, and converted from them, and bring forth good fruits of the Vine; and thereby harden their necks against the Lord, and strengthen their hands in violence to fill up their sins alway.  
The sixth Innovation, is about the means of the knowledge of God, and of the Mystery of our Salvation. That may be verified of many Prelates in these days, which Christ charged the Pharisees with all, Woe be unto you Scribes and Pharisees hypocrites, for ye shut up the Kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that were entering to go in: Matth. 23. 13. Which in Luke 11. 52. is expressed thus, Ye take away the Key of Knowledge. And do not our Prelates thus, when they hush and silence all Lectures in whole Diocese? When they suppress, and cut short Preaching all they can? When they lay snares to muzzle God's Ministers, that they may not Preach? When they disgrace and traduce Preaching, calling it in scorn, Sermonizing? When they forbid Ministers to use any prayer before their Sermons, but that bare and barren form of words in the Canon, wrapping all 
* Treatise of the Sabbath See Bispop Wrens Articles. All these particulars objected against me in their Articles.  up in the Lord's Prayer? When they must use no Prayer at all after the Sermon, but come down, and read a second or third Service at the Altar, where in great Churches half the people cannot hear a word? When they must not preach at all in the Afternoon upon the Lords days? When they must only Catechise for half an hour, and that, not by expounding the Principles of Religion (which may well be called the Key of Knowledge, which they take away) but only by the bare questions & answers in the book, teach the children like Parats, so as they can never come to give a reason of their faith with understanding? When in a great City, or in the 
* As in Oxford, and elsewhere, She●ford. Sermon of Charity. 〈◊〉 36. ●…inted by the allow ance of the Vice Chan●●llorer of Cambridge even at the commencement time. 〈◊〉.  Universities, they limit all Sermons to one hour, so as the hairs cannot enjoy the benefit of more than one Sermon a day? Yea what devises have they not put in practice to put the light of God's word under a bushel, if not rather altogether to quench it, if it were in their power? What invectives are in Shelfords ad Treatise, against Preaching, and the people's knowledge? How doth he find fault with the People's desire of Sermons? And pag. 47. he Saith, Our Soli Sermonists, and Solifidians, so they may have a Sermon or two on the Lords days etc. And pag. 91. he allows of Preaching with a restriction, and limitation, as being not fit for every Minister, but for 
* This he● speaks of the Prelates: For who but they can make new Laws & Canons.  extraordinary & excellent men, called by God, and the Church to reform Errors & abuses, or to promulge to the world new Laws & Canons. And again, lest this should be too great a burden to these his extraordinary men, he qualifies the matter, by restraining their preaching to certain extraordinary times in the year, pag. 94. as Easter, Whit-Suntide, Christmas day, and to extraordinary places too, as cathedrals, and for this cause (pag. 93.) he would have many Ministers unfurnished of their licences, especially those that preach twice every Lord's day; and those that are permitted to preach, to be restrained to certain times, and seasons, as once a Month at most. And he gives the reason of all, because the Church is now settled, and therefore doth not need preaching, as once it did in its infancy. So he. Thus they labour tooth and nail to cry down Preaching. For (saith he) p. 94. Reading is the ordinary preaching, ordained by God himself. And this is that main mark which they all shoot at, to mould up all in the Lump of the Communion Book, and make that the Sum and Scope, & the very Circle of all Religion & Knowledge.  
The Seventh innovation, is in the rule of faith: for whereas the sole and complete rule of faith, is the Holy Scripture, as. 2. Tim. 3. Our new Doctors cry up the dictates of the Church, to wit, of the Prelates, to be our only guides in Divinity; as in Reeves Communion book Catechism expounded pag. 20. and 206. where all Ministers must submit to the judgement of the Prelates in all matters pertaining to religion: and all Prelates must submit to the Arch-Prelate, as having a Papal infallibility of spirit, whereby as by a Divine Oracle, all questions in Religion are finally determined.  
