certain arguments TO persuade AND PROVOKE THE MOST honourable AND HIGH covert OF PARliament now assembled, and also all other in any high authority, or in any grace, and credite with them that are in high authoriy, to promote and advance the sincere ministry of the gospel; as also zealously to speak for the Ministers therof now degraded, deprived, silenced, or admonished, or afterward like to be called into question, for Subscription, ceremonies, strict observation of the book of common prayer, or for other conformity.  1 Sam. 2.30. 
Them that honor me I will honor: and they that despise me, shall be despised.  Math: 12.30 
He that is not with me, is against me: and he that gathereth not with me, scattereth.  
Therefore,  1: Cor: 16.13. 
Watch ye: stand fast in the faith; quiter you like men, and be strong.  
Imprinted 1606.   

TO THE CHRISTIAN READER, honourable, worshipful. etc.  
TOuching these arguments following, my humble petition to the Christian reader( of whatsoever sort and condition) is this, that they may not be taken as proceeding from one suspecting any religious Noble man or gentleman of the Parliament house, but rather from one as with all thanks to God, acknowledging the godly forwardness of many in both houses, so also earnestly desiring to quicken the zeal of the best, and to provoke all other, to take the cause here handled to heart, not onely as the cause of poor distressed men, but as the cause of God; yea, to account it also the main cause of the whole land, of yourselves and all your posterity, and therefore to prefer the same ( according to the daily most godly prayer of yourselves, in your house of Parliament) before all other causes whatsoever, either concerning any particular persons, or the whole common wealth.  
Whereas I haue persuaded them to whom I haue directed these reasons to use all means they may for the doing of any good; I desire that my words may not be uncharitably construed of any other means then such, as are suitable to the cause, viz. of good honest, lawful, peaceable& agreeable to every mans calling. The like charitable construction I crave of any other words, which some parhaps may maliciously wrest against myself& the cause.  
whereas also some may seem to pretend fear of his most excellent majesties displeasure to hinder their zeal and courage; such I entreat to consider, how dishonourable( if not disloyal) it is, in good causes to fear the displeasure of a Prince, who besides his most Christian education from his infancy, hath long time publicly given so many worthy testimonies of his piety and godliness. love thinketh no evil of any, much less of such a Christian Prince, It believeth all and hopeth all of every brother, much more of a religious King. It is the glory of a King not only to find out the secrets of other, but also sometime to conceal his own. Therefore it is not meet by present words or deeds,( whereof sometime there may be a deep reason) always to judge of the mind. jehu pretended one thing( when he proclaimed a sacrifice for Baal) but he intended another: joseph a long time dealt roughly( both in word and deed) with his brethren; yet in the end he sheewed himself most loving and kind unto them. Our Saviour( for the trial of the woman of Canaan) seemed a long time to repel her suit, for her daughter, first by silence, 2. by a sharp reprehension of his Disciples petitioning in her behalf: and 3. by a more sharp answer to herself. At the last notwithstanding, he did most graciovsly open the treasures of his rich compassion towards her, and sent her away with a bundant comfort. Constantius the Father of Constantine the Great( as Evsebius reporteth lib. 1. de vita Constantini, cap. II.) at his first entrance into the Empire, made solemn proclamation, that all which served him in his Court, should either worship Devills,( after the manner of the Heathen) or give over their places of dignity and honor, and so to be banished from his Court. But by this means when he had tried them that were faithful, then( to the far greater honor of his Princely wisdom and piety, then if he had plainly and simply at the first professed the Christian religion,) He disgraced those that had so revolted from God, and rebuked them with a most Princely and religious rebuk, saying, That they were Traitors to God, and unworthy the service of an Emperour. For how( quoth he) can they keep faith vnviolat towards the Emperour, which are manifestly convinced to be unfaithful to the most excellent and mighty God. On the contrary, those that for conscience had forsaken their places, and given over their honors, he most highly graced, as those that would be faithful to the Emperour, because they had been so unto God: yea, he pronounced them worthy to be reckoned among the chief and principal friends of the Emperour, and to be worthily much more esteemed, than Treasuries full of great riches. Therefore also he preferred some of them to special attendance vpon his own person, and other some he advanced to the chief government of the Empire under himself.  
I leave the application of these things. Onely I wish such consideration of them, that men may not be rash( vpon any supposed appearances) to judge Christian Princes, especially who in fromer times haue many ways testified their sincere religion: yea I wish less censuring of them, and more earnest praying for them in secret before him that seeth insecret& hath promised to reward openly yea as David blesed the Lord God of Israell, and the counsel of Abigail, and Abigaill her self, for keeping him from shedding innocent blood, 1 Sam. 25.32.& tc. so( to omit what thanks you may haue from his most excellent majesty) who also knoweth, how even they, that for the present do most resist the matters hereafter pleaded for, will in the end bless God& your counsel, and yourselves for staying them from their proceeding in their hard courses against the ministry of the gospel,& the salvation of the people depending thereupon?  
Finally, albeit I could haue added many other arguments to these that I haue here written for the further wheting of the zeal of those to whom these causes principally appertain yet seing these do a rise to such a quantity; I thought it best to spare the further pains of myself, and of the reader: hoping that these which I haue written, shall be sufficient so to kindle the zeal of them that love the Lord Iesus and his truth, that they shalbe so full of matter( as Elihu speaketh of himself job 32.19) that their spirit within them, shall compel them, and that their bellies shall be as the wine which hath no vent, and like the new bottles that burst, that so they may speak to take breath, and open their lips for answer of them( if any such do sheew themselves) that do oppugn, or shall oppugn the sincere ministry of the gospel. In which hope I commend them to God, and to the word of his Grace.   

Errata  
page. 10. lin: 28. repreesing for repressing page. 12. lin: 9 put in, it, at the end page. 11 lin: 1 thines for things page. 13, lin. 19 after suckling make a comma ibid: lin: 26 for swore red swear page. 14 lin. pen: for agd, red and ibid: lin: vltim: for mounks, red monks page. 16 lin: 11 for raady red ready page. 17 lin: 5 for wouds red words page. 19 lin: 〈◇〉 alination for alienation ibid: lin: 19 inmitating for inmitating page. 15 lin: 20 for use red use.   

certain arguments TO PROVOKE THIS PRESENT HIGH covert of Parliament to zeal, for the Ministers now silenced.  
