A Remonstrance, AGAINST PRESBYTERY.  
Exhibited by divers of the NOBILITY, GENTRY, MINISTERS and INHABITANTS of the County PALATINE. OF CHESTER with the Motives of that REMONSTRANCE.  
TOGETHER WITH A SHORT Surveyed of the Presbyterian Discipline.  
Showing the inconveniences of it; and the inconsistency thereof with the constitution of this State, being in its Principles destructive to the Laws and Liberties of the People.  
With a brief Review of the Institution, Succession, jurisdiction of the ancient and venerable Order of Bishops.  
Found to be instituted by the Apostles, continued ever since, grounded on the Laws of God, and most agreeable to the Law of the Land.  
By Sir THOMAS ASTON Baronet.  Horace, lib. 1. Epist. 2. 
 iugulent homines, surgunt de nocte latrones,  
 teipsum serves non expergisceris?  
Because my people hath forgotten me, they have burnt incens to vanity, and they have caused them to stumble in their ways, from the ancient paths, to walk in paths in a way not cast up.  jeremiah, 18.15. 
Printed for john Aston. 1641.   

TO THE KING'S MOST EXCELLENT MAJESTY.  
Most dread Sovereign,  
Far be it from my ambition, to presume your sacred Majesty should misspend your more precious minutes upon the perusal of this weak essay of my loyal affections to my Parents; My King, the Father of his people, 
(a) Bonus Rex nihi. a bono patre diffet● & patria dicitur a patre, quia haber communem patrem, qui est pater patriae.  to whom by the Law of nature I own Faith and Allegiance: 
(b) Ligeance or faith of the subjects is due to the King by the law of Nature. Coke Post nat.  My Mother the Church, in whose bosom I have been fostered with the pure food of life, the Word of Truth.  
Yet Sir, since your Majesty was pleased so graciously to approve of the mere Text or Abstrast of this Treatise (The Remonstrance of many of your humble loyal Subjects of that your devoted County of Chester) it is a duty in me humbly to beg your Majesty's leave, that it may under your Princely patronage walk abroad with this Comment, it having by misprision or malice, been pursued with some unjust clamours, And the pure intents of the subscribers have been expozed to a sinister interpretation who I am certain had no other end but to express their loyal desires to prevent a growing danger.  
I confess my own insufficiency to perform so great a task, I foresee the calumny that inevitably attends every good intention, since Traducers bark at those Elephants, whose strength of learning might support a Church, against all the batteries of wit or reason: How must I look to have these Bats flutter about me, who in nameless pamphlets, fill the air, and the ears of every one with nothing, but shrieks and outcry, against all Government, Invectives against all Governors of the Church.  
But I have read of one borne dumb, who seeing his Father in danger, affection supplied the defects both of art and nature, and in an instant lent him organs and language to forewarn his Father's peril. This excites me to proceed; since God hath given me sense to speak plain English; and (I thank him) spirit to speak truth: it were an argument of affectation to myself, if out of distrust of my own abilities to write Placentia, (to win popular applause) I should silence my apprehension of the danger imminent over King and Church, which more leisure, or perhaps more curiosity, hath given me that occasion to look into, (may be) many better able have omitted.  
Visible it is to every eye, what assaults are made by such inveighours against the long established Government of the Church, under that reverend Order of Bishops, but it is not so easily discernible how much this may concern your Majesty. yet Experience will tell us if we look abroad, that all those Monarchies have Suffered an EClipse where the rights of the Church have been deserted: And no marvel, if it be well looked into, Crowns carry a charm with them at the consecrtion of Kings  
Exellently learned and satisfactory I must confess are the Treatises of many great Divines in defence of this Order, But Ars non habet inimicum praeter ignorantem, and some of these have erred in writing above the capacity of their opposers. Artists judge best of a Diamond without a foil, know it by its own Rays: but the inexpert only by comparison with other stones. I have placed Episcopacy and Presbytery in paralèll; such as myself doubtless will better distinguish them in plain prospect, than in mere speculation. The Bishops are suspect as parties, all that is writ by them as partial; To all but the prejudicate, sure I stánd unsuspest, being as free borne, as independent as any man, I have no interest, but the love of truth and liberty; save that of loyalty; which when I consider to how gracious a Prince I own that duty I confess it appears a great tye: he that shall read those public processions of grace to both your houses (and 'tis pity but they should be read and registered in the hearts of all your people) I shall willingly concur with you to reform all Innovations in Church and Commonwealth, 
The King's speech to both Houses. 23. januar. 1640.  to regulate all Courts of justice according to Law, (and that) what ever part of my revenue shall be found illegal, or grievous to the public, I will willingly lay down, relying entirely upon the affections of my people. And shall be privy to that pledge of free grace given under your Majesty's hand and seal to that your County upon the humble representation of their loyal affections to the peace of Church and State, in those words (which I assure myself we shall ever keep as royal Records) We being desirous with the advice and assistance of Parliament to redress all just grievances, 
The King's letter to the Lords and Gentry of the County Palatine of Chester.  and resolved by God's grace, to preserve the purity of Religion, and govern according to Law. He I say, that shall but read these, sure needs no oath of Allegiance, but will bend all his endeavours to support all his prayers to perpetuate that Crown to all posterítie, under whose Royal shade, we have such happy assurances to receive îustice, to enjoy our Religion, Liberty, and Laws.  
These Considerations have encouraged me to represent the Government of a Presbytery (as it yet appears) by their own Writers, Incompatible with your Majesty's Sovereignty, destructive to your people's liberties, wherein your Majesty pardoning the presumption, and casting a favourable eye upon the good intention: such as malign truth, or your Majesty's prosperity can vent their venom against no man, less values it, than  
Your Majesty's most loyal Subject, and humble Servant, THO. ASTON   

To the Reader.  
Reader,  
I Did never expect to salute thee from the Press, yet I am now forced to it, finding my name upon every Stationer's stall, first assumed without my privity, to countenance (an imperfect truth, which yet I must avow (The Cheshire Remonstrance, improperly called, A Petition.) Secondly, abused by an absolute untruth, the spurious issue of some brainsick Anabaptist, injuriously fathered upon that County, and styled The answer to that Petition, therein disavowing me; yet I must give him more thanks that printed the latter than the first: That exposed me to censure, This invites me to justify myself, to vindicate my Country: The first, starting out naked without the papers to which it relates, appears like a shadow without a substance, or a Comment without a Text, yields every man discourse, few men satisfaction. To explain this Riddle, I have inserted that Petition, those posititions which were annexed, and were the occasion of our Remonstrance. Thou that art doubtful or hast censured Ex parte, take in evidence, the whole truth, then give thy verdict.  
The latter hath nothing in it worth my answer, nor thy note, but that it is merely fictitious, false In toto, & in qualibet parte.  
Never any such Petition seen in Cheshire, never presented to the house, no such persons ever signed it.  
For thy better satisfaction, know we have but five Noblemen in Cheshire, four of which, signed the first Petition; of Knights Baronet's, Knights, and Esquires, I know not above two in the whole County, that do desire the abolition of the Episcopal order, we have not in all so many Divines, as are said to have underwit, and fourscore and ten of those have signed the Remonstrance, most of the rest were never asked. And for the Gentry and inhabitants, I do confidently believe not one of either, but will protest against that Libel, not one of a hundred, but (that question being singlely stated, whether they desire the continuance of Bishops, or to submit to a Presbytery) will with their hands witness their hearts affections to the preservation of that order, established by our Laws, the observation of which Laws, must preserve the continuation of our liberties.  
But thou wilt less admire his boldness to traduce a Country, when thou shalt find him so impudent as to belie the Gospel.  
To delude the (ignorant or negligent) Reader, he stuffs his Margin full of Texts, of which thou shalt not find one for his purpose: He takes upon him to prove, that the Apostles always ordained sundry Bishops in every particular Congregation, and those of equal power and authority: for proof whereof, he quotes Act 11.30. 
Acts 11. verse 27, 28, 29, 30. C. a lapide, Acts 11.31.  but take the precedent verses with it, and see what thou canst conclude thence (a.) And in those days came Prophets from Jerusalem to Antioch, and there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth, throughout all the world, which came to pass in the days of Claudius Caesar. Then the Disciples every man aecording to his ability determined to send relief unto the brethren which dwelled in judea, which also they did, and sent it to the Elders by the hands of Barnabas and Saul.  
By which it is very probable, as is the opinion of C. a Lapide, and others, was chief meant the Deacons, 
(b) Nec alia tunc fuit Diaconorum ratio, quam sub Apostolis oblationes enim fidelium quotidianas et anuos Ecclesiae proventus recipiebant ut conferent in veros, usus, id est partim Ministris, partim pauperibus, alendis distribuerent. Episcopi tamen arbitrio cui & oeconomiae suae rationes quotidianas reddebant. Calvin Institut. lib 4. cap. 4. sect. 5.  whose office was to collect and treasure up the benevolences for the relief of the Presbyters, and of the poor, as is agreed by all Writers.  
Now he would apply the word Elders which is in the Latin Presbyteri only to the Bishops: whereas that word did usually imply all the Ministers of the Church. As it is explained by that vast learned Lyra, and the harmony of all the Fathers upon that place of Acts 14. 
(c) Lyra cap. 14. Acts Tom. 6. fol. 1144. Et cum instituissent illis per singulas Ecclesias Presbyteros etc. dicit nomine presbyterorum, intelliguntur etiam alii Ecclesiae Ministri ut Episcopi, Diaconi, & huiusmodi▪ Vid. chrysostom upon the Epist. to Titus fol. 1700.  And when they had ordained them Elders in every Church, etc. (He says) by the name of Elders is also to be understood all other Ministers of the Church, as Bishops, and Deacons, and such like.  
All the rest of his quotations are but mere citing of Texts out of a Concordance where ever he finds the word Elder, quoting it for a Bishop, never observing whether it be for him, or against him; As to prove them of equal authority, he citys, 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour, 'tis a strange conclusion, ergo, equal in authority. 
(d) Chrysost. 1. cap. ad Titum, Paulus Tito multorum Episcopor iudicium commisit.   
Likewise to prove that one Bishop is not set over many Churches, he quotes Titus, who as it appears by the subscription of that Epistle, was ordained the first Bishop of the Cretians; Saint chrysostom upon that Chapter, says, Paul committed to Titus the judgement of many Bishops. And Lyra 
(e) Lyra paulus instituit Titum Archi Episcopum Cretensium.  upon the same Chapter, that Paul instituted Titus' Archbishop of the Cretians, with whom agree our late Writers, amongst which Erasmus more fully in his Argument on the Epistle to Titus observes, 
(f) Erasmus tom. 6. fol. 354. Titum discipulum suum ob eximias dotes Insulae nobilissimoe Cretae, praefecerat Apostolus, & illic abiens Archiepiscopum consecrarat, monet autem quod ipse, apud Cretenses per singulas civitates episcopos instituat, quos & presbyteros vocat idoneum episcopi formam praescribens, etc.  that Paul set Titus his Disciple, for his excellent gifts, over the Cretians, and departing thence, consecrated him Archbishop, admonishing him to institute Bishops (which he also calls Presbyters) in every City, prescribing him the fit endowments of a Bishop.  
With like liberty doth he abuse History, unworthily assuming the name of that reverend Patriot, Archbishop Usher 
Usher de britannie● ecclesiae primord.  to patronise his fictions, who only historically recites the several opinions of Authors concerning the first induceing of the Christian faith into England, whether by james the son of Zebedec, Simon Zelotes, Simon Peter, or joseph of Arimathea, ann. 63. after Christ, 
(g) Usher ibid. fol 7. si quidem Metaphrastae credimus, apud quem legimus petrum in britann longo tempore fuisse moratum, etc. ecclesias constituisset episcopos, presbyteros, & diaconos ordinasset. 12. Caesaris Neronis rursus Romam reversum esse.  or others; which if all admitted for truths conclude nothing to the governing of the land without Bishops (for some hundred years from the first plantation of the Gospel) but rather the clear contrary, I shall give thee Reader, that Fathers own words, (whereby) judge what truth is to be expected from such juggler●, First he citys Metaphrastes, in whom (saith he) we read that Peter was a long time in Brittannie, and drew many Countries to the Christian faith, but at last when he had illuminated many with the light of the word, and had constituted Churches, he ordained Bishops, Presbyters, Deacons returning to Rome the 12. y●er of Nero Cesar: here were the several degrees of dignities. Again he recites Aristobulus, 
(h) Aristobulum quoque cuius ipse in epistola ad Romanos meminit, britannorum episcopum a paulo ordinatum in Menaeis Graecorum. Usher fol. 9  whom Paul mentions in his Epistle to the Romans, and was one of his seventy Disciples, him Paul ordained Bbishop of the Britain's. (This was a large Parish) Next he relates many diversities of opinions concerning joseph of Arimathea his being in England, 
(i) Usher fol. 24. licet hoc fuisse verum (quod tamen non fuit) non sequitur ergo quod totum solium illud suscepit fidem.  and concludes, that although it were true (which it was not) yet it follows not that therefore all the land had received the faith; for it might be dispersed amongst private persons, but was never received by the whole kingdom, nor came they to have Christian Churches till Lucius time, as is confessed by that reverend Bishop, 
(k) Publice vero primum sub Lucio & Elutherio receptum hic fuisse Evangelium consentiens nostrorum historicorum est sententia Usher ibid. fol. 52.  That the Gospel was first publicly received here under Lucius and Elutherius, with which accords Master Fox in his Martyrs; That from Peter, Anno 65. after Christ, Elutherius was the twelf●h successive Bishop of Rome, 
(l) Acts and Monuments fol. 34. Hieron. lib. de viris illustr. Iraeneus lib. 3. cap. 3. Acts and Monumets fol. 107. Usher Brit. eccles. primord. fol. 54. & 59  who about Anno 161. sent Fugacius or Fuganus, and Dimianus or Damianus which converted first the King and people of Britain, and baptised them with the Baptism and Sacrament of Christ's faith. The Temples of Idolatry and all other Monuments of Gentility they subverted, converting the people from their divers and many Gods to serve one living God: There were in Britain 28. head Priests, which they called Flamines, and three Archpriests which they called Archflamines, having the oversight of manners, and as judges. Those 28. Flamines they turned to 28. Bishops, and the three Archflamynes to three Archbishops, having their seats in three principal Cities: which being Master Fox his own words according with the Bishop, 
(m) Usher ibid. ●o. 59  you may observe how a liar confounds himself; for he first says, The Church of England was governed some hundred years without Bishops from the first plantation: and in the next line he disproves himself, That in the instant of the conversion of the Church, and supplantation of idolatry were planted Bishops, from whence he concludes an excellent Argument: Because they were instituted by Elutherius the twelfth successive Bishop of Rome from the Apostle Peter (Non interrupta serie) Converted the people to the true God, subverted idolatry, and supplanted the heathen Priests; Ergo, They are of ethnical or Diabolical, not Apostolical institution.  
Truly (Reader) I have spent too much time on him, but it is to admonish the vulgar with the Apostle Paul, to stop their ears against such Libelers, and 
(n) 1 Tim. vers. 45.6.  Not to give heed to fables: The end of the Commandment is Charity out of a pure heart, and of a good Conscience, and of faith unfeigned, from which some have swerved unto vain jangling, desiring to be teaehers of the Law, understanding neither what they say, nor whereof they affirmed. I do it to persuade some able Divine (not to misspend time to answer the matter of their Pamphlets, but) that it will be time well spent to discover the falsehood of such saucie-untaught-teachers, as here the Apostle speaks of; to display their misquotations, and distortions of Scripture.  
It is the best and quickest plea to take away the testimony of a false witness, to prove him formerly perjured. And in this point, the works of such persons thoroughly traced, they will best be rendered despicable to the world.  
For though the Prophecy of Saint Paul, 
(o) 2 m. 4. 3  That the time will come when they will not endure sound doctrine, but after their own lusts shall they heap up to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto falbes is in these days most evidently manifested of many. yet charity forbids us to censure all to seek untruth for; it's own sake, many no doubt are deluded with that species of truth, which (the pretended though abused quotations of Scripture) they stuff their books withal carries with it, which I dare promise any man that will take pains to examine will scarce find patience to read any more of them.  
Reader, I have wandered too long from thee, but now return not to beg thy approbation, (I Court no man's) but to advise thee for thine own sake: That being falsehood is so bold to offer to outface truth in pirnt to let all whispered detractions (from which no Good, work is free) be rejected by thee, and receive and weigh these following truths of the manner of procuring the subscriptions, and the reasons of presenting that Remonstrance, the carriage whereof is testified the contents avowed by thy friend if thou art either a freeman or a Protestant.  
THO. ASTON   

THE REMONSTRANCE REPRESENTED TO THE HOUSE OF Peers, by Sir THOMAS ASTON Baronet from divers Noblemen, and Gentlemen, of the County-Palatine of CHESTER, against PRESBYTERIAN Government.  
To the High and Honourable Court of Parliament, The Nobility, Knight's Gentry Ministers, Freehoulders, and Inhabitants of the Countie-Palatine of Chester whose names are subscribed in the several Schedules herunto annexed  
Humbly Show  
THat whereas divers Petitions have lately been carried about this Country, against the present form of Church-Government (and the hands of many persons of ordinary quality solicited to the same, with pretence to be presented to this honourable Assembly) which we conceiving not so much to aim at reformation, as absolute Innovation of Government, and such as must give a great advantage to the adversaries of our Religion, we held it our duty to disavow them all: And humbly pray, that we incur no miscensure, if any such clamours have without our privity) assumed the name of the County.  
We as others, are sensible of the Common grievances of the Kingdom, and have just cause to rejoice at and acknowledge with thankfulness the pious care which is already taken for the suppressing of the growth of Popery, the better supply of able Ministers, and the removing of all Innovation, and we doubt not but in your great wisdoms, 
(a) We conceived it not proper for us by way of prayer to intermeddle, but by way of submission to leave these to the judgement of the Parliament.  you will regulate the rigour of Ecclesiastical Courts to suit with the temper of our Laws, and the nature of freemen.  
Yet when we consider that Bishops were instituted in the time of the Apostles 
(b) philip. 1.1. 1 Tim. 3.1. . That they were the great Lights of the Church in all the first general Counsels, 
(c) Anno. Bishops. 330. at Nice. 318 380. at Constant. 150 430. at Ephesus. 200 451. at Chalcedon. 430 553. at Constant. 165 681. at Constant. 289 781. at Nice. 350 870. at Constant. 383 ; That so many of them sowed the seeds of Religion in their bloods, and rescued Christianity from utter extirpation in the Primitive heathen persecutions, 
(d) Vid. Eusebius Fox his Martyrs. ; That to them we own the redemption of the purity of the Gospel we now profess from Romish corruption, 
(e) Vid. book of Martyrs. Cranmer Tutor to Ed. 6. . That many of them for the propagation of that truth, became such glorious Martyrs; 
(f) A Cranmer, B. Latimer, ●. Ridley B. Hooper, B. Park. A Parker, A. B Gri. B. Whitegift, etc. vid. book of martyrs. . That divers of them (lately and) yet living with us, have been so great assertors of our Religion against its common enemy of Rome; 
(g) Bishop jewel, Bishop Andrew's, bishop White, Archbishop Usher, Bishop Moreton, Bishop Davenant, and our English Seneca, Bishop Hall. . And that their government hath been so long approved, so oft established by the Common and Statut Laws of this Kingdom, 
(h) Bracton lib. 3. fol. 106. Flet. a lib. 7.24. Coo. Little. fol. 97. 134. stat. 14. E. 3. 25. E. 3. 16. R. 2. H. 8.20.1.8.9. Eli. . And as yet nothing in their doctrine (generally taught) dissonant from the word of God, or the Articles established by Law: 
i) Partiucular men; (errors cannot be aken for the Tenets of the Church.  In this case to call their Government; a perpetual vassalage, an intolerable bondage, And (prima fancy, & inaudita altera parte) to pray the present removal of them; or (as in some of their petitions) to seek the utter dissolution, an● ruin of their offices (as Antichristian) 
(l) The petition annexed, note 6.  we cannot conceive to relish of Justice or Charity, nor can we join with them.  
But on the contrary, when we consider the tenor of such writings, as in the name of petitions are spread amongst the common people, the tenants preached publicly in Pulpits, 
(m) The positions annexed,  and the contents of many printed Pamphlets swarming amongst us; all of them dangerously exciting a disobedience to the established form of government, and their several intimatious of the desire of the power of the keys, 
(n) Petition annexed, note 4.  And that their congregations may execute Ecclesiastical Censures within themselves; 
(o) Petition annexed note 19  We cannot but express our just fears, that their desire is to introduce an absolute Innovation of Presbyterial Government, whereby we who are now governed by the Canon and Civil Laws, dispensed by twenty fix Ordinaries (easily responsal to Parliaments for any deviation from the rule of Law) conceive we should become exposed to the mere Arbitrary Government of a numerous Presbytery, who together with their ruling Elders, will arise to near forty thousand Church Governors, and with their adherents, must needs bear so great a sway in the Commonwealth that if future inconvenience shall be found in that government, we humbly offer to consideration, how these shall be reducible by Parliaments, how consistent with a Monarchy, and how dangerously conducible to an Anarchy, which we have just cause to pray against, as fearing the consequences would prove the utter loss of Learning and Laws, which must necessarily produce an extermination of Nobility, Gentry, and Order, if not of Religion.  
With what vehemency of spirit, these things are prosecuted, and how plausibly such popular infusions spread as incline to a parity, we held it our duty to represent to this honourable Assembly; And humbly pray that some such present course be taken, as in your wisdoms shall be thought fit, to suppress the future dispersing of such dangerous discontents amongst the common people; we having great cause to fear, that of all the distempers that at present threaten the welfare of this state, there is none more worthy the mature and grave consideration of this honourable Assembly, then to stop the torrent of such spirits, be●ore they swell beyond, the bounds of Government, Then we doubt not but his Majesty persevering in his gracious inclination to hear the complaints and, relieve the grievances of his Subjects in frequent Parliaments, it will so unite the head and the body, so indissolubly cement the affections of his people to our Royal Sovereign, that without any other change of Government, he can never want Revenue, nor we Justice.  
We have presumed to annex a Copy of a Petition (or Libel) dispersed, and certain positions preached in this County, which we conceive imply matter of dangerous consequence to the peace both of Church and State: All which we humbly submit to your great Judgements, praying they may be read, And shall ever pray, &c 

Directed to the house of Peers,  
And subscribed by the Lieutenant of the County.  
Three other Noblemen.  
Knights Baronet's, Knights, and Esquires, fourscore and odd.  
Divines fourscore and ten.  
Gentlemen, two hundred threescore and odd.  
Freeholders and other inhabitants, above six thousand:  
None of them Popish Recusants,  
And all of the same County.     