And here I cannot forget a speech of the chiefest Prelate of England, in the High Commission, who at the censure of Doctor Bastwicke, for oppugning the jurisdiction of Bishop's jure divino, as being no where found in the Scripture, but the contrary, said openly, that in matters of divinity we are not tied to the Scriptures, but to the Universal Catholic Church in all ages; for how, (said he) shall we know the Scriptures, but by the Church. And therefore not without some reason doth that jesuit (in his Pamphlet printed in English, 1636, entitled A Direction to be observed by N. N.) make a laudable mention of that great Prelate, saying, 
* Pag. 14.  Although I ought not to dissemble, but do gladly acknowledge, and deservedly publish in this occasion, for a pattern to others in this Realm, the care of the Chiefest Prelate in England, in prohibiting the sale of Books tending to Socinianism. So there; But what meaneth the jesuit here by Socinianism. He tells us plainly, pag. 16. and 17. in these words: First then, I say, that the very Doctrine of Protestants, if it be followed closely, and with coherence to itself, must of necessity induce Socinianism. This I say confidently, and evidently prove, by instancing in one error, which may well be termed the Capital, and mother Heresy, from which all other must follow at ease: I mean, their here●y in affirming that the perpetually visible Church of Christ, descended by a never interrupted succession fromour Saviour, to this day, is not infallible in all that it proposeth to be believed, as revealed truths. For if the infallibility of such a public Authority be once impeached; what remains, but that every man is given other to his own wit, and discourse? And talk not here of holy Scripture? And a little after: And indeed, take away the authority of God's Church, no man can be assured, that any one Book or parsell of Scripture, was written by divine inspiration, or that all the contents are infallibly true, which are the direct errors of Socinians. So he Where we see what his meaning is, when he commends the chief Prelate, as a pattern to all other in prohibiting such books, as exalt the sole authority of holy Scripture, as the only Rule of faith. Thus not unde servedly he commends him for upholding the authority of the Church (to wit, of the Pope primarily, and next after him the Prelates) as whereon depends the authority and sense of Scripture. Well? But is this the way of settling the faith of Christians in the true religion? Nay, is it not the high & ready way to unsettle all, & to make religion a weathercock, to be turned this way, or that way, as the wind of man's unstable & erroneous fancy shall blow & move it? And for proof hereof, 
Ibid p. 21.  let us but observe what the same jesuit faith a little after. For writing of the present state of our Church, and that since this new generation of Doctors, and Prelates hath Sprung up amongst us (I know not from what Popish root) he saith, saith And to speak the truth, what learned judicious man, can, after unpartial examination, embrace Protestantisme? which waxeth even weary of itself; Its Professors, they especially of greatest worth, learning, and authority, declare themselves to love, temper and moderation, allow of many things, which some years ago, were usually condemned, as Superstitious and Artichristian, and are at this time more unresolved where to fasten, then at the infancy of their Church. Thus by the way he showeth who they be, that are the chief Fathers of that newfangle religion of Protestancy of late birth in England, namely those of greatest worth, learning, and authority, as the Prelates are counted to be, who are of that temper and 
* As I was lately charged in the Articles of High Commission, 〈◊〉 that my sermoni offended the more moderate bearers.  moderation, as they allow of many things, which some years ago, were usually condemned, as superstitious and Antichristian. But how doth the jesuit demonstrate this? Pag. Twenty two, He saith, For do not the Protestant Churches begin to look with another face? Their walls to 
a As with dumb Pictures and Images, Laymens' books, in steed of Scripture Sentences.  speak with a new language? Their, Preachers to use a 
b By speaing smooth things, and not roughly against Popery & sin.  sweeter tone? Their annual public Tents in their 
c See before Franciscus a Sancta 〈◊〉 note of Cambridge Commencement.  Universities, to be of another style, and matter? Their books to appear 
d As Dr. Coosens Private Devotions, with the jesuits badge. Here ●e quotes these in the margin. For ●…mple. The Pope not Antichrist. Prayer for the Dead. 〈◊〉 bus Patrum, Pictures: That the Church hath authority to determine Controversies in faith, and to interpret the Scripture about Free will, and Predestination, Universal grace; that all our works are not sins; merit of good works, inherent justice, Faith alone doth not justify. Charity 〈◊〉 to be preferred before knowledge, Traditions, Commandments possible to be kept.  with titles and arguments, which once would have caused a mighty scandal among the brethren? Their doctrine to be altered in many things, and even in those very paints for which their Progenitors for forsook the then visible Church of Christ? Their 39 Articles, that is, the sum, the Confession, and almost the 'Greed of their Faith, are patient: Patient? They are ambitious of some sense, wherein they may seem, to be Catholic. To allege the necessity of wife and children in these days, is but a weak plea for a married Minister to compass a Benefice. Fiery Calvinisme, once a darling in England, is at length accounted Heresy; yea and little less than Treason. Men, in word and writing, use willingly the once fearful names of Priests and Altars. Nay, if one do but mutter against the placing of the Altar after the old fashion, for a warning he shall be well warmed by a 
† A little Treatise so entitled, & printed 1636.  coal from the Altar. English Protestant's are now put in 
* Sunday no Sabbath. A Sermon printed 1636. pag. 38.  mind, that for exposition of Scripture, by 
‡ Lib Can. An. 1571. Can. 19  canon they are bound to follow the ancient Fathers. And to conclude all in one main point: The Protestant Church in England willingly professeth so small Antiquity, and so weak subsistence in itself, that they acknowledge no other visible being for many Ages, but in the Church of Rome. So the jesuit. Behold here now, Protestant Reader, what testimony a jesuit can give of the present state of our Church, and that out of his own reading and observation, and which we ourselves cannot deny; all which he ascribeth to the Prelates, as those whom he indigitates for men of greatest worth, learning, & authority, who declare their Innovations; as Sodom her sins, and hide them not, even our enemies, now their friends being witnesses, who gladly feed their infants with the pap of our new Papism.  