For the ground of all that followeth( to omit without long discourse that principal point that the gospel is the power of God unto salvation( as that which I hope is doubted of none) It is to be considered that the Ministers in particular above mentioned, are the Ministers of Christ, sent by God, and in grace and favour with God. This is evident. 1. by the hatred of all sorts of the wicked and ungodly men, Papists atheists& carnal gospelers in special manner against them. If ye were of the world( saith our savyour) the world would love his own, but because ye are not of the world but I haue chosen you out of the world, therefore the world hateth you. joh. 15.19.2. By their vnblameable life in all other things, the matter only of Conformity excepted. This hath been& daily is acknowledged by those that are Iudges against them for the said Conformity. And albeit contempt, singularity, and ambition be objected unto them, yet how unjustly this is objected, doth evidently appear by the manifold reproaches, the great molestations, loss of living, to the undoing of themselves their wives and Children, and many other wrongs, injuries,& indignities which they haue suffered and daily do suffer 3. As by their gifts wherewith they are furnished for their callings, and by their pains and diligence accordingly in their callings, so especially by the blessing of God vpon their said pains and diligence in the knowledge& obedience of the people in such places where they live, and in the mutual love and peace of such people among themselves: whereas in other places men for the most parte are ignorant of all duty to God and man, and therefore profane, irreligious, contentious, and apt to sedition& rebellion as all experience teacheth vs. This argument iustificth their calling. For how could they so preach to such effects of knowledge, godliness, loyalty, peace and love except they were sent Rom. 10.15. That which the Apostle saith to the Corinthians in the like behalf touching his Apostlship, may also be said in this touching the ministry and calling of these men unto those people where they are and among whom the Lord hath so blessed their ministerial labours, Are ye not my work in the Lord? If I be not an Apostle to other, yet doubtle I am unto you: for yea are the seal of my Apostleship in the Lord 1. Co 9.1.2. And again, ye are our Epistle written in our hartes, which is understood and red of all men in that ye are manifested to be the epistle of Christ, ministered by us& written not with ink but with the spirit of the living God, not in tables of ston but in fleshy tables of the hart 2. Cor. 3.2.3.  
Sith it is so, not to speak& put forth yourselves in behalf of thes men is to spare speech& pains for God himself& for Christ Iesus. Exod. 16 2. 1. Sam. 8.7. Luk. 10.16. If they are said to deny bodily food aparrell& lodging unto Christ himself, that deny these things to the least of his elect, Math. 25.40. May not they much more be said to spare speech and pains for Christ, that spare their speech& pains for the everlasting salvation of many thousand souls. yea this cannot be denied, sith all the Godly haue put on the Lord Iesus Gal. 3.25. And are flesh of his flesh and bone of his bone Ephe. 5.30.  
Finally let this argument the more prevail with all men in regard of all that Christ Iesus( whose cause this is shewed to be) hath suffered and done for vs.  
2 It is also to be considered that the ministry of the gospel, is not only for earthly men, but also for heaven ly Angels. Therefore as the Cherubins were commanded to be set with their faces towards the Mercy seat. Exod. 25.20. as looking and listening after the Oracles of God that should be geiven from the mercy seat to the Church, so it is not onely somewhat obscurely said concerning those things that are shewed by them that preach the gospel by the holy Ghost, that the Angells do desire to behold the said things, 1. Pet. 1.12. But least any man should think that to be understood onely of the accomplishing of the matters preached in the final, and perfect salvation of the elect& whole Church; it is also plainly and most perspecuously written, that one chief end, purpose, and intent of preaching the said gospel, and the unsearchable riches of Christ in the gospel contained, and of making clear unto all men the fellowship of the mystery of the gospel, was this, that now unto principalities and powers in heavenly places,( that is unto Angels) might be know by the Church( not the great salvation of the Lord) but the manifold wisdom of God. Ephes. 3.10.  
To speak therfore for the gospel& for the sincere ministry& Ministers therof, is to speak not only for God, but also for the Angels. To spare speaking& other pains taking for the gospel and sincere ministry thereof, is to spare speaking and taking pains for God himself& for his blessed Angels: and so consequently, to provoke both the Lord himself of heaven& earth, and also the whole host and army of heaven against vs. For, what else may be hoped for where there will not so much as earnst words be spoken for God, or for his Angels?  
3 As joseph having interpnted the dream of Pharaoh his chief Butler touching his reconciliation again to the grace of pharaoh, and the recovery of his former place of honourable service before pharaoh, desired him to haue him in remembrance when he shohold be so reconciled& restored, Gen. 40 14. So it is recorded by the holy Ghost,& acknowledged by the said Butler, as a great fault, that he had not remebred joseph but forgottō him Gen. 40.23.& 41.9. If it wereso great a fault in pharaoh his Butler, not to remember& speak for one joseph, that had interpnted one dream touching his reconcilement to a mortal Prince: and the recovery of an earthly preferment,( nether of which notwithstading he knew not how long he should enjoy, at the most he could not enjoy them any longer then during onely natural life) how great then is the fault of all those, that neg lect to speak for many ministers of the Gospel, that haue not once but often,& daily interpnted many mysteries of God, toucing their reconciliation with God himself& their everlasting advancment in heavenly places Ephe. 2.6. To walk in white with Christ Iesus, yea, to sit also with him in his throne, as he himself sitteth in the throne of his Father? Apoc. 3.5.& 21. Yea verily, as the fault of the Butler was the less, because being enlarged he had none to remember him of that duty, so the fault of thos shalbe the greater, that haue many daily to put them in mind therof, and to provoke them thereunto, and yet for all that do hold their peace.  
4 The whole Army of Israell spake with great courage in behalf of jonathan thus, Shall jonathan die who hath mightily delivered Israelle? God forbid. As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day. 1. Sam. 14.45. Were this common people that lived under the Law,& which had not had so plentiful& clear instruction as is now revealed by the gospel, were this common people( I say) so zealous for jonathan in regard onely of a bodily deliverance, from bodily enimyes, whereof he had not been the author, but onely an instrument of God; and shall not this high Court of Parliament now assembled, being the chief flower of this whole realm of England, and representing the whole realm, be zealous and earnest for many whom God hath used as his instruments,& who haue wrought with God and daily would so work with God( if they may haue liberty) for the spiritual deliverance of many thousands from spiritual enimyes, even to turn them from darkness to light, and from the power of satan to God, that they may haue forgiunes of sins, and inheritance among them that are sainctified by faith in Christ. acts 26.18?  
