ΠΙΘΑΝΑΛΟΓΙΑ. OR, A Persuasive TO CONFORMITY By way of a LETTER to the Dissenting Brethren.  
Si Propheta es praenuntia aliquid, si Apostolus praedica publice.  Tertul. de carne Christi. p. 390. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Justin Martyr ad Gracoes, p. 33. 
Non de adversario victoriam, sed contra mendacium quaerimus veritatem.  Jerome adversus Pelagianos, p. 273. 
By a Country Minister.  
LONDON: Printed for Thomas Basset, at the George in Fleetstreet, near Clifford's Inn. 1670.   

CHAPTERS.  

I. A Paraenesis.  
II. The Height of the Bishops, no reason to keep from Conformity.  
III. Animadversions upon some passages in a Book entitled Solomon's prescription for removing the Pestilence.  
iv Subordination of Presbyters to Bishops; and the honorary Title of Lords given to the Bishops, no just impediments to Conformity.  
V An Answer to that popular Clamour, Godly meetings are disturbed, and Papists favoured.  
VI Re-ordination no sufficient ground for nonconformity.  
VII. A Transition, or Introduction to the main Reasons, which are pretended to obstruct conformity.  
VIII. Assent and consent not unlawful to be given to the Common Prayers and Rites of the Church of England.  
IX. Concerning the Salvation of Infants dying after Baptism.  
X. How Infants are Regenerated in Baptism.  
XI. Concerning Godfathers', and Godmothers'.  
XII. No good Christian need be offended at the Cross in Baptism.  
XIII. It is no enormity to have Ceremonies about God's Worship.  
XIV. Good Subjects may lawfully declare, or swear, that 'tis not lawful to take up Arms against the King.  
XV. The Solemn League and Covenant is not obligatory.  
XVI. A Coronis; or seasonable conclusion.    

A Persuasive TO CONFORMITY, By way of a LETTER to the dissenting BRETHREN.  

CHAP. I. A Paraenesis.  
MY Brethren! Do not startle, or fly back because I call you so: Like those seditious, and turbulent Donatists, who retused to give this sweet Title of Relation to any, but only to those Traditores (as Optatus calls them) who were their own Partisans in iniquity, and the misshapen Members of the African fraternity, as well as themselves. I am sure, we have all one common Father, if we are yet thoroughly reconciled to that Prayer, wherein we call him so. And if we have not the same Mother too, it is not only our guilt, but our shame: For whilst we divide the seamless Coat of Christ; and every party will have an Ephod, and a Teraphim, a Church of his own modelling; we maintain the worst sort of Polygamy in the World, in making Christ to have as many Spouses as ever Solomon had Concubines.  
And whilst we go about to disown that Mother, or which is worse, scratch her by the face, and call her Whore; on whose knees we have been dandled, nourished by her breasts, and carried in her womb; we do but debase ourselves into a viperous and spurious Generation.  
Methinks I see the Church of England wring her hands; and hear her complaining against such disobedient Children, or rather Apostatising julian's;  
Hear O Heavens, 
Isa. 1.2  and give ear O Earth, I have nourished and brought up Children, 
Lam. 1.2.  and they have rebelled against me. My Friends have dealt treacherously with me, they are become mine enemies.  
But now I have made you sport enough, in calling the Church our Mother; And your Proselytes dance after the same pipe: They are never more merry, then when they speak of the Sons and daughters of the Church by way of derision: as if this were a fond, and ridiculous Soloecism. Into what profuse, and intemperate laughter, have many of you, and them, broke forth in my hearing? as if your sides would have burst asunder, at the very mention of the Sons and Daughters of the Church. But stay Sirs! Suppress your swelling spleens, and let's be serious. What you esteem our reproach, that we account our own glory. And if it be vile in your eyes, to be obedient, regular, peaceable, and walking by innocent Canons, we are resolved to be more vile yet. It was Theodosius' joy, that he was a Member of the Church; and it is ours, not only that we are so, but that we are not erralical, and extravagant in our Motions; every member observing its own office, and station; as all the Servants did, in Solomon's Family.  
Tell me true! is it such an absurdity to be styled the Sons and Daughters of the Church? did you never read of the Sons and daughters of Zion? 
Lam. 4.2.  Of the Daughters of Jerusalem? 
Gant. 3.11.  That Jerusalem which is above, 
Luk. 23.28.  is the Mother of us all. 
Gal. 4.26,  Which is interpreted by yourselves of the true Christian militant Church. 
Heb. 12.22.   
Well then: Maugre all animosities; we are, we will be brother Germane; except you will renounce both God, and his Church. And if we be Brethren, let that name be Coagulum pacis, to cement us and solder us together. Let that word hush and charm all our differences; as Caesar by calling the mutineers of his Army, Commilitones! Fellow-soldiers! reduced them to their proper Colours; allaying, 
Gen. 13.8.  and melting their rage. And Abraham composed that growing discord betwixt himself and Lot, by saying unto Lot, Let there be no strife I pray thee, between me and thee, and between my Herdsmen, and thy Herdsmen, for we are Brethren. If you shall refuse to lay hold on this right hand of fellowship, which is tendered unto you, by one that woos you in the name of a Brother, 
Gen. 42.21.  you will say one day with joseph's Brethren, Verily we are guilty concerning our Brother, in that we would not hear him, when he besought us in the anguish of his Soul. What a shame is it that Christian Brethren, should be like the offspring of Cadmus; Or those Romish Twins, that sucked the breast of a Wolf; so that one must needs turn the other into a Sacrifice, when a common fire is like to devour us both. Alas! must we like those unhappy Brethren be divided in our very flames? It was not so with Saul, and Jonathan: For they were lovely, 
1 Sam. 1.23  and pleasant in their lives, and in their deaths they were not divided. Where is now the glory of the English Clergy? We were once, Stupor mundi, the amazement of the World round about, for Learning, Religion, Love, and Integrity. What cursed spirit is that which is now come amongst us? Nay what devilish vapours are belched out of the infernal pit, to darken, and eclipse our glory? Have we not enemies abroad to grapple withal? But we must spend the remainder of our expiring valour, one upon another? What are we posting on, and declining to our western bed? Hastening our own fatal periods? And digging our own graves?  
But what's the matter? Have we so soon forgot our late deliverance out of Babylon? Are we no sooner free from the voice of the oppiessour? are our fetters no sooner off, but we are lifting up our heels one against another. Is it so long since, we took down our Harps from the ●willows? since we were in a dream, and could scarce believe our own eyes, when the Lord turned again the captivity of our Zion? Are we already weary of our own liberty? And are we going backward? as if with the male-contented Israelites, our delight were to be in Egypt; As if like madmen, we fared best in the dark. Are our Garlands of Bays already withered? or turned into mournful Cypress? Our shouting, into howling? our Bonfires, to firing of Beacons, and Funeral Piles? The clapping, to the wring of Hands? Is it not far better to be disciplined, and awed with the rods of a tender Father, then to bleed under the Scorpions of tyrannical Taskmasters? Is it not better for us to live under the Empire of a legitimate, and natural Prince, then to lie continually gasping, and dying under the lashes of tyrannical usurpers? And lick up the spittle of some cursed Dyonisius? Is it not better to be governed by the pastoral staff, of pious and learned Bishops; then to lie under the iron rod of arbitrary Commissioners, ambitious and imperious Tryers? Men that were bounded within no enclosure of Laws, but what their own biased wills, invidious prejudices, and cankered passions, suggested unto them: every one doing that which seemed good in their own blood-shotten eyes. Are we so soon weary of Manna, Nectar, and Ambrosia? Sure I am, we want nothing to complete our happiness, but to know it, and to be thankful for it. I I can scarce forbear to say; Blessed are our eyes, which see the things that we see: And Blessed are our ears, that hear the things which we hear. How would those faithful souls have rejoiced, for their own, for the Churches, and for their posterities sake, to have seen one of these days! I mean those that were hurried out of this life, in the late dismal confusions, before they saw any gleams of that Sun which now shines in our Horizon: Nay, we ourselves, who have passed that gulf, and are now arrived to the Haven of Rest, would have parted with whatever had been most dear unto us; or run those hazards which had been most desperate; that so we might have purchased these mercies, which God hath been pleased to bestow upon us, immediately from his own hand, at a cheaper rate: We could have been contented (some of us, I dare boldly say) to have sung our Nunc dimittis with old Simeon, could we but from some Mount Nebo have discovered the borders of this Land of Canaan: And shall we now depreciate and undervalue it? Shall we repine, and mutter, whilst our mouths are full of Butter and Honey? When the deluge of waters is abated, and runs within its own channel, would we fain have it return and overwhelm the earth again? would we again converse with roaring Cannons? and dance after Drums, and Trumpets? What do we mean to look such several ways? To cast suchtorvous aspects one upon another? As if like Basilisks, we would discharge and let fly, even venomous Arrows from our eyes. Why do we speak the language of Ashdod? As if we were the Builders of Babel, rather than the Bezaleels of the New Jerusalem. The Flocks must needs be divided, the people distracted, when the Shepherds lead them to contrary pastures; and Paul and Barnabas part, and cannot agree which way to go. The Ark of the Church must needs totter, when the Pilots are at variance, and sail by several Cards: Some fetching their directions from the Stars; and others going by the deceitful Compass of their own imaginations; the slippery Globes of their doting brains. Strange watchmen! to betray the Gates of the City: Unnatural Pastors! to weary the tender Lambs; instead of carrying them in their bosom, and snatching them out of the Lion's mouth— Quis custodiet ipsos?. Custodes?— 
1 Kings 3.26.  That was the worst of Harlots, that said, Let it be neither thine nor mine, but divide it. Pompey had more pity and kindness for the City of Rome. 
Ah! Potius bello patio vis in isto, te Caesar putet esse suam, Luc.  Rather than harrass it with civil Wars, he was willing to quit his own claim, and surrender all his interest, unto the dispose of Caesar alone. I am sorry to see Machivels' doctrine put in practice amongst you— Divide, and Reign: First mud the waters, and then angle for those fish, which will best suit with your palates. Raise a great dust, and then mount your victorious Chariots or like Juno, escape in a Cloud. Your farewell Sermons have been to me a stone; nay, a whole Rock of offence. How passionately do you there cry up the preciousness of Souls? How do you there proclaim your tenderuess, and yerning bowels, even bleeding and melting for the salvation of your people; and yet at the very next instant, desert them, and expose them in Arks of bulrushes, to sink or swim on the surges of troublesome waters. As if you could kiss, and starve; embrace, and strangle in the same breath. And if you had left your charges only to your successors, to have born the heat and burden of the day; it had been the more tolerable: and task enough I'll warrant you, to polish a a knotty Generation, and to have gathered a scattered Israel. But how doth this air wring with the echoes of lamentable complaints? Our bellows are burnt in the fire: Our lungs are consumed. We have fished all night, and caught nothing: We would have healed the wounds of the Church; 
Hehe. 4.7.8.  but others keep them from closing. Our webs are revealed. Tobiah and Sanballat demolish in private, what we build in public. Just, as most Countries have their traditions, that Churches have been pulled down in the night, as much as they have been raised in the daytime: The envious man hath done this. Why do many hang back? Others are cold, in joining with the devotions of the Church, in praying for mercies, for the averting and removing of judgements. They go to the public assemblies like the Cows of Bethshemech: They go and low, and look back to their calves: whereas we should come together from Dan to Beersheba, as one man; in flocks like Doves; in droves, like sheep. Alas! like wild beasts; or berries on the Trees, after the gathering of the Summer vintage; here one and there another drops into the Congregation; is this for God's glory? The Ministers, or people's comfort? And have they not your example for a pattern? Your assertions for a rule? As if in this you would imitate Lucifer; by drawing multitudes after you. Is not this the way to bring in Atheism at last a flood? Shall such religious, holy, popular, and learned men (say the people) forbear the assembly and prayers of the Church: and what would you have us to do? O take heed, you do not entitle yourselves to their sins; nor destroy your Brethren with your singular conceits; for whom Christ died. Just so it was in Germany when the reformation dawned there, by Luther's and Melanctons' means; there sprang up a Generation, 
Camerarius in vito. Melanctonis. p. 45.46.  who cried down all Church-orders, and by the suggestions of the Devil did hinder its progress. And Saint Paul, makes the same complaint, that when he had a gre●t door and effectual opened, he had many adversaries. 
1 Cor. 16.9.  The Angel is now moving our waters: It is but stepping in, and we may be healed of all our maladies; why should yond with your niceties, and scruples; affright your brethren from washing in this Jordan? You stand so much upon your modalities, in every administration; that 'tis all one with you to see Zion lie waste, as not to be reared up according to the Ideas of your fancies. It is all one with you, not to pray, not to receive the Sacrament, as not to perform these according to your prescription: If this be not, what is it to Lord it over men's faith, and over the heritage of the Lord? What else is it, in our Sayiours' sense, to call men Fathers upon Earth? Although you do as little agree among yourselves in particulars, as you do with us in the main. If Religion should be put into your dress, its fashion would be changed as often, as that of the greatest Gallants, or as the colour of the Chameleon. Every Parish would be in a mode by itself. Some of you are utterly against all forms: Some not: yet most of you are against ours. But if any party of you should compose another: the rest would be as unsatisfied with it (as we have seen) as with this. Retire therefore into the withdrawing room of your own hearts: Turn over the leaves of your Consciences: Dismantle all your selfish your selfish your selfish thoughts; divest yourselves of all by-respects: Deal nakedly, and clearly with your own Souls: Then tell me true; nay, tell the people true; whether God may not truly be worshipped with our prayers, and we made happy with the concession and granting of them: Whether the Sacraments are not administered in all their essential parts; and set off in a very lively and quickening manner: Whether the way of Salvation, is not solidly and completely set forth in our Congregations. I know not what answer you return to these interrogatories. But had I such a window into your breasts, as the Grand Signior is said to have into the Divano; I doubt not, but I might see your secret impulses breathing out that acclamation of Balaam, 
Numb. 24. ●●  How goodly are thy Tents, O Jacob! and thy Tabernacles O Israel! However your thoughts run; although you go on to call us ceremonial formalists, men destitute of zeal, the power of Godliness, because we cannot swim down your stream: 
Acts 24.14.  Yet we will by God's grace, continue in Saint Paul's resolution, After the way which you call herosie, so will we worship the Lord God of our Fathers. May not we expostulate with you, in allusion to Saint Paul? Are not we Gospel-Ministers? Do not we preach the Catholic, Apostolical Faith? Have we any communion with Haeretical, Popish Tridentine Tenants? Do not we watch over our Flocks, and ourselves? Do you think that we mind not the way to Heaven, as well as you? Why then do you run from us, as Polycarpe did from Cerinthus? why do you either pull off the people's Chariot Wheels? or else clog and scotch them, that they might not run with us in the same Christian race? As if our prayers were Charms, and Conjurations; and we ourselves Monks, and Friars: Do not (according to the old method) like flies, dwell upon some particular ulcers. As because, some are two negligent in their places, and charges; too lose in their lives; too ignorant in their functions ●s●● therefore you will traduce and defame the whole Order aggravating their failings, as if the whole body were overrun with the same. Leprosy; passing by those parts which are sound and free from this contagious gangreen. It were no difficulty to recriminate in this kind, and to repay you with the same dirt: If it were any pleasure to scramble in such a puddle. All the  of your own herd are not pure from all blemishes. But I had rather wrap myself in the mantle of silence then expatiate in this field. It was an excellent act of Constantine to throw into the fire, all those Libels, and Articles of the dissenting Bishops; that they might not stand upon Record, for the eternal infamy of them both. You well know, when Christ chose our twelve, one of them was a devil. And if some amongst us are too defective, the fault must in part lie at your own doors, who have occasioned a sad necessity of supplying your rooms, by some that are none of the best. As a General forsaken by his Veterani, or experienced Soldiers, revolting from him, is constrained for the present to list such as he can gather together. Can there be any more pleasing music in the ears of enemies; when it shall be published in Gath, and declared in the streets of Ashkelon; then that we are crumbling and moultering into pieces of our own accords? That the Sentinels have left their watchtowers; The Praetorian Bands have left their stations? Mount the scaling Ladders who will; those will neither give warning of, nor these prevent their approaching invasions. A cheap victory sure, and an easy prey we are like to prove, when men in office are resolved not to oppose, come Romans, come Gauls, come Devils: These tame Guardians will not lift up a standard against them: These tutelar Angels, will not come down their jacob's Ladders, to secure their helpless Brethren, ready to be hurried into captivity: Let wolves come, they will not move their tongues: Let Amaleck prevail, they will nor so much as lift up a hand to wards Heaven. Aristides was not so malevolent against his fellow Citizens, although they had banished him by their barbarous Ostracism, yet he left his heart with them: and occasionally too, he ftood them in great stead against their Adversaries. In the late times, when the Interdict came forth, That none should have the benefit of the Clergy, but those that would not read: rather than not exercise their ministry, and (as you do) wrap their Talents in a Napkin; to the intent they might stand in the gap, to stop that torrent of delusions, about to break in upon the English Church; with the a dvise of good Casuists (though with much regret) many did submit for a time, to that sad condition, that they might be capable of doing the more good; so much did it pity them, either to leave their Sheep to wander up and down without Shepherds, or, to hearken to the voice of strangers. Nay, should the King. Lords, and Commons, have made a Law (which God avert!) that your darling discipline should be established in England: Although they cannot be convinced from Scripture, or Antiquity, that 'tis the best; or from experience, that 'tis most suitable to the constitution, and happiness of this Nation: yet rather than discompose the public peace, and betray the Church's welfare, I dare aver, you should have many of them, that are now at the Stern, tugging at their Oars, and laying their shoulders to the work of the ministry together with you. So far would they have been from suffering their Swords to rust in their Scabbard, and their Breasts to dry up, that they might not afford nourishment, to them that cry after knowledge, and desire the sincere milk of the Word. But now the waters (blessed be God) are sunk within their banks, and our eyes behold our old Landmarks: Yet except the ancient Hedges and Foundations may be pulled up; except the Mountains may be levelled, and the Cedars rooted out of their places; except the Land may be new measured with your Line, and mounded according to your Platform, you will not enter into the Vineyard; but in a sullen fit quit all; and so are woe rse than the Sea-Monsters, For they draw forth their breasts, and give suck to their young ones. 
Lam. 4.3.  This is not to deal with us, as we should have dealt with you: Besides, who I pray, you, or we, have showed the greatest love for Souls? We that passed thorough the fire and water with them, in the worst? Or you that leave them in a calm, in the best of times? I read of Nazianzen, chrysostom, and others, that entered the ministerial calling with fear and trembling, and much reluctancy: These were drawn out of their Cells, and haled with violence into the Sacred Mount: Yet having once set their hands to the Blow, no discouragement or persecutions could ever constrain them to look back; But they passed thorough the flames, thorough good and evil report; they persevered Praying and Preaching, as if they were ambitious of dying in the Pulpit. Soar as high as you will in your Seraphic pretences: Cry as loud as you please, the Temple of the Lord! 
Nullum seculum ferarius Religionum, sterilius pietptis. Lipsius'  Religion! Religion! Yet who will believe, but that your eyes are fixed upon some carrion or other. Let's look back into the Annals of our own time, and turn over some few Leaves of that Tragical History; whereof you were not the smallest part. Where shall we find the fattest gobbets, and Benjamins' Mess, but upon your Tables? Who were those that strutted, and fluttered in their feathers, who were fain to go naked themselves? And as for that usurped power, which some of you had grasped into your hands, how magisterially and tyrannically was it employed? How lofty were some of your eyes and your eyelids lifted up? Neither do I wonder it should be so: For those that are such ill proficients in the lesson of obedience, can never be good Governors themselves: Such as scorn to sit at the feet of careful, and experienced Gamalils, when they get the reins of power into their own hands, will hurl all things into confusion. Sirs, study the point of self-denial better; and strive to know of what manner of spirit you are of. I wish from my heart, that we might see such evidences of Christian meekness, and loyal submission, that we might say of a truth, The Ethiopian hath changed his skin, and the Leopard his spots. Far be it from me, to insult over any, that's inhuman and barbarous; and to repay evil for evil, that's Antichristian. But I desire (in the Apostles sense) to heap coals of fire upon your heads; to melt you into more kindness towards yourselves, and others: Saint Paul hath made my apology to my hand. I writ not these things to shame you, 
1 Cor. 4.14.  but as my beloved Brethren, to warn you. 
Gen. 19.7.  And as for the future; let me beseech you in the words of Lot, I pr●y you Brethren, do no more so wickedly. That so all stones of scandal, which have made up a partition wall between us, being demolished, and removed, we may like living stones grow up together, and concentre upon the Basis of Piety, Virtue, Obedience, Loyalty, and a joint desire of doing good in our Generation; which are the best ingredients of that sovereign Balsam, whereby our luxated and shattered members may be settled and knit together: which may make up such a bond of peace, that will neither be fretted by the teeth of time, nor be dissolved by men or Devils: As 'tis said of Melancthon and Camerarius (two Luminaries in the Commonwealth of Learning) that there was such a similitude of Studies, Manners, Wills, confirmed with daily familiarity and converse between them; that they arrived to the very perfection, and quintessence of friendship. If it were so with us, how would this beautify, and embellish our conversations? Allure some, to silence; dazzle or confound others? If we could once sail together with all our faces towards Zion, as if we aimed to put in at the same Port of Heaven; this would sweeten our own lives in the passage, and make us terrible as an Army with Banners, when we shall meet with our enemies in the Gate. How good and joyful a thing is it, for Brethren to dwell together in unity  
Methinks I hear you giving your Assent and Consent to the truth of this conclusion— 'Twere well, if there might be such an harmony between us: Yet this is the mischief, we cannot agree upon the premises, which may infer it; nor find the right way leading thereunto. All men naturally desire felicity (Balaam himself would die the death of the righteous) yet what virtues, or means, are most necessarily conducing thereunto, here there are no small odds, in the manners and tempers of men. Would you hearken to me, I should advise you to obey those that have the rule over you, even for Conscience sake; and to submit to every ordinance of man for the Lords sake. These were Canonical Scriptures some years since, when they were vehemently pressed by some of yourselves, to support the power of those men (who right or wrong) had ravished it into their hands: Your doctrine now is quite contrary, directly tending to the keeping of our wounds raw, and fresh. Pull down (say you) that Government in the Church, (you would say as much concerning that in the State ●oo, if you durst) which is rooted in the Adamant of Scripture, and the history of the Church, ever since it was Christian. You account the way to a lasting agreement, to lie in removing those apples of contention, those prohibentia, which hinder union, and amity. And what are they? disarm the Bishops of their Crosiers; Take their Mitres from their heads; Dismount their Canons; Give us their Lands; and burn your Common-Prayer Books. But speak more plain English yet: Is not this your sense? If you desire our assistance, and copartnership in the work of the ministry, You must take us to be your guides, for we cannot endure any Superiors: Take the imposition of our hands, as the current stamp of your callings: use no prayers, but what you shall be directed from our Conclave: Read not the ancient Fathers of the Greek and Latin Church, for they will poison, and possess you with an high conceit of Episcopacy: But study Smectymnuus thoroughly: Learn the method of Preaching from Doctor Goodwin; Submit yourselves to the Scrutiny and Trial of Doctor Manton, and Master Nye, whether you be truly gracious: Satisfy them of the time and manner of your conversion, and upon these terms weél ascend our Pulpits again, and condescend to assume you into our fellowship. I wish this were but an Histrionical Harangue, personating some Inhabitants in Utopia, or the new Atlantis, and that there were no such innovators, or strange Minotaurs to be found among the natives of old England: But sure we find the print of their footsteps in former times: We have been so torn with their sharp teeth, which lay concealed (like those of vipers) in fine, soft flesh, that we are scarce well recovered to this day: We start in our sleep, as if we were still haunted with their Ghosts. The noise of their furious Chariots, and the echoes of their thundering lashes, are still in our ears: And though they are now charmed and limited, look downward, and speak pitifully, as if thoroughly mortified, yet we tremble at their very shadows, lest their stark joints should recover their former activity. If this seems too severe, and satirical, for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where mutual kindness, and a peaceable accommodation is the white in the Butt, even the main design of this attempt: I will assure you, so far as I am conscious of my own heart, there's no gall within, no bitterness to your persons: The doors of my heart are wide open, and my arms expanded to receive you: Only I desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to inflame, and stir up those gifts and graces, which are in you, and also modify and regulate them, that you may lay them forth for the promoting, not the retarding of our Master's service; the warming and cherishing, not burning, and wasting such as you converse withal. And if I touch upon any of your ulcers by the way, it is not to reproach you, but to heal them. I would have these lines, like precious balm, not to break your heads, but to revive, and wake you out of a slumber. What though the Chirurgeon be blamed at first, for being cruel, in searching to the bottom of a wound; yet he aims at nothing, but the healing and recovering his querulous patient. The good Samaritan in the Gospel, did not only pour in Oil into the gashes of the wounded man, to supple them, but Wine too, which is of a searching nature, to make them smart. And such dealing in the close, I hope will rather merit your gratitude, than your frowns. He that rebuketh a man, afterwards shall find more favour, 
Prov. 8.23.  than he that flatterereth with his tongue. Can I but disentangle, and expedite you out of those Meanders and Labyrinths, wherein you have lost yourselves: Can I but satisfy your doubts, or rather scruples, wherewith you perplex yourselves, and the Church: I should glory more in such an achieument, than Caesar did in all his Trophies. However, though I fail, 
Aliud officium, aliud finis: Aliud cure, aliud uratio.  'tis something to enterprise such an Heroical act, though his chair is in Heaven, that can accomplish it. Who knows but that little David may do more execution with his sling, then better champious with their complete Artillery? Why may not a child lead those Leopards, and Lions, which have escaped from the greatest Giants? having more confidence therefore in the propitious influence of God's Spirit, & the goodness of the cause, then in my own strength, I shall endeavour to rebate the edge of those discouragements which you object to yourself; and lay those Goblins where with you are affrighted: And then, by an hearty Paraenesis accompanied with the best motives I can find, interwoven throughout, which is primum in intention. I shall excite you to gird on your Sword upon your thigh (I mean that of the Spirit) and to ride on prosperously, in the peaceable works of the ministry. If I meet with the fate of Reconcilers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are beaten on both sides, I shall acquiesce in this; that neither the Gale of preferment, nor the desire of Ambition, did ever● carry on, or leaven this undertaking. Therefore only having on the breastplate of righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laort. in vita Antisthenes, p. 367.  and winged with the integrity of Conscience, I shall venture through the throngs of calumnies and detractions which shall haunt me in my way; and say with Antisthenes to railing Plato, This is to resemble Kings; to do well, yet to suffer reproach for ones labour.   