But to return to our particular point of Innovation concerning the rule of faith, which our Prelates have turned off from the holy Scripture, to the authority of the Church: this is the main upshot in Dr. Whites Treatise of the Sabbath day, wherein he ties the observation of the Lord, day to that limitation, which the Prelates of the Church do, or shall prescribe; & so also all other matters of Religion. And do they not also overthrow the Scriptures, as the rule of faith, in that they restrain the preaching of them to their illiberal allowance, inhibiting such and such points to be meddled with; as before is showed? & do they not place the Communion book as a rule of faith in all matters of Religion, wherein the Arch-Bishops definitive sentence must determine, as Recv. ibid. p. 206.  
The 8th innovation or Change, is in the rule of manners: which rule, must not be any more the word of Christ, and the writings and examples of the holy Apoles, wherein they followed Christ; for that is counted too precise and puritanical: but our Prelates have prescribed a new rule of Christian manners, to wit, the example of their own lives, and the dictates of their writings; the Sum whereof is, to make a mixed Religion & conversation of Christians, which is partly holy in an external form of godliness, without the power thereof & partly in admitting, allowing, approving, applauding countenancing, and dispensing by Episcopal authority, of a heathenish kind of life, and that especially in most Sacred times, as the Lords day; which though dedicated wholly to the worship and service of God, yet the rule of the Sanctification hereof; which is the 4th Commandment, and the example of Christ's and his Apostles, these novellers do altogether reject, as abolished, & instead thereof advance their new Traditions, which is to allow one part of the Day for God, and the rest to man's carnal Lusts, Sin, the world, the Devil, as our Homily Saith. So as the due observation and Sanctification of the Lords day, being a platform and pattern of a Christian Conversation, a Christian being that in his whole life, in a proportion, which he is on the Lord's day; and this platform being defaced and broken by our Anti-Sabbatarians: it followeth that together with their impions crying down of the 4th Commandment, and so accordingly the due Sanctification of the Lords day entire, without mixture of heathenish. Sports and Pastimes, they deface and destroy the very face, beauty & power of all religion, & so do set up a new Form of it, never allowed of (as by a Law) in the world, before. And herein do our Apostates out strip the very Pontificians themselves who did never yet make a Law, nor take upon them to allow any other rule of Christian life, than the Scriptures; although they have (with our innovators) denied the Scripture to be the only and absolute rule of faith, independent upon any human power. For even Bellarmine exclaimeth against, 
Bellar. Concio. 20 Pars Altera. de Dominica Quinqnagess. O qualem (inquiunt) Christiam Deum habent, quam egregiam Legislatorem, qui haec vel pracipit, vel 〈◊〉? etc.  and disclameth that dissolute profanation of Sacred days, in practice among the Papists, in their vain Sports and Pastimes, for which cause, the very Turks do scorn (saith he) the Christian Religion, Saying, O what a God have the Christians, what a famous Law giver, who ●ither commandeth, or permitteth these things? Now if the Turks: should upbraid us in England, and cast us in the teeth with our Lord & Lawgiver jesus Christ, as if he either commanded, or allowed Sports & Pastimes upon the Lord's day: our answer must be, that our great Lawgiver Christ doth not any way tolerate, much less command any Sports or Pastimes on his Sacred day, as wherewith both God is dishonoured, & his day profaned: but out Lord-Prelates are they, who do usurp unto themselves a Lawless power to dispense with that part of the Lordsday as they please, wherein men may run riot, and keep their Bacchanals, and their Floralia, without control, such as Christ and his word forbids to be done on any day.  