5 It is not to be frogotten, with what courage& good success Nchemiah spake for the material jerusalem to Artashasht an heathen and profane King Neh. 2.2. &c. as also how most virtuous& noble Q. Esther, being indeed provoked by poor Mordecai, adventured herself to speak to the like conditioned King Ahashuerosh, in behalf of the old people of God the Iewes, for preventing of their bodily bloudsheed, notwithstanding she had not been called unto the King in 30 dayes before, and notwithstanding there were a law of the King, that whosoever man or woman should come unto the King in the inward Court not called, should die, except such as to whom the King should haue held forth his golden rod. It is not( I say) to be forgotten, but religiously to be remembered, how notwithstanding the foresaid danger and her former fear and weakness in that respect, yet at the last shee promised Mordecai to adventure herself saying, If I perish, I perish: and how also after prayer and fasting of herself and her ladies, and of the rest of the Iewes in Shushan for her, she entred to the King& spake for her people: and what gracious success she had, notwithstanding the power and might of their chief adversary, and his great grace and favour with the King. Did these persons so adventure themselves to speak before such Kings, and did the God of heaven give such gracious success in their attempts? And shall Christian Noble men& gentlemen now assembled in high Court of Parliament, where they may speak, and other in other places of authority and grace and favour with christian Princes, fear to speak for the people of God, to a christian King, whose education from the Cradle in all pyety, former reign and government, and religious profession hitherto, do give better encouragement: God forbid? And far be all such fear and cowardliness from all that profess and know the gospel of Iesus Christ. Yea, if there by any so fearful and cowardly, let them seriously consider the second words and message of Mordecai to easter. think not that thou shalt escape in the Kings house more then all the Iewes: For is thou houldest thy peace at this time, comfort and deliverance shall appear to the Iewes out of another place, but thou and thy Fathers house shall perish. Who knoweth whether thou art come to the kingdom for such a time. easter, 4.13. Let them( I say) wisely and in the fear of God consider this message, to provoke themselves to the more zeal and christian boldness, with all humility and modesty. Let them not think that they by their greatness shall procure a better ministry of the gospel to themselves and their houses then other haue. If it be restrained from other, as of late it hath been, they shall not long enjoy more liberty thereof then other. Yea, if they at this time and in that place where there is such freedom of speech hold their peace, and do not with all their gifts and graces of knowledge, wisdom, zeal, compassion, modesty, and humility that may be, put forth themselves in furtherance of the sincere ministry of the gospel, and removing the lets and impediments thereof: transversely help may come in these things unto the Church by some other means, but let thē take heed that the Lord of hostes call them not to an account& other reckoning for this their fearfulness. Further to ad one other example briefly, If fearful joseph of Arimathea went boldly to Pilate& asked the body of Iesus, And if Nicodemus( before as fearful as the said joseph) joined with him in the honourable burial therof when Christ was dead, and the whole state being enimyes unto him, had now prevailed and gotten that which long they had laboured for against him, yea, when all the Disciples had forsaken him, and some of the chiefest Champions had denied him, Oh how dishonourable with men, and inexscusable and unanswerable before God shall it be, that so many having learned more of Christ then either joseph and Nicodemus, or all the Disciples themselves had then learned, and having also before boldly professed and promised much for him, and living in a kingdom professing Christ and maintainying his gospel, and under a most gracious& religious King, and being in place of freedom of speech and now also assembled chiefly and principally for that end( for what are all statutes for the Common wealth without regard of the Church) how dishonrable( I say) with men, and how inexscusable and unanswerable before God& his son Iesus Christ when he shall come to judgement shall it be, that such persons in such a kingdom, under such a king in such a place, at such a time, shall not dare to speak for whole Christ Iesus, risen again from the dead, ascended into the heavens, there sitting in all power, glory and majesty? Yea finally being ready to come to judge both the quick and the dead, both men an Angels? Oh therefore ye that love this Lord Iesus, Christ, take heed of such fearfulness, yea, fear so to be a fraide of speaking for him, for his gospel and for his servantes.  
6 Let the great heaviness of many Congregations, Men, women, Children, Masters& servants, of all ages and conditions, be pitifully considered. God regarded the weeping of bond Hagar, and reprobate ishmael in the want of the water of this life. Gen. 21.16. He graciously respected the poor women that complaining of the cruelty of their Husbands in forsaking them, and vexing them by taking other wives, had covered his altar with their tears. Malac. 2.13.14.  
The Lord Iesus also pytied the people, yea, his bowel; yearned within him, to see them scattered as sheep without shepherd: Math. 9.36. Mar. 6.34. yea he did graciously respect the petitions of many touching the bodily miseries of their children, friends, and servants, yea the suits of some for bodily comfort of their children though themselves were not of the children of Israell but Heathen and Cananits, and little better in that respect then Doggs. Math. 15.22. How then should the spiritual miseries of many thowsands, partly already deprived, and partly like to be deprived of their faithful Pastors, who haue broken the bread: and powered out the water of eternal life unto them, and performed the dueties as it were of loving bands, and who by such Pastors and Preachers, haue been turned from darkness to light, and delivered from the power of satan unto God, and who now therefore in the want of them, do cover the Lords altar with tears, and make lamentable mone( as the Turtle dove, that hath lost her mate) for help to themselves and theirs, against the present and future spiritual calamities, how I say ought all these things to wring and wrest, pity and compassion fro all in authority to wards them? O therefore let not their mone and lamentation be neglected.  
7 To regard these Ministers hitherto spoken of, is to regard the whole land. For it is not to be doubted, but that it may be spoken of them: as well as of some other, that, they are the Chariots and Horsemen of England, as the like is acknowledged for Israell, not onely of Elia by Elisha, 2. king 2.12 but also of Elisha by joash a wicked King of Israel, 2. King. 13.14. If God be with us who can be against us; Rom. 8 31. And if the almighty be our defence( as Eliphas speaketh to job, job 22.25.) We cannot but be in peace and safity.  