The Petition which was spread abroad in the Country amongst the Common people, by some private Persons to procure hands, but was concealed from the Gentry: A Copy whereof was annexed to the Remonstrance, and was complained of, having injuriously assumed the Name of the Humble Petition of the Freeholders', and the rest of the Inhabitants within the County of Chester (which might seem to involve the whole County,)  
Shows,  
THat whereas the manifold unsupportable burdens wherewithal our Consciences and estates have been long oppressed, with a continual increase thereof, have at last so tired and enfeebled our strength, that we find ourselves unable to subsist any longer under the weight thereof: we dare not now neglect to take the present opportunity of serving the Lords providence in the use of this means, which we hope is of his own appointing for our relief: But as we have in some measure implored God, who is the blessed Author; so we thought ourselves bound humbly to Petition this honourable and renowned Assembly (convened in Parliament) for redress of our miseries, being the likeliest instrument, so fare as we apprehend (not limiting the Holy one of Israel) for that end and purpose, which we humbly pray may be duly considered, as we make bold to tender them in these few Lines following.  
Our miseries are such as are either Ecclesiastical or Civil; first Ecclesiastical, and that in regard of the usurping Prelates, their lawless dependent officers, and their irregular manner of worshipping God prescribed unto, and cruelly imposed upon us by them: for as touching the Prelates themselves, we conceive them to be the Pope's Substitutes (per accidens) at the least, if not by solemn covenanted allegiance, as it may appear by their Lording it over God's heritage, both Pastors and People, and assuming the power of the Keys only to themselves, contrary to God's sacred word.  
Therefore we humbly Petition you this honourable Assembly, as you tender the glory of God, the King's Prerogative, the Subjects liberty, the purity of God's sacred Ordinances, and the welfare of Posterity, or wish the downfall of Antichrist and his adherents, to stir up the zeal and strength wherewith the Lord hath endued you, and courageously proceed (unto your immortal praise) against these his mighty enemies, and secret underm●n●rs of the good estate of our Church and Commonwealth, and utterly dissolve their Offices, which give l●fe to the most superstitious practices in or about the worship of God: And so together with the ruin of their Antichristian Offices and Government, we also humbly pray may fall to the ground their impious Courts, with all their dependant Officers, (even from the Chancellors to the Parators) their corrupt Canons, book of Articles, the English refined Mass-book of Common Prayer, with all their popish significant Ceremonies therein contained; the strict imposing whereof, hath driven out of this our English Nation many of our most godly and able Ministers, and other his Majesty's loyal Subjects, able both for person and estate to have done good service to God, our King and Country.  
Secondly our Civil miseries are chiefly these.  
First, That the tenths of all our goods should be taken from us, by Parsons, Impropriators, and in some places by Recusants, under a pretence of maintaining the Ministry; and yet notwithstanding we forced in divers places to maintain a Ministry out of the rest of our estates, if we will have any, and to repair our Churches, which have been of late very excessive and superstitious.  
Secondly, That Suits in Law are so long unnecessarily detained in Civil Courts before judgement be had, whereby divers persons have their estates utterly ruined, and others much decayed.  
Thirdly, That the Oath in Courts Leet and Baron is usually administered without limitation, and before the charge be given, so that the Jurors cannot swear in judgement as the Lord requires they should.  
Fourthly, That the County Court is kept upon the Monday, and thereby we are put unto excessive charges in travelling thereto, unless we should labour upon the Lord's day next before.  
Fiftly, that our Country is very destitute of sufficient Schoolmasters for the educating of our Children, and fitting them for the service of God, our King, and Commonweal.  
Sixtly, that there are such excessive fines by some Gentlemen imposed upon their Tenants, as that thereby they are both disabled to maintain their families, (whence ariseth so many poor people) and to do his Majesty service, and pay him lawful tribute.  Therefore that these our grievances both Ecclesiastical and Civil may be redressed, and that the contrary privileges which Christ hath purchased and commanded us to stand unto, may be obtained and established; 
We most humbly beg that the revealed will of God contained in the Books of the Old and New Testaments, and recorded for our practice in the days of the gospel, may be that Rule which your Honours would be pleased to follow. O what glory would it be unto our God, our King and Nation, what beauty unto our Church, what honour unto this Noble Parliament, and what confusion to the enemies of his Majesty and loyal Subjects: if we might see the moral Doctrine of the Prophets and Apostles made old England's Canons; then might our Ministers have liberty to preach God's world, and administer the Sacraments according to the mind of Christ, and our Congregation power to execute Ecclesiastical Censures within themselves: Then might his Majesty's Subjects meet together, and pray for the King and Queen and their Posterity, without punishment and false Calumniation. O this would make our peace with God, and good men; this would gain our friends, and scatter our enemies: This would make our Land impregnable, and our Soldiers courageable; This would unite our Kingdom in peace, and cause us and our little ones to sleep in safety; This would call bacl the banished, and release the Lords imprisoned: this would advance our Mord●cais, and hang our wicked haman's: This would replant our conscionable Ministers, and supplant our Lordly Prelacy: This would take away illegal exactions, and bring our people to due subjection: this would take away extorted Herriots, excessive Fines, and unlimited Bones, for it would learn landlords more compassion, and Tenants due submission; yea, this would make a sweet Harmony betwixt Rule and Obedience in all Relations.  
Which that it may now happily be effected, we earnestly implore the Lord of Heaven to bend your noble spirits to this great work of God, which so sweetly ushereth all other comforts.  
And so we shall ever pray, etc.   

The Positions annexed also to the Remonstrance.  
Certain Positions preached at St. john's Church in Chester by Mr. Samuel Eton a Minister lately returned from new England upon Sunday being the third day of january 1640. in the afternoon.  
FIrst, That the names of Parsons and Vicars are Antichristian.  
2. The Pastors and Teachers of particular Congregations, must be chosen by the people, or else their entrance is not lawful.  
3. That all things which are of Humane invention in the worship of God (under which he seemed chief to comprehend the book of Common prayer, and the rites and Ceremonies therein prescribed) are unsavoury and loathsome unto God.  
4. That Ecclesiastical censures of admonition and Excommunication, aught to be exercised by particular congregations within themselves.  
5. That the people should not suffer this power to be wrested out of their hands, and usurped by the Bishops.  
6. That the supreme power in Church matters, next under Christ, is in the Church, meaning (as he clearly explained himself) particular Congregations; for he denied all Nationall, Provincial, and Diocesan Churches, as well as Bishops, and so expounded that text, Math. 18. Go tell the Church, &c of particular Congregations, or as we call them parochial Churches.  
7. That all good people should pray earnestly unto God, and not cease to petition the Parliament for the razing of the old foundation (meaning as he plainly discovered himself) the abolishing of Episcopal Government, and the establishing of their new Presbyterian Discipline; as also for the purging all filth and Ceremonies out of the house of God.  
8. That they that put not to their hand to help forward this work, may justly fear that curse pronounced against Meroz. judges 5. Curse you Meroz, because they come not to help the Lord against his mighty enemies; & there he expressly called the Bishops the mighty enemies of God and his Church.   

Certain other Positions preached by the same man at Knuttesford a great market Town in the same County.  
9 THat every particular Congregation is an absolute Church, and is to have all ordinances and officers within itself; the members of it must be only Saints; these must enter Covenant amongst themselves, and without such a Covenant no Church.  
10. That the power of the Keys is committed neither to the Pastors nor Governors, but to the whole Congregation, and to every particular member of the same; and Christ having committed them to every one, would of every one demand an account of them, and therefore charged the people, as they would answer it at the dreadful day of judgement, to keep the keys amongst themselves, and not to suffer any authority to wrest them out of their hands.  
11. That it is an heinous sin to be present when prayers are read out of a Book, either by the Minister or any other.  
By which, and other such Doctrines, many of the common people are brought into that odium of the Book of common prayer, that divers of them will not come into the Church, during the time of Divine Service.  
THe spreading of the foresaid Petition, and the public and frequent preaching of these and such like seditious Doctrines, having stirred up a general discontent in many common people, divers of the Gentry without any sinister respect whatsoever, but only out of a care of the public peace, (being thereunto induced by the precedents of London and Essex, into which the Lords had formerly directed orders for suppression of such disorders) did humbly desire the Earl of Derby, Lord Lieutenant of the County to join in a Remonstrance of the distempers likely to ensue, and to represent the same to the house of Peerese Praying their care for prevention thereof.   

THe Remonstrance being resolved of, upon a conference of many of the Gentlemen of the Country, some Divines were sent unto, to know if they would join in subscription with the Gentry and for the clear carriage and quick dispatch, several Letters were sent into the several hundreds, directed to some of the principal justices there with copies of all enclosed, to procure the subscriptions of their neighbourhood, all of the same contents, and subscribed by those few who underwit this following, being fourteen persons of quality.  
Gentlemen.  
Upon consideration of the copy of a Petition enclosed, from the Freeholders of this County which hath been spread abroad and signed by many hands, we conceive it would much reflect upon the Country to let it pass in the names of the County without any protestation against it, being not only clamorous against the government of Church and State, but against our Country in particular: And being the shortness of time would not permit a general meeting; yet such as we have consulted both with Divines and others are pleased to approve of the copy enclosed: Therefore for the speedy dispatch of it, we have thought fit to send several Copies into the several hundreds, entreating that you will be pleased to assemble or send unto all the Gentry of your hundred, and such Divines as you conceive will join in it, and some of the chief Freeholders' before wednesday next, and sign the Paper annexed to the Petition with as many hands of quality as you can get, and return them to Cholmley, where we shall some of us meet and annex them all to the original itself which we have signed; and will so send it up to be preferred: the dispatch is the life of the business. We hope no man will be slack in that so much concerns the Country. So we rest your very loving friends.  We desire that you would be pleased not to let any Copies be taken, and return it on Thursday next at farthest, and let no Papist subscribe whatsoever. January 30. 1640 
The Direction or Superscription: To the Right Honourable the L. Brereton, Mr. Doctor Dod, and Henry Mainwayring Esquire, or one of them; and to others the Gentlemen of the Hundred of Northwich.  
This public carriage, I hope, will satisfy all ingenious men how injurious such clamours have been, as pretended undue practices to procure Subscriptions. And if some few timorous people by pretence of trouble have been frighted to retract their former Subscriptions, I presume no judicious man will conceive it either to reflect on the Gentry, or dis-value the substance of the Remonstrance.   

To the Honourable the Lord Bishops.  
Reverend Fathers,  
IN the first part of this Discourse, I have had a particular Interest, used the liberty of my own expressions out of the sense and foresight of my own endangered Liberty; which I apprehend absolutely to depend upon the preservation of your regulated order and Legal Government; to be inevitably, if not irrecoverably, lost by the admission of an irregular, Arbitrary Presbytery. I deny not but the wisdom of this Age may find out a new way, neither patterned by the Apostles, nor practised in any Age or State; and when it is established by Law, I know my part, obedience: But till then, Law being on my side, God forbidden I should not as freely speak in defence of fundamental Laws, of Divine institutions, as others do to the subversion of both.  
Such has been the unhappiness of my Privacy, I am scarce known to, hardly know any of, your persons: yet with that Reverence do I look upon your Sacred order as an Apostolical, therefore not questionable institution. I consider your Predecessors as the Ballast which have poyz'd the Barks of Monarchy, to sail safely in the Sea of Vulgar, whose piety and wisdom first prescribed the Medium twixt Tyranny and Anarchy. Till Bishops helped to reduce the unbounded wills of Princes to the limits of Laws, Kings were Tyrants: And where ever they are not, there ever follows a popular (which is a worse Tyranny.) Obedience to Kings, Conformity to Laws, is a Duty both to God and nature, but subjection to the absolute and unlimited wills of men is unnatural to those that were borne under the protection of Laws.  
Long has this Nation flourished in the equal dispensation of Laws, by Divines, Civilians, and Common Lawyers; Glorious and fortunate have been the Proficients in all of them; They much deceive themselves that think the one shall rise by the fall of the other two.  
If two or three mixed Arbitrary Courts, sitting only in Term time, shall be thought so prejudicial to the Common Law, what must a Quotidian-Chancery prove in every Parish? Sure he that should but seriously consider the condition of the Advocates in the Low Countries, Geneva, and in all places where the Presbytery hath got footing, would burn his Bar Gown, and begin a new profession, at the apprehension of such a change. No doubt Rebus sic stantibus, At this instant, there are many able men ready to supply your voided seats, and an instant extinguishment of all the lights of the Church cannot be feared. But if all preferment for humane learning shall be thus taken away, in the next Age we are liker to degenerate to the Barbarism of the Greeks' than arrive at their perfection. The sword hath for a short space kept some States a float, but I must boldly say, 'tis the Reverence of Religion, the advancement of learning, that hath made them stable and happy. These Considerations are properly within the capacity of a Gentleman; But in the latter part I must ask your pardon, That I have walked beyond my Verge; Taken as well a Divine as a politic Survey of your order. I know it is an Injury to plead a good cause ill, yet I hope you will find my Modesty such, that in this I presume so little of myself, that I have only allowed words to knit together the opinions of such Authorities as till now have been Authentic. 'Tis a time when self-interest sways much, and (for aught I know) every man that reads this, may be equally concerned as myself; whereby, this must be conceived less partial from me, then from any of your Coat. And at least they will infer hence, that much more might be said, since I have said so much. I must confess enough hath been delivered in a little by that Reverend Primate Usher; 'tis Apostolical. Which admitted, the Conclusion silences all argumentation.  
Contra negantes principia non disputandum, Does well in Schools; but when noise and novelty only prevail, I wish you had been all more free in defence of your Calling. 'Tis truth, that Downam, Bilson, Suckliffe, and many others, have said so much, as there can scarce be any thing added, but they must have new Titles, or else they will not be looked on, the Fathers themselves are absolete and deserted Authority. We are all grown so wise in this knowing Age, that every man must have his proofs levelled to his own natural reason: unless they be invectives; those tickle the itching ears of the time, and are presently taken upon trust, without examination. I was not framed to court that strain; nor do I expect to please your oppugners; all my ambition is to satisfy some Gentlemen free as myself; my Desire is not to offend you, by the ill manage of so good a Cause.  
Though I know none by any of you, yet should I not seek to qualify the ill of any of your persons. But must profess I affectionately pray, for the Conservation of that order which is so apt an Emblem of the Divine ordinance of that great Creator; who as he ordained, the Sun to exceed the Moon, The Moon the Stars, and every Star excelling another in glory, Doubtless intended as divine a Method in disposing the lights of our immortal souls, as those Luminaries of our corruptible bodies. He I hope will preserve this Church, while that Sun and Moon endure. Which is the prayer of  
The wellwisher of Zion, T. A.   

Since the several attempts to blemish this Remonstrance by dispersing that Libel, and by seeking to draw some ignorant people to disavow their own subscriptions, it pleased divers Gentlemen of quality to testify both their dislike of such practices, and the continuance of their zeal to a vow their Remonstrance, By this Certificate. To our very loving friend and Kinsman Sir THOMAS ASTON Baronet.  
SIR,  
We have lately received a Printed Copy, of a most seditious, feigned, and dangerously factious Petition, which is spread in the County, purporting to be preferred to the High and Honourable Court of Parliament, by the Nobles, Knights, Gentry, Ministers, etc. of this County; (pretended) in answer of a Petition, subscribed by us and many thousands more, and by our request preferred by you for the good and honour of this County; which vile and Machivilian Petition, we perceive was never preferred to neither House, but dispersed maliciously and seditiously to stir up discord and tumult. And we have also seen the Copy of your Petition preferred on the behalf, and for the service of this County for whom you are trusted in this, Which we all so well approve of, as we doubt not, but that as well those many thousands who subscribed our Remonstrance preferred by you (which found so gracious acceptation both with his Sacred Majesty, and the Lords to whom it was preferred) as also many thousands more of this County, whose hands could not by reason of shortness of time be gotten to that, will upon just opportunity acknowledge your good service herein for your Country, and your merit from the Inhabitants thereof who stand well affected, either to his Majesty, or the good or peaceable Government of this Kingdom. And therefore we have not only thought fit with these few subscribers (whom the shortness of this dispatch could divulge your merits unto) to testify your great Care and Diligence for your Country, and our approbation thereof, but to pray you, not to be discouraged herein; But still to press, as there shall be opportunity, an effectual order and answer to our Remonstrance, and some course, as the great wisdom of the Lords assembled shall think meet, to check the further growth of these Seditious Insolences, and attempts to cast aspersions upon our Loyal intentions, and disturb the peace of our Church and state Government: wherein we have also addressed our thankfulness and Humble desires to the most Honourable Earl of Bath, which we shall beseech you the rather more speedily to deliver, because here are daily more Innovations by the importunity of the Authors of these Schisms, and factions, so that much ill is to be feared, if a timely prevention be not given to the growth thereof. So beseeching God direct the hearts of that most Honourable Assembly, we take our leave of you, and rest as your faithfulness and care of your Country may challenge,  
Your assured loving Friends, 

Robert Lord Viscount Kilmorey.  
Robert Lord Viscount Cholmondeley.  
Sir Edward Fitton Baronet.  
Sir Tho. Brereton Knight.   

Hugh Cholmondeley Esquires.  
John Mynshull Esquires.  
Tho. Cholmondeley Esquires.  
John Davenport. Esquires.   

Thomas Bromley Esquires.  
Rand. Road Esquires.  
William Manwaring Esquires.  
Arthur Starkey. Esquires.   

Tho. Maisterson Esquires.  
Tho. Manwaring Esquires.  
Edw. Tannat Esquires.  
John Werden Esquires.   

Edward Morgell Gentlemen.  
Tho. Berrington Gentlemen.  
Richard Allen Gentlemen.  
Tho. Wilkinson Gentlemen.  
John Dodde Gentlemen.  
Tho. Stockton Gentlemen.  
Tho. Massy Gentlemen.   

George Cotton Esquires.  
Hugh Calveley Esquires.  
C. Manwaring Esquires.  
Tho. Cotton Esquires.   

William Moreton Esquires.  
John Leghe Esquires.  
George Leycester Esquires.  
Jonathan Wodenoth Esquires.   

Tho. Cotton Esquires.  
Edw. Dod Esquires.  
Edw. Wright Esquires.  
Geor Bostock Esquires.   

Ralph Morgell Esquires.  
John Stockton Esquires.  
Rich. Tannat Esquires.  
John Massy Esquires.   

Divines.  
Doctor Bisphant.  
John Coney.  
Rich. Wilson.     

The Table Of the several Sections in the survey of Presbytery.  

Sectio prima. The design of the Presbyterians.  
2 The method of their proceeding.  
3 Their censure of the Clergy in Queen Elizabeth's days.  
4 The opinions of the Reformed Churches of her time.  
5 A discussion whether they seek to pull down or advance the Clergy.  
6 The Ecclesiastical Laws agreeable to God's Word.  
7 The Presbyterians must not be prescribed in doctrine.  
8 They must be freed from civil miseries.  
9 Episcopacy most agreeable with Monarchy.  
10 Presbytery inconsistent with Monarchy.  
11 Presbytery inconsistent with Civil Magistracy.  
12 Presbytery inconsistent with laws.  
13 The inordinate violence of the Presbytery.  
14 That this Discipline brings not liberty to the vulgar, but introduces a mere Arbitrary Government.  
15 That the Presbyterian discipline is confessed a yoke.  
16 The vain excuse (that Lay-elders shall moderate) refuted.  
17 No Reformed Church gives any precedent parallel with us.  
18 Conclusion. That to introduce a new form is dangerous.    

The Table, to the Review of Episcopacy.  

Sectio prima, That there were Bishops in the Apostles times.  
2 That the seven Angels of the seven Churches were Bishops.  
3 That there hath been a continued succession of Bishops.  
4 That they were Diocesan Bishops.  
5 That the Clergy ought to be superior to one another.  
6 That they assume no power or jurisdiction their predecessors had not.  
7 That Bishops had the same power of Ordination in former times.  
8 Ecclesiastical censures anciently in Bishops.  
9 Titles of Honour anciently given to Bishops.  
10 That there were Archbishops in the primitive times.  
11 That late great Writers approved Bishops.  
12 That Bishops were approved in the Reformed Churches.  
13 Episcopacy approved by the ancient customary laws.  
14 That abolition of Episcopacy will occasion great distraction in the Common Laws.  
15 That it will destroy great part of the Statute Laws.  
16 Whether it may be done by the King's Legal Prerogative.  
17 The Conclusion.    

REader, the Author's absence hath occasioned many omissions, having not opportunity to peruse the Press, especially in the quotations. The best help is thy friendly patience, to pass by the literal faults, amend these few following, and bear with the rest. Some of them vary the fence, therefore it is desired thou wilt amend them ere thou readest.   