CHAP. II. The height of the Bishops, no reason to keep you from Conformity.  
YOu say the Bishops are lofty, and enemies to godliness. 
Rom. 3.8.  Take heed Sirs, lest whilst ye speak against Swearing, ye be guilty of Blasphemy. And whilst ye abhor Idols, 
Rom. 2.22.  ye commit Sacrilege, in speaking evil of dignities, and plundering the Ark of its most precious Jewels, by staining the Honour, and sullying the names of those that support it. Methinks you should tremble at that expostulation of the Lord with Aaron and Miriam; 
Numb. 12.8.  were ye not afraid to speak against my Servant Moses? 
Deut. 33.5  Now Moses, was not only King in Jesurun, 
Naz. orat. 6.  but a Priest too as well as Aaron, Psal. 95.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philo Judaeus in the life of Moses, calls him a King, a Lawgiver, and an Highpriest. I hope you will allow Fathers some pre-eminence above their Children: Such as rule and are commissionated with Jurisdiction, beyond those that must imperata capessere, obey their just commands, 
Ad Aphes. p. 28.  or as Ignatius expresseth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conform themselves to the judgement and discretion of the Bishops. Should these Fathers expose their Persons and Power unto contempt, by rendering either of them (by too much familiarity) cheap and common; this would rather betray and prostitute, than grace and illustrate their calling; this would also make us too pragmatical and saucy, instead of paying that just tribute of duty, and reverence, which is their hereditary right, and inseparable prerogative. You will not call it pride, but a necessary majestick-state in the Major and Aldermen of the City, if they do not play at Football with the Apprentices in the streets. Nor will you say a Schoolmaster is ambitious, but discreet, if he keep a distance with his Scholars, and forbear to play with their Cherry-stones. And must those that are in the high places of the Church, be branded with pride, if they do not presently degrade themselves, and abandon all badges of superiority, wherewith they are invested by God, and the King? And distinguished from those that are minorum gentium, or have their Province in the Valleys? As a General on whose life the welfare of an Army depends, must not be prodigal of his own safety. 
In the life of Pelopidos.  He in Plutarch, said he was ashamed, that he should come into so much danger, as that a dart should fall near him: This was not cowardice, but a courageous prudence. Lysander did but disgrace himself, and prejudice the Grecians, by running his head against the walls of Aliarte: 
Plutarch. p. 523.  So the impairing of the Bishop's power and lessening their honour, is nothing else, but our loss: If the whole body were an eye, where were the hearing? and if a numerous Army should consist altogether of Commanders, or have none at all, what a confused rout would it prove to be? Like a multitude of cyphers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo Juda. de opifi●to mundi.  without any Numerical letter before them. Just so the Church would be but a rude mass, if there were no overseers to put it into some comely shape, and awful posture: A paralytic body, if without nerves, to convey the spirits, and keep the parts together. I read of no creatures in the whole volumn of nature, but they are headed with some imperial Leaders, under whose conduct they are marshaled, and repay them with an obsequious admiration, and a devout kind of trembling; 
Prov. 30.27.  except the Locusts; And these indeed, Solomon says have no King. I presume, you have read, who those were, that did much resemble them. What have Christians to do (said they with an impudent mouth) with Kings? et quid Episcopis cum palatio? Why do Bishops live in ceiled houses, and build their nests on high? If any of you are ignorant who these were, I'll inform you: They were the furious and factious disciples of Donatus. And if you have (perhaps) some kinder resentments, for these more innocent Heretics, Can you choose but quake, to see your own faces in the mirror of those— that durst expostulate with Moses and Aaron, just as ye do. 
Numb. 16.3.  Wherefore do ye lift up yourselves above the Congregation of the Lord? Take heed, lest whilst you disdain to draw in the same yoke with us, you be guilty of a worse Syncretism, 
Natura tanto magis superba, quanto magis dominio peccoti, mortique subjecta fulgent. p. 174.  in being conformable to Core, and his company; is not this to act the part of cursed Cham over again? Are not these malignant looks upon your Governors, the relics of Adam's aspiring Ambition? a spice of that lawless Law in your members, and a tang of that scornfulness, which fell from heaven with the lapsed Angels.  
Of all men, you have the least cause to draw up this black bill of indictment against the Bishops; if you would call to mind, with what condescension they have treated with you, in order to the satisfaction of your scruples; in what a fatherly and pathetical manner, they have entreated you to continue in your places; until they have not only wept in secret, but even in public view; their tears have started out of their eyes: And do you thus requite them, O ingrateful men, and unwise! 'Tis reported of Sylla, that whilst he was venturing his life, in several Battles for the good of his Country, 
Plutarchin the life of Sylla.  at that very time his Wife was driven out of Rome, his Houses overthrown, and his Friends slain. Just so when these Worthies lay under an unlucky Ostracism, they were contriving our good, and disputing for our Religion. And when God, in a miraculous manner, raised up these dead bones; they were so far from vindictive passions, that so long as there were any hopes of prevailing, they ceased not to beseech and woe you, to partake in the harvest of their indefatigable labours, in a peaceable submission to the Ordinances of God: As if they had forgot, who they were that voted their proscription; and (with the Emperor) could remember all things, saving injuries. And are these so lofty as you represent them? Rub your own eyes, perhaps the fault may be rather in the Organ, then in the Object. 'Tis possible, your apprehensions of them, may arise from some predominant humour in yourselves. As Diogenes trampled on Plato's bed; sed fastu majori: And the old Romans denominated Tarqvinius proud, quia Regios ejus fastus, aliâ superbiâ ferebant; because they were so proud themselves, 
Aust. de Civit. Dei. Lib. 3● C●p. 15.  that they could not endure any Kingly state in their Monarch. To hear you to cry out of other men's pride, is all one; as to hear the Gracchis, complaining of sedition, or to hear Catalin calling Cethegus, Traitor. I pray tell me, why there are so many Heteroclites or Anamola in the Church; and who are they, walking without the compass of any rule; who they are, who have raised and fomented so many schims and divisions amongst us. And I will tell you from the mouth of Saint Paul in the general, from whence they arise; that is, from the flesh. Whereas there is among you envying, strife, divisions, 
1 Co, 3.3. p. 530.531.  are ye not car nal? Hooker goes a step further, and tells you in particular, that they arise from pride: Naming pride (says he) we name the Mother that brought them forth, and the nurse that feedeth them. It is not enough (as he goes on) to make show of a demure humility: for a foul scar may be covered with a fair cloth: And such as are as proud as Lucifer, may be in outward appearance lowly.  
Give me leave to give an instance of my own experience; and that's a very convincing Mistress. I was once tempted to go to the Tryars; than whom, neyer was Juncto of men more high, scornful, overlooking, and brow-beating their poor clients: As if we had scarce been made out of the same metal with themselves: As if they had been the only Seraphic, 
Numb. 13.33.  and Angelical Doctors; but we, a company of lumpish, and phlegmatic pedants, poor Grasshoppers, scarce worthy to come into their presence. And if we did so; which was not easy without long attendance; what distances did we keep? How were we fain to observe their eminencies? And look, what informers, and confederates, they had in the Country; these were also blown up with the same elation of spirit; so that 'tis easy to guests what humble, and meek spirited men we should have met withal, had God's anger still continued us under your yoke. It was but time for such conceited Rabbis, and strutting Mountebanks to disappear, who by soaring too high, had put out their own eyes; and to leave their usurped charges, to more sober, and better poised Raphael's. And though some of them are naturally alive; yet because I hope mine eyes shall never see them again in that capacity, I shall write out the same Epitaph for them, as the Hystorian set upon Nero,— Sua immanitas, 
Tacitus Hist. 1  sua superbia, Cervicibus publicis depulere.  
And since I would fain thaw your congealed hearts and melt them into a better opinion of these reverend Fathers, which now sit at the stern, Consider I beseech you (though 'tis common with you to reproach them with Popery) that we are indebted unto them (next unto God, and the King) for the free exercise of that reformed Religion which we profess: For as their Predecessors have been the best Champions, and the most impregnable Bulworks against the Romish emissaries; so they themselves (to show they are no degenerate off spring) have of late stood in the gap against the incursions of the same assailants. Give me leave to refresh your memories with matter of fact; for I fear they are too slippery to retain, what does so evidently, so justly redound to their immortal honour; and when I have done, for shame, tell the people no more that they are antichristian, when you have a purpose to dress them up in such barbarous skins, that they may with the more case, fall a sacrifice to their fury.  
When in a session of this very Parliament, it was urged with no small vehemency, backed with the intercessions and interests of great personages— that the Roman-Catholick Religion, might be freely tolerated in these Dominions, (and if the Serpent had thus wound in his head, it is easy to divine what would follow) when some began to warp, others to stagger, and some Barnabas' had like to have been carried away with this torrent; as if they thought it but reasonable, that such as had been men of fidelity and courage heretofore, should now receive this donative, and reap this harvest of a Toleration. Then stood up these Phinchas', and partly by their obsecrations to his sacred Majesty, partly by their convincing and nervous arguments in public, they dashed this cockatrice, when it was ready to peep out of the shell. Thus did these Heroes obviate and frustrate this black but plausible design. Ringantur! Rumpantur! let their enemies swell with their own poison, until like Judas they burst asunder: Let Shimei and Rabsheketh rail, These Angels of the Churches will not turn aside out of the way of truth but will still go on asserting the ancient, and Catholic doctrines against those that oppose them. 
Anokins.  These Stars are fixed in their Orbs (not erratical or falling) keeping their direct and even motions, Bark who will at their constant regularity: and in so doing, may they ever be kept in God's right hand, may their bow abide in strength, 
Gell. 49.23, 24  and the hands of their Arms be made strong, by the hands of the mighty God of Jacob: Though the Archers have sorely grieved them, 
Numb. 22.18. 〈◊〉  shot at them, and hated them: Though Balak would give them his house full of Silver and Gold, may they never go beyond the word of the Lord their God, to do less or more. Let their resolution, be that of stout Melancton, to the Prince of Hassia's Ambassador, offering Prolix promises, 
Camerariu● in vita Melanct. p. 110.  if he would espouse his master's controversies, saying, No earthly things, should ever alter his purpose, in what he was already satisfied.   

CHAP. III. Animadversions upon some passages in a Book Entitled Solomon's prescription for removing the Pestilence.  
I Have read a Treatise of yours, called Solomon's prescription for removing the Pestilence. I call it yours, because the Author professes himself one of your number; and he seems to express the sense of your aggregate body. Like a Physician of value, he searcheth into the causes procuring the Plague; and to that end, he musters up a black catalogue of— Swearing, Drunkenness, Uncleanness, Pride, which I will freely grant, and with a sad heart, confess, are too rife in our days: Yet I abhor that imputation of unfaithfulness, which he charges upon us in that Book, who continue in the exercise of our callings, as if we did not open our mouths against some of those sins, in our Sermons; and so by our traitorous and silent connivance they are encouraged and gather strength. It is time the Land should vomit us forth; if we were such Pandours and Brokers for sin, if we sow such pillows under sinners elbows, or dawb● writh such untempered mortar. Sirs, leave this ●●ick of strenuous calumnies; to the intent, some spots of dirt may at least stick upon your Brethren. I say the truth in Christ, I lie not, my Conscience also bearing me witness; we desire (many of us) to spend, and to be spent, in telling Israel of her sins, and Judah of her transgressions. Neither does this Author show himself an Interpreter, one of a thousand, declaring the whole counsel of God: For he deals very partially, concerning the integral and adequate causes of the Pestilence: There were other sins which should have been enumerated in this case, had they not been in the other end of the wallet; as Perjury in violating the Oaths of God, Allegiance, Supremacy, and that of Canonical Obedience; 
Numb. 16.47.  Bloodshed, Censorious condemning and traducing one another, Schism and Rebellion; which have a most direct influence and causality upon the Plague: Are these sins of the growth of some foreign Countries? Had you consulted Scripture Oracles, these plump Amalekites, these Agag-sins should have been brought forth, and fallen a Sacrifice, in order to the appeasing the wrath of God, and removing the Pestilence: For my own part, I never look we should be free from this, or some other Plague, until without palliating, shifting, reserving, and mincing our darling sins, we can all take shame and confusion to ourselves. If we still think to hid these deformed brats, these stinging Scorpions in our own bosoms, 
Pluarch.  (as that Lacedaemonian did the Eox he had stolen, for fear of discovering) they will never leave gnawing at our very bowels. It is but a pernicious and desperate modesty, to cover those vipers which at last will suck our very heart blood. But to go on with our Author: He tells us at long-running (which is the scope of the whole Book) what is the principal cause of the Plague; and that is, his and your silence; or, your not Preaching the Gospel: The more shame for you then, that you will not open your mouths in Prayer and Preaching, to deliver us from such a judgement: You are worse than Craesas his Son; for though he was born dumb, yet seeing one about to kill his Father, he burst the strings of his tongue, and cried out, will ye kill my Father? yet you can see your Brethren fall by thousands, and never go about to break your obstinate silence; nor throw away those with's, (as Samson did when the Philistines were upon him) wherewith ye have bound up your own tongues.  
Well! give me leave to tell you what Christ: said to his drowsy Disciples, Fast, Pray, Preach hereafter, lest ye yourselves be swallowed up by this, or some other Plague.  
I but say you, the fault is not in us, but in the Government; and that we may not be in suspense, what is your meaning, this Author charges all upon the Bishops. page 62.— this is plain dealing. But why upon the Bishops? Must they be our scape-Goat, to carry all our sins on their backs? or must they be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lustration, or expiation, for those curses which are due unto us all? Can they make and impose Laws? Were the Liturgy, Canons, and other decrees established by their Authority alone? Do not we own the King Supreme upon earth? Have not the Laws the superscription and stamp of his Royal Assent? Are they not the product (not as your Covenant) of a part, but the whole Parliament, King, Lords and Commons? And yet by a wilful kind of Sophistry you are still casting all the Odium (as you intent it) upon the Bishops; who are but the trusties, 
Heb 3.2.  to see the execution of those Laws. Therefore as Moses was faithful to him that appointed him, in all things concerning the Lord's House; so these Aaron's must be men of fidelity, in discharging that trust, which is reposed in them, by the supreme Authority of this Kingdom, concerning the affairs of the Church, according to the pattern which they have received in the Mount; I mean, from the Legislative power of the Land. Indeed should they coin Articles of Faith (like that Romish Dictator) and impose them upon the Church, than there were just cause of complaint. But whilst (like Ahasuerus) they only inquire, what they may do according to law, to those that break the Commands of the King; take heed, lest whilst you levelly your darts at them, you hit the Throne. But why do you impute the Plague unto the Bishops? 
Esth 1.55.  Doth this savour of a Christian spirit? I had thought, that in general calamities, every man should have laid his hands upon his own heart, and suspect himself to be that Achan that troubles the Camp, that Jonah which occaons the storm; and say with the Apostles (though innocent) Master, is it I? And not like Solomon's Harlot, wipe our mouths, or with guilty Ahab, lay the fault of troubling Israel, on good Elijah. Will you still be the worse sort of Conformists, resembling the murmuring Israelites if any thing went amiss with them? If they wanted water, or meat for their lusts, than Moses was in all the fault, in bringing them from the fleshpots of Egypt. Will you needs conformyour selves to those idolaters, that 
Jer 44.18.  looked upon them that reclaimed them from offering incense to the Queen of Heaven, to be the cause of the Sword, and Famine? or those Heathens, that sent the Christians to the Lions, if Nilus did not swell high enough, to make their fields fruitful, or if their Legions miscarried in the Field. So unhappy are our Fathers, if their teeth must be set on edge, as oft as the people eat sour Grapes. This will make their backs crack, (though made of steel) if every man's burden must be laid on their shoulders; they are objects of pity, rather than envy, if our faults must be whipped on them, and they must be piacular oblations for us. Good Sirs! learn more candour, morality, justice, and charity hereafter, and see that ye speak every man the truth to his neighbour. Some of you have so blackened these reverend Fathers, and put them into such a strange and monstruous dress, by calling them the Members of the great Whore, of the Beast of Babylon, Idolaters, Haters of God, and Godliness, the verymystery of iniquity, and those principalities, and powers, which Christ came to cast down, or as this Scribe does more than insinuate, page 53. Esteeming Ceremonies above Souls. That I dare boldly aver, that some of the seduced Herd, who are ignorant of their Integrity, ear of the Churches, bounty, public spirits, Piety, and Loyalty, do scarce believe them to be men, or if so, yet, that they are some terrible Cannibals, that came out of some strange Land. I was (not long since) desired to Preach to a Congregation, that had been instructed by one of yourselves. A Gentleman told a Countryman there after Sermon, that his Son was an hopeful youth, and might in time be a Bishop: The man startled presently with fear, or indignation, I know not whether, saying, God-forbid that ever my Child should be a Bishop. Sure this man thought his Child should be transformed into some strange shape have been converted into an Egyptian Mammaluke, or paid as a tribute-Child to the Grand Signior, and so have been brought up in the Mahometan Religion, and made a Janisary to that Emperor. Thus the spies, to the intent they might disgrace the Land of Canaan, said, The Land did eat up the Inhabitants thereof. 
Numb. 13.33.  And in our remembrance, even at the beginning of these late times, some malicious Poers told the World, that the Royalists eat up Children, and trained their Horses under ground, etc. Can such weapons prosper, as are sharpened at the Forges of the Philistines? Can such Champions hope for success, that go dewn into Egypt for help? Cutting and lancing with lies, as with sharp Razors: Is there no way to undermine the sacred order of Bishops, but by digging as low as Hell; in slandering the footsteps, and traducing the Persons and Government of those servants of the Lord, of whom this treacherous World is not worthy. 
Gal. 5.20.  If this be your zeal, it never came down from Heaven, 
Calvin Epis● 3.  but it is a mere work of the flesh; it is such a zeal (quo nunquam arsit Elias) which never inflamed the hearts of Gods faithful servants. There were just such zealots indeed in Jerusalem a little before its Conquest by the Romans: And I wish you may not show yourselves to be their offspring, and so become as ominous to us, in ringing the knell of our Native Country.   

CHAP. iv Subordination of Presbyters to Bishops: and the Honorary Title of Lords given to the Bishops, are no just impediments to Conformity.  
YOu are not a little troubled, that you must truckle under Bishops: Nor will you own any such distinction betwixt you and them. Whence this ariseth (as to the sublimity of your spirits) I have touched upon before. I desire still to be serviceable unto you, by removing and dispelling such clouds, which interpose their gross bodies betwixt you and us. It is not my business to dispute this Polemical Article at large, which my betters have done so fully, that there is nothing to be gleaned after them: What can he do that comes after the King? Their Arguments stand like a firm Mountain against the popping squibs of all Arrius' Disciples. Only let me reason with you in a word or too, according to my own observation, and reading. Was not Aaron above the Priests, Levites, Nethenims? Were there not Archiflamines amongst the Romans, by the very light of nature? Were not the Disciples (think ye) inferior to the Apostles? Were not the Ministers in Ephesus and Crect, subordinate to Timothy and Titus? What think you of the superintendants in the Lutheran Churches, of the leading Presbyters in Geneva, and here at home? Did they go so equally, hand in hand with their Brethren, without advancing one step before them? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Judae. p. 6.  Neither do the Bishops challenge any pre-eminence above you or us in Preaching | the Gospel, or administration of the Sacraments; but only as to Acts of Jurisdiction and Ordination: And what order would be in the Church without these? As for the History of the Church; that there was such a distinction (if my Books be Authentic) even in the purest times, I am abundantly confirmed. And it hath been the subject of my admiration; that those amongst you, who have more than ordinary familiarity with antiquity, should yet boggle at this concession. If you would permit me to be your remembrancer I would lay before you these few Testimonies. 

Ignatius ad Magnes. p. 55.  
Tertul. de Baptismo. p. 280.  
Cle. Alexand. Stroma. 6. p. 667.  
Cyrillus p. 209.  
Austin de Civit. dei, lib. 22. cap. 8.  
Jerom ad Evagrium & Heliodorum, vindicated from the exceptions of Blondel and Salmasius, by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond.    
Calvin, Beza, with other modern writers of great credit, who are commonly looked upon as adversaries to Episcopacy; yet speak most softly and favourably of the English Bishops.  
But could you submit to the Bishops as your Superiors, yet you will by no means admit of their Titles of Lords: This is (say some of you ' taking God's name in vain, in perverting the genuine sense of Scripture) to Lord it over the Lord's Heritage: This is expressly contrary to God's command, telling his Apostles that it should not be so amongst them. Yet methinks, if we can agree in the main, concerning a gradation, sub & supra, in the Church, we should not differ about a word: Especially since the Authority, and divine right of Scripture, is not herein pretended, but only the indulgence of Princes. He that makes others Knights and Earls, hath the same power sure, to make these Lords. But see your own unhappiness again, whilst you fling at the Mitre, you hit the Crown, and pierce the purple Robe: As much as in you lies, you abridge the King's prerogative, in conferring Titles of Honour upon whom he pleases, unless your suffrages be first procured. The fountain of Honour must be dried up, rather than empty itself into any Rivulets, but where you shall direct them. How came that very same spirit of contradiction into you, which was in those malcontents of Scotland? If the King there, either went an Hunting, or kept a Feastival day, without their approbation, presently the Pulpits must ring with anathemas against him. If those that are eminent in the studies of the Laws, or men of heroical and valiant achievements in war, be dignified with the chaplet of Honour; they will permit them to wear those Crowns, which they have purchased by their own merits: But if those that excel in the study of divine learning, by their Prince's favour, be accordingly advanced, what squint eyes are cast upon them? then you grudge with Judas, at this expense of princely bounty, and are as far from congratulating their preferment, as you are from equalling their endowments. 
Rex Anius Rex idem hominum, phabiq, Sacerdos.  The very Heathens thought their Priests capable of being Kings; so that both offices met in the same person. And Solomon accounted it no disparagement, that he was ὁ Ecclesiastes, The Preacher in Jerusalem. How many great Princes are there in the World at this day, who are Bishops by their callings? Yet you are more violent against the innocent Rochets of reformed Bishops, then at the Caps of Romish Cardinals, though of a sanguine complexion: Were they all Pres●er-John's, they would not be so much exposed to your anger.  

French History in the life of Charlemaign  When a Stracen King came to the Court of France, w●●n an intent to turn Christian; he was so much scandalised at the poor and ragged condition of the King's Chaplains, that he went away as very an Heathen as he came. The best Christian Emperors thought it a most compendious way, to make Religion to flourish; by gracing and crediting Bishops. Constantine set them at his own Table; and wherever he went, 
Euseb. p. 127.  they were his companions. Theodosius and Valentinian showed the same respect to those that were most eminent in the Church. 
Cracanthorp's defence of Constantine, p. 44. etc.  No man more welcome tothem, than the Bishop of Milan. Nay, to gain the more respect among the people, many controversies 'twixt men and men, were devolved to their decision: 
Theodor l. 4. p. 5.  And it was lawful, even to appeal from the Emperor to the Bishop: May not this be the reason, 
Z●zam l. 1. c. 9  that the Scriptures adorn them with such transcendent Names, 
Aust. Epist. 147.  Ambassadors of Christ, Stewards of the mysteries of God, Rulers of God's Family, Stars, Angels, Gods? yet we are so infatuated with ignorance, or distorted with malice, that we can neither see the advantages which accrues to the Church by their advancement, nor perceive how this tends to our own benefit and renown. Is it not for our good that they sit in Parliament? That they are vigilant and provident there, as our Representatives, both to prevent what may be prejudicial to us, and also to interpose and move in our behalf: Is it not for our honour, that they are thus exalted, who were taken out of ourselves? May not this shield off some of that contempt, which the people are apt to cast upon us? and if we be injured, and oppressed, is it not for a consolation, that we have such heads of our Tribes, such Fathers of our Family, into whose bosom we may empty our complaints, who will be as ready to relieve as to hear us. And if our grievances are above the sphere of their own activity, yet they can appeal to higher authorities; when such little ones as we are, can scarce be admitted.  
For all this you cannot digest their Titles of Lords; 
Mat. 20.25, 26.  This favours (say you) too much of a temporary Kingdom upon earth, which our Saviour does upon all occasions renounce; 
Luke 22.25.  This is to bear rule like the Princes of the Gentiles. Thus you run away with this Text like Lapwings with shells upon your heads, as if 'twere not possible to overtake you. And you think yourselves so deeply entrenched in the authority of this Scripture, as if it were impossible to beat you out of this fortress: yet let's spend some second thoughts upon it; and search it with a narrower eye: 'Tis true, our Saviour prohibits all affectation of honour among his Apostles, he would not have them strive after greatness; but to be serviceable to the meanest, that they may win all sorts of persons, by their humility. Dominatio interdicitur, judicitur ministratio. They must not hunt after dominion, but like the Angels they must be ministering Spirits. Yet that there should be no prerogative and pre-eminence one above another, this is not forbidden at all in that place. Indeed Christ would not have his Apostles to have any violent, or compulsive jurisdiction over their Brethren in exercising the power of the Sword: He would have them to leave that to temporal Princes. Therefore 'tis said, it shall not be so among you, that is, as it, is with civil Magistrates, Princes of the Gentiles, punishing offenders with corporal stripes. And accordingly our Bishops, meddle not with criminal matters; but as I am informed, they go forth of the Parliament house, when sentence of death is pronounced against Malefactors.  
You might as well conclude that no men should be called Masters, Fathers, Lords, because the Scripture says— Be not called Masters.— Call no man Farther upon Earth.— There is but one Lord Jesus Christ. But this word Lord, is taken in a latitude of interpretation; It carries with it, respect and superiority. Rebecca did so respect and reverence Abraham's servant, that she says, drink my Lord. Sarah called Abraham Lord. 
1 King. 18  Elias a Prophet is so called— my Lord Elias— so is Elizeus too. 
2 King. 2.  There is honour, nay double honour due to those that wait at the Altar; therefore (methinks) we may signify that honour in our expressions: 
Ambrose de dig. Sacer. c 3.  If we must honour them with our hearts, why not with our lips? since Nihil sublimius Episcopis. No calling is more sublime than that of the Bishops. 
Bishop Bilson, of the perpetual Government of the Church. p. 63.  I conclude this return with the very words of that excellent Bishop of Winchester: God is my witness, I smooth no man's pride, I seek no man's favour; I read as sincerely as my simple learning will suffer me; I see no reason why it should trouble any godly mind, to hear a Bishop called by that name, with which Saint Peter willeth every woman to honour her Husband.   