Now God hath not promised to be with any for their defence, but such as receive his gospel. In the ministry also of the gospel, consisteth the wealth and honor of every people, Pro. 3.16. Psa. 46.12. And the glory of every kingdom, as the glory of Israell did in the ark. 1. Sam. 4.21.22. And the peace of Nations. For therefore as well as for other respects, the gospel is called the gospel of peace Ephe. 6.15. compared with Isai. 2.4. and 11.6. and 65.25. Finally, the whole outward prosperity of all Kings& kingdoms consisteth principally in the pure worship of God, and the menaes that commends the same 2. Chro 14.14.17.10.27.6.24.26. 2. King. 18.7. Therefore they cannot be faithful to Kings& kingdoms, neither to themselves that neglect the true worship of God& the means therof. Therefore also as easter said of those that provoked Ahashuerosh against the Iewes, so may it be said of all those that persuade the suppression of the gospel and of the ministers thereof, Such adversaries cannot recompense the Kings loss easter 7.4.  
If therefore ye will not respect the state of Ministers, their wives and children, yet respect yourselves, your wives and children, yea, our King and whole kingdom, even touching the outward estate of yourselves& yours, of King and kingdom. And if ye love the safitie, peace, wealth, and glory of King, and kingdom, and of yourselves and yours, then speak& do, what you all, and every one of you may, for the gospel& ministry therof.  
8 It is the duty of all Princes& Magistrates, and also of their courts, to execute iustice and iudgment in the mornning, and to deliver the oppressed &c. jer. 21.12.22.2. especially to do iustice towards the souls of men. Therefore this especially doth belong to this high Court of Parliament as being the highest Court we haue for iustice and iudgment vpon earth. As Abraham therefore said unto God, Shall not the judge of all the world doertght Gen. 18.25. so say I to this present court, shall not the highest Court of all this, kingdom do right? Yea this is the more at this present to be considered, because this iustice that now I speak of, is not only the Iustice of God, but also of this Land. For it is abundantly of late proved, that all the late proceedings, against the ministers, in repreesing of their ministry, and in depriving them of their free houldes, is contrary to the laws of this kingdom, both to Charta Magna, and also to many statutes.  
The same is to be understood of the oath ex officio of many of the late Canons, and of diuers other thines. It is also against reason, that the besest cobbler and Tinker cannot be ejected from his free hold of but ten shillings by the year, but by a jury of 12 men, and before some of his majesties Iudges in sollemnte form of lawe, and that the ministers and Ambassadors of Christ Iesus, in the mat ters of eternal life, should be case out of their free hold, of what worth foeuer, by one man only, and not only without any jury, but also without any complaint or accusation against them.  
If it be objected that this that I haue said to be the iustice of this kingdom, is but the opinion of some private persons, let the ministers find favor with this high Court of iustice, to haue the former canses in the said Court debated, as many the like haue been hearetofore& daily are. Shall private causes be resepected by you, yea shall matters of purveyors and such like of small moment for the common wealth, come before you, and be so largely discussed and handled by you, and shall not so many public causes of so many, of such quality, and for the Church be regarded? yea not the cause of God himself? shall God and his son Christ Iesus, in the cause of his gospel and ministers thereof, stand as it wear at your parliament house door knocking, and craving to be let in,& to haue their causē heard,& shall not your door be opened? Beware of this, least ye knock also at heaven door,& there be none found to open, or to answer unto you.  
9 May if further please them to whom this present writing is directed, to call to mind the promises made to them, that show any kindness to any of the Children of God& disciples of Christ, especially to any Prophet in in the name of a Prophet Mat. 10.41. As also to consider that God is not unrighteous, that he should forget such work& labour of love. Heb. 6.10. but that he is faithful that hath promised. Heb. 10.23. and that God is not as man, that he should ly neither as the son of man, that he should repent: hath he said it& shall not he do it? and hath he spoken, and shall not he accomplish it? Numb. 23.19.  
He that made Saule,( though unnatural to his own children, 1 Sam. 14.49. and a cruel murderer of the priests of the Lord. 1. Sam. 22 18.) to show mercy to the Kenits,( as were the rock to yield water) 1. Sam. 15.6. For the kindness of jethro,( otherwise called Keni, judge. 1.16) towards the Israelits, in giueing onely good counsel to Moses, for the better outward government of the Israelits, 400. yeares before Exod. 18.17. Shall he forget, the kindness, that shall be shewed to the Ministers of the gospel, and to the people committed unto them, and depending upon them, for the food and salvation of their souls?  
Was the kindness of the Shunamite, towards one prophet Elisha, plentifully recompensed; 1. by the gift of a son after long barrenness; 2 by restoring her said son to life being dead, 2. Kings 4-16. 3 by forewarning her of a famine to come, and admonishing her, to provide for herself Chap. 8.1. 4 by directing her, by God his gracious providence, to come with petition to the King, for restitution of her lands( that had been seized in her absence to the Kings use) at that very instant, when Gehazi was telling the King the great acts of his M. Elisha, and particular ly how he had raised this womans son from death to life:( by which her coming in such a season she present ly obtained, not onely her lands, but also all the mean profits that in time of her peregrination, had been taken by the Kings receiver:) was( I say) such little kindness of this woman, to one prophet, so plentifully recompensed; and shall not the favour that is shewed to many Ministers of the gospel,( the least whereof, for office is greater then John the Baptist, who notwithstanding was greater then any prophet, and then whom there was not a greater, among the sons begotten of women, Math. 11.9.) shall not( I say) such kindness towards such Ministers as are in so great reckoning with God, be remembered& rewarded?  
10 On the contrary consider, who hath said, Touch not mine annoynted, and do my prophets no harm: psal. 105.15; As also what is threatened, to them that do the least harm, to the least children of God, even in their outward states, Yea, what God commanded to be written against the Amalikits, and swore to perform, onely for resisting his people, in their journey towards the earthly Canaan, which was but a type of the heavenly. Exod. 17.14.15. And what also afterward( even 400. yeares after the premises) he caused to be executed by Saule against them, without any pity or compassion, towards any man, woman, infant, or suckling ox, sheep, cattle, or ass 1 Sam. 15.3. Was it so heinous before the Lord, to hinder his people in their journey towards the earthly Canaan,& shall it be a light thing with men now, not to further the elect in their means of, and journey unto, the heavenly Canaan, tipically prefigured, by that earthly?  
