THE BURDEN OF ENGLAND, SCOTLAND, & IRELAND: OR, The Watchman's Alarm.  
In a plain Declaration to the KING'S most Excellent Majesty, pointing out the chief sins, and causes of this Civil War, and of all those judgements under which the three Kingdoms now groan, plainly proved by God's Word, and our practice.  
ALSO Showing the means, or remedies, (approved of by God) for the establishing a sound Peace, and the removing of the said judgements out of the three aforesaid Kingdoms, according to the mean wisdom God hath given unto the Author,  
ED: de CLARO VADO.  PROV. 25. 2, 5. 
'tis the glory of God to conceal a thing: but the honour of Kings to search out a matter. Take away the wicked from before the King, and his throne shall be established in righteousness.  
Miser est imperator apud quem vera reticentur, Capitol. in come.  
Salus illius desparata est, cujus aures ita formatae sunt, ut aspera, quae utilia, & nil nisi jucundum, & laesurum accipiant. Tacitus 3. Hist.  
LONDON, Printed for Gifford Galton, and are to be sold at his shop at the sign of the King's Arms in the Poultry. 1646.   

TO HIS MOST EXCELLENT MAJESTY CHARLES By the grace of God, of England, Scotland, France, and Ireland, KING, Defender of the Faith, etc.  
The humble Petition of Ed: de Claro vado, a poor Minister of JESUS CHRIST, (though most unworthy)  
Humbly showeth:  
THat whereas your Majesty in the book of Prayers set forth upon the Treaty at Uxbridge, to be read on the Fast day, than enjoined by Proclamation, * there is this clause, (or if the guilt of 
Vide the book of Prayers printed for the Fast before the Treaty at Uxbridge.  our great sins, 'cause this Treaty to break of in vain,) Lord, let the truth clearly appear, who those men are, who under pretence of the public good, pursue their own private ends: and remembering that of the Prophet, jer. 9 12. Who is a wise man that he may understand this, and who is 
Acqui (di●●bane judaei) habemus legem & Prophetas non est peritura lex ex ore nostro, habetis quidem ait Propheta, sed neque Propheta est, ullus qui eloquatur, neque; ullus in populo qui ●●scultit legi. Trem. & jun. not. in locum.  he to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth, etc. and perceiving your case to be like his, who had many Priests and Prophets, attending at his Court, but there was none that spoke out, nor shown him, and his people their transgressions, but were as they are described, jer. 8. 8. deceitful flattering persons; for the pen of the Scribe wrought for falsehood, the wise men were ashamed, dismayed, and taken, they had rejected the word of the Lord, and what wisdom was in them than? Surely none at all, though they boasted, Lo they were wise, and the law of the Lord was with them: so your Majesty, hath had many great Bishops, and learned Doctors, and grave Divines, but none (as yet I have heard of) have declared to your Majesty the true cause of our miseries; for, in that book of Prayers, they confess to God, (and with him they should deal uprightly) that they know not why this strange and unnatural war should be, but only in a general notion (thy Justice and our sins excepted) therein clearing your Majesty with words of deceit, as if you had not partaked with them in their sins, and causes of our miseries: for so it follows, Look on thy Moses, who stands in the gap, beseeching thee to turn 
Exod. 32. 7, 8, 9, 10, 11.  thine anger from thy people, as Moses was an Advocate between God and the people in their sin of the molten Calf, and no way partaker; and so in the next Prayer, more plainly they say, Regard the sincerity of thine Anointed, and to flatter your Majesty in your sin, and obdurate your heart, and deceive your soul, they apply that of the Psalmist, Be thou my Judge, O Lord, for I have walked innocently, my trust hath also been in the Lord, therefore shall I not fall: Examine me, O Lord, prove me, try out my reins and my heart; Let my sentence come forth from thy presence, and let thine eyes look on the thing that is equal: Remember 
Vide the book of Prayers, ut supra.  what he hath suffered, and the heavy things thou hast showed him, and in the day when thou makest inquisition for blood, forget not his desires of peace, and the endeavours which he hath used, and the prayers he hath made to thee, for it; these men have boasted of their Learning, Wisdom, and that the truth was on their side, and that it was God's cause they did maintain. But their pens have wrought falsehood, 
Vide, the vindic. of Episcopacy, and Dr. Hammonds preface in the survey of the Directory.  like Ahabs' Prophets, 1 Kings 22. 6. 11. 22, 23, 24. 27. A lying spirit hath deceived them, whilst they cried out to your Majesty, as they to Ahab, Go up and prospero; and have railed against, smitten, and imprisoned the poor Michaiahs of the land; But God hath made them ashamed, they have been dismayed, and taken, for they have rejected the word of the Lord, and what wisdom is in them than? their worldly wisdom they vaunt of, is foolishness with God, he takes them in their craftiness, 1 Cor. 3. 19, 20. he hath declared their thoughts to be but vain, job 5. 13. Also, considering the heavy doom, denounced on that watchman, who seeing the sword coming, doth not blow his Trumpet, to give warning to the people, the blood of the unwarned, God will require at the watchman's hands, Ezek. 3. 18. & 33. 6. and knowing S. Paul's woe, if I preach not the Gospel, 1 Cor. 9 16. which, though properly it appertain to that flock over which the holy Ghost hath made me overseer, Acts 20. 28. over whom a more special care is required, yet, seeing those who have been about your Majesty, fail of their duty, and knowing your Majesty to be under no particular cure, but to be a public person, in whom all have interest, 2 Sam. 19 42, 43. and on whom, every Minister should cast an eye, (as the supreme Governor of the Church) on whom the well-being, and ordering thereof doth depend, and therefore to whom, all aught to give Intelligence, 
Cannon 1. of the Constitution made at London, An. 1603.  being obliged thereunto by the Law of God, 2 Chron. 20. 2. 16. & 1 Sam. 22. 8. & Levit. 19 17. and man, by their office, Esay 58. 1. & 1 Tim. 5. 20. and Oath of Allegiance, besides the Oaths and Protestations they have lately taken, together with their particular engagements in the safety of your Majesty's person, and kingdom, wherein their own lives, families, and fortunes are embarked. Therefore, I having Gods warrant for what I speak, & the approbation of God's Spirit in mine own conscience, first moving me unto the work, and afterwards confirming, 
Novemb. 11. 1642. Aug. 26. 1643.  and approving of it, when I first began it, making this prayer. O Lord, let thy good Spirit guide me into all truth, and give me a right understanding in thy word, and grace to be ruled alone thereby, that I may do nothing, but what is of faith, nor for fear, or favour, may run into heresy, or error, into superstition, or Rebellion, but that (being guided by thy word, and led by thy Spirit) whatsoever I shall do in word, or deed, it may tend to the praise and glory of thy Name, to the good of thy Church, and to the salvation of mine own soul, especially in this work; which, O Lord, prospero in mine hand, and enable me well to perform it, to tell this people of their sins boldly, without respect of persons, that so I may be a means to bring them to repentance, that so thou mayest turn away thy wrath from them; which O Lord, grant for Christ Jesus sake. Amen. And after this, God sundry ways, assisting and strengthening me in it, by helping me strangely to divers books, out of which I gathered divers weighty matters, and God graciously keeping me in health, and safety, notwithstanding the fury, and malice of mine enemies round about me, (who thrice imprisoned me) and the weak constitution of my body, together with the many cares, and fears wherewith I was troubled, whilst I was penning it, from without, besides the inward fears, troubles, and perplexities of my soul, arising from the temptations of the world, flesh, and Devil, who all alured me, to spare myself, and not to hazard my person, nor estate, in this dangerous enterprise, nor to expose my wife, and children to the merciless world, discomforting me, in my unlikeliness to speed in the work, or to come of with life, & that it would be accounted a ridiculous and desperate attempt; yet God's Spirit mightily wrought in me, & prevailed against all these, and with an holy violence moved me to go on, and perfect the work, and to oblige myself thereunto 
In Lent 1644.  by a Vow, on condition, God would dispossess mine enemies that compassed me, by a set time, to confirm me in the same; which accordingly came to pass: Therefore having God's glory, your Majesties, and subjects repentance, and conversion, together with mine own salvation, for the ends I aimed at, (though too long, through weakness and corruptions prevalent in me, I have delayed, the declaring this work, and have been much hindered, through the malice and mistake of other men) yet now, that I might not longer confer with flesh and blood, Gal. 1. 16. the hand of God being strong on me, and his Spirit lifting me up, Ezek. 3. 14. though I go in the bitterness of my spirit, I have resolved to publish the same. Having, by the help of my God, obtained some small gifts (though the fewest of a thousand) and observing the seasonableness of the action, being as a preparative to digest the Propositions that are brought to your Majesty, from your Parl. of both kingdoms, which, will be the wholesome physic, to recover 