CHAP. V An Answer to that popular clamour— Godly meetings are disturbed, and Papists favoured.  
IT is no small rub in your way, to hinder your advance towards us and does not a little open your mouths against your Governors, that you cannot be quiet in your private meetings, but you are ferreted and disturbed by the secular power; so that Papists, and drunkards, are not so narrowly observed in their extravagancies, as you are in the true worship of God.  
Ad populum Phaleras! This Topick does you much service; whereby you persuade the credulous multitude that you suffer a great deal of wrong; this is oppression and persecution in grain. What must godly, sober, conscionable Ministers be more severely dealt withal, than those that sing Dirges, and say Mass? Then those that flock to those seminaries of misdemeanours, Alehouses and Taverns? Far be it from me, from being patron or advocate for either of these, better my tongue should cleave to the roof of my mouth. Yet comparatively, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compose your countenances, until I come to a full period) I mean, in point of obedience to Government, and so in respect of public peace, and tranquillity, I wish it may not be truly said, that these very persons against whom you so bitterly declaim, and sharpen all your invectives, overwhelming them with showers of stones from your slings, as if none were sinners but they, were not less dangerous to the welfare of the Kingdom, than those reputed Godly men, who with a sullen kind of sobriety (like him in the Hystorian) go about to destroy the common wealth? Sober men did I call them? Then who are those pernicious drunkards, of whom the Prophet speaks; who are drunk, but not with wine: Drunk with malice and revenge, and drenched in such furious passions, that like Aetna they belch forth nothing but flames. There are some unclean spirits that walk in dry places, Matth. 12.43. Now if spiritual sins are worse than carnal, as partaking more of the will and the whole soul, certainly this drunkenness which throws firebrands into the roof of Government, and longs to wallow in the ashes of a Kingdom, is worse than his that rolls in his own vomit: This degrades us below bruit beasts; and that equals us to the very devils: This hath more scandal before men but that hath more guilt in the sight of God. Such as these may in time be brought to repentance, but those are commonly hardened in their impiety: that as Christ told the Priests and Elders, that Publicans and Harlots should go into the Kingdom of Heaven before them; so 'tis easier to teach these profane wretches, their duty to 〈◊〉 their Prince, and convince them of their exorbitant carriage, than it is to turn those about, whose webs are finer spun, and their fardels wrapped up in Eliah's Mantle. I hope you will not call this pleading for Baal, and arguing for debauchery, no more than Saint James pleaded for Devils, when he says they believe and tremble; or our Saviour, for Heathenism, when he prefers the condition of Tyre and S●don, before that of Chorazin, and Bethsaida. A Serpent is a Serpent still: though in some respect, that is, in looking to his head, he is the emblem of wisdom.  
But as the Moralities of Pagans, and honest deal of Turks, do but aggravate the vices, and cheat of Christians, and will rise up in judgement against them: So that loyalty which is in profane persons, doth the more condemn that disobedience, which is in men professing Religion. Are not you ashamed to violate the commands of Authority, when Swearers, and Drunkards are zealous for them; and herein it is, to wit, in what is good, that they deserve both favour and encouragement. I pray study Metaphysiks better, and do not confound and jumble together the notions of those things which ought to be distinguished, abstracted, and severed one from another. These men are countenanced, 'tis true, as obedient subjects; but not as Drunkards: For so the Laws of the Land are severe against them, if they were well executed. 'Tis an errand fallacy to conclude absolutely, and comprehensively, when the premises are only to be understood of things in some particular respects and considerations: Although I wish from my heart, there were no need of such logical acceptations; but that such as were loyal heretofore, and do still keep their integrity, did not blast their own virtue, and give their enemy's occasion, by the looseness of their lives, to traduce the goodness of their cause.  
Now as to your darling, private meetings, whereby you contront the public established worship of God, and would make men believe, that God is served only in your corners: That (as Eliah once spoke unadvisedly, and with too much ostentation) you are left alone— that you are as a garden of Cucumbers— that our Temples are profaned with superstition.  
Sirs, be not angry, if the supreme Magistrate have a jealous eye upon your Assemblies; as having paid dear already for the like method, and procecdings. Is there no cause for him to fear? lest you should hatch such Harpy's as may in time devour him. And what necessity I pray of this schism? I can call it no better, if he defined it a right, that said, it was a causeless and culpable separation. Are not the gates of Jerusalem open? Why do you flock then (like the Disciples of Jeroboam) to Dan, and Bethel? 
Hos. 5.1.  Are there any snares upon Mizpheth? or Nets spread upon Tabor? Are the ways of Zion unoccupied? Are there any Lions in the way to cause you to go thorough byways? Are there any Cerinthus', or Marrions, that you run out of our Assemblies as Saint John did out of the Bath? Is this to follow the direction of Christ, to preach from the house top? or is this to imitate his example, who spoke openly to the World, and taught in the Synagogue, and in the Temple whither the Jews resorted; 
Joh. 18.20.  and in secret he said nothing. Were there a Nero, or Dioclesian at the helm, who should threaten to mingle our blood with our Sacrifices, if you had your Antelucana, and should flock into canes of the earth, to worship God in Christ I would commend your zeal, and run along with you. But now the blessed days of Queen Elizabeth (as you were wont to call them heretofore) are revolved, and come back again: we have liberty and encouragement, under our Josiah, to be as religious, as we will, or can, what ingratitude is it to complain of such halcian days? 
See Dr. Minton on Judas; and Calvin was of the same judgement. I here ought to be no separation, from those Ghurehes wherein are taught all things necessary for Salvation.  to run like Foxes into holes? when we should like Doves, flock to the windows of the Tabernacle. You confess we keep to the same Foundation; why should we not then meet under the same roof? The first Christians met together with one consent in one place; whether it was to pray, hear, or break bread. Division of places will not long be without division of minds. And where can we upon better grounds expect the presence of God, then in places dedicated, and consecrated to his name. There he hath promised that he will dwell in the midst of the Children of Israel for ever. Saint Basil upon those words— I will pay my vows in the midst of Jerusalem; breaks out into— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— that is, observe this; ye that leave the Church, 
Acts 4.24.86.46.  and turn aside to common houses! 
Bishop Androws Ser p 599 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 43.7.  As if they had been guilty of a great crime, in setting up Altars in any other place, save at Jerusalem where men ought to worship. This proved from the Devil's Apishness: For if the Lord have his Table— the Table of Lord, we shall read also of the Table of Devils. If Bees have their Hives: habent it vespae (says Tertullian) wasps and Hornets, will have their holes too.  
I know you will say, 
p. ●2●.  we do but pray to our God, and discourse of his Word. Well! you know who was poisoned with Wine in the Sacrament. And I wish there were no venom distilled in private prayers, and dilating upon Scriptures, by uncouth reflections upon legal establishments. Tell us of obeying the commandments of God, as long as you please, yet I dare not believe you; so long as you break the Laws of the Church: for unless we observe both we obey neither, 
Lib. 3. p. 107.  says unparallelled Hooker. It is to me a distinction without a difference, to separate and divide the laws of men, from the laws of God: if such laws of men are not Repugnant to the laws of God.  
In the next place you are much troubled, that Papists are not so much troubled as yourselves; and indeed, I am much troubled that you give more occasion. 'Tis true they refuse to take the oaths of Allegiance, (I speak of some of them) and Supremacy, and you refuse to keep them. Some of their principles are pernicious to our Government; and you know whose practices have been so. Though you look several ways; yet we find our fields wasted, and can scarcely tell who are the greatest trespassers: They would have blown up the Parliament-House: And I am loath to say, who were the occasion of doing worse; 
See Mr● Prins parallel 'twixt these two:  because what they did was in the dark, but this before the face of the Sun. I know with Pilate, you will wash your own hands; Well, tell me what you think of this narrative; A kennel of Hounds hunted an Hare all the former part of the day, and towards night a Shepherd's cur steps in, and murders the Hare; who were accessary to the poor Hare's death? If you abhor the fact, do not build the Tombs, or keep the garments of them that did it. Take heed of nibbling and knawing at the root of another's gourd, and undermining another's Cedar: Murmuring will lay the Axe to the root of this Tree: In so doing you shall justify Sodom, I mean Rome itself. I acknowledge (with my betters) that Jesuited Papists, standing to their own principles, cannot be good Subjects to reformed Princes; yet we know that the secular Priests renounce their Doctrine herein, as most destructive. The Popes themselves have also contradicted each other in this point (where is then their infallibility?) Boniface the eight ordained that all men should acknowledge the supremacy of the Pope, upon pain of damnation; 
Stilling fl. p. 448.  yet Innocent the third, affirmed that the King of France hath no Superior upon earth. It was a reproach cast upon the late Royal Army, that it was Popish; I call it a reproach because the denomination was taken from the lesser part, and from a very small inconsiderable number of that body: Yet suppose it had consisted, most of them upon mature deliberation; this will redonnd to their honour, and our shame, were there Doctrines as ancient, Catholic, and Orthodox, as many of their personal actings in that War were courageous and loyal; I think there would be no need of keeping such a vast distance from them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 15. 〈◊〉  I am sorry (said that blessed Martyr) that Papists should have a greater sense of their Allegiance than many Protestant Professors; who seem to have learned and practised the worst principles of the worst Papists; or as (that Oracle of Reason, and standard of Religion) goes on saying: It was indeed a foul and indelable shame, for such as would be accounted Protestants, to enforce me a declared Protestant, their Lord and King, to a necessary use of Papists, or any others, who did but their duty to help me to defend myself.  
But perhaps, I may so long endeavour to deliver you from this scruple, that I may contract to myself the imputation of Popery: And whilst I am so charitable, as to prevent the dust from falling into your eyes, I may stand on the windy side on you, until I hazard the putting our my own; for you are too free of that livery to every one that stands in your way. Though you may as truly say, we worship an Ass' head, as that we espouse any Popish Tenants; my Answer to those that examine me in this point is this: Am I not a Minister of the Church of England? And is not this enough to evade, or blow away such a calumny? Is it less than a contradiction to call those Bishops and Ministers of the Church Popish, who have subscribed unto, and do allow of the Articles, Liturgy, and Canons of this Church? Wise men will as soon believe you, if you should affirm; that those who approve all things in the Alcoran, are Christians, or that England reaches as far as Italy, What considerable point almost betwixt them and us, is not in some of these declared against? So that this web which you wove with so much earnestness, will only catch dotterels and fools; such as have either shaked hands with their reason, or else are enthralled and captivated under the tyranny of their partiality, and locked down to the Galleys of their own passions. If this be not enough to disabuse your credulity, and to vindicate myself from any compliance with the Court of Rome; I profess moreover, that with the Beraeans, I have searched the Scriptures: Neither am I an utter stranger to the Fathers and Historians of the primitive times; yet I can neither find either their opinions, or your singularities, wherein they or you differ from the Church of England, in any of those Canonical, and Authentic Records. Why should you grudge at the Papists peace & protection, so long as they are peaceable: and either actively obey the Laws of the Land, or else are ready passively to submit to the penalties charged upon them for their neglect, if you find them thus disposed? As great an aversion, and antipathy as ye have against them, 'tis worth your labour, herein to make them your own exemplars. Sure you are not so bloody in your Tenants, as to maintain that all who differ from us in Religion, merely upon the account of Religion, must presently incur capital punishments. Saint Bernard upon those words of Solomon— Take the Foxes— observes, 
Ser. inf 〈◊〉 Gant. 2. 1●.  that he commands them not to be rooted up and killed, but only to be taken, that is, by convicing them of their errors.— Cu● convincitur falsitas, capta est vulpes quae demolitur vineam. You cannot be so ignorant of the usages, in other States, and Kingdoms (except where the inquisition prevails) how those that dissent from the Religion, which is publicly authorised, are not only permitted but secured, so long as they do not affront the Civil, or Ecclesiastical Laws of those dominions. And it would be but an unseasonable precedent, and excitement of cruelty towards our Brethren abroad, if we should begin in the same cup at home. I wish with Saint Paul that all men were as myself; yet since there must be Heresies, and our judgements are as different as our faces: since breeding and education do so much sway, and influence men's Religion; I have a latitude of charity, for those that descent from me; if they be not seducing impostors, or turbulent incendiaries.   

CHAP. VI Reordination is no sufficient ground for Non conformity.  
ANother Sconce, or Bulwark of yours, wherein ye have entrenched yourselves, and stand out against us inviting you (out of the sense of the greatness of the Harvest) to bear a part with us in the heat and burden of the day, in the work of the Ministry, saying unto you, as the men of Gibeon said to Joshua: slack not your hands, 
Josh. 10.6.  but come up to us quickly, and help us: Some of you have answered no, for we must be ordained by Bishops; otherwise by the Law, we have no commission; and as for our parts, we are resolved not to undervalue that ordination, which we have received already from our Brother Presbyters. The Bishop's hands are not more Authentic than theirs. Besides should we admit of another ordination; what is this, but to confess our former void; and then what shall become of those children, which we have Baptised and other minsterial acts which we have performed by virtue of that ordination; this is objected but by some of you and those juniors, who came up in the time of the second Temple, and did not behold the glory of the first: And herein, your condition is the more to be pitied, as being deceived and betrayed into such a labyrinth as this, by those that had seen more years, and so should have been more fatherly: I wish the complaint of Cyprian may not hold in this case— Parents Parricidae— Fathers are murderers, poison their children, and give them sour Grapes to set their teeth on edge. I cannot but apply to them the case of the young Prophet, that man of God, who was led out of his way by an old Prophet, so that he broke the commandment of the Lord and at last was slain by a Lion: 
1 King. 13.24.   
Sirs, look about you: Will you stand in the Market place all the day idle, out of a compliment to some ring leaders of a party, who thought to have retrenched the footsteps of ancient discipline, and pulled up the Landmarks of Catholic order in the Church; that all persons acting in the ministry might derive from them and commence from the Epoch of their jurisdiction. Just as Jeroboam made new Priests, after he had made an innovation in the political Government. The old Wells must be stopped up, and new found Cisterns must be set abroach. If one should ask these recusants whether they had not at first an inward call from God, I'll warrant you, they would make it as evident to Master Nye (if he were again in his chair) both as to the time, and manner of such a call, as ever it is apparent that young Samuel, the Prophets, and Apostles, were called by a signal voice from Heaven: Yet this call from God must be suspended, or utterly neglected, if it be not warranted, and confirmed by such men as they fancy and approve; as if they were the servants of men, and came on their errand, rather than the Embassidours of Christ, and Nuncio'● of Heaven. What is Ordination, but an impouring such men to the work of the Ministry, as by their qualifications make it appear, they are set apart, and appointed by God to the same office: As Kings when Inaugurated, and persons when Married, are declared unto the World, that they are to be looked upon, in such a royal capacity, and Matrimonial relation. Therefore 'tis no contradiction in Saint Paul— that he was not an Apostle of men nor by men, 
Gal. 1.1.  but by Jesus Christ. 
Acts. 13.  Yet we read, that he was ordered, instituted, and set apart by men to the work of the ministry: because his inward call was derived immediately from God, but the manifestation, and declaration of this, was from men. Now, since the losing the golden reins of Government, in head strong times, some that were but mere Presbyters themselves, by a too precipitate boldness, took upon themselves a power of making and propagating others like themselves, where they meet with officious Clients, such as were willing to be made currant by their stamp; it hath pleased our Legitimate Governors, after a Jubilee of an happy restauration, to prevent schism, and confusion among Ministers, that they may not claim from several Originals, and so maintain divers interests, and like Jacob and Esau struggle in the womb of the Church, and endanger the rending of her bowels; as those lay-Corinthians did; whereas some cried up Paul some Apollo's. It hath pleased the wisdom of the foresaid Authority to command— that all professing to take upon them the work of the ministry, should pass under the hands of the Reverend Bishops, according to the custom of this, and the primitive Catholic Church; that all might pronounce the same Shibboleth. Who would think that any should be so refractory, as to not comply with this peaceable and laudable design. 
Epist ad Evagrium.  Saint Jerom did much advance the office of Presbyters; yet when he comes to the business of Ordination, he leaves that solely to the Bishop. 
1 Tim. 4.14.  And so I understand Saint Paul, though he mentions the laying on of the hands of the Presbyters, as concurring with him in that work; yet to show; that he was the principal, and they but assitants, he expounds his meaning afterwards 2 Tim. 1.8. by the laying on of his own hands; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place noting the chief causation; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other signifies only a concurrences: Thus he appropriates this work also to Titus' Bishop of Crete— to Ordain Elders in every City. 
Titus 1.5.  I will not dispute what may be done in case of necessity, when Bishops cannot be had. I am not an absolute stranger to the judgement of Learned men, when things are brought to this exigent; nor am I ignorant, that Edesius and Frumentius Preaching to the Indians, are commended, though they had no Ordination at all. But I adore the goodness of God, that did not suffer us to be plunged into that gulf, in the worst of times; he left us a seed of that apostolical Race; some whereof Ordained many hundreds, maugre all the thunderbolts of their malicious adversaries! And I look upon them as shielded by a supernatural power, in doing of this their duty; when men wereso wrathfully displeased at them. Therefore to such as say they could be ordained by none but Presbyters in those times; and so plead necessity; I must answer, it was not absolute. but contracted. And whether such voluntary, and forward revolting from the established rule and method of Ordination climbing up into the Lord's sheep-fold some other way; I say, whether this irregular sending forth of Ministers, hath not been a great occasion that so many sheep have been peeled and scratched with the briers and brambles of wasting erroes, I leave to the sad thoughts of others: Sure I am, this hath been the subject of my pensive meditations, when I saw so much hemlock, and such daring, luxuriant tares growing in the furrows of the Church; God usually leaves those men to themselves, blasts their enterprises, and lets Satan lose upon them that leaves his good old paths, to walk in ways of their own invention. Cheminitius judged Origen to have fallen into so many errors, because he Preached without ordination: Cyprian notes the same of Donatus, qui à seipso ordinatus: 
Uport Gol. 23.  And Bishop Durant says— 'Tis not wonder that those men preach what is false, who never had any legitimate power at all. 
Jer. 23.32.  But I am most confirmed by that of the Prophet, Behold I am against them that Prophesy false dreams, and cause my people to err by their lies; yet I sent them not, nor commanded them, therefore they shall not profit this people at all, saith the Lord. It troubled Bilueh to the day of his death, that he madea Collation in a place where there was no Minister, before he himself was in Orders; So tender was that good man, of violating, that Order which was in the Church:  
Now wh●●●●● you put on y●●r Tr●●●●al Buskins, and cry out if you should be reordained, this were all one, with renouncing your former ordination, and proclaiming all your ministerial Acts performed, by virtue thereof void. I profess, I neither see any coherence, nor any sound inference at all in this logic; neither is there any such declaration in the Act of Parliament; but rather a great deal of tenderness and compassion for men in your condition; a meeting only to set us all in a right posture, that we might all be as an Army with Banners, marching all one way, that is, with our faces towards Zinn, under the conduct of the same Commanders.  
Had those in Authority reduced you into the state of lay-men, concluded your ordination void, and then applied this salvo to what you acted heretofore— Fieri non debuit, factum valet; you might (perhaps) have complained the more, yet they would not have wanted precedents and examples of counsels to that purpose: But they touch you with a soft hand, only enjoining you to take Episcopal ordination, as it were ad corroberandum titulum; to make your former ordination Canonical, Legal, and Authentic: This is evident from that proviso in the act itself— That it shall not extend to those Ministers of the foreign reformed Churches allowed, or to be allowed by the King's Majesty, his Heirs and Successors. Therefore it follows in my logic; that the compilers of this act, did not account ordination by Presbyters to be absolutely void. 
In his unBishoping T●noth● and Titus.  However Master Prin is pleased to condemn Bishop Hall for reordaining Master Bury, ordained before beyond the Seas; which is matter of fact, either without the compass of my remembrance, or short of my observation: Yet to show our charity to the reformed Churches, the letter of the Law is now express to the contrary: Doth not this proceed from a spirit of condescension and moderation? Yet in your anger you will say-all things are screwed up to the utmost extremity, without the least abatements whatever. But though the Law thus bears with foreigners, and is civil to strangers, must you that are of the same Family claim the same privilege, and plead exemption from the discipline of your Mother? For shame unlace yourselves, come in, and renew your commission. Those Officers that fought under the Earl of Essex, received a new commission under the Lord Fairfax. Were not many Kings in the old Testament anointed, 
I Chron. 29.22.  and inaugurated again and again? As Solomon and David. 
1 Sam. 16.2.  Were not the Apostles sent forth by Christ? Yet they were separated, and had hands imposed on them, 
2 Sam 2.4.  by men; and that not only once, but Paul had hands laid on him, first by Ananias, Act. 9 and then by the Prophets, 
Bishop Bilson P. 93.  Acts 13. and Barhabas had hands imposed on him, before he stood in competition with Mathias; and a good Casuist gives the reason— Ordination is an external Rite, 
Baldwin. P. 1040.  and no Sacrament, therefore it may be itarated, or repeated. Were not many in these late times married by a Minister, and afterwards by a Justice of peace? Yet what a dust, and a bustle do you make? You pretend that you are willing to exercise the office of your mnistiry; yet you are so stiff, that you will not come in to have your patents sealed. What though many of you, scarce ever dipped your feet in fonte Caballino; I mean, were never graduated in the University by way of preparation, to receive Orders in the Church; yet I am assured, ye would have found the Fathers of the Church so indulgent to you, that notwithstanding this defect, they would have flown upon your necks, and rejoiced over you as their fellow-labourers in the Lord's vineyard. The door is not yet shut: Why do you stand deliberating and demurring, whether you should perform your duty, by entering in? Though 'tis the eleventh hour of the day, yet you may earn your penny, if you will lay your shoulders to the work, and with sincere and double diligence redeem the time you have lost. But if you still resolve to go on whispering in the dark, and to continue in your claudestine vaults, do not study what answer you may give unto me; but what return you will make to your master and mine at the great day of accounts; how you will evade that woe which Saint Paul pronounced against himself, had he not preached the Gospel; which very words did so far prevail with an eminent person of your persuasion, that as Saint Austin was converted from libertism by those words,— not in chambering and wantonness, etc. So was he reclaimed from Nonconformity by— Woe is me if I preach not the Gospel. 
Mr Sprint.  Go ye and do likewise, lay the same Text close to your hearts, not as a charm, but a cataplasma; and if there be any life left, it will fetch you again; if this physic will not work upon your Tempers, what think you of this expedient? Were Saint Austin, Saint Ambrose, Calvin, Perkins: Nay, were Christ and his Twelve Apostles here upon the Earth, and met together in our English World; would they (think ye) lurk in holes, and seal up their mouths? I dare say, they would rather break forth into exultation, and wonder saying. How beautiful are thy Tents, and thy Gates O England.   

CHAP. VII. A Transition, or Introduction to the main Reasons which are pretended to obstruct Conformity.  
WE have hitherto been but in the Suburbs, and grappled only with your outworks: The main Forts and Citadels in which you incamp yourselves against our batteries, are yet untouced and unshaken. All that hath been yet said, is but pickeering some velitations with your forlorn hope (like the Turkish Asapi) which were to abate their enemies first furious onset, and blunt their Swords to make way for the Janissaries: The main battle is yet behind. Just as Sophisters make a flourish with some inconsiderable, and prelusory Sillogism, before they pinch, and wound with their keener Arguments.  
Methinks I see your very Triarij divided into three Battalia's, marching up yonder Hill (like Hannibal's Troops climbing up the Alp's) and in a Gigantic rage, defying all the hosts of little David that shall stand in your way, and oppose your thundering Legions: Confident of victory, and prodigal of death. Your defensive Armour is not like that Ephes. 6.14, 15, 16. But 'tis the Covenant upon your breasts, whilst you are clad with this, you think yourselves invulnerable, and charmed into a profound security. Who can pierce this Coat of Male? Your offensive Weapons, are Swords and Jaulings, furbushed with Lawfulness of War against the King, and overturning the Government of the Church and State. In the Rear are Volleys of Canonshot against the Book of Common Prayer. This must be dragged along, like a Royal Captive, to adorn your Chariots and set off your Trophies. These are your Cerberus-Heads; these are your frightful Mormo's; in these threefold cords twisted together lies your strength, as sampson's did in his hair. What? We give our Assent and Consent to the Common Prayer, diselaim all War against the King, Renounce the Covenant? we'll never do it. And indeed, I tremble at this part of my persuasive, since I am come to uncase the head; and must be tampering with your right eyes, lest both my Rhetoric and my skill should be defective, in accomplishing my peaceable design, and crowning my desires after unanimity. Methinks I am essaying to carry a vast Mountain upon my back, and to reconcile antipathies: For though I had Logic enough to deal with your understandings, and Engines to batter, or undermine this Capitol; yet you have so many reserves in those secret Corners and Caverns of your wills; that I much doubt the force of my Oratory to inchant you out of them. Yet as I have run with your footmen, so I shall now endeavour to keep what pace I can with your Horsemen; and like Horatius, I will fy separate these Ter geminy, and then (Auspice Christ●) plead with them apart.   