Errata.  
IN the Survey of Presbytery, Praef. B 2, p. 2. line. 7 all men, line 11. for instructed r, entrusted, Sect. 2. l. 19 for them, r. their Sect. 2, pag. 2. marg. l. 41, read Prelate Church. Sect. 3, not 1, marg. r. pertulisti, ibidem for eddisti, r, eddidisti, not (k) for ne nec. C 2, p, 2. ma●g. not o for 40. r, 21, Sect 7, l, 12, blot out they say, Sect, 7, D 8, l, 17, add (as Calvin calls them) fanatici homines, etc. El, 9 for Deo r, duo, marg. for Tomes, r Tom. 7, E 2, p, 2. l, 17, r, Censurers, E 3, p, 2, l, 29, add such unlimited, Sect. 9, l, 9, for every r, Envy, clamour, F fol. l, 13, a full point at possession, fol, F, 2, p, 2 l, 4, put out (it) F 3, l, 23, for and r, etc. ibid., marg. l, 11, r, frenabit, fol, G 2, p, 2, l, 25, r, observable G 3, p, 2, marg, l, 2, r, Dominio G 4, marg. l, 2, r, 59, H 3, p, 2, l, 19, add man not to rest, fol. I l, 17, r. Presbytery, fol, l 2, l, 1●, after repent: add The Praesbyterians affirm, l 3 p, 2, l. 6, r, these new Standerbearers, K 8, l, 2, blot out that, L 2, p, 1, l, 7, for those r, these, L 3, l, 7, r, Classical.  

In the Review of Episcopacy.  
Folly, 9, marg, l, 11, r, Heraclam &, fol, 10, marg, l, 25, r, Episcopatum. fol, 11 marg, l, 12, for ad id, r, adversus, fol, 13, l, 2, r, Fenceless, fol, 24, l, 8, r, other fol, 26, marg, l, 25, r, hoc fol, 27, l, 12, for many r, may, fol, 38, l, 5, for cause, r, course: fol. 39, l, 4, for received r. retained fol, 43, l, 2, for absolute r, obsolete, fol, 57, l, 20, for which his r, with his, fol, 65, l, 3, for if r, that the Prelates, l, 28. put out cure, fol 77, l, 19, for both r, but.    

The Preface.  
'tIS a time of Censures; nor actions nor persons scape (if perhaps) the power, (yet not) the tongues of men; certainly the Goose-Quill did never more licentiously, less civilly bedabble both times and persons.  
No action (of so pure intention) hath been more bespattered than the delivery of this Remonstrance: No man with more confidence, less cause, hath been more mistaken, misse-censured than myself. Yet some I presume that have now seen those Motives, which before they did not, are satisfied; there was just cause for us to complain, none for them to judge.  
We alas are none of those that live in Goshen, 
a Exod: 8.22.  severed from the sorrows of our brethren; we have had our 
b The common Grievances.  swarm of flies to destroy our fruits: we have felt the storm of a distempered state, as well as they; 
c Exod. 9 26.  But we had rather with prayer and patience wait and hope for the reunion of our distracted peace, than rend the breaches wider, by pulling on our heads a greater plague than we have yet felt, or then the Egyptians suffered, till their 
d Exod 14.25. And the Lord troubled the Egyptians, and took off their Chariot wheels, that they drove heavily. 28 And the waters returned and covered the Chariots, and the horsemen, and all the Host of Pharaoh.  Chariots were taken off their wheels, or then we hope we can till our Laws the Hinges of the State be disjointed, the reins of Government let lose: Then alas, how soon (with them) should we be overwhelmed with disorder and confusion? how easily become a prey to the first invader?  
Yet I fear we undergo more censure, who pray the preservation, than those that seek the abolition of those Laws that give us Life and safety, by preserving Order, which is the Soul of Government. 
Ordo est anima Legis   
We meet with several sorts of Censurers some seem to rob the Gentry of the right of their own free thoughts, as if they were but properties to serve the ends of others, act the designs of the Bishop and his Clergy, who I do absolutely affirm, never knew of it till it was done: yet I do confidently assume, if he required, it might have as many free testimonies (of quality) of his moderation, as any man of that reverend Order.  
Others of the same stamp seek to impeach the credit of the Subscribers, as if a great part were papists: All may see our instructions were not to admit such: I resolutely affirm, no one Gentleman of quality there is such, and I confidently believe, not one at all of the whole number.  
Some (that certainly never saw it) Censure for company, that we only swim against the stream, and contrary to the Torrent of other Countries, have put in a justification of a plea for Bishops: such I said before sure never saw it: when they do, they will find, that we have the same sense of disorder in Ecclesiastical jurisdiction as others have: That to us 
e The Remonstrance.  the suppressing of Popery, the increase of able Pastors, the removing of Innovations, will be equally acceptable as to other Subjects: only we conceived our modest submission to the judgement of that great Counsel, 
Remonstrance.  to regulate the rigour of Ecclesiastical Courts to suit with the temper of our Laws, and the nature of Freemen, would to so grave a Senate administer as much matter of serious consideration, imply as much need of Reformation, as a large invective full of bitter reviling, which might more convince us of want of Charity, than the Bishops of Moderation: being virulence of Spirit never argued either Civility, or Christianity, never tended to piety or unity, nor advanced either Religion, or good Order.  

g Hoc reperiemus, nimiam mor ofitatem ex superbia magis & fastu, falsa que sanctitatis opinion, quam ex vera sanctitate, veroqueejus studio nasci. Itaque qui ad faciendum ab Ecclesiâ defectiones, sunt aliis audaciores & quasi Antesignani, ij ut plurimum nihil aliud causae habent, nisi ut omnium contemptu ostentent se aliis esse meliores. Calvin. Institut. lib. 4. Cap. 1. sect. 13.  Calvin observes, that too much bitterness or obstinacy springs rather from pride and disdain, and a false opinion of holiness, then from true sanctity; or the desire thereof. And that such as are forwards, and the leaders of others in their defection from the Church, have for the most part no other cause, but their own self conceit, thinking themselves better than all men else.  
But if either process of time, or discontinuance of Parliaments have admitted any superstructures of exorbitant power, doubtless the wisdom of the House, (instructed with the steerage of the State) would reduce such without our clamours.  
For such complaints as are against the temporal power of the Bishops, we know of no such thing inherent to the Order. 
h Si quam habent Episcopi potestatem gladii, hanc non habent, ut Episcopi ex mandato Evangelit; sed jure humano do natam â Regibus & Imperatoribus ad administrationem civilem suorum honorum. Haec interim alia functio est, quam ministerium Evangelii Melancthon Articul. fidei. 37. In his speech the 23. of januarie.  Melancthon tells us, if they have any power of the sword, it is of humane institution given them by Kings and Emperors: if so, certainly ejus est revocare, cujus est dare. And where a gracious Prince, (ex mero motu, and I may say, ex puro amore) out of a tender affection to the peace, and welfare of his people, hath freely offered a retraction of such temporal authority, 
i If upon serious debate you shall show, that Bishops have some temporal authority, not so necessary for the government of the Church, and upholding of Episcopal jurisdiction, I shall not be unwilling to desire them to lay it down.  as is not necessary for the government of the Church; it is more proper for the debate of his great Council to decide the point; than befitting the importunity of us, his (much satisfied) subjects, especially with such violence, as relishes rather a sentence than a supplication: Quia non consensum quaerit, sed dissidium auget, qui quod fact is praestatur, verbis exigit.  
But for the Office and Order itself, 'tis confessed, we were so fare from joining with them, either in their prayer of abolition, or the ●n●ecency of their Language, that 'twas thought, it became us to vindicate the Country, (consisting of Civil Gentry) from the imputation of such incivility, as that petition, if it had past as the Act of our County might perhaps fix upon us: And more than in our own excuse of not joining with them, we presumed not to move any thing for, or against the Bishops: but being we intimated our fear that these practices and tenets tended to introduce a Presbytery, 'twas necessary to show we had no hand in that Petition, which would have no Bishops, lest we might seem to desire neither.  
These prejudices of opinion thus removed, I hope men will with more clear eyes see the Integrity of our intentions, and will with us in time take heed of Wolves, especially when they appear in sheep's clothing.  
As we are a Gentry, who for Antiquity shall subscribe to none; so I hope shall we ever testify our zeal as great, our resolutions as firm to preserve our ancient liberties, as any Country whatsoever: And I believe if any had our provocation, they would have made our complaint.   

A Survey of Presbytery.  

SECT. 1. The Design of some Presbyterians.  
'tIS an ill presage of worse events, to begin with the subversion of God's house, the Church: It is not Reformation, but total Innovation many men look for.  
'Twas a sign of no good intent, when such a petition must be smothered up from the knowledge and Counsels of the Gentry: And though it were suppressed after it had been spread abroad, as (perhaps) finding the times not ripe for a full discovery of their occult designs: yet (to those that will see) it gives light enough, that under pretext of Reforming the Church, the true aim of such spirits is to shake off the yoke of all obedience, either to Ecclesiastical, Civil, Common, Statute, or the Customary Laws of the Kingdom, and to introduce a mere Arbitrary Government.  
But it may perhaps be said, this is but the fancy of some distempered Zelots in that part only: and that I do but raise a shadow and fight with it: let such compare well the harmony of other licentious railers (whose pamphlets garnish every stall) and the concurrence of those of the same strain in the times of Queen Elizabeth and King James, with the present positions and petition complained of; and I dare promise they shall find them all of a piece, all champions for the Presbytery, which they then called, The great cause, the Holy cause, which (as they then declared) 
k Roger's his Preface to the Articles.  they will never leave suing for, though there should be a thousand Parliaments, until either they obtain it, 
And lately preached by Eton in Chester in the pulpit to the like effect.  or bring the Lord in vengeance and blood upon the State, and the whole land for repelling the same.  
With what Method, justice, and Moderation they go about it, is worth the observation.   

SECT. 2. The Method of their proceed.  
IN this Chart of their petition, we may find ourselves placed among the Antipodes to all order, rather than in a State governed by Laws. It hath been the Method of former times, that the Parliament, the Primates, the Nobiles, with the minores Nobiles, the Gentry, consult and dispense the rules of government, the Plebeians submit to and obey them. But in their Petition ordine converso, petitioners Plebeians assume to give judgement, the Parliament must execute, the Nobility and Gentry suffer by it.  
They make not any one proof or complaint against any one Bishop, or their order; yet clearly sentence them all, 
l Their Petition. note. 2. Martin Marprelate. f. 11. 12. Engl. Compl. to Jesus Christ. That the Hierarchy is that beast to which the Dragon gave his power. fol. 11. All Prelatical government is papal. ib. The Bishops the limbs of the great beast, of no other spirit than Atheistical. Prelacy is misery fol. 4. Scare budges set up by the Devil. The horned beasts of the Popedom. A Bishop or no Bishop. fol. 1.  for the Pope's substitutes per accidens at least, if not by solemn covenanted allegiance: They condemn them 
m Their Petition. note. 4. They are cruel Harpies against Religion. Protest. 27. Febr. 1639. f. 6. They are the make-bates, the achan's of Israel. L. Bishops no Bish. fo. 71. Prelacy is an open rebellion against Christ and his Kingdom foe 13. They steal God's word from the people. fo. 20.  for the mighty enemies, and secret underminers of the Church and Commonwealth: They judge them offices and 
n Their petition. note 6. An Enemy to salvation and Antichristian. We vow to forsake the Bishops in Baptism, because we vow to forsake the devil and all his works. Engl. Compl. to Christ. fol. 11. They are the seed of Antichrist. Bishops no Bishops. fol. 1. Bistwicks' good Angel. What is spoke of Antichrist is spoke of all Prelates. Bishop no Bishop fol. 53. In worshipping the Name Jesus, they are notorious Antichrists. ib. fol. 64. Zions' plea fo. 11.281.  government Antichristian, leaving the Parliament only to execute their doom upon them: no more, (nor no more ado) but 
o Their petition. note 5. To protest against the Hierarchy as Antichristian. Good Counsel for the Church. fol. 86. Prelacy to be wholly taken away. Ans. to Lond. petition. 33. To be removed View of the prelatical Church. 38.  utterly to dissolve their Offices, & together with ruin of their Antichristian offices and government, their impious Courts, 
p Their petition. note 7. From their corrupt Courts. Walkers Litany. The Bishop's impious government, Chreda Angliae, fol. 3.  their dependent Officers, even from the Chancellor to the Paritor, 
q Some of the Articles agreed not with Scripture. England's Compl. fol. 21. They except against the 20. Article. Against Ordination of Bishops. fol. 49. Against the third Article. Christ on his Throne. fol. 49.  The book of Articles, 
r Their petition note 7. Liturgy framed out of the breviary Portuys, and Mass-book prelate: Church. fol. 27. A Mass of Errors, Superstition, and Idolatry. Remonst. 27. Febr. 1639. fol. 15. Zion's plea. 29. The Service-book raked out of 3. Romish Channels.  The English refined Mass-book of Common Prayer, with all the Popish significant Ceremonies therein contained.  
Here is neither men nor discipline spared, 
s Lord Bishops no Bishops. Fol. 28. A treatise that the Church is Antichristian. Church Ministry and worship in England all Antichristian. 8 Propositions in print.  others tell us Prelates, Discipline, and Church of England are all concluded Antichristian; therefore good Christians should separate themselves from such a Church. And is this the language of our Country, of our times only? If so, 'twere some argument to convince our present Prelates, to have stained the honour of their Coats, as degenerate from their pious predecessors. But O Tempora! O mores! is no new exclamation, all ages, all people condemn the present, and still applaud the times past. With what reverence do we call to mind those precious days we yet style the purity of Q. Elizabeth's reign? as if then the Church were all innocence, had no spot in her infant whiteness: but if we shall aswell look back, and consider the spirit of the fathers of these Disciples in those days, we shall then find, 'tis not the Church's purity, 'tis not the Pastor's piety, can stop the foul mouths of such traducers; 'tis envy and ambition barks thus in emulation of their Order, not in zeal against their Doctrine or Discipline.   

SECT. 3. The Presbyterians censure of the Clergy in Queen Elizabeth's time.  
WEre the Clergy then more meek and humble? will you believe the Brethren of that time, speaking of the Clergy in General? They are wolves, 
t Brethrent Supply. p. 4 ●.  Intolerable oppugners of God's glory 
u Ibidem page 53. , A crew of monstrous and ungodly wretches, 
w Martin's Epistle.  an Antichristian Swinish Rabble.  
Were the Bishops then of purer lives, or Doctrine? The charitable Brethren styled them The most pestilent enemies of our State 
x Hay any. p. 13. 14. Supplicat. fol. 53. Vdals' Dialogue. , The Ordinances of the Devil, 
y Ibidem page 21.  petty Popes, petty Antichrists, Jncarnate Devils, cogging, cozening Knaves.  
Were they less rigid in their Censures? They tell you, 
z Hay any. page 28. Martin's protestat. 27. page 12. 21. Arch bishop Grindall banished in Qu. Maric● time.  They are Butchers and Horseleeches; these Dragon's tyranny, and bloodthirsty proceed are inexcusable.  
Is it only our present Archbishop hath opened the gap of Calumny? They say, Their, than Archbishop of Canterbury was more ambitious than Wolsey, 
a Dialogue from Throgmorton. D 3. ibid. G. 4.  prouder than Stephen Gardner, more bloody than Bonner: Belzebub of Canterbury, 
b Martin sen. C 4.  a monstrous Antichristian Pope, 
c Epistle out of Scotland.  a most vile and cursed Tyrant.  
Was the State more favourable to them? they complain 
d No enemy. A. 3.  The Magistracy and Ministry have walked hand in hand in the contempt of true Religion, and unto both the word of the Lord is made a reproach.  
Did the Parliament yet please them better? 
e Admonition to the Parliament. p. 3.  All good consciences (say they) shall condemn that Court: It shall be easier for Sodom and Gomorrah in the day of judgement, then for such a Court: There shall not be a man of their Seed that shall prosper, be a Parliament man, or bear rule in England any more.  
Nay, the Queen herself escapes not their censure, 
f Hay any. pa. 5. Supplication to the Parliament. p. 43.  Do you think our Church government to be good and lawful, because her Majesty and the State allow the same? why 
* Ibidem p. 13. 15 23.  the Lord doth not allow and approve of it: her Majesty and the State do maim and deform the body of Christ, 
Motion out of Scotland to the Lords. p. 41.  and so do bid God to battle, and either her Majesty knoweth not what they desire, or else she is negligent of her Duty, and unthankful to God.  
Who that reads these would envy our Ancestors, or pray for the restoring of their days again? Had those times or persons no better testimony given of them, certainly a stranger that should have come amongst these to seek a Religion, would inquire as the Moor did of the Spaniard, what Religion they were of; not out of desire to learn that, but that he might choose the contrary, as concluding the opposite to so extreme bad, must needs be good: for doubtless no man would lay the foundation of his Faith, where he neither finds in practise the principles of Christian Charity, nor natural Civility.  
But let us examine better witnesses of those times, whether were more guilty, the accused, or the accusers.  
Beza (a strict Reformer) in his Epistle to some English Brethren writes thus:  

(g) Bez. Epist. 12. f. 220. Jmmo optima omnia nobis de eo regno pollicemur, in quo tam multorum etiam excellentissimorū martyrum Sanguine obsignata est Christianae religionis instauratio.  I promise to myself even the best things of that Kingdom, wherein the restauration of Christian Religion hath been sealed with the Blood of so many excellent Martyrs: 
(h) Hortamur ut omni animorum acerbatione de posita, alii alios patienter ferant, Fegiae Majestati clementissimae, & omnibus praesulibus suis ex aenimo obsequantur.  And exhorts them, that leaving all bitterness, they would bear one another with patience, and obey the Queen's Majesty, and all their Prelates with a free heart. And writing to Bishop Grindall 
(i) 
Beza Epist. 23. ad Grindall  
Quod tu igitur quorundam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetulisti, everendissime vir, in eo sane in sign patientiae & lenitatis Chr●stianae specimen eddisti, quo majore post hac paena digni erunt, qui porro aut horitatem tuam aspernabuntur.   he commends his Christian lenity and patience, for bearing with the self-conceited pride of some, and saith they shall deserve a greater punishment that will reject again his authority.  
But Beza is but a single witness, take another then, though later in time, yet no less eminent in worth: Peter Du Moulin (both superintendents of the Reformed Churches:) In England, saith he, 
(k) 
Moulins Buckler of Faith fol. 347.  
Petr. Molinaeus Thesibus. de notis Ecclesiae par 2. Th●s. 33. Episcopos Angliae post conversionem ad fidem & ejuratum papismum asserimus fuisse fideles D●i servo., ne debuisse deseraere munus vel titulum Episcopi.   where God hath used Bishops to strive against, and to resist Papistry, And where God hath given them Sovereign Princes, which maintained and upheld them by their power: Episcopal order continueth and flourisheth at this day, And God hath here raised up, and still doth, excellent Bishops, both for learning and piety, which courageously maintain God's cause both by word of mouth, and writing and some of them also have received the Crown of Martyrdom for the Confession of the Gospel.  
If the men were without exception, was their Discipline the cause of quarrel? Ask them, they will tell you yea.  
They say 
(l) First Admonition to the Parliament. p. 17. 24. 26. Syon● Plea. 29.  The Communion Book is culled and picked out of that Popish Dunghill, the Portuise, and Mass book. 
(m) Second admonition pag. 42.  The Sacraments are wickedly mangled and profaned. 
(n) Gilby pag. 2.  They eat not the Lords Supper, but play a Pageant of their own. The public Baptism 
(o) First Admonition. pag. 40.  is full of Childish and superstitious toys, the Ceremonies 
(p) Gilby. pag. 40.  are popish fooleries, Romish Relics, and rags of Antichrist.  
If all were thus fare amiss, what hope was there yet of Reformation? They tell us 
(q) Pentes Epistle before the motion.  England with an impudent forehead hath said, I will not come near the Holy one; and 
(r) Gilby. pag. 77.  hateth them to this day that faithfully do their office. What miserable condition shall any charitable Christian consider this distressed Nation to be in? that views it either in such colours, those Fathers, or these our Brethren have set us forth in? What must be the comfortable Contemplation of that great day of which 
(s) Job 19.25.  job says, I know that my Redeemer liveth, and that I shall stand at the latter day upon the earth, and in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold. And as St. Paul says, 
(t) 1 Corinth. 13.12.  see face to face, and know even as also we are known. When we call to mind our prim●geni●ors were Heathens denying God: our predecessors Apostates fallen from the true God to Romish Idolatry and superstition: our Fathers and ourselves such Schismatics from whom all good Christians must separate themselves.  
Miserable indeed were the condition of this forlorn state, if other Reformed Churches spoke not better of us, than we of one another.   

SECT. 4. The opinions of the Reformed Churches.  
Hear calvin's opinion in his Epistle to the Lord Protector of England 
(u) 
Calvin in his Epistle to the L. Protector.  
Quod ad formam precum & Rituum Ecclesiarum, valde probo, ut certa illa extet a qua pastoribus in sua sunctione disiedere non liceat.   The form of prayer, and the Ceremonies of the Church I do exceedingly approve of, as that from which the Ministers ought not to departed.  

(w) Martin Bucer, Scripta Anglican. pag. 456. Egi gratias Deo qui dedisset vos bas ceremonias cô puritatis reformare, nec enim quicquam in illis deprehend● quod non sit ex verbo Dei desumptum, aut saltem ei non adversetur commodè acceptum.  Martin Bueer a learned Reformer being requested by the Archbishop Cranmer to give his censure of the English Liturgy, says, I praise God that gave you light to reduce these Ceremonies to such purity; for I find nothing in them, which is not taken out of the Word of God, or at least wise, (if clearly interpreted) not repugnant to it.  