Furnishing with gifts, seasonableness of the action, evidence of good to issue from it, and some notes sufficient of God's separation of that man to the action, are proofs of his calling. Bifields' vindication of the Sabbath.  our sick and much distracted kingdom, and being assured evidently, of the great good that may issue from the sincere perusal and practice of this work; and having convincing and undeniable notes of Gods separating me hereunto, having a lawful ordinary calling to the Ministry (nay almost extraordinary) being consecrated thereunto by my mother, (a godly Matron) before I was, as 1 Sam. 1. 11. Samuel was by his, and God's Spirit when I was about 15. years of age, strangely moving me thereunto, (whereunto I consented:) and relying only on God's assistance, who out of the mouths of babes and sucklings, perfects his praise, Psal. 8. 2. and who useth to manifest his power, in man's weakness, his wisdom, in man's infirmity, that the excellency of the power may be of God, and not of us, 1 Cor. 1. 27, 28. & 2 Cor. 4. 7. and seeking only herein his glory, your Maj. and these kingdom's honour, and Reformation, (which is more precious to me than life, and all I have, I call God to record, I lie not.) And calling to mind what devoute chrysostom, and that zealous Martyr of Christ John 
Chrysost. Homil. 55. add pop● Ant. Vide his defence of the 15. Article of Io. Wicliffe in Mr. Fox his Acts and Monuments. Vol. 1. pagin. 418. printed 1610.  Huz saith, That he that openly declareth the truth, and doth justice, (though he work no miracles) he is a man of God; for who is sent of God? not he that doth work miracles, but he that speaketh the truth; not he that preacheth human Traditions, and customs, but he that speaketh God's word, and doth justly. Encouraged with all these reasons, I am willing to obey God's command, and to harken to the motions 
Recte facit animo, quando obsequitur suo, quod omnes facere opertet, dum id modo fiat bono. Plaut. in Amph.  of his Spirit herein, to divulge this work, being backed somewhat by the year of my nativity, being the same, wherein Bishops, the chief cause of our misery, were newly erected in Scotland, by the advice of Dolman the Jesuit, and other Jesuited Doctors here in England. And remembering the history out of Eusebius, of the subtle Philosopher, 
Vide, Altar. Damas'. in prefatio lectoribus, & epist. Philadelphi, pag. 200.  who could by no kind of learning be converted to the faith, but put by, and withstood all the arguments of the learned Bishops, and Doctors brought against him, yet was at last by a poor man, of small wit, and less learning, (who started up from amongst them, and beginning to encounter 
Euseb. Eccles. hist. lib. 11. cap 3.  him in the Name of the Lord Jesus) nonplussed, contrary to all men's expectation, so that he could not choose, but acknowledge the power of God in his words, and give place to the truth. And I trust, the same may this effect with your Maj. and people, by the same power of the holy Ghost, though performed by me (the unlearnedst of Christ's Ministers) for God's hand is not shortened, nor power abated, in the turning of men's hearts now adays, as well as he did than; so true is that of our Homily, where the 
Homily on Whit-Sunday, part. 1.  holy Ghost doth instruct, and teach, there is no delay at all in learning; for this is the difference, (saith a learned Author) 
Inter Dei, & hominu● jud●cia, ho●. inter si● etc. Camer. in 1. epist. Thossal. cap. 4. vers. 4. Bezae testam. Anno●.  between God's judgements, and man's, that men in choosing have regard unto the qualities of the things proposed, but God finds in himself, the reason of his counsel; so that whereas we are unfit, so much as to think of God's matters, those whom he first chooseth to these vocations, he doth not find them, but makes them fitting: even as Christ himself saith, Mat. 11. 25, 26. his Father had hid these things from the wise and prudent, and had revealed them to babes, for so it seemed good in his sight. Also having examples, both divine, and human, to confirm me herein, as how Plato reproved Dionysius King 
Flutarchs' lives.  of Sicily, and Diogenes boldly taxed Philip (King of Macedonia) for rapacity, telling him, It was for dogs to 
Lychosten. Apoth de libere dictis.  by't their enemies to hurt them; he with his free speech did by't his friends, to do them good. And so indeed in David's account, the friendly smiting of the righteous, Psal. 141. 5. he accounted a precious balm to his head, Let the righteous smite me, it shall be a kindness, let him reprove me, it shall be an excellent oil, which shall not break my head. And so the wise King: Reprove a wise man, and he will love thee, give instruction to a wise man, and he will be wiser, Prov. 9 8, 9 and he that rebuketh a man afterwards, shall find more favour, Prov. 28. 23. than he that flattereth with his tongue: As Fulco found by experience, when with courage, and boldness, he told Richard the second your predecessor, of his three vicious daughters, which he admonished the King to take good heed of, and marry away, viz. mischievous pride, greedy covetousness, and filthy luxury, which three, unless they were speedily provided for, would utterly undo, both himself, 
Fox Acts and Mon. Vol. 1. pag. 225. printed 1610. Fox ut supra, pag. 212. Fox ut supra, pag 213.  and his kingdom. I find Henry the second King of England, was often reproved, as by an old man at the Castle of Cardiff in Wales, for profaning the Sabbath. Secondly, by an Irishman, who gave him secret signs. Thirdly, by a knight, called Philip de Easterbie, and that with threatening. 'tis a commendation of Ethelwolfe (sometime King in this land) that he followed for his soul's health, the good admonitions, and counsels of Swithinus his Schoolmaster: 
Fox Acts and Mon Vol. 1. pag. 123.  but 'tis a perpetual blot lieth on Sigibert king of the west Saxons, who murdered one, who faithfully and lovingly counselled him; who afterwards, for his misgovernment, was deposed, by his own people, who wand'ring in the 
Fox ut supra. pag. 99  woods, was slain by the Swineherd of the aforesaid Counsellor. I need not relate how Henry the third your predecessor was reproved by a Dominican Friar, for his evil Counsellors he loved, and maintained about him. 
Fox Acts & Mon. Vol. 1. pag. 253. printed 1610  Nor how Gregory wrote to the French king, moving him to command a Synod to be congregated, to 'cause all the carnal vices which reigned amongst his Priests, and all the wickedness and simony of his Bishops (which is most hard to be condemned and reproved) utterly to be banished out of his kingdom, and that he would not suffer them to possess any more substance under his dominion, than God's 
〈◊〉 u● s●pra, ●●● 4●2 〈…〉▪ ●sse ●alitiam, & ad 〈…〉 peccation nec tantum ●orr●ctionem rep●d●●, sed de 〈…〉 equo qu●s●● hos●●e●● vind●ctam s●●i● ●●zae no●. 〈…〉▪ 19 20.  commands did allow. There are two unparaleld examples in holy writ, the one of David (a king after Gods own heart) whose conversion, and salvation, was wrought instrumentally, by a bold Reprover; And Nathan said unto David, Thou art the man, 2 Sam. 12. 7. 13, 14. and David said, I have sinned; and Nathan said, the Lord also hath put away thy sin, thou shalt not dye. The other is of king Herod, the height of whose sin, (which brought temporal and eternal misery along with it) consisted in despising the counsel of S. John the Baptist, and shutting up the Reprover in prison; for Herod being reproved by John, for his brother Philip's wife, added this above all, that he shut up John in prison; S. Luke hereby noting, his desperate estate, and that he was come up, to the height of wickedness, when he was angry with the physic, that should cure his disease, and takes bloody revenge on the Physician that prescribes it. Lastly, considering God's precept, given to all Christians, Thou shalt not hate thy brother in thy heart, when thou seest him sin, thou shalt in any wise rebuke him, and not suffer sin for him, Levit. 19 17. by thy silence, or flattery, in not saving a soul from death: by converting a sinner from the error of his way, as S. James, james 5. 19, 20. exhorts, and encourageth unto, by promising thereby, he shall hid a multitude of sins; for, hereby love is nourished amongst the wise, Prov. 9 8. and knowledge increased amongst the prudent, Prov. 19 25. and a good blessing from God, is procured upon both, Prov. 24. 25. when as he that neglects this duty, becomes guilty of his brother's blood, by being partaker of his sin, as Gregory confesseth, He that 
Gregor. in Regist. in lib. 7. cap. 9  may correct a fault, and doth neglect the same, without doubt, he makes himself partaker of the offence; and S. Paul commands us, not to be partakers with wicked men, nor to have fellowship with the unfruitful works of darkness, but rather to reprove them, and not to connive at them, nor dissemble with them: Yea, Christ commands, If 
Multi● modis, petest quis dici communicare cum operibus tanelrarum, vel cooperando, vel eadem faciendo, vel consulendo, approbando, permittendo, co●●●vendo, & non prohib●ndo, cum possis, & debeas, vel tacendo, dissimulando. Zanch. expos. in Ephes. 5. 7. 11.  thy brother sin against thee, rebuke him, and if he repent, forgive him, if he hear thee, thou hast gained thy brother, Luke 17. 3. & Mat. 18. 15. Now if I should say, that the sins herein mentioned, have not been an offence unto me, I should lie, and have no truth in me; therefore, that I may deliver mine own soul (that I die not in mine iniquity, by silence, or consent) and your Majesty, and peoples, by showing the errors, and failings wherein you have been deceived, that so you may repent thereof; and that I may cry aloud, and spare none, for fear, or favour, profit or pleasure, (there being a necessity laid on me, by the Spirit of God that gave me no rest, day nor night, till I had accomplished it) but may be a weak means (which God can make mighty) to help reduce the troubles, and distractions of these times, and may reunite the heart of your Majesty to your godly and faithful subjects, and their hearts to yours, and may procure God's mercy, and favour on both. I have with fear, and faith, gone on in this work.  