Much more might be spoken of the Late Changes, but this suffice for the present 
* All these things they do most boldly maintain, while they Article against me for laying these to their charge  But what speakewe of Changes? Our Changes do plead, that they bring in no changes, but revive those things, which ancient Canons have allowed and prescribed: as standing up at Gloria Patri, and at the reading of the Gospel: bowing at the nameing of jesus, and to the High Altar: removing the Communion Table to stand Altarwise, at the East-end of the Chancel: praying with the face towards the East, where the Altar standeth: placing of Images in Churches: erecting of Crucifixes over the Altars; commanding of long Martin's instead of Preaching, and the like. To this we answer, that we in this Land are not to be ruled by the Pope's Canons, or the Canon Law, but by the Law of God, & of the King. Although I 
* In the High Commission not long since in a cause about a Pe●● in the Church.  once heard a Papal Canon was alleged in opposition to a Parliamentary Statute in K. Edw. 6. his reign alleged by the adverse Advocates, & it passed for Currant, none gainsaying it. But as for those Rites & Ceremonies to be used in our Church, they are by an Act of Parliament (prefixed to the Communion book) restrained to those only, which are expressed in the same book; and if any, by private authority, shall presume to introduce into practise any other besides these, he is to suffer imprisonment for a time, and if he persist, perpetual imprisonment, and loss of all his spiritual promotions during his life.  
But besides all this, these men have one special Sancturary to fly unto, & that is, their Cathedral Churches, where they may lay hold upon the horns of their Altars. These be their old high places not removed. These, as they are commonly used, be the ancient dens of these old Foxes to which they fly, being this pursued; of whom the Scripture saith, Take us the Foxes, the little Foxes, that spoil the Vines: These be those nests and nurseries of Superstition and Idolatry, wherein the old Beldame of Rome hath nuzzled up her brood of Popelings, and so preserved her usum Sarum in life to this very day. And now these are be come impregnable bulworkers to patronise our Re-builders of Babel, in all their innovations. Innovations, Say they? We bring in no innovations, no new rites, but what hath been in use ever since the Reformation, and that in the most eminent Places, even the Mother Churches of the Land. Now all that we go about, is to reduce inferiot churches to an unity, and conformity to their Mother Churches; So as thus bringing all to unity, we shall take off that reproach, which the adversaries cast upon us in this kind; and which we shall then retort upon themselves, for their diffentions between their Regulars and Seculars. Thus do our Master-builders plead, and so by their cunning insinnuations, under a pretence of Piety and peace, of unity, and uniformity, preaching peace, peace, when nothing but war is in their heart & hand, (as Psal. 55. 21. and 59 7.) do so far prevail, that before we be aware, they will by this means pretrily reduce us to a perfect peace and unity with old Mother Rome again.  
For these Mother Churches, to which all Danghter. Church's must conform, are they not the natural daughters of Rome? Do they not from top to toe exactly resemble her? Her pompous Service, her Altars, Palls, Copes, Crucifixes, Images, superstitious gestures, and Postures, all instruments of music (as at the dedication of the King of Babylon's Image) Long Babylonish Service, so bellowed and warbled out, as the heareers are but little the wiser. Are not these high Places also the receptacles and nurseries of a number of idle bellies, to say no worse? Do not the fat prebend's So cram their Residenciaries, that the while their starveling Flocks in the country do famish for want of spiritual Food? But as Erasnius said of Luther, how his fault was, that he meddled with the Pope's Mitre, and the Monks bellies. But this I note by the way, to show how all those, that are maintained by cathedrals, are engaged to help forward those Innovations that are now on foot, because they make much for the supporting of their Papal Pomp.  