(x) Beza superintendens Genevae. Doctrine puritat viget in Anglia, purè & sincerè. Roger's Preface.  Beza writes from Geneva, That in England true Doctrine flourishes purely and sincerely.  
The Germane Zanchie, 
(y) Zanchius de Strasborough. per hanc Reginam factam, etc.  That by this Queens coming to the Crown, God hath again restored his Doctrine, and true worship.  
And Danaeus 
(z) Danaeus a Frenchman at Geneva. Roger's in his Preface to the 39 Articles.  gives this large testimony, That the whole compass of the world hath never seen any thing more blessed, nor more to be wished for, than is her Government.  
If then we find, that neither Queen, Parliament, State, Clergy, Doctrine, Ceremonies, nor the Church itself can please such Separatists, but they revile all, whom all the world else admires, approves: 
1 Corinth. 13.1.  Though they speak with the tongues of men and Angels, and have so little Charity, let us value them, but as sounding Brass, and tinkling Cymbals; Let us weigh their noise no more; let it be said to them as Jehu to Jo●am, 
a 2 King. 9.22.  What hast thou to do with peace, so long as the whoredoms of thy mother Jezabel, and her witchcrafts are so many? what do these men with religion in their mouths, when they have no Christianity in their hearts? 
b 2 Timothy 3 3, 4, 5.  Being without natural affections, truce-breakers, false-accusers, fierce, despisers of those that are good, heady, high minded, having a form of godliness, but denying the power thereof, from such turn away. And from the delusions of such, God turn the hearts of all loyal Subjects.  
'Tis the nature of Mankind, that being deceived by the species of an imaginary good, they many times covet their own ruin. These sugared baits of parity and liberty infused into vulgar apprehensions under the pretext of piety, and reformation, are such popular poisons as will soon o'er spread the body of the Commonwealth, and corrupt or dissolve the Nerves & Ligaments of Government (conformity to Laws) if not early prevented by those precious Antidotes against Confusion, Loyalty, and Constancy.   

SECT. 5. A Discussion whether they seek to pull down, or advance the Clergy.  
LEt us then ere we embrace the thoughts of such a total subversion of the Fabric of a Church and State, examine whether such Reformers aim at our liberty, or their own advancement, whether such bitterness of Spirit proceed from zeal to truth, or emulation of the order. 
c What a Monopoly is this, to take away the title wherein the office of all true Pastors is comprehended, and to transfer it to one alone among many? Christ's Throne fol 43.   
Is it to clip the wings of the Clergy that they soar not too high, that these men cry out against Episcopal jurisdiction? or rather is it not to Imp out their broken Feathers, that they may mount above the reach of all Laws? Is it to regulate any exorbitant power in them? or rather is it not to make their power as indefinite, 
This Monopoly is a mystery of mischiefs, view Prelate. Church. fol. 3.  as their numbers are infinite? Is it not really to pull down 26. Bishops, and set up 9324. potential Popes? when in effect the Pastor of every parish Church must be such.  
The consequences these men promise to themselves in their petition (seconded by the writing of their fellow-labourers) promise no less, which are,  
First, to quit themselves from the circumscription of any Ecclesiastical Authority, either in discipline or doctrine, 
d Their petition, note 16. View of the Prelatical Church, fol. 16.  They pray that the revealed will of God, contained in the books of the old and new Testament may be the rule that we should follow; As if certainly this whole State and Church had all this while followed a wrong Guide. 
e Their petition, note 17.  (d) That the moral doctrine of the Prophets and Apostles may be old England's Canons, (of which themselves must be Expositors) as if all Canonical obedience were a mere intrusion upon God's word, and had no foundation in Scripture.  
Do we not know, that Timothy and Titus were by Saint Paul set over the Churches of Ephesus and Crete, and in the stile of both the Epistles, by the interpretation of the Fathers, appear to have been Bishops, and to have Canonical power committed to them? 
f 1 Timoth. 1.3.  To suppress false doctrines, 
g 2 Chap. 1.8.  To direct time and place for prayer and supplications, 
h 9  To prescribe forms of apparel, 
i 11.  To impose silence upon women, 
k 1 Timoth. 3.2, 12.  To institute Bishops and Deacons, 
l 1 Timoth. 5.19.  To receive accusations, and to punish Elders, 
m Ibid. 22.  To ordain Ministers, 
n Titus 3.10.  To admonish and reject obstinate Heretics, 
* 1 Timoth. 1.20.  To excommunicate such as blaspheme. And these things not transmitted to them as doctrines, but as part of their jurisdiction.  

o 1 Timoth. 4 11.  These things command and teach, and rebuke with all authority. 
* Titus 2.15.  And let no man despise thee.  
So that here we may see a foundation of Ecclesiastical Government laid even by the Apostles themselves, and to us enjoined obedience.  
And though in the infancy of the Gospel, when 
q Matth. 8.20. Luke 9.58.  The Son of man had not where to lay his head: when his Disciples all past thorough the fire of Martyrdom, and no free State, scarce any whole Village had received the Gospel, even Rome itself was for many ages after, the seat of the Heathen Emperors, 
r Fox his Martyrs, fol. 39  under whose terrible persecutions the Church was scattered into corners and deserts, where they could best hid themselves: It could not then (I say) be expected, that so exact a platform of Discipline should be laid down to govern handfuls, as was after necessary to be extended to sway the converted Christian world.  
Yet then did Paul see the necessity both of instituting rules of government, & putting the execution into the hands of some supreme power: To which purpose, as Erasmus observes, 
s Eras. tom. 6. fol. 343. Timotheum, Paulus in ministerium adoptarat, probae indolis juvenem & sacris literis eruditum, Quoniam autem huic Ecclesiarum curam delegarat, sicut & Tito, instituit eum in sunctione Episcopali.  He elected Timothy, a hopeful young man, and learned in holy writ, into the ministry; and that he might commit to him the care of the Churches, instituted him (as also Titus) in the office of a Bishop. And Saint Hierome 
t Hieronymus Dialogo adversus Luciferianos. Ecclesiae satus in summi Sacerd●ti● dignitate pendet, cuis●●on exhorts quaedam & ob omnibus e●●inens detur potest as, tot in Ecclesiis efficientur Schismata quot Sacerdotes.  gives the reason of the necessity of such superintendency in the Church, for says he, The safety of the Church depends upon the dignity of the chief Priest, to whom if some extraordinary power above the rest be not given, there would be as many schisms in the Church, as there are Pastors.  
If then the Institution of Ecclesiastical Government were Apostolical, the administration committed by Saint Paul himself to prime Presbyters, or as all ancient Fathers agree, to Bishops; Let us next see, whether such Ecclesiastical Laws have been deduced down to our forefathers in a continued current, from (the fountain head) the Apostles; or are but as these charitable men style them, The Relics of Romish Tyranny.   

SECT. 6. The Ecclesiastical Laws agreeable to God's word.  
I Have in the Epistle formerly set forth the first plantation of the Gospel in England, in the time of Lucius, 
u 
Fox his Martyrs, fol. 34.  
Archbishop Usher, De primord: Eccles: fol. 54, 59   about the year 169. when as Elutherius (than Bishop of Rome) shows from what principles we derive our Ecclesiastical Laws: In his lettet to Lucius King of Britain he writes thus:  

Fox Martyrs, fol. 108. Usher. De Britannicarum Ecclesiarum Primordiis, fol: 102.  Ye require the Roman Laws, and the Emperors to be sent over to you: The Roman Laws and Emperors we may ever reprove, but the Law of God we may not. 
w Esutherii rescriptum ad Lucium Britanniae Regem. Petistis a nobis Leges Romanas & Caesaris vobis transmitti, quibus in Regno Britanniae uti voluistis, etc. Habetis penes vos in regno utramque paginam, ex illis Dei gratia per Consilium regni vestri sume legem & per illam Dei patientia vestrum rege Britanniae regnum.  Ye have received of late, through God's mercy in the Realm of Britain, the Law and faith of Christ, ye have within your Realm both the parts of the Scriptures: out of them by God's grace, with the Counsel of your Realm, take you a Law, and by that Law rule your Kingdom of Britain; for you be God's Vicar in your Kingdom. A King hath his name of ruling, and not of having a Realm; you shall be a King while you rule well, but if you do otherwise, the name of a King shall not remain with you, and you shall lose it, which God forbidden.  
Sure none will so much honour Popery, to say these were Popish infusions, they will not grant them a plea for such antiquity, which is more than by some hundreds of years they can justly lay claim to. Calvin does some right to the antiquity of these Laws, in his Treatise concerning the state of the ancient Church and the manner of government thereof before the Papacy, 
x calvin's Institut. lib. 4. cap. 4. sect. 1.  Which (says he) will represent unto our eyes a certain image of the divine Institution; for although the Bishops of those times made many Canons, whereby they might seem to express more than was expressed in the holy Scriptures, yet with so good caution they framed their whole administration according to that only rule of God's word, 
y  facile videas nihil ferè hac parte habuisse à verbo Dei alienum.  that you may easily perceive that they had almost nothing in this behalf, dissonant from the word of God.  
Nay further (says he) If we look into the form of government itself, 
Sect. 4. Sirem intuemur, reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere, ab ea quam Deus verbo suo praescripsit.  we shall find that the ancient Bishops would not devise another form of Church regiment differing from that which God hath prescribed in his Word.  
And there is none I am sure can say this was Kingly flattery; Happy were it, that every King laid this counsel to heart, had it engraven in characters of gold for his Memento vivere. It is so consonant too, that it is incorporated with our Common Law. 
t Bract. lib. 3. fol. 107. Nil aliud potest Rex in terris, cum sit Dei Minister & Vicarius quam quod de sure potest. Dicitur enim Rex à benè regendo, & non à regnando, quia Rex est dum bene regit, Tyrannus dum populum sibi creditum violenta opprimae dominatione.   
If then this Ecclesiastic Discipline were deduced from the Apostles, built upon the Basis of the Old and New Testament, continued ever since, and is now so confined within the limits of of our Laws: 
u Stat. 25. H. 8. c 19  That the Clergy can enact no Canons or Constitutions without the King's Royal assent, and that none formerly made shall be in force, but such as by Commissioners of both Houses shall be adjudged worthy to be kept. And that it is provided, that no Canons, Constitutions, or Ordinances shall be made, or put in execution within the Realm, which shall be contrariant or repugnant to the King's Prerogative Royal, or the Customs, Laws, or Statutes of the Realm. Then this Ecclesiastical Law becomes a mere regulated Law by the judgement and consent of the Civil State: If so; That the continuation of this Discipline, in the dispensation of such Ministers, whose deviations are punishable as misdemeanours, should be inconsistent with the government of this State, I confess I understand not.   

SECT. 7. They must not be prescribed in Doctrine.  
BUT is this all? No: They must be free in Doctrine as well as Discipline, prescribed by no Ecclesiastical Authority. 
w Their Petition, Note 18.  They must preach the word of God, and administer the Sacraments according to the mind of Christ, (And God forbidden they should not) but we must believe them more familiar with Christ's mind, than all the Fathers of the Primitive times, or the Church ever since, or admit them an infallibility of spirit, as that they are unerring.  
Why so? belike (they say) they are: Some of them tell us, their 
x Zions Plea.  Presbyterian Discipline is the Sceptre of Christ, swaying his own house according to his hearts desire. And another of them, 
y 
And the Epistle before the Supplicat. Anno 2. El.  
This Discipline is the Sceptre alone, whereby alone Christ jesus ruleth among men.  
T. C. lib. 1. pag. 220. Suckliffe 16 3.   They that reject this Discipline, refuse to have Christ reign over them, and deny him in effect: That it is the eternal counsel of God.  
They are as well privy to his doctrine as his will. If you ask them Saint Paul's question, 
z Rom. 10.16.  How shall they hear without a preacher? and how shall they preach except they be sent? They will tell you, 
a H. N. Euangel. c. 13. sect. 6.  The Word is not taught by the Sermons of Ministers, but by the Revelation of the Spirit. And though the Prophet makes a great complaint, 
b Hosea 4.6.  My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me.  
And as the Apostle says, 
c Christ on his throne. 67. The prime and proper conferring this Order, is by Christ inwardly, gifting a man for the work.  Some things are hard to be understood, which they that are unlearned, and unstable wrist (as they do also the other Scriptures unto their own destruction. Yet these men will tell you learning is not necessary; when the Spirit inclines them to the work of the Ministry, they must not doubt of gifts. For saith Cartwright, 
* T. C. lib. 1. pag. 180.  When men are called to a public calling, God doth pour his gifts on that person, which is called so plentifully; that he is as it were suddenly made a new man, which presumption they derive high.  
God (say they) rebuked Moses, for excusing himself to be a man of imperfect lips. And though the Apostle says, 
d 1 Tim. 2.7.  I am ordained a Preacher, which implies the necessity of a lawful Calling, whereupon is grounded an Article of our Religion, 
e 23 Article.  That no man ought to Preach or minister the Sacraments, before he be lawfully called or sent: (with which accord the Confessions of all the Reformed Churches) 
f Helvet: Con: 2: Ca: 18. Moulin Frem Con. art. 31. Bohem an Cap: 6. Belgic art. 14. Wittenberg. art. 20. Suevian: art. 13.  And St. Paul seems to rebuke all intruders into the Ministry, ask, Are all Teachers? 
g 1 Cor. 12.28.  Yet they contrary to the example of the Apostle, in absolute opposition to the Article of our Religion, will answer St. Paul in the Affirmative, yes. 
h R. A. Conf. of Brow. p. 113.  Lay men may teach to get Faith 
i Corda Angliae. prop. 16.  may preach to Congregations to exercise their abilities. Nay, 
k Barow: Disc: p. 36.  that every member of the Church hath power to examine the manner of administering the Sacraments. To restrain this liberty with them is the Yoke of ●ondage. 
Christ's Throne.  As also to enjoin a decent form of outward reverence, to accompany the inward devotion of the heart; in humbling the body as well as the soul at the reception of the pledge of our salvation; in standing up in the profession of our Faith in the Creed, or in celebrating the obsequies of such as die in the Lord, 
Revel. 14.15.  with thanks for their deliverance, and with prayers for the surviving faithful, with the like, (though the Maxim be unanswerable, Non servatur unitas in credendo, nisi eadem adsit in colendo.  
And though again it be unquestioned by all Ancient, uncontroverted by most of the late Writers, and concluded in one of our Articles, 
l Article 20.  That the Church hath power to decree Rites and Ceremonies, with which agree all the Reformed Churches, 
m Rog. book of Art. 100  Ne una Contradicente: And that great light of Germany, (Melancthon) holds them inseparable from the Church, judging it a wicked thing, 
n 
Melanct. par. 2. fol. 22. Jmpium quoque est sentire omnes Ceremonias institut as esse ab impijs pontificibus, fuerunt nonnulli prudentes & sancti viri qui senserunt vulgi ita supinos & demissos animos, ut nunquam sint dignitatem & amplitudinem religionis animadversuri, nisi aliqua externa & oculis exposita specie remorati & detenti, etc.  
Habes autem praeclarum locum de Ceremoniarum usu. Josuae 22. Ne vestri pueri, etc.  
Pro pueris & infirmis istiusmodi sunt instituti ritus, Ibidem.   to think that all Ceremonies were instituted by bad Bishops, recommending to us an excellent place of the use of Ceremonies in Joshua: That it may be a witness between us and you, and our Generations after us; That your Children may not say to our Children in time to come, ye have no part in the Lord: For children and the weak were such Ceremonies instituted. And although we are required by the Holy Ghost, To submit to every Ordinance for the Lords sake, 
1 Peter 2.13.  whether it be to the King as supreme, or to Governors. Yet, these men teach us new Doctrine; that such Ordinances as these, (though becoming Christian humility and piety, derived from Antiquity, imposed by Authority, and obedience commanded by Holy precept, are an 
o Christ on his Throne fol. 24. fol. 25.27. Zion's Plea. fol. 91.  evacuation of Christ's death, and so an Apostasy from Christ, and suit not with the liberty of the Gospel, wherewith Christ hath made them free. 
p Christ's Throne. fo. 25.   
In which extravagancies, such men run into all the desperate Schisms that formerly rend the Church: In their contempt of our Service, Rites, and Ceremonies, being Brownists, 
q Brownists write, to have a liturgy, or form of prayer, is to have another Gospel, Barrow refut. pag. 244.  In their false pretended liberty, Familists, 
r The Familists say, they are a free people, in Bondage to no creature. H. N. Sperland. c. 3. Sec. 6. C. 40. Sec. 7.  In their neglect of due calling, & disdain of learning, Anabaptists. (fanatici homines) 
s Olim fanatici homines ut sibi applauderent in sua inscitia iactabant Davidis exemplo spernendas esse omnes Literas. Sicut hodie Anabaptistae non alio praetextu se pro spiritualibus venditant nisi quod omnis Scientiae sunt expertes. Calvin. Comment on the Psalm. f. 330. Ps. 71.14.  Brainsick men in times past would take example from David; to despise all learning, as now our Anabaptists, who only hold themselves inspired with gifts, because they are ignorant of all Literature. These obey none of their pretended Patrons. Beza says, 
t Consequitur eum abuti Christianae libertatis beneficio, qui vel suis Magistratibus, vel praepositis suis sponte non paret in Domino. Beza Epist ad peregrinarum Ecclesiarum fratres in Anglia.  he abuses Christian Liberty, who submits not freely to the Magistrate. And Melancthon holds, 
u Melanct. in 13. Rom.  'Tis a mortal sin to violate the Edicts of the Magistrate. 
w Quod neque contra fidem, neque bonos mores injungitur, indifferenter esse habendum, & pro eorum inter quos vivitur Societate servandum est. Augustin. Epist. 118. ad januarium. Cap. 2.  St. Austin gives these men good Counsel, (x) That which is neither against Faith, nor good Manners, is to be held indifferent, and observed for their society with whom you live.  
Zanchie is a little sharper with them, 
x Damnandi sunt Anabaptistae & alii qui a veris Christi Ecclesiis se subdueunt. Zanchy. Tomes. fo. 692.  These Anabaptists (says he) and others that withdraw themselves from the Communion of the Church either for the pretended vices of the Minister, or other excuses are to be cut off from the Church: But if none of these incline them to the peace of the Church,  
Their pretended great Master Calvin, 
a Calvin. Epistola Dom. Protector. Epistol. fol. 88  hath a sharper Rod for such Statetroublers: Amplissime Domine, audio esse Deo seditionum genera, quae adversus regem ac regni statum caput extulerunt; Alii enim Cerebrosi quidem, videlicet, sub Evangelii Nomine, passim invectam vellent, Alii verò in superstitionibus Antichristi ita obduruerunt, ut earum revulsionem ferre non possint; Ac merentur quidem tum high, tum illi gladio ultore coerceri, quem tibi tradidit Dominus, Cum non in regem tantum insurgunt, sed in Deum ipsum, qui & Regem in Regiasede constituit, & te protectorem instituit tum personae, tum etiam Regiae Majestatis.   

SECT. 8. They must be free from Civil Miseries.  
BUt all this tends yet but to free their Consciences, over which (say they) No man 
b Christ on his throne. fol. 60.  on earth hath power in matters of Religion: If so, 'twere more tolerable.  
But this large Conscience will have the body as free as the mind: They must hold their Conventicles, intimated by that their meeting, 
c Petition, Note 20. View of Prelatical Church, and divers others.  together to pray for the King and Queen without punishment, or false Calumniation.  
This is a gap to let out Law, and take in liberty; Thus may they infuse what Doctrine, contrive what stratagems, accumulate what multitudes they please, not only without punishment, but without enquiry of the Laws. Nor is this all.  
Freedom of their Consciences and persons is not enough, but they must have their purses and estates as free too. They tell us they have Civil miseries, as well as Ecclesiastical: such as 
a Their Petition, note 11.  The payment of Tithes, to Parsons or Impropriators, which whether due Jure Divino I dispute not, but by Civil, Common, and Statute Law, we know they are.  
The prescription is somewhat ancient, for 'tis said, Melchizedeck 
y Genes. 14.20. Heb. 7.2.  blessed Abraham, and he gave him tithes of all things. And under the Law it is ordered, That 
z Nehem. 10.37.  the Levits might have the tithes in all their Cities of our tillage. This we find not discontinued under the Gospel, 
a Heb. 7.5.  They which are children of Levi, which receive the office of the Priesthood, have a commandment to take according to the Law, tithes of the people. And Saint Paul holds it good equity, 
1 Corinth. 9.13.  That as they which wait at the Altar, are partakers of the Altar; even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Our Statute Laws have established and incorporated them into our estates; for, 
b Stat 27.31.32.37. H. 8.  Tithes in the hands of Laymen become temporal inheritances, and shall be accounted Assets: And Lay men proprietaries of tithes, 
c Cooks Littleton, fol. 159.  have election either to sue for the triple value by the Common Law, or for the double in Ecclesiastical Courts.  
The ancient jurisdiction of Court Leets, and Court Barons, 
d Petition. note 12, 13. Zions' plea, fol. 47.  they would subtly undermine by quarrelling at the oath, whereby the Court must fall, Ex consequenti, 

Cooks Littleton, fol. 58. Britton, 274.  
Bract. de Actionibus, fol. 105. Civiles actiones terminari debent in Curia Baronum, de quibus ipse petens clamaverit tenere.   taking away the use of Juries, or the testimonies of witnesses. Though we find them held in the time of Edward the Confessor, and so called, Barones vero qui suam habent curiam de suis hominibus: and continued ever since. And indeed they would have no Courts at all to have jurisdiction over them, as appears by many of their writings, as that they would have Courts to proceed only against sins by the word of God, 