Therefore, though I have no Court holy-water to sprinkle on you, nor sleeked phrases of Rhetoric, (the garb of our times) to enchant your ear, and steal on your affection, (for I know such fine linen and soft clothing are in King's houses) Yet, let the reverence you own to your dread Sovereign, (who is Lord of Lords, and King of Kings, Revel. 17. 14. & 19 16. & 1 Tim. 6. 15. a great God, a mighty, and a terrible, who regardeth not Deut. 10. 17. Rom. 2. 11. persons, nor taketh reward, who measureth the waters in the hollow of his hand, and meeteth out the heavens with a span, and comprehends the dust of the earth in a measure, Esay 40 12. 17. and weigheth the mountains in scales, and the hills in a balance, before whom all Nations are nothing, and they are counted to him, less than nothing, and vanity, in whose hand is thy breath, and whose are all thy ways, Dan. 5. 23. as Daniel told Belsh●zzar) and the reverence, and obedience he requires to his sacred word, and to the meanest of his Ministers that brings it, Luke 10. 16. & Mat. 10. 40. prevail with you, and command both, (although I rub your tender ears with reproof, and with Eliah, and John Baptist, my message be harsh and unpleasant;) for Christ hath said, He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. But I doubt not, but your Majesty will confess, that every word of God is good, and that all his judgements are righteous, and that you will lay apart all filthiness, and superfluity of naughtiness, and with meekness will receive the engrafted word, Psal. 119. 62. 57 160. & james 1. 21. which is here delivered, and is able to save you: and that you will not longer harken (as Joash did) to your profane Courtiers, and 
Blanditiis ita joaschun demul●●ent prin●ipes Jehuda, ut animum illius divini cultus alioqum studiosum frangerent, & regiae autoritatis speci● (omnia) prol●bid●ne administrarent, etiam in causi● Religions. Trem. & I●n. in 2 Chron. 24.  earthly minded teachers, (which are enemies to the Cross of Christ) Phil. 3. 19 for these like Joash his Princes, and Priests, under pretence of maintaining, as Junius speaks, his regal power, administered all things, according to their own lusts, (Religion itself not excepted) and so changed his religious mind, (otherwise studious of piety and peace) by their flatteries and lies; and surely the same have they dealt with you. Therefore let me entreat your Majesty (as the Prophet Jeremy did his Sovereign) jer. 38. 20. to obey the voice of the Lord, which I declare unto you, and it shall be well with you, and your soul shall live; Search with the noble Bereans the Scriptures, whether the things I speak be true, or not, Acts 17. 11. and than, receive the word with all readiness of mind, (as they did) but not as the word of me, a vild sinful creature, who am full of error, and sin, (even in this work, which in charity I beseech you for Christ's sake to forgive and pass over) but as it is in truth the word of God, which effectually worketh in all those that believe, 1 Thes 2. 13. bury therefore my failings in silence, (which are committed out of pure ignorance) and what shall be taught out of the word, either to inform your judgement, or reform your ways, let it with the kingly Prophet be hid in your heart, that you may not again sin against God, Psal. 119. 11. and with that good King Josiah, let your heart be tender, and humble yourself before the Lord, when you hear, what is here spoken against this place, and against the Inhabitants thereof, for great is the wrath of the Lord that is kindled against us, 2 Kings 2●▪ 11, 12, 13, 14. because we and our fathers have not harkened to the word of God, to do according to al● that is written concerning us. O let your Majesty, with al● your people (as Josiah commanded) enter into Covenant, to walk after the Lord, and to keep his commands, an● statutes, and testimonies, with all your heart, and all you● soul, 2 Chron. 34. 30, 31. and let all that take it, or have taken it, be caused to stand to it, and perform it, and with Josiah, let your most sacred Majesty take away all the abominations, both of Church, and State, out of City an● Country, that shall be known or found out, and let all tha● profess themselves Christians, be enforced to serve th● Lord their God in unity, and uniformity, according to th● rule of God's word, and examples of the best reforme● Churches; in thus doing, God will certainly pour down a blessing on your head, your childrens heads, and on thei● posterities, and from thence it shall descend on your Nobleses▪ and Clergy, on your Judges, Gentry and Commonalty, an● generally on the whole kingdom; for when, both you, and your people, shall humble yourselves, and pray, and seek● God's face, and turn from your wicked ways, than wil● God hear from heaven, will forgive your sins, and heal● this land; than shall your kingdom's flourish, your glory fa● exceed your predecessors, your subjects shall abound with happiness, Mercy and truth shall meet together, righteousness and peace shall kiss each other. In thus doing, God will honour your Crown here with his grace, and will grace your honour, with a Crown of glory hereafter, which is the daily prayer of your most humble and faithful subject and petitioner,  
Ed: de Claro vado.   

THE PREFACE.  
'tIs a truth confessed by all the faithful, approved by the holy Ghost, and penned by a chief Scribe thereof, that all Scripture is given by inspiration from God, 2 Tim. 3. 16, 17. and is profitable for doctrine, for reproof, for correction for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, for, as S. Peter saith, 2 Pet. 1. 20, 21. All Christians, before they go to practise the life of faith, they must know this first, that no prophecy of the Scripture is of any private interpretation, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non enim humana voluntate, vel loquentis, vel audientis: Corran. Sicut prophetae, non sua, sed Dei verba scribebant, ita lector, non sua interpretatione uti debet, ne à fide exorbitet. Gloss.] (whether you refer it to the speaker, or auditors) for the prophecy came not in old time by the will of man, but holy men of God spoke, as they were moved by the holy Ghost. He that was the Author, was also the Interpreter of them, and that which was spoken to one man, was applicable to more, that which was denounced against some persons or Nations, appertained to others also, and that which was promised in general, belongs to every faithful man to make his own: For instance, Abraham's faith was accounted to him for righteousness, Gen. 15. 6. Now S. Paul is interpreter, that it was not written for his sake alone, that it was imputed unto him: but for us also, to whom it shall be imputed, Rom. 4. 23, 24. If we believe on him that raised up our Lord jesus from the dead, for the rule of Abraham's justification, and of all the faithful, is one, [Una est, & perpetua, tum in Abrahamo, tum in omnibus fidelibus justificatiovis regula, viz. In Deum, qui (in Christo mediatore nostro, expiatis nostris peccatis) cundem à mortuis excitavit, ut & nos justificati in eo servemur. Bezae not. in locum.] and perpetual; to wit, in God, who (in Christ our mediator, having by his blood expiated our sins) hath raised him from the dead, that so we may be both justified, and saved by him. The promise particularised to joshua, Josh. 1. 5. As I was with Moses, so I will be with thee, I will not fail thee, nor forsake thee, is in general applied to all the faithful, whose conversation is without covetousness, as the Apostle expounds it, as a motive to contentation, Heb. 13. 5. for he hath said, I will never leave thee, nor forsake thee; Therefore let your conversation be without covetousness, & be content with such things as you have. For, as learned junius observes, that promise' given to the Captain, appertained to all his soldiers, even to the whole household of God, which were of the same faith with him, concerning the promised land, and therefore it belongs to the whole Church of God; Now, in these days, as well as it did to the jews, over whom he was Captain; [Ac proinde, tam ad Ecclesiam temporis hujus pertinere, quam ad illam priscam, cui Joshua praefectus erat. jun. lib. 3. Paralle cap. 13.] for, sigh God is jehovah, I am immutable, and subsistent of himself whatsoever gracious promise he hath made to any man, that walks worthy of his voca●●● wherein he is called, the same also appertains to all believers, who walk worthy of theirs, in an equal proportion, according to that of the Apostle, Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. The Apostle doth comprehend all sorts and conditions of men; [Quae ante scripta sunt, ad doctri●am nostram scripta sunt, ergo omnis loci & ordinis homines simul comprehendit, & proinde omnes scripturis subjicit. Gualt. Homil. 