If the Lord did also swore, by the excellency of jacob, that transversely he would never forget the cruelty, that was exercised by the rich men of judea, against the poor of the land, in their outward state, yea, that the very land should tremble, and that every one should mourn that dwelled therein &c. For the the said sin. Amos 8.7. Will the same Lord then, which is always the same in Iustice, as well as in mercy, lightly pass by any cruelty towards the souls of his people?  
Let not the states assembled in this High Court of Parliament, or in any place of authority, grace, and favour, where their word spoken in his place, May be like unto apple of gold with pictures of silver, Pro. 25.11. Let them not( I say) wash their hands of this argument, because they haue no hand in any proceeding against the Ministers, or in restrainying of their ministry: fith it is all one so to proceed &c. And not to heelp them that are so proceeded against by other especially when power is in their hands to help. For it must never be forgotten, which is written for an everlasting truth, and a perpetual instruction, ( Curse ye Meroz:( said the angel of the Lord) curse the inbabitant thereof, because they came not to heelp the Lord, to heelp the Lord against the mighty. Iudges 5.23. In which place this is likewise worthy the observation of all men, that they are esteemed not to help the Lord, that came not out to help his people. If there were so fearful a curse pronounced by the angel of the Lord 'gainst them that did not help his people, against the mighty enimyes of their outward state, may they think themselves secure& with out danger, that heelp not the Lord and his people, against the mighty that oppugn the everlastying salvation of their souls?  
11 pharaoh in the time of dearth, provided at his own cost for the Idolatrous priests of Egypt, that they might not fell their land: Gen. 47.22. Shall then so christian a king doom, as this long time hath been, in the time of plenty proceed so hardly against the painful ministers of the gospel, that they, their wives and children shall weep agd mourn for want? And will no man open his month in their behalf? Were the Mouncks and Friers at the dissolution of their Idolatrous houses,( in the twilight of the gospel,) provided for during their lives, though they never had done any good? And shall the ministers of the gospel, that haue converted many to God, and spent themselves, and wasted their patrimony, first, in fitting themselves for the work of the ministry, and after by their sufferings and troubles, so that they haue nothing left for their comfort in their age, be neglected? Though this hath not been regarded, by those that deprived thē, yet far be it, from this most honourable Court, that any heart would be found therein so hard and stony, as not with commiseration to pity them.  
12 Much also may the prayers of such ministers for this Court of Parliament, and for every state and degree ther of, and for other, be regarded: for the prayer of the righteous availeth much if it be fervent, james 5.16. And the prayers of the Saints are compared To haps& golden vials u of odours &c. Apoc. 5.8. God would haue Abimelech King of Gerar, to make such account of this argument, that for the same he would haue him to uso Abraham the better, Gen 20.7.  
Nether did the Apostle paul onely; for this cause, most earnestly crave the prayers of the meanest christians, in those Churches to which he wrote: but also wicked pharaoh did eanestly desire the prayers of Moses and Aaron, Exod. 8.8. Darius also, though an heathen King, did therefore command all things necessary, for the building of jerusalem, to be a boundantly ministered to the Iewes, that they might pray for the Kings life, and for his sons, Ezra 6 10. How much more then ought such christian assemblies as this present High Court of Parliament is: to labonr the more, for the comfort of God his children, especially his faithful ministers, that thereby they may be encouraged to prayer the more earnestly, for them and theirs.  
13 transversely( saith our Saviour) The harvest is great, and the labourers are few, pray ye therefore the Lord of the harvest, that he would thrust forth labourers into his harvest. Math. 9.37.38. Will our Saviour, haue all to pray the Lord of the harvest, that he would thrust forth labourers into his harvest, and may any men then, by head& shoulders thrust labourers out of his harvest? It would be accounted madness, for a man to thrust labourers out of his own harvest, when his harvest is raddy for the sickle, and he hath not labourers enough; But it is impiety to thrust labourers out of the Lord his harvest, especially such, as whom himself had before thrust forth into his harvest, furnishyng them with sickle and all other things necessary? And lastly, such as had done good service in his harvest? again, will our Saviour, haue men onely to pray the Lord of the harvest, for thrusting forth of labourers into his harvest, and will he may they think, that they are onely to pray for their daily bread, and that they need to do nothing else for the getting thereof.  
14 whosoever( saith our Saviour) shall be ashamed of me and of my words, of them shall the son of man be a shamed, when he shall come in his glory, and in the glory of the father,& of the holy Angels: lieu. 9.26. Is this to be understood onely of the time of persecution, and not also and much more, of the dayes of peace? Or are not they a shamed of Christ and of his words, that will not speak for him and his word? Nay let the contrary branch of the opposition touching the promise, made by our Saviour for the confessing of them before his Father which is in heaven, that shall confess him before men, suppress this vain imagination: Lastly touching this point will they not be a shamed of Christ, but confess him and his words before Tyrants, in the time of fiery trial, that will not show themselves zealous for Christ and his wovds, before a State favourig and professing Christ& his words, in the dayes of peace? truly God by his almighty power, and rich grace may mightily strengthen such men in the dayes of trouble,( notwithstanding their present fear and weakness) but certainly in reason this is little to be hoped for. Let no man therfore flatter or deceive himself with any such poor, simplo, and shiftfull conceit.  
15 Your zeal touching the Papists for more security against them hereafter, that thereby they may be the more easily converted from their damnable heresies; is worthy everlastyng renown. But may it also please you to consider, to what end there shall be more severe laws made, for the bringing of them to Church, if there shall not likewise be provision, that when they come there they may haue such ministers as shalbe able substantially, and soundly to confute their heresies, and to instruct them in the truth: and not such, as against whom in respect of their in sufficiency and weakness, they shalbe able to take exception: yea whom also they shall deride: yea, and finally, by whom they shall be more confirmed in their heresies: or at the least the more, hardened against the truth. Will any man say ther may be suffieient ministers enough, though all those that are called refractory, and vnconformable be expelled? I hope the wisdom of the meanest of your honourable assembly is such, that he will hear this an hundred times, before he will believe it once: For sith all that now are, and were before any proceeding against those before mentioned, were not enough, sufficiently to furnish every Congregation, what will the paucity be. when from those, so many hundreds as able as any other shal be detracted.  