CHAP. VIII. Assent and Consent not unlawful to be given to the Common-Prayers and Rites of the Church of England.  
I Have never been more transported with wondoer, than when some of your classis, & those none of the lowest, have maintained most dogmatically, in conference with myself.— That neither the Greek nor Latin Churches, had any forms of Prayer. This made me almost to turn a Sceptical Academic, and to doubt of all things of which I took my  to have some knowledge, I was even tempted to dis-beleive my own senses; as if all things were but spectra phantasms, and empty apparitions which I beheld As if Geographers and Travelours had imposed upon me, when they told me of such a place as Constantinople: For I thought I had as good evid●ne for these forms of Prayer, which my eyes have looked upon, and have been handed down to our age, by the uncontroleable Tradition, and unanimous consent of former generations, as I could have of any objective verity below divine Revelations. That cause must needs stand upon a tottering Basis, that is ushered in with so strange an Hypothesis; 
Mat. 26.44.  which amounts to no less than an incredible Paradxe.  
As for the lawfulness of a form, it is an indisputable indisputable warrant unto me; that we have not only our Saviour's practice, who went the third time and prayed the same words, but his command too— When ye pray say— And if you will have measure pressed down; see the practice of Hezekiah, who after he had composed an Ode of thanksgiving for his recovery from sickness, 
〈◊〉 jia. 30.  (and thanksgiving you know is a part of prayer) he vowed to sing the same to the tuned instrument all the days of his life. And the very same song which Moses began Exod. 15.1. Miriam repeated over again vers. 21. Nay, those Saints which had got the victory over the beast (as if forms were to be used in Heaven) sang the same song of Moses. 
Rev. 15.3.  You yourselves do not account it any stinting, much less quenching of the Spirit, though you sing a pleasant Psalm that is drawn up into metre to your hands, yet notwithstanding you'll say, you sing with the Spirit. 
1 Cor. 14.26.  And the Apostle taxes it for an absurd indecorum in the Church of Corinth, that when they came together every one had a Psalm. And is it not as uncouth, for every one in public to have a several prayer? A several prayer did I say? Nay, were men let lose to their own liberty, they would be little better than wild Ass' Colts, snuffing up the wind towards divers climes: One would pray contrary to another, as they are soured with opposite principles and aim at diametrical interests. The devotions of Covenanteers and Independants, have been a sad instance, praying as if they would enervate, ravel and unpray one another's prayers. Certainly, this is not to take Heaven by violence; or as Tertuliian— Coire in ●oetum; 
〈…〉  & deum quis● manu factà, precationibus ambire orantes; to beset the Almighty, and as Jacob did, not let him go until he hear us and bless us. Thetis in Homer caught Jupiter by the knees, and by this importunity obtained her request. Christ hath lest a special promise that their prayers shall be granted in Heaven; 
Mat. 13 19  who in their askings can agree upon Earth. When we are divided in our supplications (as the Builders of Babel were in their languages) we abate, and weaken their force; even as water loses its strength, when 'tis divided into a multipliciplity of Trenches.  
Hezekiah and his Princes, foresaw this dangerous, and exorbitant humour in the Levites; if once they got the reins upon their own necks; therefore they prescribe them the very words wherewith they should sing praises unto the lord 
2 Chron. 29.30.  The primitive Christians were so uniform in their prayers, that when they said Amen, they made a noise like a clap of thunder, or like the roaring of the Sea.  
Judicious Hook● was so verily persuaded, that no Church thoroughly settled did ever use their voluntary dictates. Ignatius in his Epistle to the Magnesians doth rarely and earnestly enjoin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let there be one common prayer in all the Church. Constantine did not only command a set form of prayer in the Church, but also in his Camp. And Calvin speaking of a form of prayer, in his Epistle to the Protector of England, is at his valde probo: He always used the same prayer himself before his Lectures, which is Printedbefore his commentary upon Ezek el: It he ever spoke any thing obliquely of ours, it was before it was polished and corrected, in the latter end of the reign of King Edward the sixth. And that such prayers were, and are still used in the reformed Churches abroad at this day; he is but a novice in story, that is iguoran● of it.  
As for these objections. It shall be given to you in that hour what ye shall say.— And praying in the Spirit— they do nothing invalidate the Authority offorms; for, the first is only concerning times of Trial and Persecution, when Christians were to be brought before Kings and Rulers for the sake of Christ: And there is a mere fallacy in the last; as if praying by a form and praying in the Spirit, were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they cannot stand together; whereas their own sudden prayers are forms, in respect of others that join with them; yet I hope they will not deny but these do also pray in the spirit. Nay, a form hath many advantages to promote spiritual prayer, for those that pray without premeditation; their inventions, memories, judgements, and tongues are all busy in framing matter, and forming expressions suitable thereunto, which must needs be as so many sucklers, and distractions, to abate the vigour of their intentions, for what they pray.  
Where men have a desire to instill their singular opinions into the minds of others; 'tis no wonder they would be lax and free in their prayers: Hence it hath been forbidden by counsels, to use any prayers but what have been approved by Synods, lest poison should be conveyed by prayers, as it was (by 〈◊〉 Priests, in the Sacrament: Neither is it strange, that 〈◊〉 stomaches, which refuse solid and wholesome meat, and long after kickshaws; if they reject the ordinary prayers of the Church, and seek for other of their own inventions: for you know men are fond of their own productions. I dare say, if any are not nourished and heated with our prayers; if their hearts be not like those of the Disciples going to Emaus; they bring with them some prejudicated impediment, some nauseating distemper, and coldness in their own breasts. The fault is not in the liturgy, but in their own want of zeal, in not joining their hearts in good earnest to those prayers, or as it is expressed better to my hands— Men lay all the blame upon the Liturgy, to excuse the deadness of their own hearts: Like her in Seneca that said the room was dark, when she herself was blind, I confess, where men have fluent, eloquent tongues, and have expressions at will (which are the common not distinguishing gifts of God's Spirit) if they are minded to sacrifice to the drag of their own applause, in the ostentation of their parts, and desire to erect their own Monuments among the people; they have a large field to expatiate in: yet all this I aver, may be done without any dram of saving grace. The distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace and gifts deserves your further inquiry upon this subject.  
I am not ashamed to acknowledge, that upon emergencies, I have indulged myself the liberty of my own measures, and I found a vehement heat in myself for the time, my affections even over running their banks: and if I did casually hit upon any pertinent, winning and melting words, I was ready to flatter, and hug the felicity of my own rhetoric: By which it clearly appears to me, that there is a Serpent lurking under those leaves, or specious pretences, for extempore prayer, especially when we do velificare, or make a flourish in public, by turning the Pulpit (to use Mr. Baxter's words) into the hypocrites Theatre: We are then more apt to seek our own glory, than the glory of him that sent us: for in private commonly there is not so much heat attending our extemporary prayers (I appeal to your own experience in this particular) which is no small evidence, that vainglory is at one end of them: For there is an exorbitant zeal, which is a work of the flesh. May there not be a fire in straw, which may flame and expire at the same time? 
Gal. 5.20.  Cito ignis stipulae conquiescit, & exundans flamma, deficientibus nutrimentis emoritur, Though the affections may be more enlarged, 
Jerom ac● suriam p. 83.  and dilated in sudden ebullitions raptures and passions; as some women swell to an unusual bigness, because they keep not themselves under the restraint of laceing; and the waters that covered the earth at the first creation, were shallower than when they were reduced into the bounded channels of the Seas. The blood and spirits called forth into the outward parts of the body, leave a lesser proportion about the heart, to guard it from a delinquium, and such feavorish distempers often prove mortal. Yet may not those devotions which are performed by the standard of prescribed forms (though they make not such a blaze) like coals of Juniper, preserve that he●●● longer which they have conceived? May not these deliberate and rational services be more deep though they make not so much noise? May not I pray with judgement, understanding and intenseness of soul when I read, as well as when I say a prayer without book? when I open my eyes, as well as when I shut them? I pray read the true meaning of those words— The true worshippers shall worship the Father in spirit and truth, as expounded by that good man Mr. Hildersham. 
On John 4.   
Let's not dispute so long about the mode of prayer until we forget either what it is, or that we own any such tribute unto God. As I have heard a wrangling Sophister so earnest in snatching at collateral and incident disputes, until he hath forgot the question in debate: And I have seen some ill nurtured dogs, so violent in questing after every little Bird, that they have left the game behind them. Let us offer up to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Clo. Alew. p. 717.  the incense of a righteous soul, let us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, converse with God and keep close unto him, in the pant and motions of our souls; 
Basil. p. 772  and than if this may be done by a form, let's be wise unto sobriety, in hushing of unchristian quarrels; and by joining together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one consent, in the same work of such regular prayers.  
Now because some of you will condescend to a form, as lawful and expedient; yet you have no kindness for ours. Just as I knew a Gentleman, who had variety of drinks, and those the best in their kind, approved off by his neighbours round about; yet he was always out of conceit with his own liquors, and sent his man far and near, even to obscure places, to buy, or borrow what might better please his own palate. The application is as easy as the story is realibut were it fabulous, the moral would prove very pertinent. We admire things at a distance, and those that are far fetched do best please such persons, whose imaginations are stronger than their reason. Were the Officers of Geneva, or Amsterdam translated into England, I'll warrant you, many nice stomaches (for a time) would make no bones of them; nay how would they be embraced and cried up? not because they are better than ours, but in that they would be novelties amongst us. Although our usages, and methods in God's service have been commended, and the harshest particulars practised, by the most eminent reformers in the world, ours have stood without any contradiction that I have met withal, except it be such as the Moon meets with, whose lustre may be barked at by whiffling curs but 'tis fare enough elevated above the reach of their teeth.  
That stratagem-that our Liturgy was taken out of the Mass-Book, did execution in its season, whilst it w●s managed by the brawny Arms of those en●ssa●es of Apolyon, who were resolved to be strenuous in their calumnies, 'tis yet uncertain whether ●●s charge did proceed most from impotent ●●●lice, of desperate impudence: This imposture is now so disparent, that the mear●●t capacities begin to ●●e thorrow it; and discover the legerdem●● thereof. If to pray to God in our Mother ●●ngue ☜ and not in latin. 〈◊〉 to pray to him only in the, name of Jesus Christ, without any addresses to the Virgin Mary, or any other Saint, or Angel. If to acknowledge but two Sacraments, if to receive the Lords Supper in both kinds, with a declaration against transubstantiation, elevation, and adoration. If neither to respect the Pope's Supremacy, purgatory, justification by works, or prayers for the dead. If those prayers which were composed by martyred Protestants, against which the Pope sends forth his roaring Bull, as if they were levelled directly against his Throne; and will sooner dispense with his followers, for hearing our Sermons, than joining with our prayers: I say (that I may put a period to this sentence, which might easily be drawn forth into a whole paragraph) if these things savour of the Mass-Book, 
Praeflat culpam agnoscere guam deprecari.  I must confess before the Sun, that I am a Papist: that our Liturgy and Articles, were framed out of the Romish mint. But since there is nothing of this denomination once insinuated in our prayers: Since the whole compages of our service is purged and fan'nd from all the rubbish, and chaffs of Popish trash: since we have recovered those vessels which Nehuchadnezzar had carried out of Jerusalem; 
Ezra. 7.8.  may not we bring them again into the house of the Lord? May not we fetch the Ark out of the territories of the Philistines and carry it unto Shilo? may not Lot be redeemed from the Kings of the Nations, after he had been taken prisoner? And may not the Creed, Lords prayer, ten commandments some excellent prayers and laudable usages, which were usurped upon by the triple Crown, be restored to the service of the Church as a captiye Woman might be married to an Israelite, after her head had been shaved, her nails paired, 
Deut 21.12, 13.  and the raiment of her captivity taken from her: Especially seeing the beams and rafters of our Liturgy, were in the Church long before there was any such thing as Popery in the World.  
This Lion being hunted out of your way, this  being devested of all its terrible vizards: 
Bishop Taylar.  Let's see what in the next place affrights you. And herein I could have said more to the purpose, if I could have prevailed with any of you, to have given me your particular exceptions, to which you would have stood: For I perceive there is almost as much variety in your exceptions as there is in your faces: One pishes at and slites, what another cries out against with a stentorian voice, as an intolerable abomination. But this I could never obtain, either by myself, or by the mediation of proxies, whom I employed to the same purpose: As if it were as difficult a matter to procure a catalogue of your objections against the Liturgy, as 'tis to get a list of the Church's traditions.  
I cannot suppose that men of your pitch can be offended with those words in the confession— There is no health in us— with the Litany, as if it were a role of curses— with kneeling at that short prayer at the end of the commandments— Lord have mercy upon us, and incline our hearts to keep thy Law! Alas! 
Conscientis minus scrupulosa noscitur ex vitis.  these are poor vulgar cavils, your scruples run higher, concerning assent and consent: And here you are very critical, learned and curious in finding out 'gins to entangle and perplex your own consciences, as if you had found out a spititual Microscope, to discern what is invisible to our duller eyes. Not only your wills (say you) must Consent to the use of it as good, but your understanding is engaged in the truth of the Liturgy. And indeed I had thought these two acts had been so twisted together in rational men, that ordinarily, one doth suppose and infer the other. When I consent with my will to use the prayers of the Church, this ariseth from the conviction of my reason, that I may and aught to do so. And the act of my will would be brutish and irregular (like that of Medea, who was hurried only with the Ocstrum of her wilful passions) if it were not steered by the dictate of my understanding; this is to do it in judgement; therefore you-do but put a fallacy upon yourselves— a bene conjunctis etc. And whereas you say (some of you) that you could read our prayers, if you might be abated your Assent 
n =" *" The Church in her best ages hath secured her vitals, with an hedge of subscription. In Augustine's time, such as were admitted to the ministry, were to renounce the errors of the Manichees, Arrians, Novatians, and Pelagians; to declare whether they allowed of first and second marriages, the eating of flesh— repentance after lapses. Whether original concupiscence were a sin, or whether such as were out of the Church might inherit eternal life; in the Synod of Nice not only the Bishops, but Constantine himself subscribed to the decrees of that Synod with his own hands. So in Luther's time, when the Church was pestered with Anabaptists; Servetus, Canipanus, Stuckfoldius, and other Furies; it defended itself by prescribing bounds to those that were in the ministry, which they should not pass. See Melancton, Tomo tertio Declarationum selectavum. Cap de calumnijs Osiandri p. 699, 700. And why should not the Church of England (after these and other laudable examples) fortify and preserve the Capitol of her peace, against turbulent invaders, and pernicious incendiaries, by limiting men's exorbitant excursions, in joining their consent to her wholesome discipline, saying hitherto shall ye go and no further.  and Consent; 'tis all one to me, as if if you should say, you would use them in hypocrisy. But if after all this strife, what if these words Assent and Consent are but exegitical, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same thing is expressed in several terms, as it is very usual in Scripture: and import no more than that you shall constantly, and unseignedly use this form in public, excluding all others: Not as if our Assent to these definitions, were in the same manner internal as that is, which we give unto decrees, as infallible, but such as we give to those, which are not contrary to the fundamentals of faith out of submission for peace sake; 
Stilling fl. desenee of the Archbishop. 82. l 509.  as one well expresses it, whose reading and judgement outstrips his years.  
Whereas some of you have told me you would conform, were you not enjoined to do do what is absolutely sinful. These are but swelling words of vanity: For I must tell you again, prove what you say, and you shall have more companions. If any thing in the Common-prayer were contrary to any part of God's word, we have authority from our subscription to disclaim it. It is not lawful for the Church to ordain any thing that is contrary to the word of God, or besides the same. They are the very words of our twentieth Article of Religion; so far is she from imposing any thing that is sinful; so unlike is our Church to the Church of Rome; if Cardinal Peroon hit her meaning right, when he told King James pressing him, that the cup in the Sacrament, was according to Christ's institution— That 'tis lawful for the Church to dispense with Christ's institutions; or if this single Cardinal be no competent Interpreter of that Church's sense, yet the counsel of Constance cannot be denied, affirming— that although Christ hath appointed the Sacrament to be received under both kinds; yet (Hoc non obstante) we decree that the lay-people shall only receive under the species of bread. I only add this, that by the illustration of contraries ingrateful men might be brought to see their own happiness, who breath in the air of the English Church I bless God for his mercy, and conclude with those words of remarkable D. Downham Though envy cannot say but our Church holds all substantial points of Divinity, and uses the ordinary means of salvation, as other Churches testify; yet so wanton in Religion are men through spiritual pride, that they care not for the sound food of their souls, unless they may have their own sauce.  
10. Besides your giving Assent and Consent, you stumble again very unluckily, at the very threshold of the Liturgy. The very Calendar you say is intolerable: For therein is enjoined the observation of festival days, by the institution of man. I will not dispute with you about the change of the Sabbath day, from the seventh to the first day of the week. I had rather grant that to be by Apostolical and divine Authority than raise any dust about it. Yet this hinders not but that it is in the power of the Church to set apart other days, especially I am confirmed herein, because I find days of thanksgiving, and fasting set apart in the Scriptures, by commission from men; and I have seen the like practised by yourselves, I find the feast of Pu rim so lemnly observed in the Old, 
Joh. 10.22.  and the feast of the dedication owned by Christ himself in the New Testament. Those Agapae, or Love feasts the Apostle speaks of, were taxed by him, not simply as feasts, but as abused by the Corinthians. 'Tis easy to mention the Homilies and Orations, which the Ancients made upon the Nativity of Christ and other festivals: That is a false plea against Saints days, as if they were equallized to the Lords own day: For look what difference there is between the Lady and her Maid, Christ and his servants, the same we acknowledge twixt the Sabbath, and other festivals. We Honour the Saints; and if we should not, I find by experience, we should give the Papists just offence; yet we do not adore them: We desire to imitate those virtues and graces that were in the Saints: We rejoice at their conquest over the World, their triumph in Heaven; because they keep an holiday in rejoicing at our welfare; especially when we are converted from our sins. Above all we desire to glorify God himself; who sanctified them on earth, enabled them to do and suffer gloriously, and hath now enroled them in them in the Calendar and diptychs in Heaven; He is wonderful in all his Saints. We make no shrines for them, or go a pilgrimage to visit their remains: We fall not down to their representing pictures, only we retain their hystorical memorial, that we may show ourselves their genuine posterity; as the Romans by beholding the Images of their Noble Ancestors, were inflamed to an imitation of their Heroical Acts. 'Tis true, the Apostle told the Colossians, he was afraid of them, in that they observed days but I take in the whole verse, and there follows Mouths and Years ' which makes it plain those days were Jewish feasts, not only preceding, but prefiguring Christ who was to come; and who doubts but that such festivals were abolished in Gospel-times. There is yet another Bank cast up against Holidays— They contradict the fourth Commandment, which says, Six days shalt thou labour. Therefore none of those days are to be set apart for recreation, or festivity. This was pressed upon me by a plain person under my own charge; yet 'tis easy to divine out of whose quiver this shaft was derived, or on whose Anvil it was hammered. Grotius unties this knot: For the Imperative Mood (says he) in this place, or (which is all one among the Hebrews) the Future Tense, Sensum tantum sinendi habet, doth only signify permission— Thou shalt, that is, thou may'st work six days. I may add those words are to be understood Hypothetically, that is, thou shalt labour six days, if the Church do not otherwise determine of any of those days, for prayer, praises, or fasting: As many universal propositions in Scripture, are to be understood in a particular and limited sense; so many things absolutely spoken, are to be interpreted by way of supposition, as is evident in Jonahs' famous Sermon, concerning the destruction of Nineveth, such texts as seem peremptory, and to tie us up to what is enjoined in them, must be understood in such a latitude, that they do not contradict other Scriptures. As— Take no care what you shall eat, 
●●at 6.26.  that is, in comparison of the next World. And those words— Take no staves, that is, 
Mat. 10.1  to strike or fight withal; otherwise they are contrary to Mark 6.8. Take nothing save a staff, that is, to walk withal as Travellours.  
20. Another offence you take at the Calendar is, some lessons are taken out of the Apocryphas. 'Tis true what Jerom says— Librum Apocriphum Ecclesia non recepit: Those Books are not looked upon as any part of Canonical Scripture: Their Authority is not to be depended upon, as to prove any Article of Faith, or to be a rule of that doctrine which is necessary to salvation. Yet who is ignorant; except those who never read those ancient Books, that therein are many excellent Lectures of morality, much conducing to the regulation of men's manners; though I will not commit Scripture with Scripture; nor compare the Apocrypha with any part of the Old and New Testament, yet I refer it to your own consideration, whether many Chapters in the Apocrypha may not seem to convey more of edification to the generality of people, than many abstruse geneological Chapters in the Old Testament. I am sure our Saviour had an eye to this end, when in his quotations out of the Old Testament, he hath more regard to the reading of the Septuagint, than of the Original Hebrew; Because that was more common and better understood by his Auditors: And whether it was for this reason that the Author of the Epistle to the Hebrews Chap. 13.25. quotes that place out of Apocrypha 2 Maccab. 7.7. It deserves your second thoughts.  
If you except against these Books, as of humane authority only, and therefore not to be read in the Congregation; I demand of you, whether the Scriptures as divided into Chapters, and read in our translations, as also the Psalms sung in our metre and contents of Chapters are not so: neither is it any strange thing to read in the Church occasionally, even Books of humane composure, as well as Clement's Epistles in the primitive times. But if all this will not reconcile your minds to our Calendar, prescribing some Chapters out of the Apocrypha, what follows methinks should more than satisfy any rational men, who are not pertinaciously resolved to lie under their own doubts and fears. Rather than lose your communion, and the execution of your Ministry upon this account, the Church is so indulgent, as in this matter, almost to leave you to your own liberty, I mean so far, as to exchange one Chapter for another, the Apocrypha for Canonical Sripture, as appears by the Preface to the second part of the Book of Homilies, O that there were such an heart in you! as to be suitably disposed (Ruendo in occursum) by meeting so tender a Mother in complying with her innocent constitutions!  
30. Some of you (for 'tis rare to find many of you in the same mind) have not much to say against the body of the Liturgy, were it left to your free will, to use, or not to use it, if Ministers that are heavy and unexperienced might have the assistance of these crutches; but those that have more elevated parts and are men of activity, might be left to their own Legs. If such as have but barren inventions and stammering expressions might help themselves out with such a form, it would not be amiss: But to confine such as have pregnant heads and voluble tongues, within such bounds, that they must always move in the same circle: This is little less than preventing their own growth and proficiency, by being staked down always to their alphabet, and having their wings pinioned; by this means the Talents of able men will be rapped up in a Napkin; the Church deprived of their gifts, and the Spirit quenched within them. What? must saul's head and shoulders be cut off, that he may be equal to his brethren?  
When I read, or hear such harrangs as these, I am prone to suspect, that these Seraphic Doctors (notwithstanding all their sublime Notions and refined pretences) are not well acquainted with the very essentials of prayer, or at least, have not those apprehensions of God (who is the only object of prayer) as they ought to have. Alas! Do we think to charm his ears, 
〈◊〉 upon pride at an●●●● but specially in prayer. Holder; sh●m on Ps 51. p. 310.  with a multiplicity of pompous words? or, think we that our prayers are the more acceptable to him, because they are presented to him every day in a new dress.— Q●●s pulmo animae praelargus Anhelat; because they are accosted in some odd tone, and set off by some unusual looks. God delights not in variety of phrases, nor rejects our desires, 
glozing. n Eccl●●. 5 〈◊〉 T●r. 〈◊〉 in Mat. 26.20 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ●●x●d. 2●  though tendered in the same words, In oraeione quantum verbis accedit, tantum spieitui decedit, says the Casuist. The more intent we are upon words in prayer, the weaker is our spirit in praying: Though we pray in an old form, yet if we put forth new vigour of soul, 
B●l●m. p 21,  our prayers shall be fresh every day; and not for that reason) be the less prevalent since that God with whom we have to do, looks more after our Hearts and Reins, and those secret groans, which cannot be uttered (this is prayer indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectually wrought in us, by Gods own spirit) than after the froth of our lips, or cadency of our words.— In sacro quid facit anrum. It was an Heathenish conceit that the smoke of their Incense burnt upon their Altars, and the savour of their Sacrifices did delight the Nostrils of their Gods. Let us come before him with humility, repentance, & steady zeal,— Et farre litemus: It matters not though our words be few and plain, though our prayers be short and repeated every day in the same numerical syllables, though our ears are so carnal, that they long & itch as much after change of sentences, as a wanton stomach doth after variety of meats; yet far be this from us, when we have to do with God. Our words may be the same, yet our prayers may be new: As he that read over Virgil several times, and always observed a new fancy in that Poet. But what necessity of any new strain of words? If God would grant me those petitions which are offered up to him in the Common-Prayers, I should account myself sufficiently happy: Although we are not so restrained, but upon occasions, even in public we may use our gifts, if there we be grave, modest, discreet and humble. And here we have a Royal approbation of one that was the best Interpreter of the Law. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
If men would study to undermine the very walls of Zion, and throw Granado's into the Holy of Holies, they could not find out a more compendious way than by bringing into the Church such a Trojan Horse, as this intolerable toleration in permitting every one to do what is good in his own eyes; if some Ministers should pray by Book, and others without, if some should observe the Rubric, and others go by the Cards of their own distorted fancies; What Censuring? What condemning each other must inevitably follow hereupon? Look what the one did, must needs be a reproach and a defiance unto the other. He that reads will pass sentence upon him that reads not. As those Christians that were converted from Gentilism and did eat all sorts of meats indifferently, did judge and despise those judaizing converts, who were more scupulous, in abstaining from several sorts of meats: What casting of dirt (I had almost said darts) into one another's faces would there be betwixt the Ministers of this and the next Parish? 
Ardet adhuc Ombros, et Tentyrs summus utrinq, jude suror populo, quad numina vicinorum die marg: locusquum jolos credat habondas ●…sse d 〈…〉 ipso 〈…〉  Methinks I here one say of the other— he is a legal, flat, hidebound, phlegmatic Parish-Priest: And the other replying (before the words are quite out of his mouth) that he who is so forward to brand his neighbour is a proud, daring, pragmatical babbler, evaporating crude, indigested and lame petitions, which he would be ashamed to offer unto his Prince. What will the people do in this case? Scinditur in incertum, etc. they are at best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like Proteus turning into several shapes; they are as unstable as water; and therefore are compared in the Revelation, to floods and great waters which roar this way, and the other way, as they meet with impressions of several winds: They will hardly be kpt within their own channels: They will adhere to the one, and despise the other; and like that rout Acts 19 Some will cry one thing some another; some will say such a Minister is a good man, no says his neighbour, for he deceiveth the people. The Sabbath day will be spent in counter-traversing the ways from one Church to another. Here goes a troop of Malcontents from their own Jerusalem unto Hiericho; These have nice squeamish stomaches, that care not for solid meat, but cry out upon their daily Manna; therefore they are looking out for novelties and change of diet which may suit better with their curious stomaches: Perhaps by the same way they meet as many that are weary of their running-banquets, and kickshaw dishes; these are looking our for sincere milk: They desire to worship God, not at the discretion of a single Minister, but in such a way as hath been approved of by Synods, Convocations, Parliaments, by the best Divines ancient and modern, at home and abroad, so that after the way which others (even those they met a little before) call Superstition, Heresy, Idolatry, so worship they the Lord-God of their Fathers. Now what confusion is here like to be? especially since no discords swell higher, than those that are maintained by dissenters in Religion; and where Conscience (whether rightly informed, or deluded) is called in to abet the quarrel. In such cases there are bella plusquam civilia, inveterate, and irreconcilable jars, here a company of Guelphs, and yonder as many Gibelines. Several Congregrations will be but as York and Lancaster, one to the other. Consider now my Brethren; whether this motion of yours is like to come from the God of peace and order, from that spirit which says as much as possibly ye can, live peaceably with all men: As if the Apostle would have us to strain ourselves, and not to stand upon gnats and petty provocations; that so we may preserve the bonds of peace. Doth this spirit prompt you to promote such courses which are like to crumble the Church and state into Atoms: And to break our staves into shivers; both that of beauty and this of bonds— Hoe ithacus velit, this is that which the common enemy watches for; such designs, though they fetch a compass about, yet in the conclusion will jump in and concentre with theirs.  
Now you are so unkind to the Church and your own native Country, yet can you blame the supreme Magistrate, whom God hath appointed to be our nursing Father; and hath entrusted him with two swords, and with both the Tables of his Law; if he seeing his Subjects rushing precipitantly, perniciously, as well as pertinaciously, upon the point of their own ruin does interprose his Authority and restrain theem, by setting them bounds which they shall not pass.  
But I have heard some pleading very vehemently (who would not seem inconsiderable persons. That in point of policy, those that are in authority should allow liberty in indifferent things: For this say they would content the people and tend to their own preservation. Thus we are ready to prescribe to our Superiors, and are more apt to teach them, than to learn our own duty. We can tell others what they should do in policy; but we are defective, in that obedience, which we ourselves ought to perform in Conscience; our sovereign hath learned better divinity from his Royal Father, whose memory is blessed and sweet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P, 298.302.  He hath taught him, not to abet any factions in any public discriminations of Religions, contrary to his own judgement, or to gratify a faction with the perturbation of the Laws, in which is wrapped up the public interest, and the good of the community. It seems by the carriage of these men, the King may yield to them if he please, but they will not submit to him, though it be in things (in their own apprehension) indifferent. And herein they declare their non-submission to God himself, who hath commanded obedience unto Kings (at least) in things of this nature: Such persons would have the King confirm the Atheists objection; 
Bishop Bromhals Answer to Dr Lamelateir● p. 128.  to wit that religion is nothing else but an act of policy, though such who are best versed in Christian policy, have thought— That a needless alteration doth but diminish the venerable esteem of Religion and lessen the credit of ancient truths: 
Luther  Break the ice in one place, ic will crack in more. Semel violatâ Ecelesiae concordiâ, non est finis, neque modus dessention is.  
30. Yet you are not satisfied what will become of yourparts if a form be enjoined? what? must they be suppressed? must swift dromedaries be keptin, and march at the rate of Snails? Well, 'tis granted that parts are very necessary for the Ministers of the Gospel, when they are rightly employed, and not like fire in the thatch: Learning in such heads, as know not how to wield it doth but make men the more dangerous Heretics, and cursed incendiaries. Let it be supposed too, that you are the only men of parts, the Cedars in our Lebanon: That we are Grasshoppers, shrubs, and Ignoramuses in comparison of you; yet will you disdain to take us along with you? Good-natured children, though some of them be of riper years, will take their younger Brothers and Sisters by their hands, and and not run away from them. No doubt but among jacob's cattle, some were vigorous, and activer than others, yet he draws them all softly, and topped the foremost of them that they might make up one drove. So Marius marched quadrato agmine, in Rank and File: and though some of his Soldiers might be more nimble of foot than the rest, yet he was not so raw a General, as not to discipline his Army, by keeping them together.  
40. But if there must be a form of prayer, why is it not continued into our prayer, as in the reformed Churches abroad? Why is it parcell'd into so many scraps, and written in such a Lypsian style.  
I see you are resolved to dispute, and condemn every thing, wherein your own hands have not been employed. Had you been so happy as to have been amongst those Church. Heroes who compiled the Liturgy, you might have directed them to have drawn it up in a far better manner; but consider who they were that said it. If we had been in the days of our forefather's, we would not have been partakers with them in the blood of the Prophets; you know who said it. 
Mat. 23.30.  O that I were made a Judge in the Land, that every man who hath any suit or cause might come unto me. 
2 Sam. 15.4.  Think of that voice which Luther heard, when he was troubled about some passages of God's Providence, and thought with himself, that they might have been ordered better. Martin! Martin! tu valde sapis, sed ego non sum Deus sequax. Martin Luther! Thou art very wise but God is not at thy beck. This correction did so so humble Luther, and made him so tractable to Gods will, that when Melancton was troubled at the affairs of the Church— He wrote to him not to trouble himself with the Government of the world. Brithwald Bishop of Winchester, was troubled in like manner at the expiring of the blood Royal, and he received a like answer— Regnum Angliae, 
Goodwin of the lives of the Bishops.  Regnum Dei— The Kingdom of England is Gods in a special manner, and he will take care that it shall not want a King. Such as have been too pragmatical, beyond the tether of their proper places and callings, deserve a check from God; and are as it were, so many Anomala's from men.  
Were I so fond of my own judgement, as to lay it in the other end of the balance, against the determinations of the Church; so as to conclude with myself, that I could have mended the form of our prayers in any particular (as that blasphemous wretch said, had he stood at God's elbow, when he made the World he could have told him how to have made it better) I should suspect such a daring thought, as the spawn and injection of the old Serpent: For though I will not captivate my understanding to any man's Ipse dixit; or suffer myself to be led away by an implicit Faith, much less embrace the Religion of such as are uppermost, though it be Turcissime itself; which is as monstrous a doctrine, as the Title of the Book which holds it forth: Yet in matters of discipline, order, Government, manner of Worship, where nothing is obtruded contrary to the word of God, I desire to submit to the wills, and to acquiesce in the commands of my Governors. And though I were so Eagle-cyed, as to discern defects in our Church offices (for it pretends not to be absolute, as appears by the Preface before the Communion) so they were consistent with piety; I would not go about to make a rapture in the Church, and stand aloof off from her communion, unless I might be gratified, in having that amended, which perhaps some ill humours, or perturbations in my own eyes, represent unto me to be amiss. For as the Eastern Proverb tells us— though many things which I want are dear, yet patience is cheap. So though what I would have, may seem to me of great consequence; yet the peace and welfare of the Church are fare greater. Those words are very severe wherever they fall: It may, their impression may be the deeper, when you know the Author— Schismatics have light heels, and lighter heads, 
Mr Merle on Christ's passion p. 207.  that run first out of their wits, and then out of the Church; because it runs not on the giddy wheels of their vertiginous sanfies. Such as are busybodies, in putting their hooks into other men's Corn, and meddling in other men's Provinces, especially in prescribing to their Rulers, they are but Idle persous. Saint Paul will salve the contradiction: He calls the same persons busybodies, and Idle too, 1 Tim. 5.13.  
But is it such an unpardonable fault in our prayers that many of them are short? What think you of ejaculations, are not they prayers? and commonly the most fervent: There is most of a spiritual Impetus exerted in them: (as those that have but a short race to run, their strength serves them to run the faster) And is it not belonging to their very nature to be short? What think you of all the prayers mentioned in Scripture? were not Moses, Hezekiah, David, Daniel, nay Christ himself as able as any of us, to lengthen out their prayers? yet where have they left us any pattern upon Record? of prolix protracted, and volumnious prayers? except you will say the Book of the Psalms are so. But then why do you sit at the reading of them? Is that a seemly posture for prayer, and praises? we read that Paul and Silas prayed at midnight; Saint Paul preached until midnight Acts 20.7. but I find none praying so long together. That prayer of our Saviour's Jo. 1.7. is the longest I can think on at present. Yet though I read no long prayers in Scripture, I read of them but with a sharp spit, on black brand before them in three of the Evangelists: Woe unto you Scribes, Pharisees, Hypocrites, for you devour Widows houses, and for pretence make long prayers: Or as some read it — Simulantes orationem longam: Not praying long, but fainting and counterfeiting the doing so. That under the pretence of a long grace they might eat the greater dinner, in swallowing Widows houses at a bit: Widows houses did I say? I wish that some under this pretence, had not thought to have taken the houses of God into possession; had not the gobbets been too hard of digestion; had not the great Paterfamilias and Landlord of these houses, granted David's imprecation against such sacrilegious cormorants— O my God make them like unto a wheel! that is; making them so giddy, that they let go their hold.  
If we came with a good stomach, I mean with such a Christian appetite, and disposition of soul, as we ought to do, when we join together in prayer; the shortness would not offend us, but rather prevent that tediousness, which is too incident to our flesh and blood, in our devotions, and a means to make them new, fresh, and vigorous, at every period. As after Moses had been praying in the Mount, 
Exol. 12.7.  his hands began to be heavy; had not Aaron and Hur held them up. It is not so easy (as some account it) to wind up the soul to an heavenly pitch, and to keep it at that bend for any duration of time: Sure I am, the best of God's people have complained of coolings, slackning, and distractions in this case; and after their prayers, could even have cast stones at themselves, and beat upon their own breasts, when they have reflected upon their languishing devotions. Therefore the shortness of our prayers, and the people's responses are so many helps to our infirmities; as so much Cork or as so many bladders to keep us from sinking into the Gulf, or dead sea of a lither, and dull kind of oscitancy. Then we have time time pause, and take breath with Samson to check ourselves, or with the Cocks to clap our wings, that so with the greater alacrity and activity of spirit we may fall on again.  
Bishop Gauden thought it most heavenly music (when he preached at the Temple) to hear the unanimous Answers of that honourable Assembly, every one bearing a part in the public prayers; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the Apostles language (to inflame one the other with fire from heaven. When prayers are continued into an extraordinary length, it falls out many times, as when Saint Paul was long a preaching, some like Eutychus will fall into a deep sleep until they be taken up for dead. 
Act. 2.9.   
As for our being just the same with other Churches abroad in every punctilio; it can neither be expected by them. nor performed by us. We allow them their Christian liberty, without censuring them for that. Wherein they differ from us in circumstantials; and those that have been even pillars amongst them, have been a● their Dabimusque vicissim. They have not not only commended, but have wished for the same discipline and manner of worship among themselves, were it consistent with the condition of their affairs.  
Were I in some foreign Church said the learned Bishop of Worcester (I heard it from his own mouth) where it were the custom to kneel at the Creed, 
Dr. Prideaux.  I would conform to that Church; & shall not we condescend to the practices of our own Church, which are both lawful, and warranted by the best authority of the Nation? That our prayers are lawful appears by some of your own concessions: For you say, you should not be against them, were they joined in one: whereas Magis and Minus vary not the species of any thing; so neither doth the length, or shortness of it. A short line is a line as well as a long ones only the length of things many times, doth but dwindle them into weakness, as plate, the more 'tis beaten out the thinner it is, and rarifaction in nature swells the same matter into a greater bulk, but withal impairs its strength. There is more worth in a Diamond, than in a whole Mountain of rubbish-stone. The less the eye is, the sharper the fight: And in the little compacted heart of a Lion there is most of boldness, and courage. Nature is maxima in minimis, it shows most of its skill in things of smallest quantity, or (as Saint Austin) Deus non parvus in parvis, God's wisdom and power are not small in the smallest things. 
— Major in exiguo Regnabiteor pore virtus—   
The Greek proverb also is often too true— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And may not the Publicans short prayer, Lord bemerciful to me a sinner! be more massy, and effectual, than the babble of the long wound Pharises.  
This objection is more unreasonable yet: for as 'tis said of the Scriptures, There are depths for the Elephant to swim, and fords for the Lambs to wade: Some things so mysterious that they may puzzle the most subtle and angelical Doctors; some things so plain; that a novice may run and read them: Milk for babes, and stronger meat for men of riper years. So in our Liturgy. There are some prayers more concise in consideration of our infirmities, which are apt to tyre in running a longer race of devotions; and there are others more large, as that for the Catholic Church, etc. to exercise their more Eaglelike wings; who are able to soar higher, or fetch a wider compass without resting, or pausing by the way.  
I read indeed of Nazianzene and Basil, that they fasted so long, until they became so many skeletons. And Saint Bernard did pray so much night and day, donec genua sustinere Corpus non possent, until he was not able to go, until his knees as Eus●bius saith of Saint James) were like those of Elephants. Here was Nimietas Sancti fervoris, 
Est discretio non tam virtus quam quaedam Auriga & moderate i● virtutum. Bernard Ser. 49. in Cant.  an immoderate zeal overflowing all banks, without any judicious timeing of what is sacred. God would not have us to Sacrifice ourselves in the Letter, but in the Allegory, by offering him a reasonable service: As we must not eat until we nauseate our meat, but give off with an appetite; so our God expects not that we should pray until we surfeit with an Honeycomb, and make the exercise of Religion a very drudgery, like rowing in a Galley; He knows better whereof we are made. There were a company of praying Heretics in former ages, who abused those words of the Apostle, pray always. Religion was never intended to oppress the spirits of men; but to refresh and ravish them—  samelici ad delicias conveniamus; that we may still be longing to appear before the presence of God. Fervour discretionemerigat, & discretio fervorem Regat. Our zeal must excite our Judgement, 
Bernard Ser. 23. in Cant.  and our Judgement must moderate our zeal.  
50 I find that the Commissioners chosen out of yourselves, to treat about the Common-Prayers, at the Sav●y, have proposed an alteration of several passages: And I find that your requests are gratified in several particulars; such as were backed with any show of reason: As in the offices of Marriage, Churching of Women, Burial, and in the declaration of the ground of kneeling at the Sacrament, and in other instances. Now who would have thought but good-natured men should have come some few steps towards an happy accommodation? Yet you stand like so many marble pillars, without moving one foot; as if you were resolved (after all these concessions) not to abate the least punctilio. Let the Church sink or swim; if you may not have your wills. As David said of his dead child, I shall go to him, but he shall not return to me. So we may say— we may come to you, but you will not move towards us. Which calls to mind the like disposition in some of your persuasion, who came to Queen Elizabeth and petitioned to be dispensed withal concerning the Cross. 
See Dr. Jo. Burg●●.  The Queen readily granted their request upon condition they would yield obedience to other things: But at last they told her plainly, they would not leave so much as a hoof behind. How came the same spirit into you from them? or how came the spirit in those members which once sat at Westminster. First, they must have strafford's blood, and one would have thought that Sacrifice should have atoned and assuaged all growing fears; but afterwards they must have a Triennial Parliament. Yet all this was nothing, they must have the Militia too. Thus it was with them, and it is with you, one concession (as it is in victories) is but Gradus futurae, a step to another. you see what slender hopes of condescension you afford as on your parts.  
60. It is not my purpose to write a rationale upon the body of the Liturgy, or to anatomise it in its several parts. That's performed already by more dextrous hands. As Christ told the Glutton, desiring that one might be sent to his Brethren, to forewarn them that they came not into that place of torment: They had Moses and the Prophets. If they would not hearken to them; neither would they believe, though one should rise from the dead. So you have Hooker, Hammond, etc. If these can get no audience, what shall he do that comes after the King? If an Apostle should rise out of his Grave, or an Angel drop from Heaven, and assure you that you may lawfully use the Common-prayers; I much question whether some of you would believe them.  
Yet your objections against our prayers are so light, thin, and scanty, that I cannot find any rational man, to insist upon them, as so momentous, or Tanta-Mount, as to justify their noncompliance with them here, or dare trust their power, to shield them from the Articles and cross interrogatories of a greater Bishop, at another day of visitation: Therefore most of you are like Squirrels skipping from one thing to another as if you were afraid to stand your ground, or trust to any of your Forts: Like sick men, tumbling now on this side, now on that. Would you pitch upon any particulars in our prayers, and say— High figo baculum— High murus Aheneus— pointing at those things in them, which are absolutely sinful, and which will wound Conscience, regulated by the word of God: Then you must either be answered, or else we must desist from our practice: for we cannot do so great wickedness and sin against God. But where's the Champion, that entered these lists? If there hath been any who hath not received sufficient answers, I must profess my own ignorance.  
Porphyry and Julian found many things in the Scriptures to cavil at, and open their mouths wide against. But who thinks the worse of those Luminaries, the Prophets and Apostles, because such dogs barked at them? And if the Divine Oracles have been exposed to such Panthers; what wonder is it that what is of humane composure, though never so exactly framed, be carped at by Aristarchus his offspring.  
I remember some years since a form of prayer of your own modelling peeped out into the World, and it was damned by many of yourselves, before it had wiped off the sweat of the press, whereas ours hath stood out against the tempests and shake of virulent tongues, for many years. (I had almost said ages) And were men but so ingenious to promote a peaceable order in the Church, as they are watchful to find knots in bulrushes, and to torture their brains to find scruples in what is most plain; they might without any startling, or affrightments, apply themselves to a conscionable use of the same Strange! that men should be so jea lous, that a Serpent should lurk under every leaf. As if our Governors and Fathers were so unnatural as to give us scorpions instead of eggs: lay trains to blow us up: Rats bane to poison us, and 'gins to ensnare us. Had we but a due latitude of Candour, and charity towards others, or understood our own happiness That we may take things in the Lyturgy, in the best sense me can: 
Dr. Sparks p. 58.  As King James declared at the conference at Hampton Court: and is still to be supposed, that the same liberty is virtually allowed by our Gracious Sovereign: Sure these billows, and waves would cease roaring.   