Chord. Angl prop. 8.10. Zions' plea, fol. 48.  
If it be no sin, there is no ground of an oath. View Prelatical Church, 41.   of which the Presbytery would be Judges, and (as they say) it would free us from weekly Courts.  
The would withdraw the customary right of 
e Their petition, note 21. Bract. lib. 2. fol. 60. Cooks Littleton, fo. 185. Lambert, fol. 119. 58.  Herriots taken in the Saxons times, in which language it is called Heregeat, or the Lords best; for Here is Lord, and Gait is best. And in the Laws before the Conquest it is said, 
f Sive quis incuriâ, sive morte repentina, fuerit intestat mortuus, Dominus tamen nullam rerum suarum praeter eam quae jure debetur Herrioti nomine sibi assumito.  Whether by a judicial sentence, or by sudden death, any man dies intestate, yet the Lord shall take none of his goods, but that which is due by Law in the name of a Herriot.  
Nay, they yet go higher, even to the denial of the right of propriety in our estates. They would pay no Fines, 
g Their petition, Note 22.  do no Boons nor Duties to their Landlords, or at best bring them within the arbitrary Jurisdiction of the Presbyter, who must be Chancellor betwixt Lord and Tenant.  
And these things are not represented by way of complaint, or submitted to the consideration and determination of the Parliament, but seem to be enforced by intimation of a strong, occult, employed Covenant; in that they say, 
h Their petition, Note 15. Christ on his Throne, fol. 77. So woe may recover that Christian liberty wherewith Christ hath made us free, and for which his blood was poured forth. Zions' plea, fol. 333. Rom. 14.1, 2. 2 Pet. 13.14. Goodman, pag 30.  The contrary privileges Christ hath purchased, and commanded them to stand unto. If this be not to subvert Laws, I know not what is? It is not only a defiance to Civil Government, but a Band against it.  
Nor Law nor Gospel scape such censures: If Saint Paul teach us not to resist authority, but rather to submit to punishment: Some tell us, This is a dangerous doctrine, taught by some, by the permission of God for our sins. Certainly these are dangerous doctrines indeed, and God open our eyes in time to foresee and prevent the consequences: So much are people infatuated with these false glosses of pretended liberty, that they are easily seduced to swallow such guilded pills, with open arms to embrace, with eager hands to pull upon their own heads their own ruin. For alas, what is it else, but to enthrall ourselves under an irrecoverable servitude, whence can be no redemption? Is it not to make that choice the Israelites refused, Whether is better for you, 
Judges 9.2.  either that all the sons of jerubbaal (which are threescore and ten persons) reign over you, or that one reign over you? Whether shall we content ourselves with the dispensation of Laws ourselves assent to, can at any time expand, or contract, as we shall find them too narrow, or too large for the circle of our Isle, trust the administration of these in the hands of six and twenty Bishops, whose Delegate power is limited by our Statute Laws, whose persons are easily responsal for any extent of that power, beyond those bounds the Parliament allots them? Or submit ourselves to the mere arbitrary Government of thrice twenty six thousand Presbyters and Elders, for more than so many will that Hierarchy amount to, under which they would now draw us, by the platform of their new pretended discipline.  
In which, if there were any more but the Species of liberty, that we should thus be quit from all Ecclesiastic subjection; (though it is a principle too oft proved true, 
Moulins Confession, 408. Tyranny is more tolerable than such a freedom, which under the title of liberty introduceth licentiousness, and this licentiousness bringeth in extreme servitude.  that Overmuch desire of liberty is the original of Tyranny, every one by being too free, becoming a slave: The Vulgar being well resembled to birds long caged and kept tame, which breaking lose starve for want of food, or become a prey to the first destroyer. Yet this might be a popular motive to entice many into this new Coy.  
If it did conduce to a real freedom, I wish all men should know, I hold myself as freeborn as any man, and as much disdain the thought of servile fetters of Romish Tyranny, or an insultant Prelacy, as any he that lives. But I ever held, that Nunquam libertas gratior extat quàm sub Rege pio. That it is Law, which is to a free State (not a Band, but) a Guard against oppression; That it is Magistracy which levels the scale of justice betwixt power and poverty, that preserves degrees, distinction, order, 
i All Societies, Oeconomick, Civil, and Ecclesiastical, do consist by the submission of inferiors to superiors, which being removed, confusion necessarily followeth.  without which no Church, no State, no family can stand.  
And when I see in these men, no shadow of true liberty, by pretending legal government; nor yet the false gloss of liberty, by extinguishing all power, but that it is evident by desiring to share the power of the keys, 
Paraeus Catechetica 5. praecepti.  and to execute Ecclesiastical censures in their congregations within themselves. 
Petition annexed, note 3  They have no thought of the people's liberty, but to assume into their own hands the same power they cry down in the Bishops, not to qualify, but to exalt it above all moderation.  
The use thereof being fully explained by Expositors of their own strain, to import no less, than to trample under feet the sacred Crowns of Kings, the power of Parliaments, the seats of Justice, the use of Magistrates, the efficacy of Laws, and make themselves Chancellors over our lives and conversations, our wives, our children, our servants, our private families, and our estates: That any hands should help to hoist up unlimited, unbounded Tyranny, I have nothing left me but acclamation, O fortunati nimium bona si sua norint, and shall conclude with that saying, Quos Iupiter vult perdere, hos prius dementat.  
Yet shall I freely display some of those positions, which divers that pretend reformation less blush to publish, than I to recite, as part of their new Christian doctrine; which how consistent with the Monarchique Government of this State, how far inclinable to an Anarchy, and whether subversive of the Laws, or destructive to the Subjects liberty, I shall not take upon me to determine; but perhaps the consideration may please some others, though I profess I only writ to please myself, Liberare animam. Yet I hope no man will be so far displeased with me, as to apply what I collect from some, as meant by all that pretend a Presbyterial Government. I have charity to think many men that way inclined, have good intentions, and desire reformation out of a pure heart: But I am confident, the more they acquaint themselves with such positions as these, the less they will like the discipline.   

SECT. 9 Episcopacy most agreeable with a Monarchy.  
HEre, as in all distracted States, may well be applied the poet's exclamation; Tantum Religio potuit suadere malorum? Not that Religion itself (which is the band of peace) is cause of evils, but that it is made the usual cloak of all seditious disturbances either in Church or State.  
All the shafts of malice, every clamour, obloquy, shot at the order, doctrine, and persons of the Bishops, how ever feathered with the pretext of piety, yet still light all in one centre, and may appear to be leveled all at one mark.  
The power of the keys is the burden of all their songs, 
Zions' plea, fol. 82. All the fearful evils of sin and judgement from withholding the keys of Christ's Kingdom.  in which consisting the Ecclesiasti que Discipline, not Doctrine of the Church, it becomes rather a question in Policy than in Divinity, whether it should rest in the hands of a few entrusted by the Church, or to be transmitted to the hands of a multitude, or (as our Preacher would have it) 
k Politions annexed to the petition, 10  to every particular member of the Church.  
And where it is clear in point of Divinity, where the Scripture hath not expressly set the rule, as in this particular it is left doubtful, such Separatists interpreting that place of Matthew, 
l Matth. 18.17. Zions' plea, 285. Titus 2.15. 3.10. In his rebus de quibus nihil certi statuit divina Scriptura, mos populi Dei, & instituta majorū pro lege tenenda sunt, & sicut praevaricatores divinarum legum, ita contemptores Ecclesiasticarum consuetudinun coercendi sunt. August. ad Casulanum.  Go tell the Church, to be the whole Congregation; whereas others conceive it clearly restrained to such as are set in authority by the Church, out of that of Titus, who being entrusted by Saint Paul in the Churches of Crete; he directs him to rebuke with all authority: And more particularly, A man that is an heretic, after the first and second admonition, reject. In this case, we must examine the ancient, continued practice and opinions of former times and Writers: And such contemners of the customs of the Church (says Saint Austin) are to be compelled.  
But truly this was so little questioned in antiquity, that it seems it was never doubted by Calvin himself, says he, 
Calvin. Epistol. ad Gasperum Lizetum. Nun quam utile putavi jus excommunicundi permitti singulis pastoribus. Name & res odiosa est, nec exemplum probabile, & facilis in Tyrannidem lapsus, & alium usum Apostoli tradiderunt.  I never thought it useful, to commit the power of excommunication to every Pastor, for it is an odious thing, and not to be approved, but would soon slip into tyranny, and the Apostles left another custom.  
And indeed, what tyranny were not to be looked for from such aspirers, if they were once invested in power? who cannot smother their ambition till they get into possession what is the pride of the Prelates? (who admit the King the supreme head of the Church under Christ, receive their designation from him, hold the inferior hath not power over the superior) compared with these spirits? who tell us, That Princes 
m T. C. Reply, p. 144. Roger's Preface. Huic disciplinae omnes orbis Principes & Monarchas falce suas submittere & pare●e necesse est. Travers. de Disciplina Ecclesiae, fol 142. Baron. Annals, 1076.  must be subject unto the Church, and submit their Stepters, and throw down their Crowns before the Church, and lick up the dust of the feet of the Church; all which is applied to their Presbytery, ascribing to every Presbyter what the Pope only assumes to himself; That all Kings ought to kiss his feet.  
How this superintendency is derived from Scripture, how consonant to Antiquity, or consistent with the glory of a King, is considerible.  
I conceived God himself had an high hand in the institution of Kings and Princes, when he leaves this principle in the Mosaic Law:  

n Deuteron. 17.15.  Thou shalt set him King over thee, whom the Lord thy God shall choose. And in that he says, 
o 1 Samuel 15.11.  I have set up Saul to be King. And of David, he says, 
p 1 Samuel 16.1.  I have provided me a King. And of Solomon says the prophet, 
q Nehemiah 13.26.  God made him King over all Israel.  
Nor does he dispose Crowns at the direction, or by the advice of others, 
r Daniel 4.31.  for the most high ruleth in the Kingdom of men, and giveth it to whomsoever he will. But it should appear he challenges to himself the sole propriety of this King-making Jurisdiction, in that he rebukes the Israelites, saying; They have set up a King, but not by me, 
s Hosea 8.4.  They have made them Princes, and I knew it not.  
And as in institution, so in succession will he be the sole disposer of Monarchies; 
t 1 Chron. 17.11.  I will raise up thy seed after thee, and establish his Kingdom. Nor were his intentions sure to let this be a titular shadow only without power, when we are told, 
u Proverbs 16.14.  The wrath of a King is as messengers of death. And we are commanded to 
w 24.21.  fear the Lord and the King. 
x Daniel 2.37.  Thou, O King, (says the prophet Daniel) art a King of Kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.  
And as the donation of this power is solely his, so will he have the revocation too. To Saul says the prophet, 
y 1 Samuel 28.17.  The Lord hath rend thy kingdom from thine hand, and given it to thy servant David. And to Solomon, 
z 1 Kings 11.11.  I will surely rend the kingdom from thee, and will give it to thy servant. 
a Daniel 2.21.  He removeth Kings, and setteth up Kings, says Daniel.  
Nor doth he seem to subject them to the question of inferiors, says Solomon, 
b Ecclesiastes 8.4.  Where the word of a King is, there is power, and who may say unto him, What dost thou? 
c job 34.18.  Is it fit to say to a King (says Job) thou art wicked, much less to expose them to violence: But his precept, 
d 1 Chron. 16.22.  Touch not mine anointed, puts a guard upon their sacred persons, which to violate, though in our own defence, is a breach of his command.  
Though Saul persecuted David for his destruction, yet says he to Abishai, 
e 1 Samuel 26.9.  Destroy him not, for who can stretch forth his hand against the Lords anointed, and be guiltless?  
And lest these precepts might seem discontinued with the Law, they are renewed in the Gospel: 
f 1 Peter 2.13.  Submit yourselves to the King, as supreme. And as if bare obedience were not enough without due reverence, we are again commanded 
g 1 Peter 2.17.  to fear God, and honour the King.  
But was this honour due to them only from the Laity? Aaron the high priest called Moses the chief prince, Lord; 
h Exodus 32.22.  And Aaron said, Let not the anger of my Lord wax hot.  
Or was the power of Kings subordinate or superior to the Church? We read that Jehosaphat King of judah apppointed judges, Levites, and Priests. 
i 2 Chron. 19.5.8.   
And was this power continued in the Royal Race of Kings, since the coming of Christ? or extinguished by the greater light of his presence? We find Christ himself rendering Tribute to Caesar, Give unto Caesar the things that are Caesar's. 
k Matthew 22.19.   
Or is it that Regal right, fixed only to the Sceptres of Christian Kings and Princes? We find the ancient Fathers gave to the Thrones of Princes, (though Heathens) the prerogative God left them; Tertullian tells us, We give that Reverence to the Emperor, as belongs both to us and him, as a man second to God, and only less than God, for so he is greater than all others being only less than God. 
l 
Tertullian. ad Scapulam. cap. 2.  
Colimus Jmperatorem sic quomodo & nobis licet, & ipsi expedit ut Hominem a Deo secundum, & solo Deo minorem; Hoc & ipse volet, sic enim omnibus major est, dum solo vero Deo minor est.    
Or is this right solely annexed to the Imperial Throne? He again tells us in the general, Kings are only in the power of God, from whom they are second, after whom first, before and above all others. 
m Tertullian, ad Scap.   
Are we only to be subject while they rule over us after our own desires; and quit from our Allegiance under persecution? St. Ambrose receiving Imperial command to deliver up the Churches, says, If I be compelled, I may not oppose: I may grieve, I may weep, I may sigh: Against Arms, Soldiers, the Goths also, my Tears are my weapons, such are the guards of a Priest, I neither can, nor aught to make other defence. 
n Quid ergo turbamini? volens nunquam vos deseram, coactus repugnare non novi, dolere potero, potero flere, potero gemere: adversus arma, milites, Gothos quoque, Lachrymae meae arma sunt. Talia enim Ambrose Concione 1. contra Auxentium.   
But perhaps such passive piety was more requisite in those days, when God's design was to convert the world by suffering, nor by subduing; when the seeds of Religion must be watered with the blood of Martyrs, 
a Sanguis martyrum semen Ecclesiae.  than now in these purer times of Reformation. Yet we see Calvin advises us not to fight for righteousness, but to suffer for righteousness: 
o 
Calvin. Institut. l. 4. c. 20. Art. 29.  
Si ab imp●o & sacrilego principe vexamur ob pietatem, subeat primùm delictorum nostrorum recordatio, quae talibus haud dubiè Domini flagellis castigantur. Jnde humilitas impatientiam nostram fraenavit; succurrat deinde haec cogitatio, non nostrum esse hujusmodi malis mederi, hoc tantum esse reliquum, ut Domini opem imploremus, cujus in manu sunt regum corda & regnorum Inclinationes.   If we be persecuted for godliness, by an impious and sacrilegious Prince, let us first of all remember our sins, which no doubt are corrected by God with scourges; this will bridle our impatience with humility: Then let us entertain this thought, that 'tis not our part to heal such distempers▪ that this is our only remedy, to appeal to God's assistance, in whose hand are the hearts of Kings, and the inclinations of Kingdoms. And in another place he tells us, 
b Calvin. Institut. l. 4. Insignis est & memorabilis apud Jeremiam locus, quem tamet si prolixiorem, ideo non pigebit refer, quia totam hanc quaestionem clarissimè definite.  the Prophet jeremiah clearly resolves this question, 
p jeremiah 27.6. 8. 9 12.  I have given all these lands into the hands of Nabuchadnezzar the King of Babylon. And it shall come to pass that the Nation and Kingdom which will not serve the same Nabuchadnezzar the King of Babylon, and that will not put their neck under the yoke of the K. of Babylon, that Nation will I punish saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed the land. Therefore harken not ye unto your Prophets, nor to your Diviners, and which speak unto you saying, ye shall not serve the King of Babylon. I spoke also to Zedechiah King of judah, according to all these words saying, bring your necks under the yoke of the K. of Babylon serve him and his people and live. Why will you die thou and thy people by the sword, pestilence and famine, as the Lord hath spoken against the Nation that will not serve the King of Babylon: Upon which place says Calvin 
* Videmus quantâ obedientiâ Dom●nus tetrum illum ferocemque Tyrannum coli voluerit, non alia ratione nisi quia regnum obtinebat. Calvin Institut. l. 4. cap. 20. Art. 27. , we see what obedience the Lord will have given to this wicked and fierce Tyrant, for no other reason but because he was a King. With whose counsel his successor Beza 
* Beza Epist. 24. 2d peregri. Eccl. in Anglia fratres.  well agrees. Illud solis precibus & patientiâ sanari potest. The treacle against this venom is Prayer, not Vengeance. We must be subject for Conscience sake. 
q Rom. 13.5.  Hence it is deduced and incorporated into an Article of our Religion, 
r Article 37.  That the King's Majesty hath the chief Government of all estates Ecclesiastical and Civil, in all causes within his Dominions. Which is not the sole position of our Church: But with this agree all the Reformed Churches: 
s Helverian Art. 16. Bazil. Art. 7. Bohem. Art. 16. Belg. Art. 36. August. Art. 16. Saxon. Art. 23.  And more particularly the French Church, whose Article of Religion is, 
t Moulins Buckler of Faith. Art. 40. fo. 535.  We must not only endure and suffer Superiors to Govern, but also we must honour and obey them with all reverence, holding them for God's Lieutenants and Officers, whom he hath apppointed to exercise a Lawful and an Holy charge: we must obey their Laws and Statutes, pay all Tributes and Imposts, bear the yoke of Subjection with a good and free will, although they be Infidels. Therefore we detest those that would reject Superiority, and establish community of goods: and overthrow all course of Justice.  
But yet perhaps the policy of States have found this Supreme power prejudicial to the good of Commonwealths; and the Laws of God must give way to the Laws of Nations, since Salus populi Suprema Lex: 
Gregor. Tholosan. Syntag. jurum. l. 47. ca 17. N. 1.  But experience tells us, the Romans were quickly weary of their change of Government from a King to a Senate, and in nine years reduced it to a Dictator, finding by experience, that commands depending upon divers votes, beget distraction and Ruin.  
And History informs us, that the Spartan State, wherein, The King, the Nobility, and the people had their just proportions of power, administration of justice, and obedience, subsisted above eight hundred years in a happy and flourishing Condition; whereas Athens being a popular State, scarce stood out an age. The nearest degree of government to a Monarchy, being ever longest lived, and most glorious, most safe for the people, as was seen in Rome; when the Commons to suppress the power of the Nobility in the Consuls, created the Tribunes of the people; who sharing in government, would share in honours, and fortunes too, which occasioned the Agrarian Law: 
Titus Livius.  That no Citizen should have above five hundred Acres of Land: and that the people should share equally in all Conquests: This bred the quarrel of Sylla and Marius, continued in Caesar and Pompey, and ended in the ruin of Rome.  
From these observations, Tacitus draws this conclusion, Vnius Imperii corpus, 
Tacitus Annals. 1.  unius animo regendum videtur. It is necessary the body of one Empire should be governed by one head, which must not be barely a Titular head, a shadow of power without the weight of it: for Laws well made avail little, unless they be entrusted to a hand that hath power to exact execution of them.  
Nor do I observe that these principles of Divinity or Policy do essentially differ, but rather seem to be ●he same with the fundamentals of the Laws of this Kingdom. For says Bracton the learned Historian in the Genealogy of our Laws. 
Bracton. fol. 107.  
u Rex ad hoc creatus est & electus, ut justitiam faciat universis, quia si non esset qui justitiam faceret pax de facili possit exterminari, & supervacuum esset leges condere & justitiam, nisi esset qui leges tueretur. Potentiâ verò omnes sibi subditos debet praecellere, parem autem habere non debet, nec multo fortius superiorem, maximè in justitia exhibenda, ut dicatur veré de eo, magnus Dominus noster & magna virtus ejus.  To this end was a King created and chosen, that he might do justice to all men, because if there were not one to administer Justice, peace would soon be rooted out, and it were vain to enact Laws, or talk of justice, if there were not one to defend the Laws.  
Who must be one not subordinate to inferior powers, but says he; He ought to excel all his subjects in power: And he must have no equal, much less a superior, chiefly in administering justice: That it may truly be said of him, Great is our Lord (our King) great is his virtue.  
And hence is it, that such Princely jurisdiction, superiorities, and authority over Ecclesiastical Causes and persons, is annexed to the Imperial Crown for ever by our Statute Laws; 
* 1 Eliz. 1.  And that in the oath of Supremacy 
w Oath of Supremacy. 1 Eliz. 1.  we not only acknowledge the King to be the supreme Governor in all Ecclesiastical things or Causes, but are sworn, That to our power we shall assist and defend all jurisdictions, Privileges, Preeminences, and Authorities united and annexed to the Imperial Crown.  
In this Scala Regia, this Gradation of Royal Monarchy, we can find nothing incongruous to the faith or liberty of a true Protestant. But we see ourselves bound by Oath to acknowledge and support that Regal Government our Statutes have established, our Laws approved: History represents most happy, policy recommends as safest, to which all protestant Churches confess due allegiance: All Primitive times yielded full obedience, To whose Throne Christ himself yields Tribute, To whose power he commands submission and reverence; To whose jurisdiction is committed the designation of Bishops and Judges, whose persons God will have sacred, whose Actions unquestionable, whose succession he himself determines, whose Kingdoms he disposes, and whose Election is the All-makers' sole prerogative.  
Now whether these Crowns and Sceptres shall be held Jure Divino or not, I take not on me to determine: but I may be bold to deliver Du-Moulins own words, 
x Moulins Buckler of Faith. fol. 560.  Whosoever buildeth the authority of Kings upon men's institutions, and not upon the Ordinance of God, cutteth off three parts of their authority, and bereaveth them of that which assureth their Lives and their Crowns more than the guards of their bodies, or puissant army, which put terror into subject's hearts, instead of framing them to obedience: Then the fidelity of subjects will be firm and sure, when it shall be incorporated into piety, and esteemed to be a part of Religion, and of the service which men own to God.   