16 touching the matters of trouble, and molestation to the ministers hitherto mentioned, viz. Subscription, ceremonies, the strict observation of the book, and other Conformity, all men know, what division& contention ther hath been betwixt the ministers of the word in this kingdom, and their brethren, as in other Churches reformed, so especially in the former part of his Majesties Dominion Scotland; and what hath been written by one parte( especially by the conformable part) in disgrace and reproach of the other. But especially, great hath been the contention and controversy here at home: much more indeed for& about thes things, then for or about any point of Doctrine.  
This is evident, not onely by most bitter invectiue sermons, private railings, and public disgraceful books against them:( the most Conformitans thinking that they never preach, speak, or writ any thing well, except in their preaching, talk& writing, they scourge those whom they call Puritan, prescise, eclesiastical, and refractory ministers) but also by the actual severity against them. For it may be truly said, that in one year, and in one diocese, more haue been for these causes suspended and deprived, then in full 46 yeares throughout the whole realm of England, either for vnsufficiencie, or for any matter of scandal: albe it it cannot be denied, that in some one diocese, their are more ignorant& scandolous ministers worthy of deprivation, then there are conformable ministers in all dioceses.  
By this controversy and contention among the ministers, ther hath been no less dissension and alination of mindes and hartes, betwixt other of his Majestiessubjects for the same things: yea, much separation of many from their ministers, as likewise betwixt themselves. Now how dangerous this is for his majesty and the whole land, as it doth appear by the increase and courage of the common adversaries the Papists, according as the ministers and people for those causes haue been molested and disgraced, so it is further evident by reason. Because as the concord, peace, and good agreement is a principal part of the strength of a King and kingdom, so their discord and contention, cannot but be daungerous for King and kingdom. For our Saviour himself( speaking according to the common speech of other) saith, That a kingdom divided against itself, cannot stand. Marc. 3.24.  
What is therefore to be done in this case? How may these controversies and contentions be well pacified, and best compounded? Verily by inmitating therein God himself, the God of peace. For as he is and must be acknowledged best of all, so herein also, he hath given us the best president, the best pattern. What is that? When he faw the great division and hatred betwixt the Iewes& the Gentiles, he took away the partition wall betwixt them, which was also called by the name of hatred, because for it the Iewes had hated the Gentiles, and the gentle likewise the Iewes. What was the partition wall? The law of commandments standing in ordinances, that is in ceremonies, which he himself had given to the Iewes. Ephe. 2.14.15 For thereby, cannot be understood the moral law, which from the beginning had as well concerned the Gentiles, as the Iewes; But the ceremonial law being that, in respect whereof, the Iewes in pride had contemned the Gen tils, and for which the gentiles likewise, in no less malice had envied the Iewes, as having such a law by themselves as for the which, they neither would not might communicate with the gentiles in their heathenish worship: the Lord therefore did altogether remove the same, that so not onely they which were once far from God, might be made near by the blood of Christ( whereby the partition wall was broken down) but that they also that had ben before twain, might be made one( as it were two houses made one, by breaking down of one wall, or two fields laid into one by taking away of one hedge) that so there might be peace.  
The Lord might haue communicated the Ceremonies of the Iewes unto the gentiles, or geiven new unto both. But sith he made this peace onely by removing those ceremonies together, that himself had once instituted, and did not ordain any in their place, then consider I( beseech you) in your godly wisedomes, how much more it behoveth all those ceremonies and ordinances, which were onely invented by man, to be utterly removed, having especially no necessary use, but being rather bones of contention betwixt brethren, and children of the same Father and mother, and coheyres of the same inheritance: as also people of the same Nation, and subjects of the same King and sovereign. Yea consider( I beseech you again) the more seriously, how necessary it will be, thus to make peace, not onely because this. peace will be exceedingly beneficial( as hath been shewed) to King& kingdom,( especially the common adversaries so now combining themselves against us) but also because it will be a work most acceptable to God. For Blessed are the peace makers for they shall be called the children of God. Math. 5.9  
17 In the next place( that I may heap up many things to gather, and contrive many arguments into one) I do offer to your wise and godly considerations, the works of God a 'mongst us: his works of Iustice, and his works of mercy: together with the ends for the which he hath wrought them before us, and the uses, which he would haue us to make of them. First therefore be ye pleased to call to mind, the late mighty and fearful pestilence, whereby in all places( almost) of the land, but chiefly here in London, the Lord made heaps upon heaps. Doth the Lord chastise particular persons, that he may teach them in his law, Psal. 94, 12. draw them nearer unto him, and make them more plentifully partaker of his holiness? Heb. 12.10. Yea, and that they may be more zealous& amend. Revel. 3.19 And are not these as well the ends, why he chastiseth whole States, Churches and kingdoms, as the sins of whole States, Churches and kingdoms, are the causes that first move him so to chastise them? Yea, is not this the more to be considered, because this rod of God doth still remain and linger, as here in London, so also in divers other places of the land? For doth not the Lord hereby intimate unto us, that yet that is not performed by us which he looked for from us?  
again, is it altogether to be neglected, that he hath so mitigated this his severity towards us as he hath? And that he hath in parte commanded his angel to put up his sword, and not to sinite so many as before he had dōe. And doth not the Lord by smyting us in such sort, thereafter that if for all this we show no better fruits of amendment, he will plague us yet scaven times worse? Levit. 26.18. By healing us also in part, doth he not admonish us, that if we do not yet repent, but conrinewe still to sin against him, a worse thing shall come unto us? John 5.14.  
O ye that do now represent the body of this land, consider of this matter.  