86. in Epist. ad Roman:] and as his promises, are motives, and helps to patience, and comfort, so also are his judgements, and threaten, recorded in the same Scriptures, either general, or particular lectures and examples, for us to avoid sin. Thus S. Peter useth the judgements befalling on the Angels, on Sodom and Gomorrah, and on Balaam, 2 Pet. 2, 4 5, 15, 16. to deter the jews, (and in them us) from committing the same sins, and to admonish them, to beware, sigh they knew these things before, jest they also being lead away with the error of the wicked, fall from their own steadfastness, 2 Pet. 3. 17. and S. judes' Epistle contains in it, the same conclusion, drawn from the same premises, Judas 5, 6, 7, 11. Nay our Saviour Christ applies the destruction, Luke 13. 2. 4. falling on the Galileans, (whose blood Pilate mingled with their sacrifices) and those, on whom the tower in Siloe fell, unto the jews, and Christians, that unless they repent, they shall all likewise perish; [Justis aliorum paenis, non oportet nos insultare, sed iis potius ad resipiscentiam erudiri. Bezae not. in loc.] and so S. Paul proves the jews punishments, to be our examples, 1 Cor. 10. 6 7, 8, 9, 10. 11. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted, nor be Idolaters, as were some of them, nor commit fornication, as some of them committed, and fell in one day 23000. neither let us tempt Christ, as some of them tempted, and were destroyed of Serpents: Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer: Now all these things happened unto them for examples, and they are written for our admonition upon whom the ends of the world are come, and more properly for us, than for them; [Quia ergo in ultima saeculi aetate sumus tot exemplis priorum corrigi debemus. Gorran in locum.] What judgements therefore I shall show out of the Scripture, or threaten denounced on sinners, whether general, or particular, the same if parallel to us, may be our examples, and lessons; and what promises are made to a whole Nation, or private man, if it may agreed with us, we will make it our Counterpane: that so knowing the threaten on such sins we are guilty of, we may both tremble at them, and repent, Esay 66. 2. and seeing his judgements falling on such sinners, as we are, we may confess unfeignedly our faults, and amend our lives, by forsaking them, Prov. 28. 13. and so may obtain mercy, for, blessed is the man that thus [Id est, serio pavore ad confessionem pecati sui, & ad fugam & recipiscentiam illius, semper adducitur. jun. & Trem. not. in locum.] feareth always. Lastly, that knowing his promise, made to the penitent, we may believe them, and by believing, enjoy them, and whilst we behold others judgements, we may acknowledge God righteous in what he hath inflicted on us; and whilst we believe his threaten, we may admire at the richeses of his goodness, and forbearance, and long-suffering, which leads us to repentance, and whilst we view his promises, we may confess our own ingratitude, and unbelief and so humble ourselves in dust and ashes, returning unto the Lord, with fasting weeping, and mourning, Joel 2. 12. and for the future, resolve to cleave to him, with full purpose of heart to serve him, Acts 11. 23. [Hortatur eos ad constantiam, sine qua, nil effici potest in omni negotio, ne dum in causa pietatis. Aretius' Com. in loc.] That so God may see our works, and repent of the evil which he hath threatened to bring on us, Jonah 3. 10. as the Ninevites did: Israel we know was God's son, even his first borne, Ezod. 4. 22. they were an holy people unto God the Lord, their God, God had chosen them to be a special people to himself, above all people that were on the face of the earth, Deut. 7. 6. yet to these branches of the good Olive, Rom. 11. 17. The axe of God's justice walaid, even to the root of the tree, a● S. john Baptist testifieth, so that every tree which brought not forth good fruit, was to be hewed down, and cast into the fire, Luke 3. 9 God had a controversy against his own vineyard, the Inhabitants of Israel, Hos. 4. 1, 2 because there was no truth, no mercy, nor knowledge of God in the Land: But by swearing, and lying, and killing, and stealing, and committing of adultery, they broke forth, and blood touched blood; Therefore God threatens, the Land shall mourn, and every one that dwells therein shall languish, for many years God watered his Vineyard with his word, Esay 55. 10. 11. he placed it in a fruitful hill, and fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, Esay 5. 1, 2, 3, 4, 5, 6. and made a vinepresse therein, and he looked that it should bring forth the pleasant grapes of holiness, truth, and righteousness, and it brought forth the wild Grapes of Idolatry, covetousness, profaneness, lasciviousness, and Injustice etc. Therefore God will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down, and I will lay it waste, and it shall not be pruned, nor digged. For the vineyard of the Lord of hosts, is the house of Israel, and the men of judah, his pleasant plant, and he looked for judgement, but behold oppression, [Singlaris esse accommodatio judiciorum Dei in populum i●gratum & ●ebellantem Deo.] for righteousness but behold a cry. judge ye therefore, between me, and my vineyard, [Quasi dicar, appello conscientiam vestram vos ipsi cognoscite, & bona fide statuite. junius & Trem. in loc.] for, because hereof as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their blossom shall go up as the dust, because they have cast away the law of the Lord of hosts, and despised the word of the holy One of Israel, Therefore is the anger of the Lord, Esay 5. 25, 26. [Paenas denunciat propheta quâ ostendit contumaces istos (qui sibi tam graves visi sunt, ad exuendam pietatem & humanitatem) fore aptissimos incendio, atque levissimos, ut nullo negotio judiciis Dei consumantur. jun. & Trem. in locum▪] kindled against his people, and he hath stretched forth his hand against them, and hath smitten them, and the hills did tremble, and their carcases were torn in the midst of the streets, for all this, his anger is not turned away, ●ut his hand is stretched out still for they served still their Idols, and above in their superstition, walking in the statutes of the Nations, which the Lord had expelled before them, 2 Kings 17. 7, 8. yea, the Magistrates, Ministers, and Elders committed secret closet sins, and heinous abominations, Ezek. 8. 5, 6, 7, 8. ad finem] and open profaneness, and wickedness, Ezek. 11. 1, 2. 3. & 2 Kings 17. 10. & Jer. 5. 30, 31. imitating the Heathen, whom the Lord carried away before them, and wrought most wicked things, to provoke the Lord to anger. They served Idols contrary to his word, and though he testified against them by his Prophets, exhorting them to return, yet they would not hear, but hardened their necks like their fathers, and believed not in the Lord their God, but rejected his statutes, and his Covenant, that he made with their fathers, and his testimonies which he testified against them, and so followed vanity, and became vain, and made marriages with the wicked, going after the Heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them: They left all the commandments of God, and sold themselves to do evil in the sight of the Lord, to provoke him to anger, Therefore the Lord was angry with Israel and removed them out, 2 Kings 17. 13. 14, 15, 16. to the 21. [Aetiologia est judiciorum Dei, qua explicatur quibus sceleribus provocatus Deus Israelis regnum pessum dederit.] of his sight: Also judah kept not the commands of the Lord their God, but walked in the statutes of Israel which they made, and than the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hands of spoilers, until he had cast them out of his sight, [Altera causa Judicii in Israelitas contagium regni, Jehudae in eandem labem prolabentis vicini regni exemplo. jun & Trem. notae in Kings 17.] If than God spared not the jews his eldest son, will he spare us Gentiles his youngest? Luke 15. 12. Sic interpretatur Gorranus sic etiam Gloss. homo quidam, habuit duos filios: sc. Deus pater populum judaicum, & Gent●lem.] if we become guilty of the same sins? If the natural branches were not spared, but broken of for their disobedience, and unbelief, much less will God spare us, for if we continued not in his goodness, we shall be cut of, Rom. 11. 20, 21, 22. their land a long time was watered with the dew of his grace, and with the rain of his word, but they killed the Prophets, and stoned them that were sent unto them, Mat. 23. 37. the land was full of adulterers, and because of swearing, the land mourned, jer. 23. 10, 11, 12. to the 17. folly was in the Prophets, who prophesied in Baal, and caused my people Israel to err they strengthened the hands of the wicked, that none returned from his wickedness, and from the Prophets of jerusalem profaneness was gone into all the land, for they prophesied falsely, and the Priests bore rule by their means, and the people loved to have it so. jer. 5. 30. Therefore saith God, what will ye do in the end thereof? when I shall forget you, and forsake you, jer. 23. 39 And hath not our land drank in the rain as S Paul calls it Heb. 6 7, 8 of his word, and grace? and lo it hath brought forth naught but briers, and thorns, and 'tis to be feared, 'tis rejected, and nigh unto cursing. Have we not been guilty of the same sins of Israel?  