SECT. 10. Presbytery inconsistent with Monarchy.  
IN the government of the State as now it stands, there being then so much Harmony, (though it may sometimes be out of Tune) Let us examine this new found Discipline, how consistent with a Protestant Monarchy, lest by admitting it ex improviso, we may shoulder Regem ex solio, & Religionem ex solo, A King out of his Throne, and Religion out of the Land.  
'Tis a fair species of piety, to cry out for Reformation, and too many (I fear) for this shadow are ready to let go the substance: Never was God's Church so pure, but she had her spots; it will be perfect charity to wipe them out, but it argues none to make them greater: In stead of Reforming, some so deface, deform her, that one would scarce think there were Christians in it; when for the most part the greatest slanderer proves the greatest Hypocrite.  
If the Intention were unity; the way to preserve it, 
1 Epphes. 4.  is by meekness of spirit in the band of peace: but those that expect any from some of these Disciplinarians delude themselves; If we may believe their own writings (however we may hope Reformation might qualify them) we shall find they have no such design.  
Some tell us plainly the Episcopal Government must not be moderated, nor reserved, 

Answ. to Lond. petition. fol. 33.  
If the Hierarchy be not removed, our desolations are like to be the astonishment of all Nat●●ns.  
Zion's plea. fol 5. 160. Christ on his Throne. fol 47. Jer. 4.11.12. Zion's plea. 196. Zion's plea. 185.   but presently and wholly taken away. The Bishops must be utterly extirpated, no less than the Romans rooted out the very name of Tarquins, for the tyranny they had exercised. A wind to fan or cleanse will not serve the turn, but it must be a full mighty wind, to root up, and carry away the very foundation of their being. It is not lopping, nor pruning, nor shaving, nor paring the nails of this evil that will serve turn, unless ye pluck up these stumps of Dagon by the very roots, their nails will grow ranker than ever they did. Except this strange fire be removed, the Lord must make the consuming fire of his wrath break out upon us. If it live, 
● 187.  the Commonwealth must die. Nay, some of them go so fare, as to profess, The Church-Ministerie and worship in England, are all Antichristian, 
* 
8. Propositions printed by an unknown Author.  
Protest. against the Hierarchy, as an Antichristian Tyranny.  
Lord Bishops no Bishops. 86.   from which all God's people are in duty and conscience bound to separate themselves; by these obloquys, seeking (as they confess) to stir up a holy hatred of the Prelates, 
* Zion's plea. 196. & Epistle to the Reader.  even to dash their Brains against the stones. By such clamours cherishing in the vulgar a discontented Humour (which is the common source of Schism and Heresy) thereby the better to broach their new invented Discipline, built upon no other Basis, but the people's dislike of Popery: as If the only rule to draw out the line of our Religion by, were to take the direct opposite in all things to that of the Church of Rome, 
* That Religion most pure which hath least conformity with Rome. Christ on his throne. 23.  when we know that such as travel absolutely East and West from one another, if they live to it, shall meet in the same line they parted, whereas parallels continued to any extent do never interfare.  
The first quarrels of the greatest breaches in the Church have for the most part been in points of discipline: And for all the noise, some of these men make of dissension & enmity in rites and ceremonies, which are but shadows; we shall find that in the most essential parts of Discipline, which concern the sway of Church and State, the subjection of Prince and people to the tyranny of their Discipline, they do not only shake hands again with Popery, but with the strictest of them, (the Jesuits) clearly sever themselves from the Tenets of the Protestant Church; 
Jesuits Declarat. motuum. cap. 20. Quodlibets. p. 142.  both sides laying this for a fundamental, both agree for the utter abrogation of all Episcopal jurisdiction: Contrary to the 36. Article of our Religion.  
The Church so subdued, see how they sway the Civil State, wherein it will be observed whether the Lukewarm Protestant (as they call us) or such zealous separatists be likest to give fire to that Popish powder, which would blow up in fumum all Kingly Supremacy, or Magisteriall Superiority over the Independent Hierarchy.  
God says, Thou shalt make him King whom I shall choose, and this rule we admit for Law. Some that pretend to be presbyterians, tell us, 
x 
Gilby, lib. de Obedientia, pag. 25. & 105. Populo jus est ut imperium cui velit deferat.  
Buchan. de jure Regni, pag. 61.  
In regnis hominum potestas regis est à populo, quia populus facit Regem. Bellarm. de Concil. l●b. 2. cap. 19   Kings, Princes, and Governors have their authority of the people, and upon occasion they may take it away again, as men may revoke their Proxies and Letters of Attorney. The Jesuits come not much short of this, for say they, In the kingdom of men the power of the King is from the people, because the people makes the King. To a bad prince God hath said, I will rend the kingdom from thee, and every true protestant expects the performance, not taking the staff out of God's hands, who says, 
y Deuteron. 32.35. Romans 12.19.  To me belongeth vengeance, and I will repay.  
One of these says, 
Goodman, pag. 144, 145.  Evil Princes ought to be deposed, and inferior Magistrates ought chief to do it. With this Bellarmine agrees, 
* Bellarmin. lib. 3. de Pont. cap. 7. Talis consensu omnium potest, imò debet privari suo dominio.  Such by the consent of all may, nay aught to be deprived, and if this was not done in old time, it was for want of strength to do it.  
Solomon says, Who shall say unto a King, What dost thou? Goodman tells us, 
Obedience, pag 111. Bancroft, 36.  Judges ought to summon Princes before them for their crimes, and to proceed against them as all other offenders. Here I find they have outgone the Jesuit; David thought no man could stretch forth his hand against the Lords anointed and be guiltless. Yet this Disciplinarian says, 
Goodman, pag. 185.  When Magistrates cease to do their duties, God giveth the sword into the people's hands. Nay, 
Obedience, pag. 110.  a private man having some special inward motion may kill a Tyrant. In this the Jesuit is too slow paced too, he thinks fit to give him a public trial first; 
z Tyrannicè gubernans, justè acquisito Domino non potest spoliari sine publico judicio. Emanuel Sa.  Marry sentence given, than any man may be the executioner.  
Suarez is more moderate, 
a Si Papa Regem deponit, ab illis tantum poterit expelli, vel interfici, quibus ipse id commiserit. Suarez lib 6. cont. jacob. Regem, cap. 4.  If, saith he, the Pope deposeth a King, he may not be driven away, nor killed, but by those to whom the Pope shall give order to do it.  
The Apostle bids us, 
b 1 Peter 2.13.  Submit to the King as supreme, and to this the protestant swears allegiance.  
They say, 
c T. C. lib. 1 pag. 3.  The establishing of the Presbytery is the full placing of Christ in his kingdom; that Kings and Princes must be subject to some parochial Presbyter: with whom concurs Bellarmine, 
d Chr●stus Ecclesiam regendam Petro & Episcopis, commisit non Tiberio & ejus Praefectis. Bellar. de Laicis, cap. 7. Annot. on 1 Pet. 2.13.  Christ (says he) committed his Church to be governed by Peter and his Bishops, not by Tiberius and his Officers. And in the Annotations on the Rhemish Testament, Kings and Princes must be subject unto some Bishop.  
Christ commands us obedience, to pay tribute to Caesar: The ancient Fathers direct us to bear with prayer and patience the persecutions of bad Princes: Nay, the very Heathens found humanity (where Divinity was wanting) to qualify this Barbarism: Tacitus 
Tacitus Annals, 12.  advises, To bear with the riots and covetousness of Kings, as with barrenness and other infirmities of nature; for whiles there are men there will be vices, but they cannot continue long, and will be recompensed when better come. And he leaves us this his golden sentence, Men are to reverence things past, and submit to what is present, and should wish for good princes; but whatsoever they are, endure them.  
But some of these pious Presbyterians will neither be guided by precept nor precedent, They hold it not enough for subjects not to obey, but they must withstand wicked Princes, 
e Goodman, pag 43, 57, 72.  They must take up arms against them, 
f England's complaint against the Canons.  They may kill them as monsters and cruel beasts 
g Goodman, 99 Buchanan, de jure Regni. : And if neither the Magistrates nor the people do their office, in deposing or killing of them, than the Minister must excommunicate such a King, 
h Knox Histor fol 78. Obedience, fol. 116. Goodman, 199. T. C. Part. 2. Reply 65.  and any Minister may do it against the greatest prince.  
Nay, if he be a just and gracious Prince towards his people, yet he must learn obedience to the presbyters, otherwise says Barrow, 
* Barrowes Discourse, pag. 116.  A Prince contemning the censures of the Church, is to be disfranchized out of the Church, and delivered unto Satan.  
Here the universal Shepherd welcomes his brethren to the Romish fold, whose principle it is, 
i Bellarmin. in Barkl. cap. 21. Moulins Buckler, fo. 547.  That being Pastor he may shut up and destroy furious Rams, that is, Kings which are not obedient to him. And the Jesuit tells us, that 
k Tollet lib. 1. de Institutione Sacerdotali, c. 13.  An excommunicate person can exercise no act of jurisdiction. And then says Tollet, 
l Tollet. lib. 4. de Instruct. Sacerdotali, c. 58. Vrbanus secundus.  We do not hold them for homicides, who being transported with zeal of the holy Church against the excommunicate, shall chance to kill one of them.  
Here let the loyal hearted Protestant stand at gaze a while, and consider what effects the power of the keys being thus distributed, may produce, when his King, his Sovereign, to whom he owes religious duty, legal obedience, and to whom he is (perhaps) bound by oath, shall by the breath of every Schismatic pastor of a parish be blown into hell, and he must then abandon all relief or communication with him, to whom he is bound by allegiance.  
To the poison of such devilish doctrines, let the ears of all good Christians be deaf; from the infection God turn their hearts, and with the Psalmist let all true protestants pray to the King of Kings, 
Psalm 61.6. Psalm 21.7.  That he will prolong the King's life and his years as many generations. For the King trusteth in the Lord, and that through the mercy of the Most High he may not be moved. 
Verse 8.  But that his hand may find out all his enemies, and his right hand those that hate him.   

SECT. 11. Presbytery inconsistent with Civil Magistracy.  
BUT may be these King-Curbers will be themselves conformable to the Civil Magistrate, and to keep the power of Kings within a tether is no hurt. Though the light of Nature incline all creatures, the experience of all Nations instruct all people to seek a head to that body, in which they contract themselves by conferring power to that head, to conserve those rules of government or order they prescribe for their more security, as well as Laws to regulate the exorbitancies of unbounded Nature, which semper nititur in vitium: Yet all power that grows too great, grows suspect and dangerous. And this perhaps may be doubted easily to degenerate from security into Tyranny: And therefore one prescribes us a remedy, and tells us, 
m Knox, Hi●  That God hath appointed the Nobility to bridle the inordinate appetites of princes, and in so doing they cannot be accused as resisters of authority. And some of them tell these great officers, 
Goodman, pag. 34.  whence this superintendent power is derived to them: Whereof (says one of them) came this division of personages, 
Lib. de obedient. p. 114.  seeing all men came of one man and one woman? was it for their lusty hawking, hunting, dicing, carding, dancing, swearing, fleering, flattering, for their cruel polling and pilling? No, 
Lib. de obedient. p. 107:  there was no such thing, they have their honour of the people, to revenge the injuries of their Governors.  
And though such advance this power in the Nobility, above the thrones of princes, yet they think fit to put them in mind, they have a superior power above them too, 
Knox, pag. 272.  by charging the Nobility upon pain of excommunication to join with them; where they see cause to resist their prince.  
But these degrees of government in Kings or Nobles, are held perchance but the ill effects of too much power, encroachments upon the liberties of freeborn men; therefore they who have this power of the keys Jure divino, ought not to be subordinate to any power that is of human institution.  
Yet knowing that God who is the God of order, and not of confusion, hath ever appointed Magistrates to rule the people, showing the inconvenience of want of government in the men of Laish, 
1●7.  who (says the Prophet) dwelled careless after the manner of the Zidonians, where there was no Magistrate in the land that might put them to shame in any thing: who became a prey to the Tribe of Dan. And the Apostles precept being peremptory, 
Titus 3.1.  To obey Magistrates: They will perhaps give due obedience to the Civil Magistrate. Melancthon tells us, 
n Peccatum est mortale violare edicta magistratus. Melancth. in 13. ad Romanos.  It is a mortal sin to violate the edicts of the Magistrate.  
But some of these Disciplinarians positions are, that (o) Subjects do promise obedience, that the Magistrate might help them, 
Goodman, pag 190.  which if he do not, they are discharged of obedience: 
Barrow, Refut pag 169.  And that without the Prince, the people may reform, and must not tarry for the Magistrate. But where their own spirits guide them; they may become Judges and Executioners themselves, laying it for a principle, (p) That if the Magistrates shall refuse to put Massemongers to death, 
k Goodman, p. 77, 196.  the people (in seeing it performed) do show that zeal of God which was commended in Phinees, destroying the adulterers, and in the Israelites against the Benjamites.  
But in this they have the excuse of zeal in offence and indignation at sins against God, and negligence in Magistrates. In which case, some hold, that 
q Knox Appeal. fol. 30. Goodman. pag. 185.  not Kings and Magistrates only ought to punish crimes against God, but the whole body of the people, and every member of the same to his ability must revenge the injury done to God.  
The French Reformed Church 
r Moulins Buckler of Faith. f. 535. 39 Art.  knew none of this Doctrine, who in the thirty ninth Article of their Faith, declare plainly, That they believe that God will have the world governed by Laws and Policies, that there may be some restraint of the disordered desires of the world: And as be hath established Kingdoms and Commonwealths, whether hereditary or otherwise, and all that belongeth to the State of Justice, and will be known to be Author thereof, so hath he put the sword into the Magistrates hands, to repress sins committed not only against the second Table of the Commandments of God, but also against the first. Though Isay, their zeal in revenging injuries done to the Majesty of God transport them to share in the execution of justice; Yet may be they will submit to the Civil Magistrate in the government of the Church, and ordination of Rites and Ceremonies, in which by the twentieth, and thirty seventh Articles of our Religion, 
s Roger's Articles. f, 213. Helvetian. Bazill. Bohemian. Belgic. Augustan, Saxon. Suevian. Confessions.  the power is committed to those, to whom God hath given the superiority, to which Doctrine all protestant Churches subscribe as Apostolical, and Orthodoxal. 
s Roger's Articles. f, 213. Helvetian. Bazill. Bohemian. Belgic. Augustan, Saxon. Suevian. Confessions.   
But when we examine how they conform, we shall find that in direct opposition to us and other Reformed Churches: Some of them say, that Civil Magistrates have no power to ordain Ceremonies pertaining to the Church, 

1 Tho. Cartwright. 1. Reply. p. 153.  
2 Reply. 2. part. p. 4.   as being no Church Officers at all.  

Viretus Dialogue of white Devils.  One of them holds, That if any Magistrates under the Title of authority and power that God hath given them, will make the Ministers of the Church subject to them; they do verily set up a new Pope, changing only his Coat and Masque. Indeed they will not allow the Magistrate to be pope, but such will be pope's themselves, and allow him no more power than the pope did. Says Cartwright, 
b T.C. 2. 2. 157. 161.  The Prince may call a Council of the Ministry, and appoint time and place. The very same says Saunders 
c Saunders. lib. 2. c. 3.  the papist, might the Emperors do of old. 
d Cartwr. 2. 2. p. 156. Harding p. 317. 312. The Counsels were not called Imperatoria, but Episcopalia.  The Decrees made there may not be said to be done by the Prince's Authority; therefore the Canons of the Counsels were called the Bishops, not the Emperors. The same says Harding, the Emperors did not underwrite definientes subscripsimus, as the Bishops did, but Consentientes. 
e T. C. 2. R. p. 161. Saund. de Monarch. l. 2. c. 3.  Cartwright allows Princes to be present in Counsels to suppress tumults. The same does Harding allow them ad pacem & concordiam retinendam, ut nullum fieri tumultum permittant. Nay, the Magistrate is beholding to Mr. Cartwright, 
f T. C. 2. 2. p. 164. 167. Harding. pag 217. 314:  to allow that he may be an Assistant, and have his voice in their meetings, and gives this reason for it, That oftentimes a simple man, and (as the proverb saith) the Gardener hath spoken to good purpose. Mr. Harding yet allows more to the popish Magistrates: He says Ambassadors of States have honourable seats in all Counsels, may sit as assistants, may give their advices, may exhort the Bishops, and subscribe with them. But Cartwright will allow them no power there neither to be Moderator, Determiner, nor judge.  
Nay, they not only have no power, but they must be subordinate to their Presbyters; Magistrates 
u Ecclesiastical Discipline. p. 185. Lear. Discipl. pag. 89.  as well as other men must submit themselves and be obedient to the just and lawful Authority of the Church, that is, the Presbytery: And Travers 
w Travers. pag 142.  speaking of the power of the Lay Elders says, It is just that Kings and Magistrates must obey them.  
Neither is this Government changeable by the will or power of the Magistrate, but 'tis held, that of necessity 
x Martin junior. Thesis'. 22.  all Christian Magistrates are bound for to receive this government: Which says Snecanus: If any Magistrate hinder, let him be freely admonished of his duty; If he do not then submit, let him be more exactly instructed that he may serve God in fear. 
y Bancroft. fol. 134.  Marry if this way there happen no good success, then let the Ministers of the Church execute their office, without lingering and staying so long for a Parliament.  
Which compulsive power in the Church holds me thinks some analogy with that of the jesuites 
a Odoard. West. in Sarct. juris. Sect. 6. Ecclesia non solum praec●pit, dirigit, sed coe●cet, disponit virtute potestatis gubernativae.  whose opinion is, The Church not only prescribes and directs, but restrains and dispones by virtue of her Gubernative power. Which positions are a language unknown amongst Protestants.  
Melancthon tells us, 
b Potest as Ecclesiae suum m●ndacum babet, 〈◊〉 Non iri●mpa● in ali●nū officiem, non transferat regna mundi, Non abroger leges Magistratuum, non tollat legitimam obedientiam, non impediat judicia de ullis civ libus ordinationibus aut contractibus, non praescribat leges magist atibus de forma Reipublicae, etc. Augustan. Confession. Articulis fidei fol. 46.  The Church hath her own Rules, and intrudes not into another's office, disposes no Crowns, abrogates not the Laws of Magistrates, extinguishes not lawful obedience, stops not judgement in Civil causes; nor prescribes Laws to Magistrates.  
But these will derive us another authority above the Magistrate. They tell us 
a Counterp. p. 12.  Christ hath translated the jews Sanedrim into his Church. That there is no reason but the same Authority the Synagoge had under the Law, should continue in the Church under the Gospel. 
b Beza praefat. ad libr. de excom. verius fuit Synagogae sub lege, etc.  That under the Law judgements between blood and blood, between plea and plea 
c T. C. l. 2. p. ●7. Beza de excom. 104.  did belong to the Priests, and that it was death for any man to rest in his determination. To deduce this judicial power to themselves, they tell us, Christ as a King (not as a Priest or Prophet) prescribed the form of Ecclesiastical government. 
d Cartwr. l. 2 p: 240.  And that every Eldership is the Tribunal seat of God. 
e Bez. de Presbyt. 124.  That every well-ordered parish having a perfect Eldership is of equal authority. 
f Cartwr. l. 2. p. 419.   
So here we see every parochial Presbytery invested in Christ's Throne, claiming judicial power immediately from Christ, whereby as is set forth in the Geneva 
g Thes 83. Civiles quoque lites antequam Christiani essent Magistratus ex Apostolica Doctrina componebantur.  Discipline, Civil contentions were compounded by the Elderships before there were any Christian Magistrates. But how have they now lost that judicial power? No, says Cartwright, 
b Cartwright. l. 1. p. 175.  the same Authority which the Church had before there was a Christian Magistrate, doth still continue.  
And another would be glad to learn how this authority was translated from the Church unto the Civil Magistrate 
i Discourse of Discipl. p. 118. 119.  For says Travers, Heathen Princes being become Christians, do receive no further increase of their authority than they had when they were Pagans. If so, certainly in their esteem all Civil Magistracy is but a mere usurpation upon the Tribunal of Christ the Eldership.   

SECT. 12. Presbytery against Laws.  
BUt Kings, Nobles, Magistrates, are all men subject to sins and infirmities, and no reason the blind should lead them who have the light of truth, 
Christ on his Throne fol. 67.  being inwardly called and gifted (as they say) for the work of the Ministry; yet surely the Law is a perfect guide; to which all men must give absolute obedience, which is enjoined by St. Paul: Submit yourselves to every Ordinance of man, 
1 Pet. 2. 13●.  for the Lords sake. This precept was so prevalent with the ancient Fathers, that they conformed to the customs and rules of every Church where they came. St. Ambrose says, 
p 
Ambrose in Epist. 118. August. ad Januarium.  
Cum Romam venio jejuno Sabbato, cum sum Mediolano non jejuno, sic etiam tu ad quam forte Ecclesiam veneris eius morem serva, si cuiquam non vis esse scandalo, nec quenquam tibi.   When I come to Rome I fast the Sabbath, at Milan I fast not: so also do thou in what Church soever thou comest, observe their Customs, if thou wilt neither give scandal to others, nor have others give offence to thee. And St. Austin seems much to be troubled at the refractoriness of such spirits as are not conformable to the government of the places they live in. 
q Sensienim saepe dolens & gemens multas infirmorum perturbationes fieri per quorundam fratium contentiosam obstinationem, & superstitiosam timiditatem, qui in rebus hujusmodi, quae neque Scripturae authoritate, neque universalis Eccclesiae Traditione, neque vitae corrigendae utilitate, ad certum possunt terminum pervenire, tantum quia suhest qualiscunque ratiocinatio cogitantis, aut quia in sua patria sic consuevit, aut quia thi vivit, ubi peregrinationem suam, quo remotiorem á suis, eo doctiorem factum putat, tam litigiosas excitant quaestiones, ut nisi quo● ipsi faciunt nihil rectum existiment. St. August. in Epist. 118. ad Januar●●m.  Often (says he) do I think with sorrow and groans what vain perturbations arise from some weak brethren by their contentious obstinacy, and superstitious fears in such things, which neither by authority of Scripture, nor universal tradition of the Church; nor necessary conformity of manners, can be reduced to any certain term, only because they find various matter of Argument, or because it was so in such a Country, or because they are so fare out of conceit with their own, that they hold those things most authentic, which differ most from their present practisee. Hereupon raising so many litigious questions, that they esteem nothing right but their own fancies.  
To such obstinate Opinionators' Master Calvin (whose Discipline they would seem to imitate, though I fear they will scarce follow his Doctrine) leaves this principle: I desire such may be admonished, first not to wed themselves to their own folly. Secondly, that in such frowardness they hinder not the building of the Church. Thirdly, that foolish emulation transport them not: for what cause have such of brawling, but shame to yield to their betters. 
r 
Calvin. Epistola ad Anglos agentes Franckford●ae.  
Illos monitos, esse cupio ne sibi in sua inscitia nimis placeant, dei de ne sua pervicatia sancti Aedificu cursam retardent, Tertio ne stulta eos aemulatio abripiat. Nam quae illis rixandi caus●, nisi quia pudet mel●oribus cedere.    
Now how fare the Apostles precept, the Father's precedent, or the advice of Mr. Calvin prevails upon some of these, to submit to men or Laws, or with what moderation they proceed to establish their own new Discipline is observable.  
Posito uno absurdo sequuntur mille, is a Rule in Schools: and now can they be conformable, subordinate to Law or Government, who lay their Principles above all Laws. They tell us, 
a Practise of Prelates. D. 2.  the Presbyter is the only band of peace. That 
b T. Cart. lib. 1. Epist.  the want of Eldership is the cause of all evils. That this Discipline 
c Idem. l. 1. p. 6. & 48.  is no small part of the Gospel, it is of the substance of it. 
* Knox Exhortation. pag. 35. 43.  That it is the Gospel of the Kingdone of God. 
d Register. pag. 68  That without this Discipline, there can be no true Religion. 
e T. Cart. lib. pag. 220. Idem Preface to the Demonstrat.  That they that reject this Discipiine; refuse to have Christ reign over them, and deny him in effect to be their King, or their Lord. And thence conclude, that if any refuse to have the Lord jesus set up as Lord, let him be 
f Christ on his throne. fol. 76.  Anathema Maranatha.  
Upon these pillars advancing the Church above the reach of all humane power, telling us, that every visible Church 
g 
In the 8. unanswerable propositions printed 1641.  
eaton's Positions. not. 9   (which they say is every parish) is an independent body of itself, and hath power from Christ her head, who hath left perfect Laws for the government thereof, which are unalterable and unchangeable, in all times, ages, and places by any the sons of men.  
Which positions stand point blank against the Articles of our Religion, against the power of our Laws. By the twentieth Article we profess positively, 
h Roger's fol 98.  That the Church hath power to decree Rites or Ceremonies.  

fol. 211.  By the 37. Article we declare, That the King's Majesty hath chief power in his Dominions, & that it is a prerogative given to all godly princes in holy Scriptures by God himself, that is; that they should rule all Estates and Degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the Civil sword the stubborn and evil doers. Hereupon we lay the foundation of that Oath of supremacy ratified by our Laws. And such superiority 
i Statute Anno 1: Eliz. cap. 1.  in the visitation of the Ecclesiastical state, reformation, order, and correction of the same; and of all manner of errors, heresies, Schisms, abuses, offences, contempts, and enormities whatsoever, is by the authority of Parliament, united and annexed to the Imperial Crown of the Realm.  