What shall I here speak of our late great danger, by the late most bloody, horrible, unnatural and monstrous conspiracy of the Papists; as against all in general, so specially against you that are now assembled, in this high Court of Parliament? Would the Lord haue every person to provoke his own soul, to praise the Lord, for redeeming his soul from the grave Psa. 103.4. And would he not haue the whole land, and specially you that are now assembled in high court of Parliament representing the whole land, and in special manner delivered, to enter into serious consultation& deliberation with yourselves, what to render unto the Lord, for all his benefits towards you? psa. 116.12  
Though Hezekiah having recovered health, went first into the house of God, and made there a psalm of thanks givinge for his recovery, which yet remaineth in holy writ, as an everlasting moniment of his thankfulness; yet because in other things, he was not generally so circumspectly and careful, of all obedience to God as he should haue been, but his heart was lift up with in him, it is said that he rendered not unto the Lord, according unto the reward bestowed upon him; and that therefore wrath came from the Lord against him, against jerusalem, and against Iuda. 2 Chro. 32.25 So let this be considered, that ye may provoke yourselves to the more public testimony of thankfulness, for our late public deliverance. And because mercy( even towards the bodies of men) is more desired then sacrifice, and that therefore mercy towards their souls, is much more acceptable unto God,( for which cause it is there said, that the Lord doth also more desire the knowledge of God, then burnt offerings. Hos. 6.6.) Therefore also as God his goodness towards the whole land is known to all the world, so let all the world know, and let all ages to come be witnesses, of our thankfulness for the same, by your present mercy towards the Church. He that biddeth us to call vpon him in the day of our trouble, and promiseth to deliver us, requireth also that we should glorify him. psal. 50.15. How much more then ought we to glorify him, being in the day of our trouble delivered, before we called vpon him?  
verily( most honourable assembly) in this respect our deliverance is the greater, then the deliverance either of the Iewes from the bloody intent of Haman, or of ourselves in the year 1588. For the Lord did not work thos deliverances with out the means of prayer and fasting: but this, his own right hand hath brought to pass, before that ever we did open our lips unto him in that behalf. Yea, herein is our deliverance also the greater, because though the mischief plotted against us was but bodily, yet the mischief plotted against our and all posterity was spiritual, even to haue reduced them, to the former bondage of popish blindness, superstition, and Idolatry, so to haue perished everlastingly: and therfore we that should haue been consumed touching our bodies, and outward states in this intended massacre( if it had proceeded) should haue ben much better, then they that should haue lived. As it be-longeth therefore to all at all times to glorify God for this great deliverance, so specially it be-longeth to you that are now assembled in this high-Court of Parliament.  
The Lord careth not for any observation of a day only in remembrance of his mercies, nor for bait words in commendation and celebration of his goodness, except that otherwise we do dispose our way a right: For this is the best praise whereby he is glorified. psa. 50.25. Yea even now, and at this Session, doth the Lord require this of you. For hath not his hand of sickness in many places continued,& doth it not still hoover over us, from before the first summoning of this Parliament, to this present Session? And did not God reveal his mercy revealing the late treason, and delivering us from it, immediately before the last Session, that your meeting might be prorogued, whereby in the time of Interim, ye might haue the more leisure, the better to deliberat and consult, what at this your assembly might most make for the glory of his name, and the good of his Church? And will ye now dissolve your met thing without doing of further matter in that behalf, then yet ye haue done.  
again, are not many of you ancient, and in that respect never again to be of any other Parliament? which also of the youngest and lustiest of you knoweth, either that he shall live to an other Parliament, or to another Session of this Parliament? Or if he shall live to another Parliament, that he shall be chosen to be again thereof: Or livyng to another Session of this Parliament, that he shall haue health and strength to be present thereat. Are not some worthy men, that were at the former Sessions of this Parliament, now at rest with the Lord? Yea are not some other that were livyng& in health at the time of the last Session, now also( before the beginyng of this Session) gathered to their Fathers.  
Yea further, because divers of the ministers deprived and silenced( being partly very aged)& partly consumed with godly grief,( not so much for the own troubles,( as for the desolation of the Churches, both presently seen, and for future times by the present to be prognosticated, in as much as many most unworthy persons are thrust into their places,( in which consideration, as Elisha wept, by me spirit of prophecy, to fore see the miserable havoc that Hazeel should make of the people of Israel, touching their bodies, 2 Kings 8.11.12. So what christian heart can refrain weepyng and bleeding, to fore think of the spiritual spoil, that will be made in the Church by blind guides, corrupt teachers, and careless: yea wicked and ungodly Pastors) because( I say) many faithful ministers deprived and silenced, partly by age, and partly by godly grief, are so near the finishing of their rase, that the ground for their grave is in a manner all ready measured, therefore ye that are the Lords worthies now assembled in this High and honourable Court, do that, that is to be done by you, for the glory of God, and comfort of his Churches and Ministers, with the more speed and expedition, that such servants of God as are so near their end, may yet be somewhat revived and comforted before their end, and bless you and yours before they die, and so take their leaves also of you and yours, with the more peace and joy to their own souls.  
As your house of parliament at the last Session thereof, should passively haue been the house of blood, yea the fountain( in some sort) of blood, that even from thence should haue flowed streams and rivers of blood through out the whole land, so let it at this Session be actively the house of comfort, yea a fountain of comfort, that from thence may flow a river( as it were the river of God) and a flood of spiritual comfort, joy and gladness to all the land. To all the land? Yea to all Nations that know the Lord and call upon his name: yea to all posterity. As the 26 first day of the last Session should haue been, a day of darkness and of blackness, a day of clouds and of obscurity( as Ioel speaketh chap. 2.2. 〈◇〉 let the last day of this Session be a bright and clear suneshine day, a day of light, a day of comfort and refr●●ing from the Lord. As the Lords enimyes, the blood and mercyles papists( merciless to themselves in mur●●ing themselves heretofore& of late, and therefore 〈◇〉 more mercyles unto other) as these men would ha●● made themselves, as a fire to devour all before thē ●●●d as a flamme to burn up all be hind them. Ioel 2.3. So be you at are the children of God,& should therefore be mercif●●●s your Father also is merciful luke. 6.36. Be ye( I say) as there the rain; even as the first and the latter rain, Ioel 2.4. As their wrath should haue been like the roaring of a-Lyon,( as Salomon speaketh of the wrath of a King) so let your favour be( as Salomon speaketh of the favour of a King) like the dew upon the grass. Pro. 19.12.  
By this mercy that hitherto I haue( as it were at the bar of your Iustice) pleaded for, and provoked you unto, ye shall not only treasure up comfort to yourselves against the day of your death, when ye shall most stand in need of comfort, but ye shall also make your old age the more honourable; yea after your dayes hear ended, your name and memory will be honourable with all posterity. wherefore did Deborah say that jael the wife of Heber should be blessed above other women, yea blessed above other women dwell ling in tents? judge. 5.24. Because with an hammer shee had driven a nail so deep into the head of Sisera sleeping in her tent, that he did never a wake.  