But let us a little examine what force there is in this Argument: cathedrals are so and so: therefore all other Churches must conform to them. I deny the Argument. Legibus vivendum est, non exemplis. We must live by laws, not by examples. The rites and ceremonies of all our Churches are prescribed, and precisely limited by the Laws of the Land, by Act of Parliament, and are not left at large to the Example of cathedrals. Nay, how comes it about, that cathedrals have usurped that Lawless and boundless Liberty of conforming themselves to Rome in all those their ceremonies? What law can they show for this? Will they plead prescription? For how long time? What prescription can durham's Cathedrall-Church plead for her new service, new Cop●s, new Images of Saints and Angels, new rites on Candlemas day, with their hundreds of tapers, and candles; and instead thereof bringing a Spiritual darkness upon men's souls, by shutting out the ancient morning Prayers, and other means of true knowledge and devotion? Are not the authors of this innovation yet alive? What Prescription of long custom can the Cathedral Church of Bristol plead, which now of late also hath set up new Images of the Apostles and other Saints? What Prescription can Paul's Cathedral bring for those mitred Images and Statues newly erected, and for those winged Angels round about the Choir? What Prescription can that Cathedral Church at Wo●verhampton in Staffordshire plead for her goodly costly new Altar, with the Dedication thereof within these 2. or 3. years' last passed, in which Dedication, all the Roman rites were observed, as Censings, washings, bowings, Copes (though but borrowed from Lichfeild) chantings, abusing of Scripture (as john. 10. 22.) to prove dedication of Altars, and the like? or what custom can the Same Church plead, for erecting their new Altar, and throwing out of their ancient and 
* M. Le●.  painful Preacher? What warrant have they for setting up such Altars for Baal, such dumb gods, and casting down the throne, and stopping the mouth of the living God? The like may be said of many other Cathedrals, if not all, which within these few years, yea but Yesterday, have been strangely metamorphosed into a Curtizan-like garb? and now must be, Like Mother, Like Daughter. Must therefore all Churches conform to their new Romish Pashions? Must therefore the Cathredrals in Oxford, I mean these C●lledge-Churches, as Magdale●s, Christ's Church, Queens, S. john's, and others, as also those Chapels in Cambridge, as Peter-house Chapel, S. john's, Kings, Queens, become the sorceries and Springs of Superstition and Idolatry to the whole Land, because of late days they have crested goodly new Altars, Images, Crucifires, and such like ornaments of the Romish where? And because they both practice and press the bowing to those Idols, must therefore all Scholars bow unto them? To what end then shall men send their Sons to the Universities, if there they must be trained up to the Superstition, and Idolatry, of Popery.  
Thus we see how unlike our Cathedrals be to that they were formerly, being newly set out with a Romish dress, according to those Spirits which rule in the air: so as their examples ought to be no Laws to bring in an universal conformity to these yesterday innovations, in Mother-Cathedrals.  
Again, by what title do Cathedrals came to be Mothers to other Churches? what Mothers? Except Stepmother's. For they never bore, nor brought forth those Churches, whom they call daughters. And right Stepmother's they be that cheat the children of their 
Est mihi namque domi Pater, est injusta Noverca.  Father's inheritance, as these would do, who rob the Spouse of her jewels, and put upon her the cast attire of the whore.  
But they allege the Order for St. Gregory's by Paul's, wherein there is an imitation of this conformity of other Churches to their Mother-Cathedrals. I answer, our gracious King at that, as at other times (as still like himself) plainly said that he would have no innovations. Nor can we imagine, that it was any part of his meaning, that all Churches should in all things conform to cathedrals, much less that all cathedrals should bring in new rites, that so other Churches might conform to them. What? Must other Churches have Organs, Singing Quires, Altars, Images, Crucifixes, Tapers, Copes, and the like, because such is the guise of cathedrals? Must long chanting Service go up, and preaching go down, because it is So in Wolverhampton, Durham, and other cathedrals? But by what Law? By the Pope's Canon? Doth not our Law exclude out of all Churches all other rites, besides those in the Communion Book? Doth not the Homily forecited praise God, for the purging of our Parish Churches from piping, chanting, and the like, as wherewith God is so sore displeased, and the house of Prayer defiled? And doth not another Homily condemn the setting up of Images, 