First, contemning his word, and persecuting his Ministers. Secondly, committing Idolatry and superstition, walking in the ways of the Papists which the Lord expelled. Thirdly, commiting secret abominations in the sight of God, yea, and openly practising contrary to his word, joining in marriage and friendship with the Papists whom God commanded us to forsake. Fourthly doth not our land mourn for oaths? and long to enjoy her Sabbaths, from which we have hid our eyes? Have not the Prophets prophesied in Baal, and so caused the people to err, strengthening the hands of the wicked, that none return from their wickedness? and is not from them profaneness gone forth into all the land? for too many of them have prophesied falsely, and the Prelates and Bishops bear rule by their means, and the people love to have it so, and what can be the end thereof, but destruction? Our equal sins, have pulled down an equal judgement, and if by speedy repentance we prevent it not, there will be no remedy, 2 Chron. 36. 16. as was the case of the jews again, and again, Numb. 24. 21, 22. 23. & Ezek. 24 13, 14. & Ezek. 14. 14. 20. Heb. 3. 18. John 15. 22. Luke 13. 34. & Luke 19 42. Knowing therefore, that righteous lips are the delight of Kings: and that they love him that speaketh right, as the holy Ghost witnesseth, Prov. 16. 13. To express my duty to God, my loyalty to your most excellent Majesty, and love to my native [Non solum nobis nati sumus, sed partim patria, partim parents, etc.] Country, and that I may really discharge that godly Covenant, and solemn Protestation, which by lawful Authority I was obliged to take, to maintain the Protestant Religion, your Majesty's person, honour, and estate, the privileges of the Parliament, and the liberties of the Subjects, (All which, by a sincere perusal, and practise of this Declaration may be effected, and without which, ruin and destruction must inevitably fall on your sacred person, progeny, and kingdom, as God in his express word hath therein declared) I have made this Declaration, most humbly, plainly, and faithfully, which I refer unto your most serious consideration, praying unto him who alone teacheth to profit, Esay 48. 17. and openeth the heart to understand, Luke 24. 45. who is only the Interpreter of his own word, 1 Cor. 2. 12, 13, 14, 15. 16. that he would sand his holy Spirit into your heart, and sanctify it, and give you spiritual wisdom, and understanding, Ephes. 1. 17. & Colos. 1. 9 to discern his truth from falsehood, 1 john 2. 27. and would incline your heart sincerely to love the truth known, Zach. 8. 19 to embrace it, defend it, Mark 8. 35. and practise it, 2 Ep. joh. 4. to the glory of his most great and fearful Name, the comfort and welfare of this Church, and this kingdom in particular, the increase of your Majesty's honour, and happiness, to the joy and peace of all your godly subjects, to the ruin and destruction of Antichrist, and all wilful and malicious opposers of his truth, which the Lord in mercy grant, for the King of glories sake; to whom be glory, and Majesty, dominion, and power, now and for ever. Amen.   

Some typographical fault escaped, which may be thus amended:  
PAge 2 line 20 for as, read a, & l. 26 1. excludamus, p. 4 l. 12 r. interpretationem, & l. 29 1. Imperial, p. 5 l. 27 r. apertum, & l. 40 r. quum, p. 6 l. 3 r. deterreretur, & l. 4 r. assidue, & l 23 r. Ecclesiae, & summam, for summa, p. 9 l. 29 r. bear, p. 11 l. 24 r. ovis, p. 12 r. poenae, for paena, & l. 18 r. descent, p. 13 l. 15 r. Mrs. p. 14 l. 14 r. on, p. 17 l. 19 r. being, & l. 27 r. fit, & l. 28 r. to, & l. 31 r. do to, & l. 35 r. praenuntians, p. 19 r. exiti●, p. 20 l. 15 r. locutiones, & l. 34 deal of, p. 23 l. 20 r. vivi, p. 24 l. 3 deal and, p. 29 l. 19 r. metuunt, & l. 22 r. molesta, & l. 24 r. scortationem, p. 30 l. 29. r. operum, p. 33 l. 13 Ahashuerus, & l. 19 r. vermibus, & l. 29 r. as, p. 41 l. 15 r. fallacia, p. 42 l. 13 r. coleretur, & prae, & l. 34 r. cavent, p. 48 r. abjured, p. 49 l. 2 r. this, p. 50 l. 9 r. horror, p. 62 l. 7 r. lenatives, p 64 l. 39 r. formae, & l. 40 r. women, p. 65 r. necessitudines, p. 67 l. 2 r. fight, & l 4 r. infideles, p. 70 l. 39 muneribus, p. 71 l. 5 r. Vortigerne, & l. 26 r. that after, p. 72 l. 13 r. quis, & l. 15 r. and the son, & l. 28 r. dealt, p. 75 l. 30 r. Psal. 78. & slew us, p. 78 l. 27 r. and Idolatry, p. 80 l. 32 r. peierant, p. 81 l. 17 r. only, p. 82 l. 40 r. this, p. 83 l. 12 r. liberes, & l. 11 r. teipsum, & l. 13 r. haberes, &, per deos, & l. 18 r. mulct, p. 84 l. 36 r. Cleomenes, p. 92 l. 37 r. for, p. 94 l. 10 r. Shauli, & l. 11 Shaulem, p. 96 l. 24 r. saw, and shards, l. 34 r. which, p. 98 l. 17 r. palam, p. 99 l. 14 r. singularem, & l. 19 r. of, for to, p. 100 l. 32 r. eyes, p. 101 l. 27 r. declared himself, p. 103 l. 16 r. that, & l. 24 coetibus, p. 109 l. 8 r. Soter, p. 116. l. 6 r. the beast which rest, for, the beast which do towards sanctification, p. 111 l. 2 r. hands, & l. 11. r spoke, p. 113 l. 10 r. reliqui, & l. 39 r. two p. 114 l. 20 r. choreae sunt vitandae, l. 21 turpes, & indignae, & l. 22 r. fructus, & l. 30 r. Milverd, p 115. l. 28 r. of, & l. 29 r. aliud, p. 116 l. 19 r. et, & l. 20 r. jibidini, & l. 22 r. conscientiae, p. 117 l. 8 r. it, & l. 32 r. them, p. 1. 8 l. 8 Observe,  
This should have come as the second Cause, but was by oversight misplaced: & l. 14 r. excess, & l. 36 r. Teraphim, & l. 37 r. pietatem, p. 121 l. 5 & contumaces.   

june 18. 1646.  
Imprimatur,  
JOSEPH CARYL.   

A DECLARATION to the Kings most Excellent, Majesty, pointing out the chief Sins and Causes of this Civil War, and of all those Judgements under which now the three Kingdom's groan; plainly proved, and declared by God's Word, and our Practice: Also showing the Means, or Remedies (approved of God) for the establishing of a sound Peace, and for the removing of the said Judgements out of the aforesaid Kingdoms.  

I. 'Cause Major. 
To despise the Word of God, brings destruction on Magistrates, Ministers and people.  Minor. 
But we of this Kingdom, both Magistrates, Ministers, and People, have despised God's Word.  Conclus. 
Therefore destruction is coming on us, both on the Magistrates, Ministers and People.    
THE WORD, is here to be taken largely, and generally; for all, and every part of the Canonical Scripture, and for sound Doctrine, Reproof, Instruction, or Consolation whatsoever is drawn from thence, which in Scripture is called the Word of life, Phil. 2. 16. & Jam. 1. 22. the grace and virtue whereof converts the soul, rejoiceth the heart, gives light to the blind, and wisdom to the simple, Psal. 19 7, 8. works faith, pulls down strong holds, and casteth down imaginations, and every high thing that exalts itself against the knowledge of God, and brings into captivity, every thought to the obedience of Christ, 2 Cor. 10. 4. 'tis lively, and mighty in operation, sharper than any two eged sword, Heb. 4. 12. it quickeneth them that hear it aright, John 5. 25. and raiseth their souls that are dead in sin, it comforts the Saints in all troubles, strengthens them in all temptations, Psal. 129. 50, 92. 'tis the sword of the Spirit, whereby they conquer, Ephes. 6. 17. it sanctifieth and cleanseth the heart, Psal. 119. 9 & John 15. 3. and chap. 17. 17. being believed, and observed, it makes us free, John 8. 31. In sum, 'tis against all evils, a Catholic Antidote, happening to us in our spiritual warfare or pilgrimage; for it leads us walking, watcheth with us sleeping, and talketh with us waking, Prov. 6. 22. 'Tis the conduit whereby all the mercies of God, and sweetness of Christ are derived and conveyed: for its able to furnish us perfectly unto every good work, 2 Tim. 3. 17. and therefore it is set out to us by many excellent names and periphrases; as the Gospel of God, 2 Cor. 11. 7. and of Jesus Christ, the doctrine of the Lord, and of our Saviour, Tit. 2. 10. the preaching of the Lord, Rom. 16. 25. the Law and the Testimony, Isa. 8. 20. God's statutes, judgements, ordinances, the wholesome doctrine of salvation, the good seed: The Word, of the Kingdom of truth, of life, of peace, of reconciliation, of faith, the doctrine of the Spirit, the eternal Gospel; the Gospel of the glory of Christ, the glad tidings of salvation, the commandment, the Scriptures, the lest jota whereof shall in no wife fail, till all be accomplished, Mat. 5. 18. and 1 Pet. 1. 25.  