If such a sentence of blessedness were prophesied of jael, for making away only an outward enemy of the out word state of the Church, how much more shall ye be blessed, yea blessed above many former Parliament men, if as some haue made a beginning of the desolation of the whore of Rome in these lands, so ye shall make perfect that beginning, and utterly take away whatsoever of her ornaments yet remaining, wherewith she and her priests were wont to be decked, and are yet decked,& wherewith also her Idols were wont to be worshipped, and are yet worshipped? And if as other haue already( in some sort) begun to drive the nail into the head of the Archenimy( next under satan himself) of the spiritual state of the Church, so ye shall also drive the same further? Yea if likewise as the Papists comforted themselves touching their contrived and hoped for destruction of our persons, and of our religion, saying( in dreaming sort) among themselves, as Moses said to the Israclits, these men& this religion which ye haue hitherto seen, ye shall never see again, so likewise ye by the sword of the word of the Lord, and of your authority,( as it were by the sword of the Lord and of Gidcon, judge. 7.20.) if( I say) ye shall so cut of the tail of the said whore of Rome, and( as it were) her branch and rush, that there shalbe no more hope left to her lovers here amongst us, of ever committing the like spiritual fornication with her hereafter, that heretofore they haue done: that so we may comfortably apply the former words of Moses to ourselves and to our children, touching the Romish religion and all the appurtinances therof, which we haue seen, that we shall never see them again Exod 14 23  
Yea let the late conspiracy of the papists before mentioned, provoke you so much the more carefully,& firmly to abolish their whole religion, to the least hem, of every garment and Ceremony thereof, as also the more transversely to establish the gospel with all things appertainning thereunto, and every holy means for the best supporting thereof, by how much more, the cursed fruits thereof, h●u● proclaimed it and daily do proclaim it, to be odiou and abominable in the sight of God. Lastly, though the were then disappointed, yet your wisdom is such, that ●●ope ye need not be admonished, either not to think that they will hereafter be idle, and give over their occupation, of wicked and treasonable imaginations, or not to neglect by all good means possible, to prevent whatsoever nature treachery& conspiracy, yet they shall in their darkness, further practise against vs.  
18 To conclude therefore, whilst ye haue time, and whilst it is called to day, fear that ye shall never hereafter haue the like time and opportunity that now ye haue; and therefore as Bathsheba said to her most princely son Lemuell, Open thy mouth for the dumb, and in the cause of all the 〈◇〉 of destruction, open thy mouth, judge righteously, and 〈◇〉, afflicted and the poor, Pro. 31.8.9. So say I, to all them that by their place may any way do good to the Church of God, and to any afflicted& poor members thereof. Yea as the said Queine Bathsheba saith before, give ye strong drink, to him that is ready to perish, and wine unto them that haue grief of heart, that he may drink, and forget his poverty, and remember his misery no more, Pro. 31.6.7. So 〈◇〉 w●n all them that are of any authority, or in any 〈◇〉 of grace and favour, especially this present high Court of Parliament, to give a plentiful boll of the strong d●●ke of their comfortable favour, yea an whole flagon full of the wine of their grace, that they that are now poor, and haue been long heavy hearted for the corruptions& ruins of zion, and that in the grief of their hearts are ready to perish, may drink so deeply therof, that they may forget their poverty, and remember their misery no more.  
job said, that he had not contemned the iudgment of his servant, neither of his maid, when they contended with him. job. 31.13. How much less then is the iudgment of the ministers of the gospel, yea, of the mother of us all( the Church of God) yea, of God himself, of Christ Iesus, of the holy Angels, of ourselves and our posterity, and final lye of King and kingdom( as hath been sheewed) to be neglected? As Haman said of the Iewes to Ahashuerosh, that they were a people scattered and dispersed among the people in all provinces of his kingdom, having laws divers from all people, and not observing the Kings laws, and that therefore it was not for the Kings profit to suffer them. easter. 3.8. So I am not Ignorant that these ministers of the gospel, of whom I haue now in these Arguments made so often mention, are charged as enimyes to the state, perturbers of the Church, seditious, schismatical etc.  
But if it were lawful and free for these men to expostulate with the state touching the former matters, as David did with the Lords annoyntrd Saule, they might not only say with David, wherefore do ye give ear to mens words, that say, behold David seeketh evil against you? 1 Sam. 24.10 But they might also pled their innocency, as david doth his verse 12, understand and see that ther is neither evil, nor wickedness in us, neither haue we sinned against you. But in the mean time, this they may boldly say, that as the former hath been an old accusation in all ages, even against the best friends of the Church and state, so it is answered by the D. King in his 42. lecture upon jonas pag 171. out of Augustine, that such accusations are rather by consiction the by conviction. And therefore as our most gracious queen of most happy memory queen Elizabeth, before she was queen, in her distress, in the dayes of queen Mary, wrote with her Diamond in a glass window at woodstoocke,  
Much suspected by me,  
Nothing proved can be.  
Even so may these men both speak and writ, the same of themselves.  
As for such accusers as are always provoking all men, especially Princes, and Nobles against them, I wish them to take heed of that fearful curse, wherewith David, cursed those children of men before the Lord, that had stirred up Saule against him, and that by that means had cast him out from abiding in the inheritance of the Lord, saying go serve other Gods, 1 Sam. 26.19. For my part I pray, that God may give them a better mind, that so they may rather be the blessed of the Lord.  
Touching other also that haue been or are forward, in silencing, depriving, or otherwise molesting of ministers, for omission of Ceremonies, not observing the book of Common prayer in that strict manner that they do urge the same, and for other conformity,( though in other things they do and cannot but justify them) I am so far from wishyng the least evil unto them, that I do heartily pray the Lord( who hath the hearts of all in his hands) to work such a gracious change in them, that they may by all means as much further the work of God, as by their former dealing they haue hindered the same. That so they may haue all true honor in this life, and be eternal ly blessed in the life to come. Finally concerning our most gracious sovereign, I haue prayed, I do pray, and whilst I live I will pray for him, as Salomon prayed for himself, 1 Kings 2.45. Let King james be blessed, and let his throne be established before the Lord forever: yea, so I pray the Lord to bless him, with our Noble queen and all their royal issue, that their earthly kingdom being ended, they may haue the heavenly, and there reign with Christ Iesus, the King of Kings for ever, and ever. To this prayer, let all the people say Amen.