25 Id. 8.  And our Laws restrain the Clergy from making any Constitutions, or Laws without the King's consent: in opposition whereof says one of them, 
Admonition to the Parliament. 2.  No civil Magistrate hath such authority as that with out his consent it should not be lawful for Ecclesiastical persons, to make any Church order or Ceremony.  
Which Rules if we shall make the touchstone of such new Doctrines, we shall find them upon nearer terms of reconciliation with the papist than the protestant.  
The papist says, 
Answ. to the execut. of justice. d. 3. p. 56.  The Emperor of the whole world, if he take upon him to prescribe Laws of Religion to the Bishops and Priests, he shall be damned assuredly except he repent. The making of Ecclesiastical Constitutions and Ceremonies belongeth unto the Ministers of the Church, 
l T. C. Reply 1. p. 153. Admonition to the Parliament.  and Ecclesiastical Governors, unto the Elders who are to consult, admonish, correct, and order all things pertaining to the Congregation. Nor want they some false glosses of Scripture to varnish over this pretended jurisdiction above Laws: but they plead obedience to the commands of disobedience, which they infer from that of St. Paul to the Galatians, 
m Galatians 5.1.  Standfast in the liberty wherewith Christ hath set you free. Which though it be plainly evident in the Text itself that by this freedom, the Apostle intended freedom from the Law of Circumcision, in the next verse saying, (I Paul say unto you, 
n Galatians. 5.2.3, 4, 5.  that if you be circumcised, Christ shall profit you nothing, for every man that is circumcised is a debtor to the whole Law; and that Christ is become of no effect unto you, whosoever of you are justified by the Law, ye are fallen from Grace. For we through the spirit wait for the hope of righteousness by faith.)  
Yet hence do they ground their strong plea, for exemption from all Authority, as if it were an evidence of their faith to shake off the yoke of all Law.  
From such another place in the Revelations, by leaving out part of the verse; To you I say, as many as have not this Doctrine, 
o Revel. 2.24.  and which have not known the depths of Satan) and taking only the latter part: 
Verse 25.  I will put upon you none other burden, but that which you have already, hold fast till I come. They do extort a construction fit to be delivered in no other words, but their own, who say this is, 
p Zions plo, 283.  A most pregnant place against subjecting of ourselves to any power or religious practice, how specious and spangled (with depth of devilish learning) soever it be.  
Having thus pleaded privilege over, some cry out mainly against Law and authority, says one of them, Impiety is suffered to bear sway against the Majesty of God, 
q Supplication, p. 59 Ibid. pag. 24.  and that by Law and Authority: And that such Laws are retained in force, as justle and overthrow the Royal prerogative of the Son of God.  
But perhaps this exclamation is only against such Laws as support the prelate's, the enemies of presbytery.  
No, they must have no Laws to limit them, 
r Epistle before the Demonstration, B. 4. Bancroft, fol. 55.  As great indignity is offered unto jesus Christ (says one) in committing his Church to the government of the Common Law, as can be by mean hirelings unto a King, in committing his beloved Spouse unto the direction of the Mistress of the Stews, and enforcing her to live after the laws of a Brothell-house.   

SECT. 13. The inordinate violence of the Presbyterians.  
FRom these principles do such lawless Disciplinarians prosecute their design with such spirit, that nor King, Nobles, Magistrates, Laws, nor any thing must stand in their way, 
s Zions' plea, fol. 340.  Aut hoc, aut nihil, is their Ensign. They who hinder discipline (say they) bring the State at length to an extremely desperate point: 
Fol. 244.  None but enemies to Christ, are enemies to this government.  
And as against enemies they proceed indeed, 
t Zions' plea, fol. 240.  Strike neither at great nor small, but at these troublers of Israel, smite that Hazael in the fifth rib, yea, if father or mother stand in the way, away with them, down with the colours of the Dragon: 
Fol. 200.  advance the standard of Christ.  
Not the white flag of truce, but the red flag of destruction, whose emblem was never by any Father (till now) writ in such bloody characters. 
u The title page to Zions plea And Christ on his Throne.  Those mine enemies which would not that I should reign over them, bring hither and slay them before me.  
This, till advanced by the new Standard-bea-bearer, was never writ in the banner of that Lamb of peace; these were none of those trophies I read of in the glorious throne in the Revelation. When 
w Revel. 5.6.  in the midst of the throne, and of the four Beasts, and in the midst of the Elders stood a Lamb as it had been slain (not like a destroyer) To whom the four Beasts, 
Verse 8.  and four and twenty Elders fell down before the Lamb: 
Verse 9  And sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood. It was to this Sacrifice, 
Verse 11.  not Sacrificer; That the many Angels about the Throne, and the Beasts and the Elders, to the number of ten thousand times ten thousand, and thousands of thousands cried with a loud voice, 
Verse 12.  Worthy is the Lamb that was slain.  
Nor were any of that scarlet livery in his retinue, 
x Revel. 7.9.  For lo a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues stood before the Throne, and before the Lamb clothed with white robes and palms in their hands, which came out of great tribulation, and had washed their robes, 
Verse 14.  and made them white in the blood of the Lamb.  
But such as these think their dye is not deep enough, they must yet strike the Basilike vein, 
y Zions' plea, 262. Gibson threatened King james, that as jeroboam he should be rooted out, and conclude his race, if he maintained Bishops, Bancroft, fol. 28.  Nothing but this (say they) will cure the pleurisy of our State. By which, what fountain of blood they mean, is fit for the exposition of a Jesuit, 
z Carolus Scriban. Erratum valde fuisse in festo Barthol. quòd secta non fuerit vena basilica: id est, quod percitum fuit regi Navarrae & principi condensi.  than the enquiry of a Protestant. Only the torrent of such spirits is observable (if not formidable) who check at no power.  
Well may the all-reaching arm of a Parliament assist, but (they hold) it cannot stay their course. 
* Zions' plea, 155.  If the Hierarchy be not removed, and the Sceptre of Christ's kingdom, namely his own discipline be advanced, there can be no healing of the sore. The Parliament may remove all state grievances, in repairing wrongs, censuring misdemeanours, etc. All which are to be done, 
Zions' plea, 156.  but the former is not to be left undone. As God hath not blest any Parliamentary endeavours, because (as we take it say they) they went not this way to work, so it is likely he will not be with you now, if you go not this way to work.  
Some were a little freer languaged against the Parliament, 
a Supplicat. pag. 25. Bancroft, fol. 50.  29. Eliz. That if they did not abrogate the government of Bishops, they should betray God, the truth, and betray the whole kingdom.  
But this is but gentle admonition; if fair words will prevail, it is well; if not, they will do it perforce. 
b unlawfulness of unlimited Prelacy, fol. 12.  Though the Parliament be for Bishops (says one of them) yet all the godly and religious will be against them. And it is now become the language of the pulpit, that if the Parliament will not relieve them, 
c Eton in his Sermon at Chester.  yet they shall stick fast together, to maintain their cause, which is Christ's cause. Herein following the counsel of their Predecessors, 
d Bancroft, fol. 169.  That if the brethren cannot obtain their wills by suit, nor dispute, the multitude and people must work the feat. Thus built upon the authority of one of their ancient Ringleaders, who tells them, 
e Knox to the Commonalty, fol. 49, 50.  Reformation of Religion belongs to the Commonalty. (The which carrying some Species of liberty in it) they seek to confirm that popular ambition, by cherishing in them an opinion of a right in the power of the keys, as belonging 
f eaton's positions annexed, 9  neither to the Pastor, nor Governors, but to the whole Congregation, and to every particular member thereof, and Christ having committed them to every one, would of every one demand an account.  
A dangerous doctrine, if once grounded in vulgar apprehensions. These possessed with an opinion of an equal interest in the power of the keys of the Church (which they know how to manage) will much more plausibly embrace the suggestions of a parity in the sway of the State, as better suiting with their capacities: It will be somewhat difficult to possess the common people, 
A Priest stirred up rebellion in King Richard the seconds rhyme, with this argument.  that we are all sprung from the Tribe of Levi: But the old seditious argument will be obvious to them, That we are all the sons of Adam, borne free, some of them say, the Gospel hath made them free. And Law once subverted, it will appear good equity to such Chancellors, to share the earth equally. They will plead Scripture for it, that we should all 
Genesis 3.19.  live by the sweat of our brows. They will tell us that in Egypt we were all fellow Brick-makers: And it is no novelty in the stories of this State, That such Artificers have leveled the palaces of Nobles, and squared out the dimensions of the Gentry and Lawgivers, according to the rule of their reason.  
The empty name of liberty, blown into vulgar ears, hath over-turned many States: how much more prevalent and dangerous must it be, when enforced as a religious duty to disobey authority.  
We know Saint Paul's precept is, 
h Romans 13 1, 2.  Let every soul be subject to the higher powers, they that resist receive damnation. And certainly since his time, never any age till now brought forth such desperate Anti-Apostles (as I may not improperly call them) in absolute opposition to the rule of the Apostle, 
i eaton's Position. 9  To conjure men in their pulpits, as they will answer it at the dreadful day of judgement, not to submit to any authority whatsoever. And in defiance and contempt of our Laws (still in force) which exact the deprivation of every Ecclesiastic, 
k Stat. 1 Eliz. cap. 2.  the confiscation of the goods and chattels, and imprisonment, during life of every Laic, that shall wilfully deprave the Liturgy established by Law; in their petition to style it, 
l freeholders Petition. Note 8.  The English refined Mass-book of Common Prayer. In their pulpits to preach it 
m eaton's Position. Note 10.  sin, to be present at reading of a prayer out of a book by Minister or any other. In print to publish, that it is absolutely 
n 8 Propositions in print p. 1.  sinful and unlawful to hear any Minister preach in the Church of England and the Assemblies thereof.  
And seeing these are seconded by the frequent and public venring of scandalous, invective, and libellous pamphlets, full of seditious doctrines, implying an absolute abnegation of the King's supremacy, 
* Volumes of Paraphlets. That the Church is independent and must have all her officers and Laws within herself, which is to deny the Ecclesiastical Law, which Sir Ed. Cook says, whosoever shall any, he denyeth that the King hath full power to deliver justice in all causes to all his subjects.  and withdrawing the people from their due allegiance, exciting them to disobedience. To me such bold violation and uncontrolled contempt of Laws (sitting the Lawmakers') appears formidable: Omnia cum liceant, non licet esse bonum.  
I consider the Nobility and Gentry of this Isle (this nursery of honour) situate as the Low Countries in a flat, under the banks and bounds of the Laws, secured from the inundations of that Ocean, the Vulgar, which by the breach of those bounds would quickly overwhelm us, and deface all distinctions of degrees or persons: and cannot but with admiration observe, that Samson like in their full strength (but as blind with inconsiderate zeal, as he by treachery) any such should lay hold on those pillars of our State, that prop up the regulated Fabric of this glorious Monarchy; and by cracking them, wilfully bury themselves and us in the rubbish of that Chaos, which they so pull upon their own heads, seeking to turn our freedom into fetters, by cancelling our ancient Laws (the Charters of true liberty) and exposing us eternal Apprentices to the arbitrary Jurisdiction of a new Corporation of Apron Elders, Mechanic Artisans; as if they had forgot the old Rule, Haec natura multitudinis est; aut humiliter servit, aut superbè dominatur.  
When we know the principle of the Religion of some of these is, That every man should be equal for calling, and that there should be no difference of Persons amongst Christians. 
o Sleidan. Com. l. 5.  And the Maxim of policy is, that to erect a parity, where there are many Gentry, they must first dispatch them out of the way. 
p Machiavelli.    

SECT. 14. Presbyterial Discipline brings not liberty to the vulgar: but introduces a mere arbitrary Government.  
BUt perhaps to all this the common people lend a ready ear: This still tends to the enlarging of their loved liberty: 'Tis true indeed, here is a large design of liberty: The Presbyters must, as I have showed, have power over Princes, Nobles, Magistrates, be subordinate to no Laws, concluded by no Parliament, but be an independent body of themselves; and the common people must be their factors for this freedom.  
And when they have done all, what share shall these deluded people have of this dream of liberty? Is it any other than such as a poor prisoner for debt finds when he is released from the bonds of the Law by a Turkish pirate, he tugs hard at an Oar to waft his Rescuers from the reach of his just Creditors; but when he hath brought them to their wished haven, he there sees himself seven fold more slave than he was in prison; chained to his Galley without hopes of Redemption, rest, or possibility of avoiding stripes, though all his life besides be but one continued drudgery.  
'Tis plain indeed, we shall set the Presbytery free from the government of men, or reach of Laws, but let us examine if the whole constitution of their Discipline be not to us a bondage.  
Their first Maxim is to place themselves above the reach of man: what they deny as a Treasonable challenge in the Bishops against the prerogative of Princes, they boldly assume to themselves (to the little Bishop, absolute Pope of every parish) that their office is jure Divino.  

q 
8. Propositions printed 1641.  
eaton's Positions. 6. & 9   Every visible Church being an independent body of itself, having power from Christ her head to bind and lose, to receive in, and cast out by the Keys of the Kingdom, whereby neither to their office nor authority doth either King or potentate, man or Law, contribute any thing, not so much as in ordination of particular Ministers; for they tell us, 
r Christ on his throne. fol. 67.  Some Protestants are of opinion, that Ordination cannot be performed but by a Prelate, or at least by Ministers only, without whose imposition of hands it were no Ordination, as is if it did confer such an order. Whereas, say they, the prime and proper conferring of this Order is by Christ himself, inwardly calling, and gifting a man for the work of the Ministry.  
And though the Evangelist says in the eighth to the Acts, 
s Acts 8.18.  That through laying on of the Apostles hands the Holy Ghost was given. And St. Paul explains it fully to be interpreted of Election into the Ministry, charging Timothy 
t 1 Tim. 4.14.  Not to neglect the gift that is in thee, which was given thee by Prophecy; with the laying on of the hands of the Presbytery, which they confess was frequent in the Apostles times. 
u Christ on his throne. 68   
Yet afterwards (say they) in successive ages, there was no such gift annexed to the laying on of hands, 
w Christ on his throne. Prelacy misery. fol. 7. eaton's Positions. 2.  but that the election of Ministers was by every Congregation respectively. With this false pretence of power, (That to the people belonged the laying on of their hands as a token of their approbation and confirmation of him that is chosen) working upon the vulgar, who are ready to snatch at every shadow of liberty, to advance their Hierarchy.  
Though they must know as soon as they have done, that they have raised a spirit they have not power to lay again: for than they tell them, (the work of their own hands) These new created 
x 
Chorda Angliae fol. 8. Proposition the 9  
If any be so hardy as but to speak evil of any Minister, or mis-name them, he is to be imprisoned. Laws of Geneva. fol. 71.   Pastors must be reverently respected, and that the people be not suffered in any wise to scandalise them, nor have power to depose them, or put them out whom before they have made choice of.  
But their position is, A man once made a Minister is not to be kept back from preaching, by the Inhibition of any creature. 
y Martin Junior. Thesis'. 106.  No sooner advanced, but strait the Scene is changed, they writ up actum est, it is finished, their work is done: and then the people (that have all this while been taught to value themselves) 
z 
Buchani de jure regni. fol 73.  
Populum á quo reges nostri habent, quicquid juris sibi vendicant, regibus esse potentiorem, jusque idem in eos habere multitudinem, quod illi in singulosé multitudine habent.   above the power of Kings, who challenge all their right from them, and that the multitude hath the same power over Kings, that Kings have over every one of the multitude; that it was their Office to pull down Prelates, and reform Religion, 
a Knox to the Communality. fol. 49.  must now learn another lesson, and know their distance, That Oves non possunt judicare pastors.  
The Presbyter is no sooner in his chair, but he is presently a judge: And if any heresy, profaneness, or Idolatry creep into the Church, he may root it out. 
b Prelacy is misery fol. 7.  And not only judge of Schisms or Heresies in points of Doctrine or faith, but he with his Elders become absolute Chancellors over our Lives, Families, and Estates.  
If we examine the latitude of their Commission, we shall find it extend to no less: one tells us, the Minister and Elders are weekly to meet for censuring delinquents in swearing, cursing, profanation of the Lords Day, drinking, Fornication, adultery, and for debating of Heresies and superstitions, etc. 
c A report of the form of Church government, by a Presbytery.  And if any be suspected, or if there be any scandal in the bounds, proceeding with the censures of the Kirk against them, that all transgressors may be brought to repentance, or separated from the people of God.  
Some of them must 
d 
The Northamptonshire Classis. Bancroft. fol. 79.  
The Elders, &c once a month to look to all within the parish concerning their honest behaviour, and peaceable demeanour. View of the Prelatical Church. fol. 41.   determine matters of Contracts and Marriages. Nay, they must have a special Quaere into the peaceable demeanour of the Inhabitants, within the precincts of their several Presbyteries, upon that place of S. Paul, 
e 1 Corinth. 6.1.  (Do any of you having a matter against another, go to Law before the unjust, and not before the Saints?) grounding a decree in their Classis, that if any member of the Presbytery be at variance with his brother, he shall be suspended till he bring the matter before them. Now let us well weigh what man lives so upright in all his ways, that is not, or may not be a Delinquent at the mercy of these dreadful judges, whose least chastisement is banishment, (suspension from the food of Life, the blessed Word and Sacraments) whose easiest prison is Hell, and whose punishment (Tradatur Satanae) eternal destruction?  
Where is then the promised liberty of this so much desired change? when from the legal penalties of positive, and regulated Laws which awe our persons, and might (perhaps) pinch our purses, whereof we know how to avoid the breach, or satisfy the penalty, we shall become mere Tenants at will of our souls.  
That the infirmities of man's nature, considered, 
f Romans 7.14.  That we are carnal and sold under sin and that the best of God's Saints fall into daily errors: yea, and as it is said, Faelix qui minimis urgetur, who can plead privilege or exemption from these rigid censures. The best Charter here is but durante bene placito; None dum bene se gesserit: Since innocence is no Supercedeas: for suspicion or scandal, misprision or malice may make a delinquent, injuriously to be suspected or traduced, and actually to be guilty are of equal punishment, Public Confession or Excommunication. Nay 'tis so fare from freedom, that it brings upon us a twofold bondage.  
Both Law and Nature abhor double punishment for one offence. Yet say they, 
g View of the Prelatical Church. fol. 37.  Malefactors that have once satisfied the Law, if they procure pardons must be suspended from the Sacrament, till they again satisfy the Congregation. And Master Knox tells us, 
Mr. Knox: The order of Excommunication in Scotland. Ae. 2.  All Crimes that by the Law of God deserve death, deserve also excommunication, as Murderers, Adulterers, Sorcerers, Witches, Conjurers, Charmers, givers of drink to destroy children, Blasphemers, deniers of the truth, railers against the Sacraments, and all that have lived with any offence to the Congregation, though they have suffered the punishment of the Law: against all which he would proceed by way of Excommunication.  
And we know that most of these Crimes they would fetch within their jurisdiction, have their several penalties provided by the Statute Laws of this Kingdom, whence necessarily follows, that either the temporal jurisdiction (all Law) must be extinct; or in stead of freedom we must submit to double punishment.  
But say they, They only proceed against sins, 
h Chorda Angliae. propos. 8.10. Courts to proceed only against sins by the Word of God. Zions plea. Bilson. fol. 316.  and 'tis their office to bring sinners to Repentance. And there are divers other petty Crimes, which fall not (as they say) under the Civil sword: as chiding, fight, brawling, contempt of the order of the Church, Sabboth-breaking, wanton and vain words, negligence in hearing the preacher, neglect of receiving the Sacraments, suspicion of Avarice, or of pride, superfluity or riotousness in cheer or raiment. They must have a rod for the women too, in correcting their lascivious, dissolute, or too sumptuous attire, private or public dancing, May-games, visiting stageplayss, Taverns, or tippling-houses, and all inordinate livers, which must be brought to their Tribunal.  
Now let any man branch out those forenamed particular heads of the Table of their Discipline; and he shall find that neither our words, opinions, nor actions, as of private men, but they subject us under their jurisdiction. Consider us with relation to others, and see how many accidents are emergent upon Contracts, marriages, fornication, Adultery, to which take in the general heads of suspicion and scandal, and then see how fare this insinuates into our private families, who can be secure of the honour or repuration of wife or daughters, longer than he is sure he hath no maligner: for I find no branch at all amongst them for the punishment of the slanderer, nor no reparation for the injured innocent.  
Marry the guilty may be quit, as was the position of Mr. Snape of Northampton shire, 
i bancroft's Treatise of the disciplinarians of Northampton shire. fol. 82.  who having wrought upon a mean servant, that had got his Master's Daughter with child, to make public Confession to the Congregation. That done, Snape absolved him, than justified him clear from that sin committed, even as though he had been newly borne. If this be the way to recover infant innnocence, who would not soil himself a little to be so cleansed?  
Next view that general Quaere into men's peaceable demeanours, 
a View of Prelatical Church. fol. 41. Admonition 2. page 75. The Church is to censure such a party as is troublesome and contentious.  together with their rule of Abdication of Lawsuits, and see if this bring not to their Chancery all actions real and personal. And lastly consider their universal head of 
b Bilson fol. 316. Our Presbyteries proceed against vice. T. Cart. l. 2. p. 68 Snecanus de Discipl. Eccles. p. 460.  proceeding against sins. Which Mr. Cartwright pretty well explains, Every fault that tendeth either to the hurt of a man's neighbour, or to the hindrance of the glory of God is to be examined and dealt in by the orders of the Church. Snecanus enlarges him a little further, Quodvis peccatum, (says he) every sin against God or neighbour, by word or deed, purposely or ignorantly, manifestly or secretly. If so, let us then consider, if this be not a general prohibition to all Courts of judicature, a mere annihilation of all Laws.  
For St. Peter's precept is, to 
k 1 Peter 2.13.  submit to every Ordinance of man for the Lords sake. And Laws being the Ordinance of man, the breach of every Law is sin. Nor can there be any suit or controversy betwixt men, but the one side is the wrongdoer; for we know that All unrighteousness is sin, 
l 1 john. 5.17.  And the Disciplinarians including the punishment of all sin against God, or our neighbour, within their jurisdiction, we have no more use of Laws, but are all brought under a mere arbitrary Government. And then ablata Lege we know what follows, fiat Certamen.  
But Law had no mercy, and perhaps these holy men will be tenderhearted, easie-handed in laying on the scourge of chastisement.  
Let us see how they deal with one of their own, one Bluet, being excommunicated, writes to the Brethren, that he might be restored to the Church, from which he had been long kept out. 
m Bishop Bancroft. fol. 117.  Woe is me, saith he, that I am cast out of your presence this day. And if this woe and shame did but touch the body, it were tolerable; for then at the day of death I should end my misery, and no more hear the words of reproach: But woe is me, that there is a partition wall between heaven and my Conscience: If my offence may not be passed by without further confession, even before God and his Church in London, will I lie down and lick the dust at your feet.  
See here you eager advocates for the advancing of this holy Discipline the precious fruits you are like to reap by it. Such as these will teach you perfect humility: They have learned of Rehoboams Counsellors, 
n 2 Chron. 10.10.  To make their little finger thicker than the Bishop's loins. Their punishments (perhaps) wrung the purse, but those will grate the soul.  
And if we should well examine upon what easy occasions this fearful sentence flies out, we should much more fear it. 
Suckliffe 132.  At Geneva two Ministers were deposed and banished, for speaking against usury: john Morelli for saying the words, Tell the Church were not alone appropriate to the Consistory, and is frequently used upon every private Grudge. Whereas no man ought to be excommunicate, but where the Law saith, he should be condemned. If Law be King, and will a Tyrant, sure all that will preserve Law, and will love liberty, unwillingly submit their necks to the Tyrannical yoke of such Discipline.   