Secondly, to despise or contemn, is an act of the will, which the Philosopher calls aversation, [Keckermen Ethics in precognitis] the Father as not willing [August, voluntatem sic esse considerandum docet ut noluntatem quoque includamus.] we refusing or rejecting, the object whereof is a real evil, or apparent, which though it be good and honest in its own nature, yet seems to be evil to a corrupt man, because its either unprofitable or unpleasant. Now the will hath a lubency or joyfulness adjoined to its actions sometimes, which is termed the highest degree of willing; [Non excludadimus gradus voluntatis, seu lubentiam illam adjunctam voluntati. Kecker. Ethics in precognitis.] And so there may be a partial, or plenary despising, according as the object is received into the understanding, as very evil, or less evil; indeed the Word of God of itself, is very good, and greatly to be desired, Psal. 19 10. and Rom. 7. 12. but because, to carnal minds it seems to be both unpleasant and unprofitable; therefore is it hated and contemned; yea, be-because it thwarts and condemns their carnal pleasures and desires, requiring the contrary to them, therefore it's rejected and despssed: For, than, saith Aquinas, a man's sins, out of contempt, when his will refuseth to be subject to the rule of the law, and from thence proceeds to do contrary to the law, [Aquin. 22 d● q. 86. Art. 9 3. m. tunc enim transgreditur excontemptu quis, cum voluntas ejus re●uit subjici ordinationi legis, & ex hoc procedit, ad faciendum contra legem;] So that despising properly, is an internal act of the will corrupted and misinformed, proceeding from a vehement love it hath to the pleasures and profits of this life, (and for want of the true love and fear of God,) which causeth it to joath and despise all, or some part of God's Word, and the sincere preaching thereof, refusing to believe or be ruled thereby; or at lest hypocritically obeying the same; nay, sometimes it not only loathes and hinders the knowledge and sincere preaching thereof, but also proudly opposeth and gainsayeth the truth; yea, persecutes, kills and destroys the preachers and professors thereof.  
First, than to undervalue the Gospel, and lowly to esteem of that inestimable benefit, (the powerful preaching of God's Word) by loving, honouring, or respecting ourselves, honours, pleasures, profits, sins, or any thing else, whereby our obedience is slackened, his Word disobeyed, and the preaching thereof vilified, is a despising of God's Word, a great sin. This was old Elies' fault, in that he cockered his sons, honouring them above God; and though he knew his sons made themselves vile; yet he restrained them not, 1 Sam. 3. 13. Therefore is he said to despise God, 1 Sam. 2. 30. This was the Gadarens folly, Luke 8. 37. who esteemed their swine above the doctrine of Christ: And Jehues hypocrisy, who would rather part with his God than his crown, with his religion, than with his new got honour, 3 King. 10. 29. 31. Demas makes shipwreck of faith and a good conscience, to embrace the present world, 2 Tim. 4. 10. [Acquievit in hoc seculo, amore inductus illius;] Those in the Gospel, that made excuses, preferred their farm, oxen, wife, before Christ's invitation to the marriage supper: Luke 14. 24. 21. [Adeo insanit maximaetiam eorum pars, quibus ' Deus seipsum patefecit, ut quae adeo nacti sunt, adjumenta, in impedimenta sponte convertant, Bezae in locum not.] which greatly angered the Lord: The Israelites that would not believe God's Word, nor obey Moses, but loathed the Manna, and desired to return into Egypt for love to the fleshpotss, onions, garlic, grieved God hereby, erred in their hearts, knew not Gods ways, Heb. 3, 10. Herod preferred his lust before Saint John's Sermon, and would rather part with the Baptists head, than violate his rash oath, under pretence of displeasing his guests, or lessening his honour, Mat. 14. 9 The Priests for covetousness, despised God's name, polluted his ordinances, accounted his meat contemptible; it was a weariness to them, they snuffed at it, and brought that which was torn, the lame and the sick, against whom God denounceth a curse, Mal. 1. 6, 7. 12. 13, 14. such fools despise wisdom and instruction, Prov. 1. 7. By the punishment the heinousness of the sin appears; for those that despise the Word of the Lord, and break his commandments, that soul shall be utterly cut of, Numb. 15. 31. his iniquity shall be upon him. It was the height of David's sin to cloak his adultery, to kill Uriah, which Nathan aggravates; wherefore hast thou despised the commandment of the Lord, 2 Sam. 12. 9 Demetrius, for gain, cries up Diana, rejects the Gospel, and raiseth an uproar against Saint Paul, Acts 19 24, 25, 26, 27, 28.  
Secondly, To neglect to labour after the purity and power of the word, by being lukewarm in the service of God, or hypocritically believing, or obeying it; as first, in not loving and longing to have it sincerely, and constantly preached and read. Secondly, not to tremble at the threaten and judgements denounced in the word, against the transgressors thereof. Or thirdly, in not labouring after the power of godliness, and to serve God in spirit, and truth: But to content ourselves with a partial or outward obedience thereunto, serving him only with an outward worship, this also is a secret loathing, or despising of his word.  
Thus Saul in not fully performing the word of God in destroying utterly Amelech, (thinking to satisfy God) with outward sacrifices only, is said to turn bacl from following Gods commands, 1 Sam. 15. 11, ad versum, 22, 23. and is censured for Rebellion and rejecting the word of the Lord.  
And St. Paul reputes meanly, or lowly to accounted of sound preaching, despising, 1 Thess. 5. 20. [Prophetias ne pro nihilo habete idest, verbi Dei interpretatione: sic Bezae nota in locum] and to be lukewarm and slack in the law, is despising Hab. 1. 4, 5. of his word, as St. Paul expounds that place Act. 13. 41. Behold ye despisers and wonder and perish. They could not endure the Saints holy admonitions, and were impatient of sound reproof, as Junius notes, [Nequeant ferre patienter sanctas admonitiones ex verbo tuo, sed impatientes doctrinae. Dei jurgium & litem efferunt. Contra servos Dei. Junius in Hab. 1. 3.] This was the sin of the Galatians, who laboured not after the purity of the Gospel, nor stood fast in the liberty wherein Christ had made them free, Gal 5. 1, 2, 3. And how much this sin should thrive in the last days, St. Paul forewarned us, 2 Tim. 3. 5. That men should be lovers of themselves, and have a form of godliness, but should deny the power thereof: for to hear the word, and pretend to obey it, and to do nothing less, is a plain contemning and hating of it, as Christ tells the Pharisees, joh. 15. 24. such men's hatred is covered with deceit, Prov. 26 26. their despising, with a pretence of love, they profess they know God, and his word, but in their works deny him and his word. Titus 1. 16. Being abominable, disobedient, and to every good work reprobate or voided of judgement. Such also were the elders of Israel, they had Idols in their hearts, and were separated from God. Ez. 20. 1. 16. and 14. 3, 4. 7. They despised his judgements. Love is the impartial passion of the soul. [Vid. Mr. Wrights passions of the mind.] And he that is of God loveth his word, Jo. 8. 47. heareth his voice, 1 Joh. 4. 6. keeps his commandments, Jo. 14. 15. they are not grievous to him. 1 Jo. 5. 3. But they delight in the law of God, and meditate therein day and night, Psal. 1. 2. the word is sweeter to them than the honey and the honey comb, more to be desired than gold, or fine gold, Psal. 19 10. 'tis hungered after as the food of the soul, 1 Pet. 2. 2. wantng which love, and desire, men become either Atheists in their hearts, or hypocri●●● in their profession; either inwardly dead, in regard of affection to Religion, or outwardly lukewarm in the actions of their devotions; in both, they declare their great contempt of his word, and Apostasy from him.  
This was the Church of Ephesus sin, Rev. 2. 4. she had lost her first love; but chief of lukewarm Laodicea, Rev. 3. 16. Counterfeit holiness, is double iniquity; no sinner to the hypocrite, who thinks to deceive God, and his neighbour, but in the end deceives his own soul; who in outward show pretends love to the word, but loathes it in his affection, denies it, and despiseth it in his actions.  