CHAP. IX. Concerning the Salvation of Infants dying after Baptism.  
THe position concerning Children Baptised— That if they die before actual sin committed they shall be undoubtedly saved, doth much offend you though 'tis no part of the Lyturgy, enjoined to beread at any time. But some of you say 'tis such a doctrine as is purposely set down, to bring in Pelagianism, Arminianism, Popery and I know not what.  
Thus you are still afraid of shadows, and by your active fancies frame such chimaeras of danger, which have no footing in nature. That this assertion is no new invention, or addition of our times, Dr. Ward will inform you: 
In his determinations p. 50.  who affirms that it was anciently set down in the Rubric before confirmation: And he doth as sound prove in the same place— that Infant's Baptised are without doubt justified, 
Rom. 8 30  and if justified, than they shall be also glorified: for the Apostle will by no means sever these two, and I hope you will not say; this grave and eminent Divine was either Pelagian, Arminian or Papist. I hope you have the like charity for Bishop Davenant; 
De Justitis Habituali Cap. 7. p. 233.  yet he will tell you that the guilt of Original sin is presently taken away in Baptism: though the contagion of it remains and dies by parcels. And if the guilt, or damning power of sin be taken away, sure such Infants as die before they have contracted any new guilt, shall not be damned; and will it not necessarily follow then that they shall be saved? Except you will maintain a third place, A limbus Infantum, betwixt both. This Doctrine was part of Luther's Creed. I believe says he, that Infant's Baptised, s● in prima aetate extincti sint, 
Class so cundd p. 1●3.  salvatos esse. And long before him, Saint Jerome tells us; Vetus Adam in lavacro totus moritus, novus cum Christo suscitatur in Baptismate. 
Apollogia adversus Rufinum. p. 212.  Perit choicus nascitur super Coelestis. Shall such as are Baptised be buried, and rise again with Christ; and shall they not ascend into Heaven after him, Col. 2.12.  
But pray tell me; was there not a reason, that this part of Catholic Doctrine, should be revived? was not Baptism too much vilified in your days? not only in the bold administration of it, by those who were never lawfully ordained and appointed thereunto: But also by a cursed indifferency, whereby many persons began to be careless of water-Baptism, as they called it, as if at best it did but serve as the marking an Horse for a Common: as if it were an empty sign without a seal: Was it not time then to vindicate the power and efficacy of this blessed Sacrament from such encroachments? and to rub off this moss which was growing over it? As Saint Paul magnified his office most, and gloried in his education, sufferings, visions, when impostors and false Brethren went about to debase him. The Primitive Christians put the cross into their Banners, and made a show of it openly, when the Heathens did most of all reproach it. As if by a kind of an Antiperistasis ' other men's scorn did but add to their honourable esteem of it. This I take to be the reason, why the Ancients are so voluminous against Heathen-Worship, and such Heretics as depraved the Doctrine of the Trinity, and say so little concerning our differences with the Papists, or among ourselves; because that kind of Idolatry did most infested and assault the Church, and these controversies were not yet brought forth by Satan's Mid wifery in those days.  
Object. But if Infants dying after Baptism are saved, than those that die before Baptism are damned.  
Sol. Here is a desperate sequel: There's no thing in our Articles of Religion, Canons, or Lyturgy to make it good; no such dur● patres Infantum in our Church. What though Baptism be the ordinary means of salvation? Yet who ever affirmed that God is a Physical Agent, or tied him up to the use of means? Such secrets we leave to the Lord who acts most freely, and graciously. We are so fare from passing sentence on poor Infants dying without Baptism, that we are ready to say with Calvin: If none can be saved but such as are Baptised, Necesse erit Retrahi latronem de Regno Dei: The Thief must be thrown out of Paradise. 
Epist. 244.    

CHAP. X. How Infants are Regenerated in Baptism.  
HAd those two or three lines concerning the salvation of Infants been left out, yet you would have been as angry, so long as the word Regenerate is retained in this service; although the words immediately following— And grafted into the body of Christ's Church,— and again— Incorporated into the boly Church,— may seem to such as are peaceable, and willing to take things in the most candid sense, to import no more, but that by Baptism a door is opened into the Church, and we thereby enrolled into the Album, or blessed Register, of God's people: accounted in the number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are discipled for the Kingdom of Heaven, and so distinguished from other Nations of the World or if you would but have the patience to take a distinction along with you, it might prove a Salvo to this doubt.  
Actual regeneration is when we come to years of understanding: 
Dr. John Burges on Baptismal regeneration.  But 'tis no absurdity to say— that such as are Baptised, are regenerated with Potential, Habitual, Passive, or Initial Regeneration, which takes away the guilt of Original sin: These are Regenerate act u primo, in that the seed of regenerating grace is sown and planted in their hearts; but not in Actu secundo, until they be in a condition of bringing forth the fruit thereof. As Infants have a rational soul, but exercise not any rational acts, until some years have passed over their heads. Hence it is that Baptism is called the washing of Regeneration, and is also compared to Noah's Ark, because it saves us from the deluge of God's wrath, 
Tit. 35. 1 Pet. 3.21.  by wafting and transplanting us into the Harbour of Christ's death, or as the Apostle speaks, Baptising us into one body. This is the meaning of that Prophecy from the mouth of John the Baptist, 
1 Cor. 12.13.  He shall Baptism you with the Holy Ghost and with fire. Not as if the whole efficacy of Baptism did show itself, when 'tis administered, but some then, 
Mat. 3.11.  some afterwards: In this sense I understand Basil the great— The whole life of man is the time of Baptism, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 187.  to show forth its energetical virtue in. The Ancients are full in asserting the power of Baptism; they call such as are Babtized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were illummated from above. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Infants are influenced with the grace of Baptism. And Cyril of Jerusalem advertised such as came to be Baptised, 
Justin Martyr p. 424. p. 16.  that they did not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to naked water, but together with the water, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Saint Jerome calls it Secundam Nativitatem, 
Epist ad Gerontia● p. 91.  our second birth. Therefore Constantine thought himself so happy when Baptised, that when others wished him a longer life, 
Eusebius p. 168.  he thought himself then to have attained true life, and so was willing then to sing his Nune dimittis, 
Epist 23.  before he had committed any after sins. I shall here conclude with the words of Saint Austin— As for those that are not contentious, this answer is sufficient; but to those that are peaceable and ingenious this is more than enough.   

CHAP. XI. Concerning Godfathers' and Godmothers'.  
THat scruple about Godfathers' and Godmothers', I am even ashamed to mention. For though there is not the same necessity now as when Heathenism was more rife; 
Isa. 8.2.  yet how can a Covenant be well entered into without some Sponsors? 
Luk 1.59  How might this Church-ordinance (not to speak of those texts of Scripture which may seem to countenance it) contribute towards the virtuous education of Children, especially where Parents are either dead or negligent, were the first institution hereof rightly observed; and did these stipulators, or side jussors, conscionably perform their duties and promises. But we are still apt to accuse and traduce the usages of the Church, when the fault is in ourselves. We are most of us for Infant Baptism, yet we grudge that these tender babes should be brought upon other men's feet (and as Saint Austin goes on) that they should make confession by other men's mouths; though when they come to age, the obligation lies wholly upon themselves. This exception is the more unreasonable, when we consider the reasons brought to enforce it. As  
10. They must renounce the devil and all his works, this troubles them. But can any Christian doubt or demur about this? May not I say what Eliah said— How long halt ye between two opinions. 
1 Kings 1.21.  If the Lord be God follow him; but if Baal (I may add if the Devil.) follow him For my own part (what Saint Basil says was customary at Baptism) I do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spit at and defy the devil and all his works. But I find there are three things you much boggle at the renounceing. First the Devil. Secondly, War against the King. Thirdly, the Covenant.  
20. You are afraid to attribute too much to your own strength, by promising what you are not able to perform. Whereas both the Catechism and Lyturgy have professedly provided against this fear: for the Catecumen says,— He will do as his Godfathers' promised— by the help of God— And after those solemn promises (to show that our ability is from above) the Minister prays— Grant that he may have power and strength, to have victory, and to triumph against the Devil, the World and the flesh. Why do you not direct this plea against Saint Peter, commanding us— to resist the devil, as well as against our practice?   

CHAP. XII. No good Christian need be offended at the Cross in Baptism.  
THe terrible Ghosts which haunts our Fonts, and affrights you from our Baptismal form, is the Cross; yet if you would but consult the thirtieth Canon (whither you are referred) this spectrum would lose its vizard: For there 'tis declared to be no part of Baptism at all. therefore in our private Baptism 'tis not enjoined.— Strain no more at gnats, and we shall agree. What though the Cross is abused by the Papists? Make it good if you can that therefore we may not use it; for so we should not look up to the Sun and Moon, nor warm ourselves by the fire, because some of the Heathens have adored them. That influence of the Brazen Serpent being destroyed by Hezekiah, carries Bellerophon's letters along with it, I mean its own consutation: Mark this was done by the King, by Hezekiah. You well know there is great difference betwixt the Papists using the Cross and ours: they before, we after Baptism they, as an Operative rite to expel the devil; we only as that which signifies and puts us in mind of Christ crucified, and that we are not ashamed of a crucified Saviour; and this not Sacramentally (for we own but two) but Morally. You think it no superstition to tie a string about a child's finger to put him in mind of his errand: I am sure I have many profitable and wholesome thoughts suggested to me from the picture of death which hangs in my study before my eyes. We are not so spiritual as to stand in no need of visible Hieroglyphics. Some Christians in the Indies were so much convineed of the usefulness of the Cross, that they caused it to be burnt with an hot iron in the foreheads of their children. That as the Jews had their Philacteries upon their Garments, so these carried about the badge of their profession upon their faces.  
It were easy to mind you what opinion Constantine had of the Cross, and how good Theodosius forbade this sign to be engraven on the Earth, 
Polydore. Virgil. p. 450.  or Marble— Ne hominum pedibus tereretur, lest men should trample upon't.  
I cannot but commend that Italian Friar, who preaching concerning the Cross, held it up and kissed it; yet afterwards, to show he did not idolise it, he broke it to pieces.  
You cry out indeed upon significant ceremonies, as if presently they were Sacraments: as if a Sign were both the genus and differentia, constituting the essence and definition of a Sacrament: By the same Logic I have heard a puny Sophister proving a Man to be an Ass, because he is animal. But to me a Ceremony would be of no use at all, if it were not significant and according to the Apostles rule, in its kind, tending to edification. Sure none are so gross, as to think we maintain any Jewish rites, signs of Christ to come in the flesh, which were all consummated, and abolished at the birth and death of Christ. This is such a charge as that was against the primitive Christians— that they worshipped an Ass' head, and eat their own children.  
As for the Cross which is called Transient, wherewith men cross themselves upon occasions, I find Mr. Perkins acknowledging it, 
Perkins prob.  in the purest times of the Church. And Saint Jerome gives advise and direction, to a young woman, that she might the  avoid the temptations of the unclean spirit, and live a chaste Virgin life ut Crebro signaculo crucis frontem muniret, 
Ad demotriadem. p. 67, p. 46.  and the Christian Poet Prudentius treads in the very same steps. 
Fac cum vocante somno castum petis cubile  
Frontem, locumque Cordis, Crucis figura  
Signs: Crux pellis omne crimen.   
And whether Christians are not still propense upon emergent dangers, and affrightments, to renew the same practice; if others were silent, I could give an experimental testimony: And if as Mr Baxter tells us— the very naming the words Jesus Christ, hath droven away Witches and Devils; why should it be thought incredible, that this sign which puts us in mind of Christ crucified, and may occasion our prayers to him, may not do the like? I know you will blow away all this with that common blast of Enchantment and Popery. But methinks since 'tis most plain, the Cross was used in the Church, when there was no such thing as Popery heard of in the World, it should be cleared from that aspersion: for proof hereof, we have the evidence of Tertullian de Resurrec. Carnis. Origen, Homil. 8. Cyprian Epist. 70.72, 73. Jerom de Hillarione p. 241. 245.   

CHAP. XIII: It is no enormity to have Ceremonies about God's worship.  
AS for the other Rites and Ceremonies retained in our Church, which are as few as in any Church in the Christian world: were you at the stern dictating to us the Ideas of your own heads, I nothing doubt but we should have more circumstances in God's worship than now we have; but perhaps, 
Cultus divinus non potest osse sine ceremoniss, licet Ceremoniae non sint pars cultus. Bald. 1138.  neither so apposite, nor ancient, as these we have already. I pray, wherein are these contrary to God's word, or declared to be any part of God's worship? 
Bishop Gauden in his preface to Bishop Browwigs Sermons.  or taught for doctrines: They are neither the meat nor sauce of Religion, but only as the garnish of the dish, to use the words of a reverend Bishop. 
Sires agatur non modo frivole sed eliam iniqua, quâ nob●… detrimentum adfertur, tamen sipater out Magistratus preseripserit id faciendum est. Camer de Eccl. p. 370. Epist. 120.  They are indifferent (you yield) in their own natures; we say so too: Neither doth the enjoining of them alter their intrinsecal condition, but only as to their outward use we are not so free to use or not to use them, as we were before; As those things mentioned Acts 15. were some of them lawful in themselves to be used or forborn; yet after the Synod had determined the controversies about those indifferent things, than they are called necessary vers. 28. of that Chapter.  
That good man Bishop Hooper did for a time scruple the Surplice; but after that Bucer, Peter Martyr and Calvin in an Epistle of his had discovered his weakness unto him, he was not so tenacious of his own conceit, but he yielded to preach in his Episcopal habit before the King. 
Book of Martyrs. p. 1367.   
If you shall still say, these things are indifferent as to their use, 
Conscentia obligatur p●aeceptis Ecclesiae (ij●quae spectant ad ordinem & ad vitanda scandala) indire Ele quanquam corum materia non est in varbo Dei, tamen finis & ordo, est. Camers de Ecl. p. 371.  after they are commanded; 'tis all one as if you should say, 'tis indifferent whether we obey the King; nay whether we obey God, who commands obedience to the King.  
Since God hath left us such a latitude to our Superious of setting things in order in the Church, and determining what is decent, so long as they entrench not upon divine Authority, and so by consequence wound not the Consciences of men; wherein shall we manifest our obedience unto them? (As King James was wont to say) if not in things of this inferior nature: Especially where they are so suitable, that good men would not refuse them, were they left to their own choice; as to kneel at prayer or at the Sacrament, which is delivered by the Minister praying: To stand at the Creed, and Gospel, to show that we will stand for the maintenance of them both: To stand at Praises, Himns, Songs of Thanksgiving (which are branches of prayer) and at that lesser Creed, Glory be to the Father, and to the Son, etc. Must not God be served with our bodies as well as our souls? Can those that serve him in spirit choose to express the zeal of their hearts in the reverential postures of their bodies? As out of the abundance of the heart the mouth speaks; so where there is the heavenly fire of true devotions in the pant and regular motions of the Soul, there it will sparkle out at the eyes, break out at the knees, elevate the hands, and put the whole body into such a frame, that it will keep time with those secret wheels and float of the soul. Inward and outward worship are but the integral parts making up the same worship; one without the other is but lame, 
Jam. 2 26  imperfect, defective. The body without the spirit is dead; and spirit without the body is but a meager ghost. Bodily service without the actings of the soul is but hypocrisy; and these without the other, are oftentimes a spiritual delusion. Though God calls for the heart, will he have nothing else? Though we must worship him in Spirit, must not he be worshipped too in truth? because some superstitious persons lay the greatest stress of God's service upon bodily adorations, must we place none at ●t all therein, lest we should be accounted superstitious? Will a wise man forsake his mear, because a fool calls it by some ugly nickname? When I see men rude, careless, slovenly, inflexible like statues, in God's service, am I uncharitable in judging their offerings to come from a cold Altar, and to be no better than dead sacrifices. Learned men tell us— that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies God's worship comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dog, because as a dog, crouches to his Master, so must we humble ourselves in our devu●addresses unto God. I find Abraham falling on his face and worshipping God before the Law: And I find the Meathen- Romans, by the very light of nature, 
Livy. l. 3.  sweeping their Temples with the hair of their heads, in their applications to their Gods. And shall not we give God that respect which we would give to some noble personage, or carthly Prince? Go and offer it to thy Prince, was once an Ironical check; and may not God still use the same far casm? expostulating with as much bitterness: would you carry yourselves so unmannerly, if you were either to petition for, or receive a favour from the hands of a King. 
Mr. Torshal on Mal. 1.7.   
There is less danger in superstition, overvaluing God's worship, than in profaneness: I must refer you to my Authors in the Margin, 
Baldwin. p. 174.  else I shall bear the blame. The exercise of true piety lies in external worship, and this is called Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hence it is that Salvian so sadly complains— Minori Reverentia introimus templum— we show less respect in God's house, than we would in a Judges Hall. Or we go with as little reverence (says the Martyred Archbishop) into the Temple, as a Tinker and his dog into an Alchouse.  
Were our Church cumbered, and even oppressed with so pompous, liveless and numerous train of Ceremonies, as that of the Church of Rome, which might either distract, or divert our devotions: Were it with us, as Saint Jerome says it was per totas Orientis Eccle●●● throughout all the Eastern Church's 〈◊〉 they read the Gospel, 
Adversus Vigildation. p 121 〈…〉  Candles were lighted 〈◊〉 the Sun shined most brightly to testify the ●●●ness of their joy; than you had more colourable pretences for your complaints.  
But since ours are so few; and so sitted to persons and things; I wish you would rather submit, and comply with us, than carp and dispute. Show us less of your morose criticisms, and scrupulosities; but more of your kindly obedience. You say 'tis better to obey God than men; I say so too, where the commands of men interfere with the commands of God: But in this case I must assent (until you can convince me of the contrary) that those men cannot obey God, that herein do not obey men, that is, such as are set over them in the Lord.  
There is one particular, which doth not a little trouble you, either to behold in others, or make use of yourselves, and that is the Surplice, though it be the very badge of innocency and purity itself, even the figure of that angelical clothing wherewith we expect to be apparelled in glory; or if you will, it may put us in mind of our winding-sheets: Hence it was, that the Queen of France after the death of her Husband, went clad in white; yet (for all this) it cannot escape your censorious rod: 
Polydore Virgil P. 547.  you do allow (as it appears by your practice) a distinction of Ministers from other men in ordinary habit; therefore you condescend to wear blacks, except some of you (who in these days of Apostasy) for what reason you know best) who have transformed yourselves into an habit as varigated and speckled as jacob's Sheep: The lightness of your dress resembling your fancies, as if you affected to be great divines in Querpo. So that 'tis as hard to find you out by your Apparel, as 'tis to discern the Romish Priests and Jesuits. And good reason, for otherwise the deluded people would scarcely believe your cry of persecution. Yet though many of you are for a distinction of ordinary garments, you will not allow the same in Sacris. Although (what was said of the Cross before) this ornament was used in the Church, before any Bishop in the world challenged an universal head-ship and jurisdiction over the rest. Neither is the Popish Albe, according to the form of our Surplice, or any way like it; yet if you have a mind to turn the stomaches of ignorant well-meaning men against it, than you cloth it with the Livery of Popery, and off it goes with such silly proselytes for Popish trumpery: Even as Painters and Limners by a sudden dash of their pencils, can make any figure under their hands ugly and deformed. 
Hooker l. 5. p. 242.  Although so far as Papists follow reason and truth, we fear not to follow them.  
In older times, when poor Christians were clothed with the skins of beasts, and were fain to make use of their dons for Temples and places of their solemn meetings: The Minister officiating had his Superpelliceum, to cover his course leathern attire, and to grace his ministry in the sight of the people: And I wish the same reason did not still continue in many places, where the Ministers revenues are so short, that they will not extend to any other than scandalous apparel. Now this white garment does not only prevent this offence, but raises the people's esteem, even as a Judge or Major of a City are more awful when they put on their Robes. However this be now ridiculous in their eyes, whose spleen is stronger than their brains; and their scorn harder than their arguments; yet heretofore it was the garb of Noble men, and the Egyptian Priests looked upon it as most pure, quoniam linum ex terra oritur; but as for garments made of wool, they looked upon them as profane, quia ab animato decerpuntur, 
p. 120, 121.  as Polidore Virgil gives the reason.  
I know you will fly to your old refuges.  
10. Produce (say you) some Scriptures for this and other Ceremonies; then we shall observe them. And for an answer, 
p. 354.  I must refer you to Master Hooker who tells us that all things necessary for salvation are set down in Scripture; But not all things which concern Ecclesiastical Policy, and circumstances in Religion. Where had the Gilleadites any command to erect an Altar? 
Josh. 22.  or the women of Israel to lament the memory of Jephte's daughter? 
Judges 11.  yet where the Scripture commands that all things should be done without scandal decently and to edification; there is a general command for what rites, we are enjoined to observe: for though the Church as 'tis the body and spouse of Christ, wants no external policy: The express word of God is a sufficient rule: Yet as the Church is a society of men, and a body politic, so it stands in need of Ecclesiastical constitutions, as much as the State doth of civil: 
Concerning the 3.  And those bind us to obedience as well as these; bot harising from the same authority, 
Innocent Cerem. p. 189.  says Bishop Morton.  
20. Another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctuary of yours is, that this and other Ceremonies are offensive to good men: 
1. Cor. 8.12.  And the Apostle says, when ye sin against the Brethren, and wound their weak Consciences, ye sin against God.  
If such as are offended at Ceremonies be indeed what they pretend to be, that is, truly good men, they understand their duty better to God and the King. And then they cannot be ignorant that the public peace of the Church is more to be regarded, than the scandal of private Brethren. If my wearing the Surplice, or using any other Ceremonies, offend any weak persons in my Congregation, I will endeavour to inform them better: But I dare not be guilty of sacrilege, that I may give alms; Do evil that good may come on't: I dare not disobey my Mother, to please my Brethren; or spit in my Father's face by my disobedience to the King, to gratify the people's ignorance, or humour their distempered zeal.  
As for those texts of Saint Paul, forbidding us to offend the weak Brethren by eating of flesh, etc. These relate to those times, when such things as these were not determined by authority, but men were left to their own liberty: and in such a case, I would neither use Surplice, or Cross; if thereby I should offend my weak Brethren. But had Saint Paul lived in our days, when we are limited and staked down by royal commands; no doubt but he would have practised himself those lessons of obedience which he hath left in his Epistles for us to take forth. Although in the Interregnum (as it were) betwixt the Jewish Rites, 
Acts 16.3.  and the establishments of the Gospel, he yielded to circumcise Timothy that he might not offend the Jews. Yet when the Gospel was confirmed, 
Gal. 5.2.  than he declared that such as were Circumcised, 
Gal. 2.3.  Christ should profit them nothing: Therefore he would by no means have Titus circumcised. He well knew that the confronting of establishments, is not only to throw down the battlements, but even to undermine the very foundations of the Church. Et utinam probè expenderent, says Calvin: I wish that such persons as stand for an unlimited liberty, and cast off the yoke of subjection, would seriously lay to heart, 
Epist. ad Questiones circa disciplinam Ecclesiae p. 461.  how by his means they contrive the ruin and desolation of the Church.  
30. You say 'twas otherwise in the Law, there every pin, every circumstance in God's worship was prescribed; but there is this difference in the Law, we were little children under the pedagogy of it, now we are adulti, 
A Camer. p. 369.  and enjoy the liberty, wherewith Christ hath made us free.   