SECT. 15. The form of Discipline they prescribe is confessed to be a yoke.  
YEt oh say many, here is so excellent a form of Government, the Parochial Presbyter can run into no extravagance, but he is accountable to the Presbytery or Classitall meeting, which consists of particular Kirks in such a Circuit. 
o Report of Church Government.   
And what's the business there? Not to suppress, but to exercise the power of jurisdiction, 
By the Ordinances of Geneva, they first imprison, after banish him that will not stand to the Ordinances of the Consistories Order. Art. 91.  Ordination, suspension, Deprivation, but principally all persons of whatsoever quality, disobedient to their Ministers and Elders, are with great Authority censured: So here we must learn obedience to the wills of men not of Laws: Yet these Classes again are responsal to the Provincial Synods: And they perhaps may regulate the rigour of the Presbyters.  
But do not the Pastors of New England tell us, 
A modest Advertisement of Church Government. fol. 10.  That no Pastors by God's word have authority over others, for that every Minister hath his power both of Order and jurisdiction immediately from Christ jesus, and therefore to him only is responsible for the Doctrine he teaches, the Discipline he exercises, and the Censures that he inflicts. Therefore (say they) for any number of Ministers in a Synod, to take to themselves Authority over others who are equal in Dignity, is to set up a Humane Authority that Christ never instituted, and to exercise a Tyranny, and Popery of the Presbytery, as bad, nay worse than Bishops.  
Yet there is a higher appeal to the Nationall Assembly, and there the Records of Synods are perused, Acts and Constitutions for all Kirkes' are agreed upon with common consent. And will they obey these Constitutions?  
Some confess, that in the Assembly of the Apostles, certain observances were imposed on the Churches. 
p Acts 15.28.  But this Act of the Apostles, say they, is no precedent or pattern for succeeding ages, for the Apostles were inspired with the Holy Ghost; and when any Assembly can infallibly assure them they are inspired with the Holy Ghost, than they will obey. 
q Christ on his throne. fol. 57   
But though they will admit no Law or Superior over themselves, yet here perhaps the Laity may receive relief against the rigour of their Censures: for one tells us, 
r Report of the Government of the Church by a Presbytery.  All Appellations, Petitions, Grievances, and Complaints are examined and determined by this supreme & highest Kirk judicatory: what redress we may expect hence we are informed immediately before, they are responsible only to jesus Christ.  
And the same reporter plainly tells us, The perpetual Kirks are not governed by the intrinsical power of any one or many set over them, as in the Monarchical Government of Prelates, but they are ruled and judged by themselves.  
If so, we had need have a strong faith in their Integrities, for if we admit a possibility of doing wrong in them, we leave very little probability of receiving right: for first they are accountable only to Christ. Next they are both judges and parties. Those that give false judgement in the Classes, are judges in the Synods in the Nationall assemblies: and from them is no appeal to any Prince in the world, (for they sit in Christ's Throne:) And this is utterly destructive to the people's liberty.  
Now in this whole Gradation of Church government by Presbyteries, Classes, Synods, and Nationall Assemblies: What's become of our old superintendent power of Parliaments? we have all this while been persuaded, That Episcopacy is inconsistent with this State, as exercising some power not warranted by our Laws, we are strongly excited by some Disciplinarians, to root them out for attempting to put in execution some Constitutions not ratified by Parliament.  
Yet now we must learn, That the Parliament cannot hinder (these Disciplinarians) to make Laws Ecclesiastical, seeing Ecclesiastical Government is independent. That general Assemblies may recall Acts ratified in Parliament, which being annulled, 
In their Synods they disannul all Laws, they conceive repugnant to their Discipline. Suckliffe. fol. 131.  the Civil ratification falls ex Consequenti. And though our Laws make void all Canons or Constitutions repugnant to the King's prerogative, or the Laws and Customs of the Kingdom, (which preserve our liberties) yet we must now know, that no power nor liberty ought to be permitted to any State, Degree, or Authority, (whatsoever they be) to live without the yoke of Discipline. 
s Knox his exhortation. pag. 91. 92.   
Et tali jugo libertatem induimus? And is all our long laboured liberty become a yoke? A yoke unavoidable, a yoke unsupportable. Truly if this be so, we may truly write, Sic vos non vobis sertis Aratra Boves.  
We have spun a fair thread, That Kings the nursing Fathers, and Queens the nursing Mothers of Zion, 
t Isaiah. 49.23.  (the supreme Governors of the Church) Princes the heads of their Father's houses, 
u Numb. 7.2.  Princes of the Tribes, (whose office is to rule in judgement) Nobleses that confer blessing upon that land where their sons inherit the Crown, 
w Isaiah. 32.1.  Gentry the flowers of this garden of Europe, fenced by the protection of the Laws as with a partition Wall against the spoil of vermin vulgar, the Boars of the Forest that would root up our plants, wed and pruned from inbred Weed and Canker by the skilful hand of Parliaments, should now be all cast into the lump, laid common: All become yokefellowes, bear the bonds of such boundless Disciplinarians, which hold themselves subordinate neither to Emperors, Kings, Princes, Magistrates, Laws, Parliaments, Presbyteries, Synods, Assemblies, nor any thing they ever mean to reckon with in this world; but only to jesus Christ their Head.  
Such as these rather appear to be of the followers of Jehu the son of Nimshi, for they drive furiously, 
x 2 Kings 9.20.  who walked in the ways of jeroboam: Then of those undefiled Virgins, that follow the Lamb whithersoever he goeth. 
y Revelation. 14 4.  We know that the meek he will guide in judgement, and the meek will he teach his way. 
z Psal. 25.9.  But such as have bitter envying and strife in their hearts, This wisdom descendeth not from above, bus is earthly, sensual, devilish. 
* james 3.17.    

SECT. 16. The vain excuse that Lay Elders shall moderate them refuted.  
YEt some have a fine veil to blind the eyes of the willing (and certainly none see less than the wilfully blind) that this is a mixed government, we shall have Lay Elders amongst them to moderate the extravagancies of the pastors, and we need not fear but they will look to them.  
Alas how vain a shadow is this, when we look upon it but with the light of reason? Are we not taught, these Elders must be chosen by the voice of the people: and are not these people taught by the pastors subordinate to them, the Elders being but temporary, for half a year or a y●are, is it probable they shall have that dependence upon one another? they shall have that interest in the parish, as he that is perpetuus Dictator, Chancellor, Arbiter for life in his petty popedom.  
Some men talk of dumb Dogs, and certainly he will be held such, that cannot so bestir himself in his parish, as to have all their votes follow his, who hath such absolute power over every man's person, family, and estate. 
a Hunting of the Fox, &c, Ec. 2. a S. Snecanus de Discipl●na Ecclesiae pag. 456.  If then by this rule, every little parish Church should have seven such Elders at the least, and every great Church thirteen, and these people at the devotions, of their pastor, of their Chancellor, we have then instantly no less than a hundred thousand Church-governors', besides their adherents; which admitted, we are sure in danger never to recover a free Parliament again: and in stead of 26. Bishops, whose deputation is from, whose dependence is upon the King as supreme, whose temporal power is wholly derived from, limited by the Laws; whose persons are easily responsible to Parliaments, for any deviation from the rules of Law, we should thus expose ourselves to an irrecoverable subjection to a multitude, whose Election is prescribed to (jure Divino) immediately from Christ jesus, who are the carvers of their own Government. 
b View of the Prelatical Church fol. 41.  Their Nationall Assembly to be gathered once in three years, to make Canons, and to establish Ecclesiastical Government: This independent of Parliaments, accountable to none but Christ Jesus either for Doctrine or Discipline; and if in time found to be extravagant from, or destructive to all Laws and Government, yet the Parliament shall then have an Host to encounter, and not a few Delinquents to punish.  
May not their own words be more properly inverted upon such, than on the Bishops. 
c England's complaint to jesus Christ against the Ca●ons.  Such (Presbyterial) Government and Jurisdiction it is merely papal, though not in the first degree (the Pope usurping an universal power over all the Churches in the world) yet in a second: Every pastor in his Diocese (his parish) exercising a papal power, and so doth cunningly undermine the Royal Office, and overthrow Gods sacred Ordinance, who hath given a power and charge to Kings to suppress all such Ecclesiastical Tyranny over the souls of his people.  
Yet perhaps it may be said, though their government be thus wholly severed from the Parliaments, and stands a part by itself, our Lay Elders shall have vote among them in all their Synods, and Assemblies, who may have a care to balance the scale 'twixt Church and State. But are we not told; Some one Elder of each Parish apppointed by the particular Kirk, Sessions, and the whole Ministry of those Churches meet, etc. Whereto, if their Doctors and Teachers be admitted, they are double in number to the Laymen; if equal, one Lay Elder inclining to their party turns the scale; if not, yet how incapable in respect of abilities, how inactive in respect of Spirit, these annual temporary Officers must needs be, in comparison of this powerful preaching ministry, which hath such absolute authority over the souls of their parishioners, every man may foresee with half an eye.   

SECT. 17. No reformed Church gives any precedent parallel with ours.  
BUT many of us will not trust or trouble our own judgement to rifle into the consequences of things; but we cry out, how do other Reformed Churches? Gens humana novitatis avida; and no Nation more unfortunately, more improvidently prone to follow fashions than we.  
And alas, whence can we fetch a pattern, that (the freedom of our State considered) would not render us miserable?  
Can the French be any precedent to us, who live under a Monarch of another Religion, who will allow them no Sea, no Diocese, no means for a Bishop: whose Bishops will admit no sub-Bishops of another faith under their jurisdiction: Therefore what necessity makes to them Law, must we make our choice? Is it the position of their Church to exclude them?  
Shall we believe Moulin himself? he says, 
d Moulins Buckler of the faith▪ the 30. Article. fol. 3. 45.  Our adversaries unjustly accuse us to be enemies of the Episcopal Order: for we must be altogether ignorant of Histories, if we do not know that all antiquity speaks honourably of that degree.  
The Geneva Discipline many dote upon, not knowing what it is, nor how consistent with our State. That which makes our common people so greedily embrace this desired change, is the frequent preaching, and possessing them of an interest in the power of the Keys; if they follow that precedent, they'll find themselves deceived.  
Beza tells us, 
e De gradibus Ministerii cap. 11.  In Geneva the Elders are chosen yearly, not of the base sort of people, but of the order of 25. 60. or 200. men, which be the Counsels of that State. Nor was that government of choice, as fittest, but of necessity. Their Bishop was also their Prince, 
Franciscus Bonivardus says 1124. The Bishop feigned of Emperor Frederick, ut ille solus Genevae principatum obtineret Regali jure.  who had such power as the Duke of Venice. And having treated with the Duke of Savoy, their enemy, was forced to fly; during whose life they could not make a new Bishop, but submitted to a new form of Government under Master Calvin, who only wanted the Title, but was of much greater power than a Bishop: nor was at that enmity with the Order as our Novelists are, who profess it sin to hear (them or for their sakes) any Ministers 
f 8 Propositions in Print.  preach in the Church of England. For he says, We confess that Bishops or Pastors must be reverently heard, as fare as they teach the word of God according to their function. 
g Calvin. opusculum in Confess. Eccles. Gallic. Fatemur ergo Episcopos five pastors reverenter audiendos, quatenus pro suae functionis ratione verbum Dei docent.   
But admit they being a private State, a Cottage in respect of a Kingdom, submit themselves to the Oeconomick Government of a Family, (theirs is no more in comparison to this glorious Monarchy) shall we relinquish our Laws, can we reduce this populous Nation (that peoples so many foreign Isles) into the same mould that models a handful.  
Some have already entertained so degenerate thoughts, that they can mention Switzerland, a fair pattern; and so do I with horror and indignation.  
Others the Low Country Discipline pleases well; a fit object for such; they must indeed look downwards still that are so pleased, and not upwards, to the God of Order, 
1 Corinth. 14.  and not of Confusion: who sees the distracted Sects and Schisms that abound in that State, and does not pity, so near, so loved neighbours, were not partakers of that blessing (we call misery, and out of love to Novelty are grown weary of) uniformity of Discipline.  
Truth is, we are taken with the shadow of that which essentially is not there, The Sceptre of Discipline; If we must change, I would be glad we might take precedent from their Metropolis Amsterdam: where 'tis true, they were busy to advance this Throne of Christ, to put this yoke upon the neck of that State, but their troublesome and ambitious spirits once discovered, they quickly nipped these soaring Birds i'th' shell, reduced the Pastors to the number of thirteen, of those keeping for the most part three vacant, which City, being compared with this of London, both for populousness and capacity, it will easily appear those ten, who must supply the accidents of Festivals, Marriages, and Funerals, do not trouble their heads with many State affairs. Yet to make them sure, they allow them their Classical meetings, but provided one of the Magistrates of the City be present: And if he say no, all they consult stands for nothing.  
This proposition made and assented to by all these zealous petitioners against this usurpation, this Monopoly of the power of the Keys in the hands of the Bishops: That the prime Gentleman in every parish shall be perpetual Elder and have a negative voice, I confess in point of private policy I am convinced: I may perhaps be in time an Elder, and doubt not but the Gentry will thus make a shift to keep the Clergy humble, the vulgar low enough.  
But if we must look for new elections every year, what must this produce but a little Civil war in every parish?  
We have yet a nearer precedent, and before we know what it is, long for the Scottish Discipline. I could be glad we had so much patience to let them be our probationers therein for one seven years. But we shall be told, sic fuit ab antiquo, it was so of old with them. Now what effects both to King and Commonwealth the positions of some Disciplinarians of that Nation have in former times produced, 'tis better to be forgot than looked into: All I shall say is, That certainly our freer people have not such dependence upon, are not indeed in such vassalage to the Nobility, the Gentry, as the Common people of Scotland are in to their Lords: their Nobility and Gentry (having absolute power over their Tenants) shall ever bear sway in the Church. But it will not be so with us, the inferior sort of people once finding their power in popular election of Elders, will rather exclude both Nobility and Gentry, and then no doubt the Church will be well governed: our Communality depend upon Laws, not Lords: 'Tis Law which hath made us a free people.  
That we know by a certain Law, that our wives, our Children, our Servants, our goods are our own, that we build, we plough, we sow, we reap for ourselves, this is true liberty. How little of this they enjoy from whom we would take a pattern, who are but Tenants at will to their Lords, they that will sedato animo compare the Constitution of that State with this, would with me again cry.  Oh fortunati nimium bona si sua nôrint Angligenae!  

SECT. 18. Conclusion, to review Episcopacy.  
IF then there be no precedent that exactly parallels ours, without great alteration; we must certainly introduce aliquid de novo; set up some new form by ourselves. And what inconveniences that may bring to a settled State, was well expressed by St. Austin, Ipsa mutatio Consuetudinis, etiam quae adjuvat utilitate, novitate perturbat, 
k Austin. ad januar. Ep 118. cap. 5.  which is ingeniously expressed by that learned Verulam. 
l Verulam's Considerations concerning pacification of the Church. fol. 9  Way given to mutation, though in taking away abuses, yet it may so acquaint men with sweetness of change as it will undermine the stability even of that which is sound and good: holding it against all good policy to innovate any thing in Church matters: and whether warrantable in Divinity or no, to abolish so ancient a Constitution is questionable.  
'Twas (me thinks) a Maxim of some weighr, Qui mala introducit, voluntatem Dei oppugnat revelatam in verbo: Qui nova introducit voluntatem Dei oppugnat revelatam in rebus. He that brings into the Church any bad custom opposes the will of God revealed by his word: who introduces any new customs opposeth Gods will revealed by fact.  
If then in the whole series of this new Predicament of Discipline (we should put ourselves into) we find the design of such is to draw their necks out of the yokes of all Ecclesiastical and Civil Government, neither to be prescribed in Doctrine nor Discipline, their persons restrained by no Law, their Government inconsistent with Monarchy, Magistracy, Laws, destructive to Gentry. Their calling independent either on King or people: Their power above Princes, Potentates, Nobles, People, Laws, Parliaments; their errors accomptible to none but Christ alone; no foreign State, or Reformed Church giving any exact precedent absolutely parallel with ours, and no so great mutation, being without hazard to the State, and (perhaps) not warranted by God's Word. In the name of God let us look ere we take this desperate leap; from the inconveniences whereof can be no recovery, (if they once get the upper hand) but by a new Conquest. Fare be it from me to presume to prescribe a remedy, 'tis the easier way to give cautions, to descry inconveniences, to discover Rocks, than to assume to steer the ship of State in a safe course; to give Counsel, other than what is warranted by good authority.  
In such distractions, when we find the time now fully come, 
m 2 Tim. 4.3.4.  That men will not endure sound Doctrine, but after their own lusts heap up to themselves teachers, having itching ears, turning from the truth unto Fables. And as St. Peter says, 
n Peter 3.16.  Being unlearned, and unstable, wresting the Scriptures to their own destruction: Then is the Prophet's Counsel seasonable, State super vias Antiquas, 
o jeremiah. 6.16.  Stand ye in the ways, and see and ask for the old paths where is the good way, and walk therein, and ye shall find rest for your souls.  
Let us look back into Antiquity, and see before we part with this reverend old order of Episcopacy for this new fangled Discipline, whether it will be made good to be deduced from Christ himself to his Apostles, to the Angels of the Churches, to the Fathers of the Primitive times, continued in the same jurisdiction and superiority over other degrees of the Clergy, distributed into Dioceses, honoured with Titles and Attributes, endued with power, approved in other Reformed Churches, and no way opposite to, but consistent with our Laws; and than though there be many errors crept into the execution, which prove not to be in the Constitution; I hope we shall have it reduced to its ancient purity; and not cast away our Gold for a little rust.  
In the disquisition whereof I would not have any man look for any thing from me de novo, or, think I assume to add any strength to their cause; I do but bind together a posy of the flowers of others planting; only having taken some pains to please and satisfy myself, I shall be glad if any man else can reap any content out of my labours. Et tu confirmatus, confirma fratres, was Christian Counsel, and I confess had I power to do it, I would draw all the world to my opinion; that is to reverence their Calling, preserve their Order, yet with as free a resolution, and as respectless of their persons, submit to the exemplar punishment of such as stain the honour of their Coat, entrench upon our Liberties, negligently starve their flock, covetously engross the means of faithful Labourers, or with their Novelties distract the Church, as any man that lives.   
FINIS.   

Imprimatur.  
Tho. Wykes. May 28. 1641.