This was the pecular sin of the Scribes and Pharises, Hypocrites, who said, but did not, made a specious show outwardly of holiness, but were within full of hypocrisy and iniquity, whom Christ calls, blind guides, painted sepulchers, fools, hypocrites, serpents, generation of vipers, Mat. 23. 25. 16. 17. 27. 28. 33. Publicans and harlots were saved before them, for the ones ignorance was simple, the others affected. [Hic ex ignorantia purae negationis, ille ex ignorantia prava dispositionis peccat, hic excusatur à tanto ille damnabitur pro summo.] Natural ignorance excused in part them, but affected malice highly aggravated the others offence, and brought greater condemnation on them, Mat. 23. 14. weakness pleaded for mercy to the one, but wilfulness cried for justice on the other: For he that knew his masters will, but did it not shall have many stripes, Luke 12. 47. he worthily deserves drowning that refuseth the hand that would help him out, and he in justice can expect not less that refuseth the means that would bring him to happiness. [Merito sub mergitur, qui respuit volentem se salvare. Gorran. in Evan.] Better had it been for such not to have known the way of righteousness, 2 Pet. 2. 21. than being known to despise it, and to departed from the holy Commandment, for pleasure or profit. Both sin and punishment had been less and easier had such obtained pardon. Matthew the Publican became an Apostle, obeying Christ's call: when Judas an Apostle, became a devil, by despising his master's counsel. Joh. 6. 70. Saul from being an ignorant persecutor, obtained mercy, because he did it ignorantly in unbelief, 1 Tim. 1. 13. and became a zealous preacher: Whenas Saul, from being the Anointed of the Lord, became an Atheist, and Idolater, 1 Sam. 28. 7. [Pejus tectum quam aptum od●um.] No hatred to cloaked malice; Christ had no greater enemy than Judas, nor David than Absalon, nor God than profane Israel and Judah, Ezek. 16. 48. 51. nor his Church than julian, Arrius, nor his word in all ages of the world, than the false teachers, and hypocritical professors thereof, who made a show of loving and reverencing it, such derogate more from his honour, than the heathen, Christ would rather the Laodiceans were cold by Infidelity, than lukewarm by neutrality. A civil Pagan fare excels a profane Christian: for God must accounted it greater wickedness by them to be hated, despised, disobeyed, from whom he expects reverence, thankfulness, love. Therefore saith God, Samaria had not done half jerusalems' sins, Sodom had not done as she, but she had multiplied her abominations more than they, so that they were justified by her. [Long minus peccasse Israel dicitur, quia neque tanta à Deo beneficia acceperat quam regnum & sacerdotium in Indaea essent, neque fuerat revocatum tam diuturna patientia, sed Iudaea plura habuit & diuturniora beneficia quibus alliceretur atque exampla judiciorum quibus de deterretur, & tamen malitia sua obfirmata cum beneficiis, judiciis, & documentis Dei fossidue concertavit. jun. in Eze.] judah's sin therefore is written with a diamond, jer. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what thou my son? said Caesar to Brutus, his stab went highest his heart: so Christ to Judas, what dost thou betray the Son of man with a kiss? so Nathan to David, wherefore haste (thou) despised the Commandment of the Lord thy God? 2 Sam. 12. 8. to the 14. And as hypocrisy is so foul in general, so more especially in this point, to despise the word, and to hinder the preaching of it in purity, and in power: As Alexander greatly withstood Saint Paul's words, 2 Tim. 4. 15. and so did him much evil, of whom (as of a pestilent fellow) he commands Timothy to beware; and such were the false Apostles amongst the Corinthians, who through subtlety beguiled them, corrupting their minds from the simplicity that was in Christ, yea and disgraced St. Paul, and his Ministry, they confessed his letters were weighty and powerful, but his bodily presence was weak and his speech contemptible, 2 Cor. 10. 10. they could not endure to have the word sincerely preached, but undervalved his doctrine, whom he paints out in their own colours, 2 Cor. 11. 13. being false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, and such St. Paul tells us should be in our days, who as jannes' and jambres the two chief Magicians of Pharaoh withstood Moses; so should these the truth, 2 Tim. 3. 1 to the 5, 6, 7, 8, 9 [Non esse sperandum Ecclesiam aliquam incorruptam in hac seculo, sed fore potius magnum perditissimorum hominum proventum, in ipso etiam ecclesiam sinu, qui tamen summa pietatem, & charitatem, pre se ferant. Bez. in locum nota. Jannes & Jambres dicuntur fuisse principes magorum Pharaonis multumque restitisse Mosi, etc. junius in locum.] by their false glosses, and oratorical expositions of the word, and lying signs and wonders, as they by their false miracles, and diabolical apparitions deceived Pharaoh, and resisted the truth: but in thus doing they were men of corrupt minds, reprobate concerning the faith, which is a graphical description of your Popish Monks and jesuits, and of jesuitical Doctors, ambitious Prelates, and Courtflattering Chaplains, to whom God hath sent strong delusions, that they should believe lies, as a just punishment of this sin, viz. because they received not the love of the truth, that they might be saved, which is the sin noted by the Holy Ghost to be in all those who are favourers and followers of the Papists, whom Antichrist shall seduce, 2 Thess 2. 10. God sharply reprehends this sin, jer. 9 3. that they did bend their tongues like their bow for lies, but they were not valiant for the truth. They hated him that reproved in the gate, and abhorred him that spoke uprightly, Amos 5. 9 They could not endure the Prophet to prophesy against their Idolatry, to tell the King thereof, was accounted by his flattering Courtiers conspiracy, and therefore, they forbidden Amos to prophesy any more at Bethel, it was the King's Chapel, near the King's Court, whose tender ears could not endure reproof, much less threatening, Amos 7. 13. [Atrox quidem sed mendax criminatio fraude Amaziae qui perfide accusabat prophetam apud regem, jun. & Trem. notae in locum] But with such Ahabs presently the Minister is his enemy, therefore because he prophesied evil against them, for their wickedness, they hate them, as he did Michaiah, 1 King. 22. 8. this sin jerusalem run into, in despising Gods holy things, hiding their eyes from the Sabbaths, Ezek. 22. 25, 26. and as of a wonderful and horrible thing doth God accounted it, Jer. 5. 30, 31. for the Prophets to prophesy falsely, and the Priests to bear rule by their means, and the people love to have it so, viz. not boldly to speak the truth, but to prophesy smooth things, to speak to them deceits, Esay 30. 10. [Ob signatio prophetae propter incredulitatem populi, qui velint ut desinat Deus prophetas illos obtundere, jun. & Trem. in locum] These sort of persons God will have noted in a book, and to be registered for the time to come, that they are a rebellious people, lying children, that will not hear the law of the Lord, which say to the Seers see not, and to the Prophets, prophesy not unto us right things, but get ye out of the way, turn aside out of the path; cause the holy One of Israel to cease from before us. Thus judgement is turned backward, and justice standeth a fare of for truth is fallen in the streets, and equity cannot enter; yea, truth faileth, and he that departeth from iniquity, maketh himself a prey; and this the Lord beholdeth, and it displeaseth him greatly, Esay 59 14, 15. for hereby they pulled out the eyes that should give them light, and destroyed the food that should feed them.  
Secondly, not to tremble at the threaten and judgements denounced in the word against the transgressors thereof, is a great sin, and a despising of his word: so the Lord showeth by his dislike of those, who were the professors of his word, but neglected this duty, Esay 66. 2, 3. etc. and by his gracious mercy, and approbation to those who performed this service, To this man will I look, even to him that is poor, and of a contrite spirit, and that trembleth at my word; but to perform outward service, without this inward affection, is hateful, abominable, though the work in itself be never so just, or lawful; For, he that kills an Ox, is as if he slew a man, he that sacrificeth a Lamb, as if he cut of a dog's neck, he that offereth an oblation, as if he offereth swine's flesh, and he that burneth Incense, as if he blessed an Idol. God's Name is dreadful amongst the Heathen, and much more reverend aught he to be esteemed by his Saints, Mal. 1. 14. [Non est illa mea habitatio justa, sed in animo pauperum & contritorum spiritu, ibi unanimiter habitaturus sum, ut est. 2 Cor. 6. 16. Jun. in locum] God is a consuming fire, therefore we must take grace, to serve him acceptably with reverence and godly fear, Heb. 12. 28, 29. he commands even Kings, and judges of the earth, to serve him with fear, and to rejoice before him with trembling, Psal. 2. 10, 11. Thus good king josias, when he heard the law read, and the threaten denounced therein, for those sins they were guilty of, he rend his garments in token of sorrow; the fear of God's displeasure made his heart tender, and caused him to humble himself before the Lord when he heard his word, both which extracted tears from his eyes, 2 King. 22. 11. 13. 19, 20. And so the godly after their return from the Captivity, they wept, when they heard the Law expounded, Nehem. 8. 9, 10. and trembled at the word of the God of Israel, Ezra 9 4. Moses when God speaks, must put of his Exod. 3. 5. shoes, from his feet, to testify the inward reverence of his mind, by this outward Ceremony, [Simplicissima hujus Ceremoniae ratio videtur esse, ut pedum n●ditas, religionem animo incuteret, & for is eam testatam faceret, juni. in locum] For, God will be sanctified in all those that come nigh him, as he tells Aaron, Levit. 10. 3. and those who sin against him, he will make them public examples and documents of his severe and inflexible justice, that others also may fear. Solomon enjoins a great care and preparation before we hear, Eccles. 5. 1. and Christ bids us take good heed how we hear, Luke 8. 18. for the word spoken shall judge us at the last day, Joh. 12. 48. if with S. Peter's Converts it prick us not at the hearts, Acts 2. 37. working in us a fear of offending him, and sorrow for displeasing him; 'tis to be feared, the god of this world hath blinded our eyes, jest the light of the glorious Gospel of Christ should shine unto us, 2 Cor. 4. 4. for to the godly, the preaching of the word comes in power, and in the holy Ghost; they hear it as the word of God, as if Christ himself had spoken unto them, 2 Thes. 1. 5. and 2. 13. as the Galatians received St. Paul as an Angel of God, even as Christ jesus, Gal. 4. 14. and therefore to hear it carelessly, as the jews did our Saviour, or wantonly to please our lusts, as the Athenians did S. Paul, for novelty sake, Acts 17. 19 or lukewarmely, as Agrippa to be half persuaded, Acts 26. 28. or hypocritically, as Ezekiel's hearers, Ezek. 33. 31, 32. who heard them, but would not practise them; with their mouth made a show of love, but their heart went after their covetousness; In a word, to hear any other way without fear, thereby secretly despising it, brings destruction, as the Antithesis of Solomon's Proverb plainly declares, Prov. 13. 14. Whoso despiseth the word shall be destroyed, but he that feareth the Commandment shall be rewarded.  