CHAP. XIV. Good Subjects may lawfully declare, or swear that 'tis not lawful to take up Arms against the King.  
THE next Mountain in your way, which you have not faith enough to remove, is, that you cannot declare it to be unlawful upon any pretence to take up Arms against the King. And this suggests one true reason, why some of you are so inveterately bend against the Lyturgy.— Take it in the words of our Martyred Sovereign— One of the greatest faults some men found with the Common-Prayer-Book I believe was this, 
p. 285.  that it taught them to pray so oft for me, to which petitions they had not loyalty enough to say Amen. This is such a Shibboleth that some of your lisping tongues are not able to pronounce: And this discovers that the main spring, or primum mobile of your hearts, hurries you another way. And herein we are the more confirmed, since many of you have chosen to flit your habitations, and expose your wives and children to the mercy of the Parishes wherein they dwell; rather than take that oath of fidelity (which in effect is no more than the oath of Allegiance in other terms) which the wisdom of the Parliament thought fit, in these times of danger, to impose upon you that they might make a trial how your pulse beats, or how you stand affected to the King's welfare, and the Kingdom's peace: Whether you are likely to follow the right line of David, or revolt into the tents of Jereboam: And I wish that former manners had not occasioned this Law.  
Who is ignorant that one Sinon within the walls is more dangerous than a whole Armado without? one Doeg or Achitophel at home, than Armies of professed enemies abroad? therefore 'tis a Proverb in some Countries— God deliver us from our friends; that is such as do salute, and stab us under the fifth rib at the same time. And may not Kings in such a case, use lawful means and take security even by the Ordale of an oath? to distinguish chaff from wheat: bran from flower: who are Israelites indeed; such as will obey God's Vicegerent for Consciscience sake; and such as are Subjects in an abusive signification (per Antiphrasin) because they will be no longer subject, than his command doth comply with their own wills. If he cross them, let him look to himself. To your Tents O Israel! we have no part in David.  
Now although such persons as these are (who can never be good Christians, because ill Subjects) will make as little Conscience of oaths, as they do of their allegiance; yet the best of Kings have bound their Subjects unto them, by this kind of ligature. 
1 Chron. 11.3.  When David came to the Crown, the Elders of Israel came to him to Haebron, and made a Covenant with him there. And when Solomon succeeded his Father, 
1 Chron. 29.24.  all the Princes and mighty men submitted themselves unto Solomon the King; or as it is in the Hebrew— they gave their hand under Solomon; which was the custom, 
Gen. 24.9.  or manner of swearing among the Hebrews; 
Ephes. 8.2.  as is apparent by Eliazar putting his hand under Abraham's thigh, and swearing to him: The Annotators therefore do with good reason understand Solomon speaking of this oath of fidelity, Icounsel thee to keep the King's commandment, & that in regard of the oath of God. Hence it is that some of the more sober dissenters amongst you, being convinced of this truth, and foreseeing the scandal they should gain, had they refused, have submitted to the present oath; unto whom I could make this address— Go on my brethren mastering and subduing all the remaining difficulties, until ye arrive both at the Penand the Pulpit. I hope that you having passed this Iron-gate, you'll make no stop until we all meet in Navi Ecclesiae, in the body of the Temple; that we may not be Almost, but Altogether such Subjects, Christians, Ministers, as may most advance our Master's service. Rumpantur ilia! let their bowels (like Judas') gush forth, who rather like Devils gnash with their teeth, than with Angels rejoice at the return and reception of such brotherly coadjutors— That's a poor surmise, that we are afraid lest your glory should eclipse our names: No your glory shall be ours. As Saint Paul rejoiced at the flourishing of the Romans, 
Rom. 1.8.  that it was spoken of through the world; so the lustre of your parts, industry, piety, and integrity, shall be so fare from offending my weak eyes, that I shall exult with joy, that my Master is so well provided with servants; that I am the meanest of those that wait at his Altar; and of the lowest form in the school of the Prophets.  
But I must break off this delightsome theme, and come to that more unpleasing task, of reasoning with those who refuse to give this assurance of their loyalty to their Prince. Sirs, where's the Thorn that pricks you? Are you troubled that your distinctions are cut off? that your old Avenews and Postern-Gates are in this Declaration and oath now shut up? Are there not Evasions, or startingholes left open? Are you to be so cloistered up, that you can make no excursions? 'Tis no wonder if men sweat, that are so straight laced; if the waters roar that are penned up with such dams.  
Let's look back and see what pretences there were for an unnatural war. 
p. 141.  I may usher in this discourse as Jerom did his concerning the Arrians, Claudite aures, qui audituri estis, ne tantae impietatis vocibus polluamini.  
10. Some thought it a sufficient ground of war, to remove evil Counsellors, that is, all faithful Hushai's, from the King. All loyal souls that trembled at listing up their hands against the Lords anointed, were cursed with bell, book and candle— Curse ye Meroz, etc.  
20. Others told us, they might fight against the King, if it were for the cause of Religion to purge the Church from idolatry, and superstition. Master Baxter seems to go this way in his Book of rest; as if Nero and Claudius had been Saints, and there had been no idolatry or superstition in theird ayes; when Saint Paul and Sain Peter did so vehemently press obedience to thes Emperors. As if subjects had as great a latitude as the Pope himself, in ordine ad spiritualia. I not this the same which Job inveighs against to contend for God.  
30. Others were so modest, 
p. 258. The Devil of Rebellion doth commonly turn himself to an Angel of reformation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 297.  as to say, they fought not against the King, but such bloody, ruffianly Cavaliers as were commissionated by him. As if the same God who commanded obedience to the King, had not also commanded submission to those that are sent by him.  
40. Others told us quite contrary (for like those false witnesses which, came in against Christ, they did not agree among themselves) 'tis true they fought against the King's person; 
Job 13.8.  but it was by his own commission; that is, By virtue of his own Authority then residing in some Members of Parliament. Good God what pretences were invented? what Jesuitical tricks and distinctions were now set on foot? to palliate and gloss over, a most rotten and devilish design: Yet all too little, too cover that cloven foot, which appeared to men of piety, peace, and heavenly wisdom at the very first: But afterwards this cloud of the bigness of a man's hand, waxed bigger and bigger, until it darkened our English heavens, and dissolved into a shower of Royal blood. O hear and fear, and do no moae so wickedly. Let former experience discipline you into an abhorrency of war against the King, and restrain you from all those methods and Premises, which may infer the like catastrophe.  
Who can blame the King? if desiring to live long, and to see good days (former transactions considered) to make a decree, that it shall be declared to be unlawful to take up arms against himself, or those that are commissionated by him, upon any pretences whatsoever. And since the lines of our peace and happiness, as to Church and State, do meet and concentre in him as our Common Father; is it unreasonable for Subjects to swear they will not endeavour the alteration of Government in the Church and State? Who would think that any Natives of a Land, professing themselves the followers of Christ (who in the days of his humiliation, was obedient to Caesar, that he wrought a miracle to give him his due) and expecting protection from a lawful Prince, should once demur whether they should make this declaration, or take this Oath? Qui deliberant desciverunt, such as doubt of this, have even shaked off the yoke of subjection. Mistake me not I am no virulent Tertullus, to draw up an indictment against you: I accuse you not. But as Christ told the Jews there was one that accused them even Moses: so there is one that accuseth you by upbraiding you; bestowing on you some Caeca verbera, and putting you sometimes into a cold sweat; I mean your own Conscience. I must tell you too before we part, that if upon this account you court your own sufferings, I would have you to consider, whether ye suffer as Christians for righteousness sake, And for well doing or whether you are buffeted for your faults. Shall I commend you for this? I commend you not. If you expect a coronet, or garland due to confessors; if I might plat the wreaths, they should be of Nettles, and Hemlock. I should as soon set the crown of martyrdom upon the head of Thomas a Becket, or Sir Thomas More, as adorn their foreheads who refused to put in caution for their fidelity and due subjection to their Prince. If such persons would be accounted loyalists, let them be so: But then let me have leave to derive their pedigree, or assign the reason of their denomination; and that is, because they are of their Father Ignatius Loyala. It is a wonder to me, that we should be adeo Histricasi (to use Saint Jeroms words) so prickly, sharp and full of invectives against the Jesuits, for maintaining the lawfulness of murdering protestant Princes, and yet the same men should refuse to declare and swear— That 'tis unlawful to take up Arms against the King upon any pretence whatsoever.  
I wish these recusants would consider what difference there is, betwixt taking up Arms against the King (if the success fall on their side) and un Kinging (I had almost said un manning) of him I confess I have set my eyes as steady as I could, and I have strengthened them too with the spectacles of several Histories, and I can discern but very little— Not as if all that engaged in the last War had this design; fare be it from me to be so uncharitable: For as some followed Absolom against David, in the simplicity of their hearts; 
2. Sam 15.11.  so many through the prematurity of age and judgement, persuasions of relations, and the enchantments of fair pretences, did purchase their own repentance: 
p. 303.  and they that are sensible of their former errors will no doubt, be most faithful and loyal afterwards, said the Father of our present Solomon.  
I cannot but admire at Master Baxter who acquainting us with his activity in the late War, tells us at last that 'tis not his intent to determine which party was in the right: 
Book of Rest. p. 258.  As if he had been fluctuating all that while twixt wind and water, or at least did not then remember the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every one be fully satisfied in his own mind; 
Rom. 145  sure he was not ignorant of that maxim: Suppose the case had been so doubtful as he makes it, yet in doubtful cases— praesumitur pro Rege, & lege— and which is all one— subdit tenentur in favorem legis judicrre. 
Be Bishop Bramhals vindication of the Church of England p. 112.  Better obey than disobey doubtingly, because as my Author quotes it out of Saint Austin— Reum facit principem iniquitas imperandi, Innocentem subditum ordo serviendi.  
Had I been near this Gentlemen when he was in this libration of suspense, I would have put the fifth commandment, together with two or three choice texts out of Saint Paul and Saint Peter's Epistles into the other scale; and then questionless he would have been the better able to determine which party was in the right.  
And since I have named Master Baxter: if I durst, I would (Cum tanti viri venia) be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Saint Jerom speaks in an Epistle of his) and further his active industry in a double performance.  
10. To review his political doctrines; especially those that are gathered together by an eminent hand: And if after a second scanning, or weighing them in the balance of the Sanctuary, he finds them too light— That he would deal with them as I presume he hath done with several of his Theological Aphorisms; even abandon and dis inherit them. What a glorious work would this be? conducing to the benefit and edification of the Church; un-deceiving and disintangling many poor captivated souls, more than many other swelling Volumes. In so doing he would not only resemble the great Bishop of Hippo, but the great Doctor of the Jews. This would not only be to profess and print, but to live that evangelical doctrine of self-denial: This disowning our own infallibility, will with Achan give glory unto God; 
Josh 7.19  by taking shame unto ourselves, 
A●s●in. Re racta.  Qui primas habere non potuit sapientiae, secundas habeat partes modestiae.  
20. Since in his five disputations, he allows of a Lyturgy, and of those things which are most disputable in ours; Nay for peace sake (he says) we must obey inconvenient circumstantials in God's worship. 
p. 4●7.  And in his safe way, he acknowledgeth that the Governors of the Church have a decessive power in things undetermined in Scripture: and where he hath resided (I have informed) it hath been his constant practice to frequent our Church-service even at the beginning of it. 
P. 193.  Is it any breach of manners, or disparagement of a man's reason to desire this person, to reconcile his principles upon Record, and his practice at present, to his refusal of an active submission to the Laws and Orders of the Church and state: that he might act that part of the ministry himself, which he seems to approve in others, or if he resolve to be Miles emeritus before his time, in quitting his ministerial station: Why doth he not give the World some solid succinct, and (if it were possible) Apodictical account of his so doing, such as he will o●…n for argumentative, directly grounded upon Scripture rightly understood, or upon right regulated reason: which may be able to bear up such a fabric, or superstructure of such a desertion; not like that lose paralytic discourse given to the King's Commissioners at the Savoy, written rather Rhetorically add captandum populum— to insinuate into vulgar capacities, than logically to evince the Hypothesis contended for: strip it of its multifarious fallacies, ungrounded surmises, and erroneous suppositions; and it will not only be a massy body of flesh, without either bones, or nerves to support and join it together; but Sine succo & sanguine, a very skeleton; I had almost said some ghastly ghost.  
Is it not equitable, that men should render an account of their judgement and practice, as well as of their faith? that a protestant Minister should give reasons for his abjuring his public ministry, or self-suspension; as well as Campian did of his Apostasy. If any strange at this pressing upon Master Baxter in particular, I must without any Ambages, return this clear answer: Because in these parts where providence hath cast the lot of my residence; there are many unsatisfied brethren, who grew up either under his shadow, or were so influenced and biased by him; that either they hold off from the public service of the Congregation; or else are very cold, and halting in joining with it. What an effectual expedient might it prove? how might it tend to uniting us in God's service? that so we might worship him with one heart, one voice, one shoulder; If such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A leader of the people, would come but off his recluse, Et sibilaret illos, would labour with them by example, personal advice, proxies or emissaries of letters, that they would lay their shoulders to the common yoke of devotion; draw evenly, soberly and unanimously in the worship of God. Cursed be that credit, which doth but with the more ease draw men (like decoye's) into perdition. 
p. 469  No sort of men (says Polydore Virgil) is more Pestilential and pernicious than preachers; Si adgratiam conciones ad populum habeant: Quip ubi Semel Sanctitatis nomen sint adepti, tum maximè nocent, quia ijs maximè Creditur. May my reputation be blasted! sullied! obscured! rather than by any such spurious light, I should allure men into bogs, gulfs, labyrinths: leading them from the waters of comfort: The excellency of Carmel and Sharon: The fragrant valley of Anchor, into parched Heathes and howling Wildernesses; until they are not only scratched, tattered; and peeled, but even torn and rend with the briers and thorns of wild opinions, and wasting errors.  
When once men leap out of the cape of the Church; and run from under her wings; they are presently exposed to ravenous Vultures and Harpies, impressed by the Prince of the air: and like him, that went from Jerusalem to Jericho, they fall among theives. They sink into the bottom of the sea like a stone: Their heads will be wrapped about with weeds of delusion; that leave Nineveth to go to Tarshish. Had men kept close to the Church of England, they needed not have stumbled at swearing— That 'tis not lawful to take up arms against the King.  
I must tell the whole Chorus of my dissenting brethren; that this very fly is enough to spoil the whole box of their pretended ointments. Who can choose but nauseare that way of discipline, which startles at renouncing war against the King? Were there no other reason this were enough to incline me to that resolute soliloquy Enternot thou my soul into your secrets: This is such an infatuation as discovers more of your nakedness, than I am willing to take notice of: lest I should (like flies) stick upon a sore place; and writ a satire instead of a persuasive. If we love not our brother whom we have seen; how shall we love God, whom we have not seen? And if we obey not the King, who is a visible God, how shall we obey God who is an invisible King? this distemper is the more dangerous, in that 'tis even incorporated into the very complexion of your great Diana not only at home but abroad. It is accompanied with an affectation, of levelling the old standards, and erecting new ones: In sober-sadness; it hath been accompanied with prodigious unkindness towards Princes. As ingrateful neighbours will scarce clear themselves in this particular. In France I find the King of Navarre, to be so●● far offended with Bezs' heat at Poisy, and with others that ran riot, 
Davila 1.20.  abusing their liberty, that he left them and made a league with the Duke of Guise. I am loath to go so far as Geneva, and turn over the History of transactions there. I shall rather return to our Brethren of Scotland. After Bothwel that cursed regicide had murdered the King; 
Sporswood.  he was not only favoured by such like Ministers, in Scotland; but also ressetted (to use my Author's words) by their confederates here in England, when King James discoursed with Mr Robert Bruce, about calling Huntley to Court; he told him he should either lose Huntley, or himself; take his choice: Other of his brother Ministers being convented before the King for their traitorous words, they refused to appear, saying— that the Spirits of the Prophets are subject to the Prophets alone, for what is spoken in the Pulpit for the advancement of Christ Can any men more resemble Dathan and Abiram? If the King went an hunting, or kept a feast; when they thought it fitting to fast, the Pulpit must convey their ill resentment to the people; and when some advised the King to let them alone, for so they would soon render themselves odious: True said he, so I would had I a mind to ruin the Church. Thus that most reverend and impartial Spotswood. But from the beginning it was not so. 
Tertul. p. 43.  The primitive Christians looked upon their Emperors, as subject only to the power of God, a quo sunt secundi, 
p. 91. Ibid.  post quem primi; ante omnes & super omnes deus. And again, Christianus nullius est Hostis, nedum imperatoris. Go and search the prisons (says the same Author) whet her any traitorous christians are there: and this I take to be the main reason why Cristianity did increase so fast in those days; because Christians were so obedient and peaceable that they were permitted to reside in any Kingdom.  
Valentinian told his Army— penes vos fuit mili●es committere mihi habenas imperij, 
Theodit H●st Ec●l. l. 4.  cum nondum essem imperator; sed in possessione imperij cum sim, non vestrum, sed meum fuerit gerere reipcuram. And Grotius tells us, 
De Jure Belli. p. 57  That the Kings of Egypt though they violated their promises to their Subjects; yet Accusari vivi non poterant, sed mortuis abjudicabatur solemnis sepultura. Saint Austin gives the reason— Qui regnum Auguste, ipsi Neroni commissit: 
De Civit. dei lib. 5.  Qui Constantino Christiano, Juliano Apostatae Regnandi dedit potestatem. Optatus observes, 
p. 63.  that 'tis said The Lord repent him that he had anointed Saul to be King. God (says he) could have taken from him that Oylwhich he had bestowed upon him, sed cum voluit docere, non debere contingi oleum etiam in peccatore, ipse qui dederat, poenitentiam egit. I know no sin against the second Table set forth in more bloody colours, than this of disobedience— 'tis compounded of Homicide, Parricide, Christicide, and Deicide. And 'tis compared to the sin of witchcraft, where the party indents and covenants with the deyil himself. Who more fit to teach men the black Art of this sin, than he that practised it himself, in aspiring to be as God, as if he would have dethroned the Almighty? We may see something of his practising upon Adam; how he tempted him to take the same course, he had done before him. And indeed every sin he solicits men unto, hath a vein of rebellion running in it, David well knew, that there was much of guilt in this sin, when he said, How can I lift up my hands against the Lords anointed, and be guiltless? Therefore he commanded the Amalekite who had an hand in saul's death, to be slain before his eyes. Sheba blowing a Trumpet against David is styled the son of Belial. Jerom gives the reason, 
Speed. p. 630.  because he was sine jugo without any yoke of obedience. Those Assasini, which were sent against Princes at the command of their superiors, were an odious sect among the Saracens. What made Jeroboam so infamous in Scripture? so that he is said so often, to have made Israel to sin: 
1 Kings 11. 26.  But because he lift up his hands against the Kings, as well asset up Calves at Dan and Bethel. What more hateful or hurtful creature than the Locust? yet they only are observed to have no King. An irreverend or wry word against the King, is in Scripture called blasphemy. Thoushalt not blaspheme the Gods. 
Prov. 30 27.  And Naboth was accused in that he did blaspheme God and the King, God will not suffer such words to go undiscovered— Curse not the King, no not in thy thoughts: for a bird of the Air shall carry the voice: Therefore God himself expostulates so sharply, 
Numb. 12. S.  with Aaron and Miriam, even for whispering against Moses— Were ye not afraid to speak against my servant Moses? Nay, they must not be told of their faults like other men, lest their Authority should be weakened, and their Majesty sullied. Is it fit to say to a King, thou art wicked, 
Job 34.18.  and to Princes ye are ungodly? It may be good advice, and better prudence sometimes— not to Prophesy at Bethel— where it is the King's Chapel, and the King's Court.  
In the New Testament, that thief who was crucified with Christ, 
Votum pro pace. p. 124.  is thought by Grotius to be such an one, as had taken up arms against the King, and therefore he was condemned to that shameful and painful death; however this be disputable: 
2 Tim. 3.4  yet sure I am, that such as are Traitors, Heady, &c are left for the last and worst of times. That plain text Rom. 13. Those that resist shall receive damnation,— hath been so tortured and dislocated, in the late times by some patrons of disobedience; that I have wondered, and wonder I shall, until 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall go down into the slimy valley where all things are forgotten, 
Job. 38.2.  how it was possible to darken such clear counsel by words without knowledged: how men should raise such a mist at noonday, making darkness their Pavilion round about them, with dark waters, and thick clouds of the Skies. As if with the fish Sepia, ready to be taken, they could at their pleasure vomit forth such an inky humour, that they may escape thorough their own shades, and glide away through that water which they themselves have mudded. As the Valentinians of old, wrapped up the poison of their heresy in their Aeones, and other intricate and obscure terms: that they might first amuse, and then captivate their followers. How was the name of God taken in vain in our remembrance, by the abusing of Scripture to prove the lawfulness of Arms? Because Jonathan was rescued from the hands of Saul, and Elisha shut the doors against the King's Messengers; 
1 Sam. 14.  thence it was inferred that Kings might be resisted, 
2 Chr. 6.33.  and Armies raised against them. Whereas the rescuing of Jonathan was nothing else, but by a loving violence and importunity, whereby the execution of a passionate and unlawful command was prevented, as if a servant should snatch away a child from an enraged father, when he is about to whip him, upon a false suggestion. And Elisha did but ward off the blow of a sudden and rash assault. Now to argue from hence a lawfulness of fight against Kings, or disobeying their deliberate and just commands, would be but harsh logic, especially if reduced into practice in their own families. If servants shrinking from their master's blows, might also draw their swords, or maintain bellum servile against them. Other inconveniences of like nature have been too rife. Some Sacrilegious persons in some cases have de facto affronted Princes; therefore it hath been concluded de jure, that 'tis lawful. And some usurpers have been brought to condign punishment, therefore the same course is to be taken with lawful and legitimate Kings. because Lybnah is said to have revolted frm the King of Judah, because he had forsaken the Lord, therefore if Kings fall off from God, 
2 Chron. ●1. 20.  their Subjects may fall off from them: Although the genuine sense is this; God punished the King of Judah with the revolt of his people, yet that revolt in the people was a sin.  
Whether the Prince be good or bad it matters not as to our duty of obedience. 'Tis true when Kings are good, our obedience is the more cheerful and willing: 
Eccles. 10.17.  Blessed art thou O Land! when thy King is the son of Nobles, and thy Princes eat in due season, for strength and not for drunkenness. Yet where Princes are oppressors, and ungodly, our obedience may be the more heavy and clogged with discouragements, but such obedience in things lawful is the more acceptable to God: As the subjection of servants, even to froward Masters commends them more, than though they were good and gentle. 
Pet. 2.18.   
Many of the first Emperors were Heathens, and after they were converted to Christianity, they were Arrian Heretics, yet they were faithfully obeyed by Orthodox Christians.  
Had God set no better guard about Kings, than to have lest them to the censures and judgement of the people, whether they ought to be obeyed or not, who would not rather spurn than court a Crown? well might the Vine and Figtree in Jothams' parable refuse that office. They would be but ridiculous Gods, who are at the mercy of their votaries. God never put the Image of his own power upon them, to be razed out at the pleasure of the people. Therefore 'tis observed that God hath signally plagued those wrongs, which have been done to his vicegerents Funestus fuit ille Armus— that was an unlucky time accompanied with a deluge of miseries, when the power of Kings was taken away in Rome and Consuls set up. And in our own Annals we read that after R. 2. 
Austin do Civit. dei l. 3. c. 16.  was deposed their followed a War wherein an hundred thousand English Men were slain, Such progedies portend black and cloudy events—  violata potestas— Invenit ista does, numerous sacrifices must fall, to expiate the blood of one King, who being alive, was worth ten thousand of us.  
We must pray for Kings, that we may lead quiet and peaceable lives: Our happiness is wrapped up in theirs. A King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very foundation of the people, carrying all his Subjects upon his back. The Persians after the death of their Prince, forbore some few days to enthrone another, that the confusion and anarchy, which was too evident in that interval, might make them love their King the better all his reign.  
We have no cause to disquiet Kings, by envying their Grandeur, especially if we consider their great care and sleepless nights for our good. Cyrus' thought the life of an Herdsman better than of a King; and that it was easier to govern brute-Beasts than men. And Tiberius in Sueton, told his friends they little knew Quanta bellua esset imperium, what a terrible Behemoth an Empire was— Aeneae fidus Achates, 
Achates ●●om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief.  let's not requite our King, (who was a King of as many joys, as he was of prayers and sorrows) with such unkindness, as not to renounce the lawfulness of taking up Arms against him, and altering the Government of Church and State, established by and under him: So we shall but renew his former labours, and rub upon that wound which was so lately healed: 
Lib. 10. P● 16.  This is to turn our Hosannas into Crucifiges. For my part what Lactantius said of Constantine, the same shall I say of our Sovereign's restauration— Ille dies felicissimus or by illuxit, quo illum Deus summus ad beati imperij culmen evexit.— That was the happiest day which ever shone upon our Olbion, 
Salva Roma, Salva. patrio Sal vus est Germanicus.  when this Sun broke forth out of those Clouds wherein it was mantled. I pray my Brethren bear a part with me in this following Author. Salva Anglia, salva patria, Salvus est Carolus.  
I cannot choose but recount with sadness of of heart the subjects of some conferences I have had with persons of no ordinary quality, who were engaged in the late War. When I told them I have no other Divinity warranted from Scripture, but prayers and tears: And that Whatever the King commands me, which is not contrary to the great Charter of the Word of God, I am bound in Conscience to obey. If be command any thing repugnant to Gods revealed will, I must obey him still; though not actively in doing what he commands; yet passively in submitting to those penalties which he shall inflict upon me; they told me they had been acquainted with other doctrine: And who were the preachers you may easily guests. I do even tremble to consider that any should profane the pulpit, poison the air, or which is worse, the hearts of men with such seditious and devilish doctrine. Such Sermons go down smoothly. This is to swim with the tide of men's corrupted hearts; 'tis no wonder that Watt Tylar and Jack Straw gathered together such an incredible rout against R. 2. since they had John Ball an excommunicate Priest to be their Chaplain, who threw the fi●●rands of rebellion amongst the people, who are prepared like tinder, or Gunpowder to catch at such wildfire. Just so, those two Doctors Shakstone and Pincher, quickly raised and excited R. 3. against H. 5.  
men's ears are too open to receive any Tragical complaints, concerning their Governors. Sheba's Trumpet is pleasant music to that great beast, the common people. They harken with both ears to detractions, and calumnies against their Governors, That they are tyrannical: Bishops are Antichristian; Popery is coming on apace: The Gospel is adulterated: Justice is obstructed: Profaneness is countenaneed: What Hurricanes will these beasts raise? men are sick of things present, and long for change, there fore they have a forward saith and affection 〈◊〉 what conduces unto variety. It is easter to 〈◊〉 turn and destroy more in a day, than can be built in an age. Such tares are so connatural to the ordinary soil, that they will start up in a moment; therefore upon this account Mahumetanism and Popery grew so fast, because they were commensurate to men's carnal hearts: 'tis grace alone which must check and choke these luxuriant weeds, and season men with better principles. For as natural men are prone to approve of Plato's Commonwealth, or the doctrine of the Nicolaitans, which God hates in suffering their lusts to run riot, in a promiscuous and exorbitant manner, without any enclosure, or distinction of persons. So, such as are sensual who never had the wind of God's spirit winnowing them from their chaff; in unsettling them from their Lees, and securing them from the common Mass: These discern not the Image of God upon the King: They smell none of God's Oil upon him: but look upon him as an ordinary person; and so they conceive not themselves under an obligation of Conscience to pay that reverence and obedience which is due unto him. These are apt to mistake Manassey for Ephraim, Eli for the Lord, Eliab for David. What is this, but to open a flood gate to let in all manner of confusion? I am not afraid to say that those that are good men will have War with this Amalek, from generation to generation.  
But that which yet increases the earthquake in my Bowels, and makes my knees justle one against another, is that men pretending to be refined; and more than ordinary spiritual and religious, should break their allegiance and teach men so: That after such a shipwreck (as we have seen) they should still refuse the plank of repentance whereby they might sail safe to shore; and are so far from retracting this pernicious error, by declaring and swearing, that 'tis not lawful to take up Arms against the King; that so they might make some satisfaction for their former miscarriage: Stop the sluices of future rebellions, 〈…〉 deluded followers; who are 〈◊〉 even sworn to follow the dictates of 〈◊〉 Masters, and count it part of their service to God; to do what disservice they can to the King: Methinks such incendiaries, when they see any of their followers going to execution for their traitorous exploits, they should see themselves executed in them; and say to the executioners.- in nos convertite ferrum: Methinks they should also fear, lest this guilt should follow them after this life into another World; For 'tis no new opinion, that punishment will increase as men grow worse and worse, thorough our examples and doctrines, which we have left behind. I say the paroxysm of my sorrow is the more heightened, when I see men even justifying their former actings (as Jonah did his anger) Challenging all men to charge them with doing the least personal injury to any; 
V●nd●●●●● on of F●at Lu●● p●●●  and professing to give satisfaction to any that can justly claim it; they are the words of Doctor Owen. As if it were possible to carry on a War; to act under our revolutions, with the greatest zeal and vigour, and to keep many, many persons from the enjoyment of their rights, were not to be guilty of personal injuries. And if he should give satisfaction to all that might justly claim it; let his estate be what it will, I dare with a better grounded confidence aver— Non est solvendo. But if this be no answer to the Doctor's challenge, I could whisper in his ear, some notes of a thansgiving Sermon, preached in Christ-Church in London, upon the overthrow of the Leyellers at Burford, which must needs abate his confidence. The circumstance of time and place may probably quicken and refresh his memory. 
— Nos utinam vani—   
I have no ill will to the person of the man; but rather have cause to own some civilities from him; much less have I a purpose to insult over Bajazet in his cage; or any others that are descended to the bottom of the wheel. I well remember what Lewis King of France is reported to have said, when he was counselled to demolish the Duke of Bedford's Tomb— What Honour will it be to spoil his Monument, who being alive would have disquieted the proudest of us all. 
Speed in H. 6.   
My scope is (according to the purport and tenor of this discourse) to invite my Brethren, and O that I could thoroughly persuade them, not only to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confession of their errors in general; but to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A confession of this particular, in taking up Arms— that they have been out of the way themselves, and have also misled others. Such a Palinodia would be more acceptable to God and good men than all evasions, wiping of mouths, or writing Tostatus his Volumes, in a way of justification of their actings. Though by this course Sirs, you may seem to consult your own shame, yet it would preserve your names better than Brass and Marble. This would be a means to atone God: to make the King sleep securely in the lap of his people: to prevent jealousies: to take off the former scandal from our Church, and to ease your own souls; if you are sensible of that crude matter, which lies upon the stomaches of your Consciences: For Torah which signifies confession, comes from a root which signifies to cast forth; because it eases an aching heart, as vomit doth an oppressed stomach. Quid hoc mali est? this is a strange kind of sin, quod naturalia mali non habet; timorem, pudorem, 
Tertu●. Apologer. p. 18.  tergiver sationem, poenitentiam, deplorationem. Quid hoe mali est cujus Reus gaudet? Cujus Accusatio votum est, & paena felicitas. If you slight mine take the Prophet's counsel— Take unto you words, and turn unto the Lord: Say unto him, take away all our iniquity, and receive us graciously-Ashur shall not save us, 
Hof. 13.2.3.  we will not ride upon Horses; neither will we say any more to the work of our hands, ye are our Gods. What the Lord himself spoke to Job's friends give me leave to speak unto you. 
Job 42. 8●.  Take unto you now seven Bullocks and seven Rams, and go to my servant Job (the King) and offer up for yourselves a  offering and my servant Job (the King) shall pray for you, for him will I accept; lest I deal with you after your folly, in that ye have not spoken the thing that is right. If you shall return me the same answer as Rich Chremylus did, when he heard the commendations of poverty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arisl●● 〈…〉  say what you will, we'll none of your advice: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antoninus in vita sua 1.6.  I am resolved to be avenged of you: For I will never be like you. If I do amiss, I will acknowledge it; and though I may err, yet I will not be an Heretic: though, could I prevail with you in this suit, the comfort would be the Churches, and therein mine: the glory Gods; but the greatest advantage would be your own; for repentance (as well as love) will cover a multitude of sins. I have read of an African Thief, condemned to die by Mauritius, 
Eutichiu●● Tomo socundo p. 199.  before he was executed, he prayed that God would pardon his sins, as he did Peter's, hezekiah's, the Thief on the Cross; his eyes ran down with tears, and his handkerchief was thoroughly drenched with the same: When he was dead, the fiends came to challenge him for their own; they weighed down the scale with a black catalogue of his sins, which they had ready prepared. At last there appeared two Angels in white, and they put the handkerchief wetted with briny tears into the other end of the balance, and weighed down the fardel of all his sinful pranks: I shall not accommodate this History; but I shall attend your next motion. Methinks I hear you say, I have gone upon a false supposition; and grappled with my own shadow, or a ghost of my own raising: for you have ●as great a share in David, as any of us. Neither will you yield yourselves to come behind the beft of Subjects in the duty of Loyalty. Well, make this good, and we are all agreed, all other differences will fall in; if we could once meet together in this cardinal Point: Lay aside your evasions, limitations, demurs, reservations and distinctions, concerning the rights and prerogatives of Kings, then come in with a full and kindly obedience to our Abimelech, the Father of our Country: And what remains to keep us asunder? Who would boggle at the Lyturgy, or Rites appendent? Who would think much to declare, or swear, that 'tis not lawful to take up Arms against the King? Who would ever have taken the Covenant at first? or who would now look upon themselves as obliged by it, to endeavour the alteration of Church-Government? Were men thoroughly principled in obedience to the King. And since I have named the Covenant; I have roused up such a Lion out of his Thicket, that I must set apart the next Chapter to charm him down again into his Den   