Homily of the place & time of prayer, part. 2. pag. 131. Homily of Idolatry, part. 1. 2. & 3. Homily of the place & time of prayer, part. 2. pag. 131.  Crucifixes, and such Relics in Churches; and all for the peril of Idolatry, which doth necessarily attend the same? And doth not the Queen's Injunctions forbid all skrines and relics of Idolatry and Superstition? And doth not another Homily condemn many Altars, Images, and Idols, as heathenish and jewish abuses? How then will our new Masters, our Innovators make good the bringing in of these things afresh into Cathedrals, & forcing all petty churches to comforme thereunto? would the Prelates thus make the Mother Cathedrals, (thus by themselves made & adopted Rome's daughters) their Concubines, whereon to beget a new bastard generation of sacrificing, Idolatrous Masspriests throughout the Land, which our good Laws, and all our learned and pious Divines proclaimed illegitimate, and abominable? So as I cannot but wonder (though I hope better) that these, desperate and all daring Popish Innovators, turning off the State of the Kingdom, and Church upside down, beating themselves either upon the Pope's Canon-Law, overtopping the Regal power, or upon the evil example, of their lately metamorphosed Cathedrals conformed to Rome, that so they may finely or furiously enforce all the Churches in England to the like conformity, and so reduce 
* Quae bellua ruptis cum semel effugit, redded se prava Catenis.  England under the Papal yoke again (they being now dead, that felt the intolerable pressure of it, and a new generation sprung up, that affect novelty, and to trade with Rome again) and 
* Gen. 11. 6  nothing can now stay them, but they will either break all in pieces, or their own necks: that they are not cited before the Royal Tribunals of justice, and the judges and justices in their Circuits and assizes do not take Cogniscance of such perturbers, who undermine and overthrow the State of Church and Common weal, and mingle heaven and earth together, and so condignly punish them for their intolerable usurpations: So should my text be here made up, My Son fear thou the Lord and the King, and meddle not with them, that are given to change: For their calamity shall rise suddenly, and who knoweth the ruin of them both?  
But (alas!) have they not got the Laws under their girdles, and do they not trample them as dirt under 
Quo teneam vultus mutantem Protea nodo?  their feet? And therefore with what chains shall we bind these men? How shall we bind these all-shapeturning Monsters to good behaviour? May not this whole State say, as that good King Ieh●shaphat in the straits of jerusalem, We know not what to do, but our eyes are towards 〈◊〉, O Lord?  
And besides all this, in the last place, being pulled away from the horns of their Cathedral Altars, as not able to shelter them from their pursuers, they fly (as to their last refuge, and most impregnable Fort, as they conceive) to the King's Chapel. Wherein they do as the Fish 
* Aeliani vari● historiae. lib. c. 1.  Polypus, or many-foot, which gets herself close to the rock, and putting on the colour of the rock, so as she seems to be a part of it, when other fishes swim toward the rock for shelter, she catches them unawares in her net-like hairs or horns. So our Innovators getting close to the King, as unto the rock, assimiling themselves to the manners of the Court, when the fishes think to find shelter and protection, under the Rock, they are ready with their fangs to entangle and devour them. Well, what say they of the King's Chapel? They plead the whole equipage, furniture, and fashion thereof, as a pattern for all Churches. There (say they) is an Altar, there bowing towards it, there Crucifixes, there Images, & other guises. And why should Subject, be wiser than the King? Totus componitur orbis Regis ad exemplum.  
To this I answer: 1. Why should subjects think to compare with the King in the State of his royal Family, or Chapel? 2ly there be many things in the King's Chapel which were presumption to have in ordinary Churches, and some things cannot be had or maintained in them, as a choir of Gentlemen, Singing men, & other Choristers, which daily sing Service in the Chapel; and sundry, other. 3ly. The worship and service of God, and of Christ, is not to be regulated by humane examples, but by the Divine rule of the Scriptures. In vain they worship me, teaching for Doctrines the Commandments of men. The three children would not bow to the King's goodly golden Image. The old Christians would not so much, as offer incense in the presence of julian the Emperor's Altar, and at his command, though he propounded, golden rewards to the doers, and menaced fiery punishments to the deniers. 4ly, The external rites and ceremonies in the Church are limited by Act of Parliament, prefixed to the Communion book, and no more to be added or used in Churches. Lastly, Suppose (which we trust never to see, & which our hearts abhor once to imagine) Mass were set up in the Kings cappel; is this a good argument: why it should be admitted in all the Churches throughout the Realm of England. But enough of this. And here an end for this time; and thus far of this text, which as I began, so I will conclude with all, My Son, fear thou the Lord, and the King, and meddle not with them that are given to change. For their calamity shall rise suddenly, and who knoweth the ruin of them both?  
FINIS.