CHAP. XV. The Solemn League and Covenant is not obligatory.  
Well may the Covenant be compared to a Lion; for it looks fierce and terrible, scattering abroad the very Arrows of death. And no wonder it is so deadly, and of so ghastly a visage: For it risen lately from the dead, and started out of its own ashes. This is the very Achilles, or Goliath, which is thought to be invincible, your Palladium, take this, and take all. It is such a stone, as threatens to fall back and grind to powder those that go about to remove it. What renounce the Covenant? We can read Common-Prayer (I have heard some say) but to be Covenant-breakers and to violate the oath of God this we cannot do: Nobis non licet esse tam profanis. Now I have followed you to the very Capitol, and what remains is like the uncasing of the head.  
Though we fight you not in the field (I have heard others say) yet we'll pray you down, yet how can ye pray in Faith? upon what promise will ye ground such prayers? But will you stop there? can you choose but second your prayers with your strenuous endeavours? will you (with the Ostrich) leave these eggs in the dust? and never look after these Arrows? 'Tis well that you have washed out your former spots: for I observed heretofore that when the lightning of your prayers went before, the thunder, and clattering of your Armour followed after: You used the Sword of Gideon, as well as the Sword of the Lord; when like Moses, you went up into the mountain to pray, you had your Armies of Jehues fight in the valleys. But why do you call the Covenant the Oath of God? I read of that expression but once in Scripture Eccles. 8. 2. and there no doubt it signifies the oath of Allegiance to the King. With what Engines can you wiredraw this text to the Covenant? What hath the Covenant to do with Allegiance? How these agree together, we shall see afterwards; yet you may as well see Allegiance in the Covenant, as discover the National Covenant in that of Baptism. A leading person of your way, told me once in discourse.— That to renounce the Covenant, and to renounce Baptism is all one; this is just like another assertion of his: When I told him that the Covenant was imposed upon Subjects, by Subjects: No said he,— Parliament men (Sedente curi●) are not Subjects— a weak fabric sure! that must be pillared and buttressed up with such props as these are. I forbear further to ravel into this bottom, because that good man is now fallen asleep  
Whilst you call the Covenant the Oath of God, you break the third Commandment in taking God's name in vain, by abusing of Scripture.  
I confess there is much of Religion in keeping our Vows and Promises. 
Ps. 15.4.  He shall dwell in Gods Holy Hill, 
Temerator voti coecusationem juslam suae praevaric asionis non invenict quem nemo compulit ut voveret Fulgent. 619.  that swears and changes not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that makes Conscience of his Oath is all one as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an holy or religious man. No sin is followed at heels with more signal Judgements than this of perjury; as might be evidenced by Arrius (who was as 'twere the Antitype of Judas) whose bowels for this very cause gushed out. Vladislaus King of Hungary broke a solemn league with Amurath the sixth, who spreading those Articles in the Air, to which the King of Hungary had sworn, and making his appeal to the God of the Christians, 
Turkish Hist. P. 322  suddenly the Hungarians were overthrown. Sad instances there are in our own stories; 
Dr. Beard of God's Judgements.  of Harrold breaking his Oath with the Norman, and of Stephen, with Manned the Empress. Pythagoras taught his Scholars (in order to make them good men) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to reverence and observe their Oaths: This is like to God himself, who is called in Scripture A God keeping Covenant; valuing every title of his word at an higher rate than he does Heaven and Earth. Yet when Oaths are so sacred, that 'tis a piacular offence to break them; they must have the Prophet's conditions, that is, they must be sworn in judgement, righteousness and truth.  
First, men must make inquiry and then vow: And a promissory Oath, 
Jer. 4. 2●  which binds the taker must be taken upon these provisoes.  
First, The matter of it must be lawful.  
Secondly, It 〈◊〉 ●●trench upon the Authority of our ●●periou●. How far short the Covenant came of theso conditions, it will appear afterwards.  
Before I launch into the depth of this Subject, I shall as it were stand upon the bankside, and preface it with a narrative or two.  
First, of a plain Country man, who observed it unto me— That when the Scots marched through these parts with the Covenant in their Hats: those that had with so much solemnity taken it before, were so far from lifting up an hand, that they did not so much as move their tongues in behalf of it: As if this stratagem of state having done its execution upon Episcopacy, were to be laid aside and become Nebushtan; or as Bishop Gauden expresses it; this Flag of faction were then to be called in; that part which concerned the King was Apocryphal: But after a longer distance of time, when things are happily settled under our gracious Sovereign: As the Jews cried up the Temple of the Lord, so these do the Covenant. All the application I shall make is— that some legerdemain is so gross and palpable, that 'tis discernible by clouted shoes. The other is of a person as highly elevated for parts and piety, as any that hath moved in the sphere of the Church these many ages. The most reverend Bishop Usher: Who in a Sermon at Saint Mary Oxon, before those loyal and faithful Parliament men, that left Westminster, and came thither in the late war in obedience to the King's commands: speaking of the Covenant; whether it had any binding power, he used these words— My soul upon it; that Covenant binds no more such as have taken it; than Sampsons' withes, which he broke asunder, and cast from him at his pleasure. If the deliberate judgement of any man will weigh any thing in the scale of Conscience, I should think the resolution of this Apostolical casuist, should statuminate, and settle any soul that fluctuates about the Covenant. Had either a superstitious ignorance, or a cowardly compliance ever betrayed me into this snare, upon the hearing of this Angel I would have gone forth and wept bitterly, that ever I had adulterated my soul, by swallowing such a poisoned gobbet. It would have been gravel in my belly, until I had vomited it up by repentance: I should have accounted myself free from any obligation from thence for the time to come.  
When I consider how this unshapen Monster was ushered into the World, by the Mid-wifery of an unnatural war: what a strages, or desolation hath been wrought by this flying Role! How it hath devoured Royal, Noble, Common flesh: and laid the Lords Vineyard waste; I cannot choose but say, A bloody Covenant hast thou been unto us. Therefore such as wish well to the King, Church, Nation, others and themselves, will never go about to untie those grave-clothes, wherewith Authority hath bound up this Malefactor, or open a door to let out this Minotaur, to sport himself again in our gore. For although it is prefaced with these plausible enchanting words— After the commendable practices of these Kingdoms, and the example of God's people in other Nations.  
Yet upon diligent search, by the best Historians, there's none can be found to run parallel with it, but only that Catholic cursed league, contrived by the Guises, in the kingdom of France. It differs from all other Covenants, and hath a special signature of its own. They began, but this ended in blood. 
Heb. 9.18.  The first Covenant was not dedicated without blood; and the second was laid in the blood of the Paschal Lamb. In the Jewish Covenants there was a Beast slain and divided; then the Covenanteers passed between those parts, to show that they deserved to be slain and cut into pieces if they violated their Covenant. When Catalin conspired the ruin of Cicero, together with the Roman Commonwealth (and now I think I have found another parallel) he first killed a little boy; and then his confederates mutually bound themselves together by an oath, taken over the bowels of that child. But this Covenant was wrapped up in fair professions at first, but afterwards it floated in blood, and ended in bitterness.  
Nabis an errand tyrant of Lacedaemon, had a wife called Apega, 
Dion Cassius l. 37.  who fleeced the women as he did the men; he loved her so dearly, that he made her picture with costly garments; and when he could not get money by fair means, 
Sir Walter Rawley p. 618.  he told them he would bring them to his wife, perhaps she might persuade them: So the Image opened its Arms, as to embrace, but the arms and bosom of it was so full of Iron nails, that they tormented those poor men to death. (who refused to lay down their moneys) Just such an Idol was this Covenant: It was habited in the dress of a religious Matron— Mulier formosa superne— doted upon as the great Diana of the Ephesians; I mean such as plotted the overthrow of Church and State: and when other engines could not draw on that design fast enough; this Amazonian Virago expands her arms, and courts us with her kill rhetoric: But those arms were so full of nails, that had not the providence of God rescued us out of her embraces, she would have exhausted our very heart blood, and killed us with a seeming kindness: This was like that sagacious Hyaena, which was to hunt out a prey for the hungry Lions.  
But perhaps this discourse is too general, to alienate and divorce your arnorous thoughts, from this painted Helena. Many of you have so espoused her to yourselves, that you count it all one to forsake the Covenant, as to break wedlock: Therefore I shall come closer yet and try whether 'tis possible to persuade you, that there is not that obliging power in the Covenant as you imagine. I shall put the trial upon this plain Sillogism.  

No unlawful Oath is obligatory:  
The Solemn League and Covenant was an unlawful Oath:  
Therefore the Solemn League and Covenant is not obligatory.  
Major prop. No unlawful Oath can lay an obligation upon him that takes it.   
The Prophet sharply reproves those idolatrous votaries, which said, they would surely perform their vows, 
Jer. 44.25.  which they had vowed, to burn incense to the Queen of Heaven. Whoever swears an assertory Oath, calls God to witness that what he swears is true; and by laying his hand upon the book before a Magistrate, doth imprecate upon himself the judgements of God in that book & renounces any share in those promises that are involved therein, if he swears falsely. And in a promissory Oath, he must swear in righteousness and truth; otherwise his oath will be a bond of iniquity: He will swear to sin and so by consequence, sin in swearing, for he calls the God of righteousness to record upon his soul, that he will deal unrighteously. 
De jure belli l. 20, c. 13.  Jurata promissio: (says Grotius) When a man swears to do any thing unlawful in itself, by the Law of God, or man; such an oath is null, and without force. Scelus est fides, our fidelity in the performance of such a promise would be a double iniquity. Saint Austin wonders that any should nickname this obstinacy in what is evil, with that excellent title of fidelity. Si executio ejus quod est promissum, sit contra legem, 
Lessius de jura. l. 2. p. 618.619.  vel publicam utilitatem, etc. If we fulfil a promise which is contrary to the Law, or public welfare, Juramentum promissioni adjectum non obligat: That oath which confirms such a promise binds not at all: And the Casuist gives a good reason; because Obligat Conscientia, non per se, sed ratione legis, quae aliud praecipit vel prohibet; 
Baldwin.  Conscience binds not of itself, but by virtue of some affirmative, or negative Law. Therefore 'tis an infallible rule to me— In malis promissis, when we promise any thing that is wicked, such a promise is not to be performed: But that the best way to make amends for such a promise is to break the Cockatrice in the shell; that is, to revoke it suddenly, before it takes effect, the sooner the better. 
Sam. 25.  David blessed God that he did not fulfil his rash vow against Nabal. And had those in the Acts who vowed they would neither eat nor drink until they had slain Paul been as bad as their words, they had highly aggravated their offence: As Herod did, who standing so nicely upon his Oath, must have John the Baptist murdered out of tenderness of Conscience: Whereas 'tis more than probable that this Tragical Scene was complotted aforehand by Herodias and himself: as the downfall of Bishops (to say no more) was by the Covenanteers, and then all must be mantled under the Religion of an oath, and crusted over with the integrity of keeping Covenant. Religion is the highest excellency of man, whilst it is sincere and undefiled, but when 'tis made a Cloak or stalking Horse only for blacker designs; 'tis no better than a white-Devil: It is all one as to look towards Heaven and to row towards Hell; to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men that seem only to look after virtue, yet are in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Champions of wickedness. 
Cle. Alox. p. 41.  Alas, such paint will quickly wear off; and then a hag face will appear the more ugly. As she in the Epigrammatist, after drinking of wine perfumed her breath, lest it should be found out; yet when she belched she did but stink the worse.  
Ne gravis hesterno fragres Fescenìa vino,  
pastillos Cosmi luxuriosa voras.  
Ista linunt dentes jentacula; sed mihi obstat,  
extremo ructus cum venit é Barathro.  
Casuists tell us, of some things which ought not to be done; yet facta valent, there is no reversing of them, when once they are done: And I am much inclined, this rule holds in marriage: Though 'tis not lawful for a Christian to marry a Heathen wife, yet once married he may not put her away, at his plea sure; but this holds not in unlawful promissory vows, since the accomplishment of them doth but accumulate the guilt. I can see but a passage or two in Scripture, which may seem to invalidate this truth.  
First, That Covenant with the Gibeonites seems to be utterly unlawful: For God had commanded that they and all the Canaanites, 
Josh. 5.19.  should be destroyed, yet contrary hereunto, Joshua made and faithfully observed a Covenant with the Gibeonites: And afterwards Saul by breaking this Covenant in slaying those Gibeonites brought a famine upon the whole Land, 
2 Sam. 21.2  and consulted shame and confusion to his whole Family. This instance is urged by some, to press the observation of the Solemn League and Covenant; but upon a stricter view, we shall discern a vast disparity betwixt these two cases.  
10. The Covenant with the Gibeonites was made by Joshua himself, as also by the Princes of the Congregation. Here was, as it were a complete Act of Parliament to warrant the same. But in our case Joshua did utterly prohibit, and disclaim any such Covenant.  
20. Though there was an error in the Israelites in making such a sudden compact with the Gibeonites without ask counsel of God; being circumvented by the fraud of their old garments, mouldy bread, etc. Yet this Covenant was not unlawful in itself For though God had commanded that no peace should be made with the Canaanites; yet it was but conditional, if they should stand upon their guards; not yield up their Lands; or not forsake their idolatry. But since these poor Gibeonites did submit their persons, estates and services to be disposed of by Joshua, for the use of the Sanctuary; forsaking their old idolatry: He might make a Covenant with them and they seem tacitly to be commended for what they did. 
Josh. 11.19.20.  There was not a City that made peace with the Children of Israel, save the Hivites, the Inhabitants of Gibeon; for it was of the Lord to harden the hearts of the rest, that they came against Israel in Battle. Therefore notwithstrnding that command, 
Josh. 4.6.  Rahab and all her Father's Family had their lives given them before. 
1 Kings 9.20.  Afterwards Solomon permitted the Hittites, Hivites, Perizites and Jebusites to live quietly under his Reign, as Grotius observes. 
See Suarez do juramento. p. 366.  Though 'twas forbidden to take a wife of another Nation, yet if she forsook her idolatry and embraced the faith she might be taken to wife.  
This is but according to the law of Arms, 
Deut. 20.10, 11.  set down by God himself— that approaching any City, they should proclaim peace unto it, and if the people therein shall make an answer of peace, and open there Gates than they were to be made tributaries, but not to be destroyed. Thus the Lord had promised Moses, that he would give into his hands Sehon the Amorite the King of Heshbon and his Land: He commands him to arise and take possession of it; yet Moses well knowing how to interpret God's commands in the most merciful sense; first sends Messengers of peace to Sehon, offering to him if he would p●●mit him to pass quietly through his Country, 
〈◊〉. 24.26, 〈◊〉.  he would not turn to the right hand, or the lest to molest him: 
〈◊〉 in Josh. 〈…〉.  Therefore these Gibeonites humbly yielding themselves up to the hands of Joshua, he might lawfully make a Covenant with them: But from hence to argue the lawfulness of the Scottish-English-Covenant; and that it ought not to be broken, is all one, as to conclude that Herod might not lawfully have broken his Oath concerning the beheading of John the Baptist, 
Jer. 39  because it was not lawful for the Rechabites to break the vow which they had made to Jonadab their Father.  
20. Another instance of keeping unlawful vows, is that of Jephta sacrificing his daughter, 
Judg. 11●.  which was not lawful for him to do, Deut. 12.31.  
This is grounded upon a saudy foundation: For supposing this vow of Jephta to be unlawful; Temerarium fuit, & prestari non debuit; it was a rash vow, 
Bal●mi● p. 290.  and therefore ought not to have been performed, says the Casuist: He was no more to be imitated herein, than David was in the matter of Vriah.  

Numslorus, Orotiu, Perkins. Coses of Consei, p. 53.  But I find very learned men of another judgement. That Jephta did not kill his Daughter; but only devoted her to a private, or single life; which was only a metaphorical sacrifice. Therefore the daughters of Israel went yearly to lament the daughter of Jephta, Judg. 11.40. or as the word lament is noted to signify Judges 15.11. to confer with her; or to comfort her whereof she had not been capable, had she been slain. Hence it is that we read of her bewailing of her Virginity, in that she was not like to leave any issue behind her, which was a reproach in Israel: But we read not that she lost her life. Therefore Jephtas vow is understood by Vatablus and Drusius, to be conditional; that is, if that which first met him out of the door of his house, were fit to be sacrificed: For had a dog met him; it was not to be sacrificed according to the Law: They read the words also disjunctively— whatsoever cometh out of the doors of my house, shall either be consecrated to the Lord, or else it shall be sacrificed to him; Si molari possit; if it be capable of falling a sacrifice unto the Lord. What is this now to the Scottish League and Covenant, either as to the entering into it at first, or being obliged by it? and this will better appear by the illegality of it, which is the 

Minor prop. But the Solemn League the Scottish-English-Covenant, was and is an unlawful Oath.    
I am loath to call it the National Covenant: I hope that is but an abusive speech which reflects too much disgrace upon the whole Nation: 
Omnes omnitan Charitantes p●ta Com●●ur 〈◊〉.  for suppose this denomination be taken from the greater; I am well assured it is not from the better part of the Nation— pudet baec approbria— and as it was not Catholic in respect of persons; so much less in the contents of it.  
There have been so many invincible reasons given against this Covenant, by my dear Mother the University of Oxon, and also by many of my Fathers and Brethren; that I am almost rapt up into an ecstasy of wonder, that any should appear in such a profligated and baffled cause; unless they had dexterity enough, to ward off those blows, which will inevitably fall upon them. He that goes about to dispute against this Covenant, hath so many advantages at hand, that he may be puzzled ex copia, what to say first, but cannot be destitute of arguments to plead against it. 'Tis not my business to play the disputant, but to beseech you to climb over this Rock, into the Pulpit. Yet that I may prevail the better with your wills, I shall spend a word or two upon your understandings; by showing the unlawfulness of this Covenant in matter and form, in respect of the efficient and final cause: Though there's no need of all these terms; for if the matter be not justifiable, neither can the end: We must not do evil that good may come on't. And if the efficient cause be not right and legitimate in a promissory oath, it is defective in that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very formality of such oath, which is the Authority imposing it: Now that this was the case of the Covenant, he that runs may read it, if he can but read the capital letters of the King's Proclamation, prohibiting all his subjects to enter into such a combination. If those that took it were Subjects to our Prince, as was acknowledged in the preface to the Covenant itself, yet how they did discharge that relation, or how they did show their subjection in this particular, it is as easy to determine, as I am loath to express. Here is too large a field to expátiate m●●t would argue too much resemblance to that poor insect, the impotent and angry fly, to insist long on this gauled place. I wish my Brethren were as much ashamed of their own precipitancy herein; as I am to urge them with it, and to charge upon them those consequences which might follow naturally upon the commission of such a miscarriage; sure then they would be persuaded to cast forth this Hagar and disinherit this Ishmael.  
I pray read over the thirtieth Chapter of Numbers, and you may find, that persons who are not sui juris, as Wives and Children, who were under the power of Hus bands and Fathers (and why not subjects who are under the power of Princes) might not make vows and Covenants unless they were ritified by their Superiors. How can Subjects pled an exemption from this Law? We read of putting down idolatrous Priests, destroying the Groves, Nigh places, Altars, the brazen Serpent; yet these things were done by the King's command; never as I remember in a way of contradiction, 
2. Kings 23.5.  or defiance to their Authority, as appears in the reigns of Josiah and Hezekiah: When any thing was amiss in the Church in the primitive times, 
2 Chron 30.  the Christians petitioned the Emperors to reform it; they did not (invitis regibus) attempt that work, therefore the Kings in Scripture are every where blamed, and not the people in that the High places were not taken away. The forwardness of the people herein is but an unwarrantable and preposterous zeal: Though the thing itself be good, that is to reform abuses in the Church, as it is good in itself to offer sacrifice, yet not in people that are under subjection; as it was not in Soul to offer Sacrifice without a calling. 
Sam 3, 1●.  It is the King's peculiar office to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Aristostle) the chief disposer in matters of Religion: He is the Common Bishop of the Church, as Constantine is styled by Eusebius. Private persons must defend religion, Non occidendo, 
Lactan Institu. 5. 〈◊〉. c. 20.  sed Moriendo, not by killing others but dying themselves. It is altogether unlawful (says Bishop Davenant) for the people, Renuente Magistratu, Ecclesiae Reformationem Moli●i, 
Determ. 12.  to go about to reform the Church, without the consent of the supreme Magistrate. This is a right so properly belonging to the King, that Darius, Cy●us, the King of Nineve were invested with it, Jure gentium, though they were Heathen Princes, 
Dr Ward. p. 105. 〈◊〉.  says another professor of divinity out of the same chair.  
I read indeed that the people entered into Covenant Ezra. 10.3. but it was to put away their strange wives, which was according to Law in the same verse. What is this to our purpose? except you could produce unquestionable evidence of Scripture proof— That the Government of the Church by Bishops (which you have Covenanted against) is as unlawful as the having of strange wives.  
A little reading in Casuists and Schoolmen, will easily confirm this truth— that such oaths and Covenants, which are made against the consent of our Superiors, are not obligatory. Si Res jurata sit illicita, superiore vetante, obligatio tollitur— Irritationem quoque 
Lessius de Justitia & Jure 429.430.431.551.  tollitur, quando materia juramenti promissorij subest alterius potestati. Haec igitur conditio ex natura rei, vel juris dispositione includitur promissioni, vel juramento promissioni opposito— nisi superior, cui materia subest, contradicat.  
Quicquid in nostra potestate non sit, 
Ibid. p. 542  sub votum non cadit, nec quod malum est.  
Nemo potest se firmiter obligare per promissionem, ad id quod est in potestate alterius, 
Aquinas 22. Q. 88 Art. 80.  sed solum ad id quod est omnino in sua potestate. Quicunque autem est subjectus alicui, quantum ad id in quod est subjectus, non est suae potestatis facere quod vult; sed dependet ex potestate alterius, & ideo non potest se per votum firmiter obligare in his, in quibus ●a●teri subjicitur, sine consensu sui superioris.  
Ad unumquemque 
Ibid. Q. 88 Art. 90.  pertinet irritare juramentum quod a sibi subditis factum est, circa ea quae ejus potestati subduntur.  
Gregory de Valentia affirms the same— In multis casibus constat juramentum promissorium non obligare, 
Disp. 6. Q. 7 de Juramento.  scilicet de Re illicita: Nam ex eo quod juramentum praestatur homini, superiores, aut domini Reipromissae, possunt irritare juramentum. Non tenetur quis per media inutilia vel minus grata deo, procurare divinum honorem ad implendo juramentum. 
p. 5●5.  Our own Master Perkins doth but translate the sense of the Schoolmen into English— An oath says he, bindeth not if it be made concerning things which are not in our power; as to swear to give away another man's goods: And was not this our case? did not you swear to take away the Rights of the Bishops? nay, the Rights of the King, whose prerogative and jurisdiction it is to reform the Church! and that after many of you had subscribed to the rights of the Episcopal government, both when ye took degrees in the University, and orders from the Bishops, and had also taken the oaths of Allegiance and Supremacy.  
Can a subsequent oath, or Covenant so far bind us, as to make void the former? Juramentum factum contra prius votum; 
Suarez l. 2. d J●ra p. 62.  juramentum aut promissum (modo sit in re licita) non obligat. Doctor Cracanthorpe was no ordinary divine in his time, yet he confirms this truth— The Emperor (says he) swears at his Coronation to keep safe the Honours and Rights of his Kingdom; 
Defence of Constantine c. l. p. 170.  afterwards he alienates them: and takes an oath that he will not revoke them. But since this latter oath was contrary to his imperial Oath at his Coronation, it binds not, being unlawful, and so cannot be vinculum iniquitatis: But notwithstanding such an oath, he may revoke his grant.  
Suppose a married man, or woman, after marriage should vow continency; this is more than was in his, or her power; therefore such a promise is not to be fulfilled: Hoc enim quisa; recta, & firma devotione solus promittit, 
Ful●ewi p. 620. & 623.  quod sui tantum juris esse cognoverit: Temerariese vovisse cognoscat, & debitum conjugi casta sinceritate Redhibet. Doth not this rule hold as true betwixt Subjects, who are bound by oaths unto their Princes, as betwixt an Huband and the Wife of his Covenant? Therefore why should not you return unto your first love? I mean in making good these former promises and engagements which you have made unto the Crown and unto those that are commissionated by the supreme authority Do you think that adventitious and contradictory vows of a later date (for the making of which you never had any sufficient authority to warrant you) will supplant and evacuate your former oaths? There was a lawful power prohibiting you to enter into such a combination at first; and there hath been since in declaring the Nullity of such a Covenant. 
〈◊〉 22. 〈◊〉.  Will you still look upon yourselves (like that Ram which the Angel showed to Abraham) as caught in a thicket by the horns? whereas your setters are rather imaginary than real. And herein you resemble some melancholy men, who have separated themselves from common society, fancying themselves to be Lepers: Others have been afraid to speak lest they should low like beasts, and to ease nature, by letting go their water, lest they should drown the whole Town wherein they dwelled; 
Burtans D●●l incholies.  which conceit was cured by this stratagem— one cried fire! fire! Hereupon the melancholy person let's go his water that he might extinguish the fire, an● was healed. Do not you hear the like outcry in our dwellings, by reason of our growing and wasting divisions at home and abroad? Sirs, let go the Covenant out of your clutches, and all will be well; and join your endeavours with us, in helping to put out this common conflagration: rectify your erroneous conceits: clear up your blood-shotten eyes: look upon the Covenant thorough the true optic glass of loyalty and religion; and I dare say you will not account yourselves bound by it, to endeavour the alteration of government in the Church. 
Antoninus in vita sua. l. 410.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you were once freed from the perturbations of your own heads, the terrible bugbears in your way would disappear and vanish. If this physic will not work, I shall give you the Casuists conclusion, as another pill to chew upon.— Caput Melancholicum est diaboli balneum. 
Boldmin. p. 577.   
Were there any obligation in the Covenant, we who never bond our souls with it (maugre all the anathemas and terors of those that imposed it) have more cause than yourselves, to complain of the severity of the Parliament in enjoining us to declare, that not only there is no obligation on ourselves, but also making us your compurgatours: we must declare— That not other person is obliged by that oath called the Solemn League and Covenant. But instead of complaining and murmuring, we gratefully acknowledge the wisdom of our Governors, and their tenderness towards you: for fearing lest you should hinder our happy settlement upon the King's return, hanging off from a compliance with our peace, upon pretence of the Covenant: They called in those that were free, to relieve those that thought themselves bound: those that stood upon firm ground, to lend an hand to those that floated upon the waters; that so by the interposition of our judgement, and charitable assistance, your supposed Gives and Fetters might (like untimely figs) fall from you, and you might look upon yourselves, as free from any tye arising from the Covenant, that so we might all concentre, upon a legally established foundation of peace and tranquillity. O when will it once be that we shall see the long expected fruit of this labour of love! When will ye know the things that belong to your own, ours, the Churches and the Kingdom's happiness? If the ship sink, we shall lie together in the bottom of the Sea, that could not agree upon the deck: Let's therefore commit ourselves to our experienced Pilots, so we may arrive to the Haven where we would be.  
Secondly, The Covenant is unlawful in respect of the matter— As for those things in it which concern a personal reformation of life and manners, in walking more closely with, and religiously before God: in avoiding profaneness and scandal, that so we might walk worthy of God's mercies and deeline his judgements, I have not a thought in my heart, much less a word in my tongue against the material part of it. I wish we were all such Covenanteers, and that our Covenants in this respect were written in Marble and Adamant: like God's Covenant of Grace everlasting, or that which he hath made with Day and Night: 
Jer. 33.25.  As Job made a Covenant with his eyes so 'twere well if we could make a Covenant with our hearts and ways. Had this been all that had been aimed at, good men would not have been so scandalised at the Covenant: My hand would have trembled, & my pen would have fallen from betwixt my fingers, ere I had written any word to have impleaded it. May Holiness to the Lord be written, not only on our Horse Bridles, the Phylacteries of our Garments, but upon the door posts of our hearts, and the frontispeice of all our actions; yet were this the design of the Covenant, as good as it is; yet I utterly abhor the manner of its birth, or introduction into the world, which was altogether tumultuary and irregular. The reformed Religion professed among us, which is the very ornament of our Church and Nation, and the joy of our souls would lose much of its glorious lustre and verdure with me, hadit been ushered in with Axes and Hammers, clashing of Armour and roaring of Canons: Had it been established by rebellion, and not by the decrees, and laws of reforming Princes, who called our Fathers out of Babylon, and led them out of spiritual Egypt. Kings (blessed be God, who put such a thing as this into their hearts) were the nursing Fathers of our Reformation: But alas, amendment of life was least of all intended in the Covenant. The limitation, or impairing of the Regal, and the total abolition of the Episcopal power, were the very white in the But. This was the letter and all the pretences of reformation, but as so much wanton embellishment flourishing round about it. This was the pill to be swallowed, all the rest but as sugar to wrap it up, which presently dissolved and left nothing behind, but the naked pill which was as so much ferment in the stomach, and occasioned a strange Timpany in the body politic: This was the practice of Nestorius; he inveighed bitterly against all other Heresies (who would have thought but he had been orthodox? 
Vincent lirinem c. 16, & 23. ) to make way for his own: And he made the greater havoc of Christ's flock; because those that were torn a pieces by this wolf, still deemed him to be a sheep. Just so this Covenant hangs out the white flag of Religion, seems to promote nothing but piety and purity; to batter down nothing but profaneness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. stro. 3. p. 440.  and in the mean while it levels all its force against those Mountains which stand about our Jerusalem. Those Adversaries do the most mischief, which make the most show of friendship and kindness.  
10. The matter of an oath ought to be plain and obvious to our understanding; without obscurity and intricacy. I must know what I swear, otherwise I take God's name in vain in swearing without judgement. Now in this oath there are many words of ambiguous signification: As Common enemies, best reformed Churches (without telling which they are) Malignants, Doctrine and Discipline of the Church of Scotland, privileges of Parliament, which in those days were like the Pope's Traditions, Arbitrary and Inexhaustible.  
20. There are plain contradictions in this oath: For those that have taken the oaths of Allegiance and Supremacy, and have therein sworn to defend the King and his Rights Absolutely; yet here they must mince the matter and vow to defend the King himself with a limitation— In the defence of Religion: So that if he do not what they would have him do in matters of Religion, they have an evasion at hand: by virtue of their Covenant they may defeat him; if not dethrone him. So he must be a precarious, not a glorious King, reigning at the placitum of his Subjects: nay, in their former oaths they swore to defend all the King's Rights, whereof his jurisdiction in matters Ecclesiastical is not accounted the least, yet here they vow to reform Religion themselves and as it were snatch that Jewel out of their Sovereign's Crown. And as by this Covenant they violate their former oaths of Allegiance and Supremacy, so they would have the King too, like themselves, in violating his oath at his Coronation, when he swears to maintain Bishops and their Rights.  
In this very Covenant they swear to maintain the liberties of Subjects; yet as if Bishops were not Subjects, they swear to root them up root and branch.  
30. There are gross absurdities in the Covenant. The Parliament is placed beforethe King. The Church of Scotland before the Church of England. There is swearing to maintain the privileges of Parliament absolutely, but the King and his Rights with a limitation: As if a Parliament were infallible, not so the King; whereas to speak properly, the Parliament is no Parliament at all without the King; no more than the trunk of a man's body is a complete body without his head.  
40. The fourth Article of the Covenant is even unnatural, binding Children to betray their Parents to death, by bringing them to public trials, If they are, or have been Malignants.  
50. What desperate Hypocrisy and prevarication is there in the third Article? the world must bear witness with the Covenanteers Consciences of their loyalty; that they have no thoughts or intentions to diminish the King's just power and greatness. Just like Herod, that told the wise men— they should bring him word, where Christ was, and he would come and worship him: In plain English that is, he would come and murder him: praetendit cultum, intendit cultrum; or as Absalon makes a flourish, that he would pay his vows in Haebron, but the truth was; he had a purpose to raise war against the King his Father. 
2. Sam. 15.7.8.  So the same men that robbed the King of his legislative power, of the Militia, and turned their swords against his very bosom, would have the world bear witness to their loyalty— that they have no thought or intention to diminish the King's just power and greatness. They would fain have the World as guilty in violating the Ninth, as they themselves have been in breaking the fifth Commandment.  
60. But suppose the other Articles of the Covenant were free from all exceptions, and might pass for currant, without any allowance; yet all the united skill of the Covenanteers in England and Scotland (were the very quintessence of all their parts strained into the pericranium of one Covenanting Achilles) can never justify the matter of the second Article, concerning the exstirpation of prelacy: for had the houses of Parliament been full and complete when they passed this ordinance. Yet what Authority had they to pull up and retrench the very fundamentals of Government, which was so firmly riveted by the Laws of the Land, confirmed by Magna Charta, and so many Acts of Parliament. Can a subordinate or lesser power supersede, or make void the decrees of that power which is greater, 
Isa: 66.8.  even the supreme power of the Nation? Who hath heard such a thing? Who hath seen such things? It hath even pitied me to hear what fig-leaved salvoes some have found for their Consciences in this case. As I told you of one, that said Parliament men were no Subjects; so others have told me— that they did not Covenant against Episcopacy, but against the Hierarchy: What an irrational subtersuge is this? What is the Hierarchy but an holy Government; and must this be rooted up? read the very next words of the Covenant and you will see what is understood by praelacy: that is, the Government by Arch-Bishops and Bishops. Yet the very same men that told me, they did not Covenant against Episcopacy, have refused to take the late Oath, why? because they will not swear— Not to endeavour to alter the Government of the Church: Have not these men Renbens curse upon them? in being as Instable as water; 
Jam. 1.8.  or are not they of the number of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Double minded men who are unstable in all their ways. What will not men say, that have espoused a desperate cause.  
Others say they have Covenanted against Bishops, 'tis true: But only in their places and callings. Yet which of you can challenge it as a proper duty of your places and callings— Mutare quadrata rotundis, to turn the Government of Church and state topsey turvey: I join these together because I want spectacles to discern what difference there is betwixt usurping upon the King's power and subverting the Government of the Church in spite of his Authority. Woe be to the King's Majesty, if you should lift up your hands again and fall a swearing. What security hath the King, but your vows may reach him as well as the Bishops; for if you account yourselves in your places and callings when ye kick off the Mitre, it is but going a step farther and it may be your Tether may stretch so fare that you may hazard the shaking of the Crown: If this beto act within the proper sphere of your callings and places: Then Phaeton was in his proper place, when he was tampering with his Father's Chariot. And the waters were in their proper place when they overflowed the earth. Should I carry myself thus in my place and calling, 
Act. 1.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I should much fear, lest I should be going to Judas his proper place; not as the text is sensed by the learned Doctor Hammond, but according to the fullest current of Interpreters.  
Some say, they took the Covenant freely, and voluntarily, and how can they recall and recant such an act?  
I am sorry to answer what the matter in hand compels me, viz. The more free and voluntary this Act was, the more sinful it was, and calls the louder for repentance.  
Others say, how can the people believe what we preach, if we should break the Covenant? This quere borders upon the true reason (in my apprehension) why you will not declare against the Covenant, lest your credits and reputations should be impeached: As some of the more ingenuous Papists will acknowledge some things to be amiss in the Church of Rome, 
Mal. 3.9.  yet should they be amended— the Heretics (say they) would take advantage to open their mouths against the Pope's infallibility; or, which is more pertinent to my present discourse, as it was with Herod, after he had sworn rashly concerning John the Baptist; yet for his oaths sake, and them that sat with him at meat, Mark that! (lest they perhaps should report him not to be Master of his word) right or wrong he commands the head of John the Baptist to be given to the daughter of Herodias.   

CHAP. XVI A Coronis, or seasonable Conclusion.  
Bear with me a little my Brethren, in suffering a word of exhortation, from the meanest of those that wait at the Altar.  
Tractemus fabriliafabri! let us preach the word in season and out of season: Divinity is our Sparta, the Province which we must study to adorn. As for politics Government, affairs of State, these are out of our Diocese and beyond our last. Let's study to be quiet, to fear God and honour the King, and all those that are commissionated by him in Church and State. Let us beat down sin strenuously, reform ourselves, Families, Parishes faithfully, pray for the reformation of what is amiss in the whole Nation constantly In two words let's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preach well and live well, 
Bishop Andrews his motto.  so we shall not be at leisure to spend ourselves in notional and whiffling disputes— Then shall our light break forth as the morning, and our health shall spring forth speedily. But if instead of performing our ministerial duties conscionably, and humbly; we shall be so pragmatical Eccontrical and magisterial, 
Isa. 58.8.  as to m●del with things above us: by lying in lurking places, watching and laying ambuscadoes for the downfall of those for whom we ought to pray. If we think thus to run away with the pillars of the Ecclesiastical fabric upon our shoulders, we shall like Samson) be buried in the rubbish, and then what other Epitaph shall we deserve? but— Here lies the posterity of Dathan, which perished in the gainsaying of Core, or what is said of Stigandus.  Inquinat infer num spiritus, ossa solum. 
It looks like a studied piece of malice; if we should dry up our breasts, 
Goodwinus de praesulibus in annum 105.  when poor souls lie starving and gasping for want of spiritual food. If we shall either throw away our Aaronical Bells, or which is all one, pull out their clappers, rather than we will awake and rouse up those that snort upon the very brink of hell. Is there any so angry with his own Nation, as Hypocrates was with the Persians, who refused to give them physic, 
Eutychius part prim●  and to heal their maladies when they sent for him.  
But my brethren, I hope better things of you, and things accompanying peace and salvation: May these things happen to the enemies of our Church and Nation! But let Religion and loyalty be within our walls, 
Heb. 6.9.  peace and plenty within our palaces Therefore what Jotham said to the men of Sechem in Mount Gerizim— Harken unto me, 
Judge 9.7.  that God may hearken unto you. Gold is the best of Metals, and 'tis also most ductile. If you are men of generous dispositions, and of a golden nature, you will be pliable to his advice that aims at nothing but yours, and the Church's happiness. 
Sir in Ganc●●●.  I hope you are none of those, of whom Saint Bernard speaks— Nec suasionibus flectuntur, quia subversi, which words may be rendered by that sad sentence given out against those refractory Son of Eli— they harkened not to the voice of their Father, 
Sam 2.25.  because the Lord would stay them. 
p. 12.  Nor would I have you to be like that heretical Raven (as Prosper calls it) that went out of the Ark and was so immersed with the carrion that floated upon the water, ut ad Arc am Eeclesiae redire noluit. Many of you have now ease and rest more than enough— take heed that you do not say  — Deus nobis haec otia fecit. 
Be not like Deer in purlew-Woods, which endure not afterwards to be cooped up and confined within their own pale, 
Jeromod Demetriadem. p. 7●.  until some Nimrod or other make a prey of them. Morbidae oves suum relinquunt gregem, & luporum faucibus devorantur. When Sheep faint and lagg behind their fellows, the next news is, they are seized on by the Wolf.  
Be not like those Crows in Arabia, which if they be empty and want what they would have to fill their Craws, they make a stridulous, raucous and horrid noise. What though every pin in the Sanctuary doth not stand point-size as you would have it? must all Europe echo with your bellow? Or must the whole structure presently be demolished; will you presently run out of the Garden enclosed never to return, though it be full of fragrant Flowers, living Fountains, and hath in it the tree of Life? because perhaps some particular herb or other is wanting for which you have some special kindness, or grows there, with which your nostrils are not delighted? Must an unwarrantable Covenant hinder our cementing and sodering together? Will you stand so stiffly upon that rash word which is gone out of your lips? that rather than you will reverse it we must all go down together into the Chambers of death. Is ambition so immortal, that as Jerome notes, inter lacrymas, luclusque non cessat: rather than men will seem to be indeed what they are, obnoxious to error and a peccant fallibility, they will go down into the lowest vault in the valley of Bochim, and chant forth the highest note to the tune of Hadadrimon.  
You are not such strangers in our Israel as to be ignorant how the waters swell, the winds blow, the waves beat against the Ark of the Church, and the ship of the whole Kingdom, so that we may say, Master! Master! we perish: nay, to leave Allegories, and to speak the naked truth: you have heard the Alarm of War, you well know what confederacies and combinations there are abroad against our tranquillity: gebal, Ammon, 
This was waitten the cun● of the D●●ch W●r.  Amaleck are all bend upon our ruin. I wish you would also take notice, whence our foaming adversaries took the first rise of their encouragement; and then tell me (as Elish● said to Gehazi) is this a time to receive Sheep and Ox●●? 
2 Kings. 5●. 20.  Is this a time for us to cavil one with another, when the flame is coming towards us all, and climbing up into our windows; or as Absolom to Hushai, is this thy kindness to thy Friend? Is this your love to your Native Country? That you had rather— Barbarus has segetes: that the Satyrs should dance here; and foreigners inhabit our dwellings, than you will come short of your own wills; unfold your stubborn arms, to receive them that are ready to rush into them, rather than you will pay that tribute which is due to God and the King. What, must we dispute of trifles when Hannibal is at the Gates: Are we so besotted? Non tam Accersere, quam urgere, not so much to hasten, but Court our ruin?  
And though I will not at this juncture of time turn upon you the mouth of your own text— Curse ye Meroz, 
Judge's 〈◊〉 23  Curse ye bitterly the Inhabitants thereof because they came not to the help of the Lord against the mighty; yet give me leave to expostulate with you in a portion of the same Scripture. verse 17. Why did Gilead abide beyond Jordan? Why did Dan remain in Ships? Why did Asher continue on the Sea shore and abide in his breaches? 
Plutarelf in Aristides  you come far short of Aristides and Themistocles: for though they had been enemies one to another ever since they went to school together; yet against a common enemy they desired to be reconciled one to another. Pilate and Herod (as bad as they were) were made friends when in danger of a third person, the King of the Jews. Do you think (like the Sea Pie) to rise by going against the Wind? or which is worse, to rise by the fall of your Brethren? to sprout up out of the ashes of the Church and Nation, must the public suffer? and do you think to flourish in your private capacities? you know the apologue. The members conspired against the belly, and were starved themselves. 'Tis impossible but private interests must sink when the public falls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Diou. Cossius p. 83.  When the Commonwealth thrives this is the way to prevent consumptions in particular Members. Have we not had experiences enough of the miseres of War, and the cursed fruits of resisting our superiors? to make one Church and Nation wise, for at least one Century of years.  
Who would judge by your proceed, but that the supreme Magistrate were a bound less Tyrant: who yet rules his people according to law; and is so merciful as to pardon all former failour, though many and great. Who would think but the Church were a severe stepmother? which hath dandled you on her knees and feeds her children with the sincere milk of the word, when they see how inveterate you are against them both. I have read of one Azdashir, who besieged Alsawade in the City Masce: 
E●tichius part secund●. p. 37●.  The Kings own daughter beholding from the wall the Assailants Army, and being much enamoured with the beauty of Azdashir: she writes in a paper, fastens it to an Arrow and shoots it into the enemy's Camp: Wherein she signifies to Azdashir that she would betray the City to him, if he would marry her: He accepts the condition, and when he was master of the City, instead of marrying her, Azdashir asked her with what meat her Father fed her? She answered, with the best of the Milk, the Honeycomb and Marrow; Azdashir replied since thou hast so requited him, How shall I put any confidence in thee? May not the like questions be put to you? How have have you been dealt withal under the Government of Kings? Like the Peasant in France, or the sponges in Turkey, have you felt the shaving of Selimus his beard? or been subject to Dioclesian's nod? Whose Ox, or whose Ass was taken from him? And with what meat did your mother the Church feed you? Was it not the very kidneys of Wheat, Butter and Honey? And will you so requite her? As with Gallio, to stand as if you were careless, when the is labouring for life? Is it nothing O all ye that pass by? nay, it were to be wished, there were not some untoward, 
Zac. 1 15.  unhappy children which did not help forward her affliction. So the perfideousness of the Donatists and Manichees in Hippo; were the cause that it was made a prey to the Vandals. But who will put any confidence in such undutiful and unkind Sons, who have lift up their heels against so tender a Father, so indulgent a Mother? I beseech you Sirs! Remember the womb wherein ye were born, and the paps that gave you suck. 
Rev. 2.5.  Remember from whence ye are fallen and repent, that our breaches may be once more made up, and we may see England a quiet habitation. Let us by our mutual love to each other, and by our joint labours in the Church, so endeavour to please the Lord, That he may make our very enemies, to be at peace with us, Let us discover Satan's siratagem (for the hand of this Joab is in all our quarrels) in busying men of parts and sobriety in by-matters, that he may divert them from following the unum necessarium. In keeping them disputing and scrambling about Ceremonies, mint and Cummin, that they may neglect the greater things of the Law, obedience to God and the King, and the edifying the church, in love. He dreads those battering Rams of his kingdom, sound-preaching, and regular praying, therefore (what possible he can) he obstructs these.  
When Pyrrhus proposed to himself to win Rome, Sicily, and Carthage; Cyneas asked him, what he would do at last? Pyrrhus' said, be merry, Cyneas replied, so you may be already, if you would be contented with what you have.  
I know you will say, could we settle that discipline we desire; and moddle the Church according to our platform, than we might be religious indeed. I must (like another Cyneas) tell you, if you would be contented with that liberty which is allowed you already. You may be as religious as you will, or can, who hinders you? It is observed of Pigeons, that they are most fearful when they far best: Let us not be like Doves in this, jealous and querulous, when we are by the Waters of comfort, in the midst of Manna.  
Why should we then suspect Popery, and superstition? Charity thinks no evil. A strong suspicion, where there is no evident cause to back it, doth either proceed from, or argue guilt. Therefore (all surmises being laid aside) let every one of you endeavour to answer the sounding of my bowels towards you with the same echo: I mean the same readiness and singleness of heart, as Jehosophat did the King of Israel— I am as thou art, 
1 Kings 22.4.  my people as thy people, my Horses as thy Horses. But alas I perceive, that all this while I have been beating the Air, or labouring in vain, in persuading you to march in our ranks: for (I perceive) you are resolved to stop your ears against my counsel. 'Tis part of your vow (that is) your Covenant— Never to suffer yourselves by what persuasion soever, to be withdrawn from that union. Thus a Serpent never becomes a Dragon, until it hath devoured a Serpent. However, Whether you will hear, or whether you will forbear— Liberavi animam meam; I have discharged the office of a Brother, in warning you of your duty.  
If in your cooler blood, and more serious thoughts, you see no cause to retract that resolution, I must refer the issue of this persuasive, to him that can persuade Japhet to dwell in the Tents of Sem, who can overpower the wills of men and stop Saul in his career to Damascus; who can make those that are most wilful, even by one glance of his eye, as the Chariots of Aminadab— A willing people in the day of his power. Suadere hominis, persuadere Dei. Paul may plant but God gives the increase: Therefore I must appeal to his throne by prayer. And God forbidden that I should cease praying for you. Pray therefore I will in those words of that excellent Bishop of Winton. 
Bishop Bilson. p. 414.   
The Lord make you mindful to keep the bond of peace, which he hath left you, and mindful to show that lowliness of heart which he hath taught you; that you wax not so wise in your own conceits, as to despise all others besides yourselves, and so resolute in your private persuasions, that you enforce your devices upon the Church of God, under the name of the Holy and Heavenly preeepts. Even so O Lord, for Christ Jesus sake. Amen.  
Qui errare me existimant, etiam atque etiam quae sunt dicta considerent, nefortassis ipsi errent. Augustinus in coronide libri de bona perseverantia.  
Si quid in hoc opere dixerim, quoà placeat, non est indigentiae meae, sed divinae sufficientiae; Siquid vero forsan dixerim, ut nec sufficere possit, nec placere; non est sufficientiae divinae sed indigentiae meae. Fulgentius ad Probam. p. 669.  
Fidem nolle asserere, poene id est quod; negare plerumque mi'es ignavus, Regia Castra, somnolento Corpore depressus, oppugnantibus tradit, dum competentibus excubijs non defendit. Fulgent. p. 393 395.  
In ijs rehus, de quibus nihil certi statuit Scriptura divina, mos populi Dei, vel In stituta majorum pro lege tenenda sunt, de quibus si disputare voluerimus, & ex aliorum consue tudinealios improbare, orietur interminata luctatio, quae tempestate Contentionis, serenitatem charitatis obnubilet. Augustini Epist. 86. ad Casulanum. vid. etiam Epist. 118. ad Januarium.  
In those things which are indifferent, we are more bound to follow the command of the Magistrate, than our own Conscience. Weems on the fifth Commandment.  
It is not so much the tenderness of Conscience and weakness of brains, as the Iron sinews in men's necks, which makes them so clamorous and scrupolous. Causes of the decay of Christian Religion. Pag. 331.  
No wise man mislikes reading of prayers, Mr. Hildersham on Ps. 51. p. 810.  
In not maintaining the Laws Rulers ruin themselves Dr. Manton on Judas v. 8. and in the same Commentary he saith— there are but two lawful causes of separation from the Church. First, Persecution. Secondly, A general corruption of Doctrine.  
FINIS.    

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Ecclesiae Restaurata, or the History of the Reformation of the Church of England, containing the beginning; progress and successes of it, from King Henry the 8th. until Queen Elizabeth, the second edition by Petet Heylyn, price 10 s.  
Aerius Redivivus, or the History of the Presbyterians, containing the Beginnings, Progress and Successes of that active Sect, etc. by Peter Heylyn. price 10 s.  
The History of England extending to the Conquest of so much of Britain as was subjected by the Romans. Written in the year 1666. price 3 s. 6 d.  
The use of the Pen and Pencil, or the Art of Painting. By W. Sanderson Esquire. Price 2 s. 6 d.  
Sergeant Rolls Abridgement of the Common Law, published by the Lord chief Baron Hales, price 40 s.  
Sir George Crooks Reports in three Volumes, price 45 s.  
Lord Coke Commentary on Magna Charta, pleas of the Crown and jurisdiction of Courts. price 27 s.  
Animadversions on, and amendmenrs of the fourth part of the Lord Coke Institutes of the Laws of England by W. Pryn price 12 s.  
Sir Edmond anderson's Reports in two parts. price 14 s.  
Reports taken by Sir Tho. Hetley in the 3d. 4th 5th 6th and 7th years of King Charles the first, as they were argued at the Common Pleas Bar. price 5 s.   

Quarto's.  
The English Princess, or the death of Richard the third: a Tragedy, written in the year 1666. price 1 s.  
The Slighted Maid, a Comedy price 1 s.  
The Roman Generals, or the distressed Lady. price 1 s.  
The Marriage night, written by the Lord Faulkland price 1 s.  
An exact Book of Entries by R. Moyl, Esq and late Prothenatory of the King's Bench. price 3 s. 6 d.  
A Treatise of Forrest Laws by J. Manwood price 6 s.  
Placita Lativae, Redivivae, a new Book of Entries by R. A. price 6 s.   

Octavos and Twelves.  
The Art how to know men, written by de la Chambre, Englished by J. Davies. price 3 s. Claudius Elianus his various Histories, Englished by T. Stauley. price 2 s. 6 d.  
Scarrus Novels, Englished with additions by J. Davies. price 3 s.  
The Worthy Communicant by Jer. Taylor, D. D. and late Lord Bishop of Down and Conne●. price 4 s.  
Hippocrates Aphorisms reviewed, and rendered into English price 1 s.  
Modern Policies price 1 s.  
Lux Lillio, or observations on two parts of Grammar, Orthography and Etymology by T. Scriven, price 1 s.  
An Abridgement of the three Volumes of Sir George Crooks Reports by W. Hugh's price 6 s.  
They young Clerks Tutor being a Collection of the best precedents of Recognizances, Obligations, Conditions, Acquittances, Bills of sale, Warrants of Attorney, etc. price 2 s. 6 d.  
Landlord's Law, a Collection of several Cases in the Law concerning Leases and the Covenants, Conditions, Grants, Provisoes, Exceptions, Surrenders, etc. of the same, as also touching Distresses, Replevius, Rescous and waste, and an exact abridgement of the Doctor and Student. price 1 s.  
The Complete Justice price 2 s.  
Cary's Reports in Chancery price 1 s. 6 d.