Thirdly, not to labour after the power of godliness, and to serve God in spirit and in truth, but to content ourselves with a partial or outward obedience thereunto, serving him only with an outward worship, this also is a secret loathing, and despising of his word. This was Zedekiah king of judah's sin, jer. 38. 15. 16. who made a great show of love, both to the word, and messenger that brought it, but when he knew it, he laboured not to observe it, he obeyed not the word of the Lord, nor harkened to the counsel of the Prophet speaking the same, but out of a carnal fear, or shame, and out of a slavish love to himself or his Courtiers, he followed their counsel, preferring it before the Word of God, for his friends (such as the Hebr. calls the men of his peace) who pretended loyalty and service to him, for the maintenance of his crown and dignity; these by their crafty counsel prevailed against him; for that his feet were sunk into the mire, and they were turned away back; yea, all the misery that befell him, was effected by his ill Counsellors, as Junius notes [Crimen totum defectionis, à Caldaeis in consiliarios tuos, & foederatos exteros transferant, ad excusandum te per illos effectum esse, ut in hanc malorum abyssum devenires▪ & à Chaldaeis deficeres, jun. & Trem. notae in Jer, 3. 8. 6. 22. 21.] not much different from this, is that example of johanan the son of Kareah, with the remnant of Israel, who promised obedience, and called God to witness their promises, whether the word spoken were good or evil, Jer. 42. 5, 6. 20. 21. but they did dissemble in their hearts, in what they promised and obeyed not, but condemned the Prophet for speaking falsely, and said, that the Lord had not spoke by him, because it pleased not their humours, and opposed their lusts and desires, Jer. 43. 2, 3. This was the sin also of the Israelites, in Isaiahs' time, they drew nigh to him with their mouths, and with their lips did honour him, Isa. 29. 13. but their hearts were removed far away from him, and their fear towards God was taught by the precepts of men. This sin eminently shined forth in the Scribes and Pharises, as our Saviour himself expoundeth, Mat. 15. 7, 8. But in vain was their worship and religion, they fasted often, prayed much, gave alms, paid tithes, praised the Saints dead, built the tombs of the prophets, but in the mean time sinned horribly; and therefore Christ pronounceth many woes against them, Mat 23. yea, of old this sin so displeased God, that he calls them Rulers of Sodom, and people of Gomorrha, as high in iniquity as they; for though they thought by their outward service to please God, he tells them his soul hated them, Isa. 1. 10 11. [Malitia atque sceleribus cum Sodomitis comparandi nam externus cultus nil valet, non tantum corpore, sed etiam animo integro sistati● vos & exhibeatis mihi, Jun. in locum.] such service was a trouble to him he was weary to hear them; therefore when they stretch out their hands, he will hid his eyes; yea, when they make many prayers, he will not hear them. And so he tells them by the Prophet Amos, Amos 5. 21, 22, etc. I hate, I despise your feast days, I will not smell in your solemn Assemblies, I will not accept your meat offerings, etc. thousands of rams, nor ten thousand rivers of oil will not appease his wrath, Mic. 6. 7, 8. for he will have mercy, and not sacrifice, he requires the obediential knowledge of his Word, more than  offerings, Hosea 6. 6. he delights not in external rites, nor will he reprove thee for thy sacrifices, Psal. 50. 8. ad finem, as at large the Psalmist showeth, his sacrifice he accepts, is thanksgiving and payment of vows, praising of his name; and a right ordering of our conversation according to his word; for he is a Spirit, and will be worshipped in spirit a●● in truth, Joh. 4. 24. even in sincerity of obedience; and to such alone w●l●●e grant his approbation and salvation: But to observe outward service, and 〈◊〉 still in our sins, to present ourselves in God's House, and to hate Reformation, to hear his Ministers, and to cast his word behind our back, for pleasure or profit, to all such he saith, What hast thou to do to take my Word into thy mouth, seeing thou hatest to be reform? Psal. 50. 16, 17. Will God accept his bodily service, who gives his soul to Satan? Or, is there any true love of God's Word in him, who is in love with himself, or the world, which is enmity with God? James 4. 4. none at all, 1 John 2. 15. for God (like the true parent) will have no division, there's no halting between God and Baal, we cannot be in the light, and have fellowship with darkness, 2 Joh. 1. 6. For, what concord hath Christ with Belial? 2 Cor. 6. 15. see how God scorns such service, Jerem. 7 9 [Redargui● Hypocrisin Judaeorum, qui dicunt tuti sumus, ab omni periculo, nil potest damno esse nobis quia servat nos Deus quem colimus in templo suo, Trem. & Jun. in locum;] (for men to continued in sin, and yet presume to serve him;) will ye steal, murder, and commit adultery, burn incense unto Baal, and walk after other gods, whom ye know not, and come and stand before me in this house, and say, we are delivered to do these abominations? But in thus doing, they were poor and foolish, they knew not the way of the Lord, nor the judgement of their God, because they execute not judgement, nor seek the truth? And though they know it, they will not obey it: though he spoke, they would not hear; and though he called, they answered not, which most highly displeased God, Jer. 7. 13, 14, 15, 16. as appears in the subsequent verses, they refused instruction, hardening their hearts like the rock; they refused to return, but say in their hearts, the Prophet shall become wind, and the Word is not in them; thus shall it be done unto them, Jer. 5. 3. 12, 13. we shall be freed from those plagues, and shall punish them, [Potius haec mala in ipsos recident, & nos male multabimus ipsos, prout denunciant nobis, ipsos gladio perdemus, & fame Jun. in locum;] but this increased their sin and judgement. The Lord our God is but one, a holy, jealous and just God, Deut. 10. 12. 16. and Chap. 6. 5, 4. who retards not persons, nor takes reward; and therefore will have us love and serve him, with all our hearts, souls and might; he will have no partner, Psal. 119. 3. and 1 King. 18. 21. he that breaks willingly one command, is guilty of all, Jam 2. 10. and Eze. 18. 10. 13. compared together. For true obedience must be out of conscience to God's command; this alone must move a Christian to perform holy duties; and than, when its sincere, it will be universal, both in the matter, to all parts of God's Word, and to every precept therein contained; and in manner, with all the heart, mind, soul, and strength: And lastly, in regard of ●ime and place, at all times, Psal. 119 93. 112. always▪ even to the end, in ●ll places and companies continually: Psal. 44. 46. 117. 'tis confessed indeed, the best Christians fail in their obedience, but not in their purpose to obey, Acts 11. 23. that is, sincere, like Davids, to all God's precepts, Psal. 119. 6. For he longs after him, and seeks them with his whole heart, he rejoiceth in the ways of God's testimonies, meditates therein, desires to keep them, hath respect unto them all, and will not forget them; his soul breaketh for the longing that he hath to God's judgements at all times, Psal. 119. 2. 6. 14, 15, 16. 20. So he keeps them affectu, though not effectu; he hath a will, though not a power to observe them, Rom. 7. 22, 23. he obeys habitu, though not actu; he so fears the Word, that he despiseth no part of it; he is no hypocrite, though not perfect; he loveth no sin, though he offend seven times aday; he contemns no precept, though he transgress against most, which is quite opposite to the hypocrites obedience, which is either slavish, for fear of punishment, or mercenary, for hope of reward only: As Pharaoh lets Israel go for fear of his own death, Exod. 12. 33. [Omnia Israelitis concedentes, modo exierent, & vitam suam prece, precioque redimentes. Jun & Trem. in locum. Ahab humbles himself for fear of judgement, 1 King. 21. 27. jehu destroys Baal and Ahabs' house, to confirm himself in the kingdom; the Israelites fast for themselves, Zach. 7. 5. and not to God; the jews used not force to the Disciples, but it was for fear of the people, Acts 5. 26. And Herod did many things for fear of john Baptist, Mar. 6. 20. Divers malicious hearts break not forth into outrage of villainy, for to obtain their own ends, either pleasure or profit, fear, or favour always prevail; that's the weight sets the wheels going: The Devil in sickness will turn religious; but as a Lion in chains, is still a Lion, though he pray not: A Wolf a Wolf, though he worry no sheep, being overawed by the Shepherds and dogs. So are all hypocrites as wicked in abstaining as in the acting of many sins; [Nunquid quia ovem non tulit, ideo Lupus venit, & oves redit, Lupus venit fremens, Lupus redit tremens, Lupus est tamen & fremens, & tremens, Aug. de verb. Apo. Serm. 21.] For even than, their obedience to the Word, is but only partial, compelled, external; 'tis effectu, not affectu, they do it, but without any good will or liking of it: 'tis actu, not habitu in show, not indeed, or indeed, not in heart. 'tis to some command, not all; at some times, not always; in some places, companies, and not for ever, continually: For, in the fitness and preparation of their hearts, they break those commands they keep; they despise that Word they seem to obey, on all accasions, for their advantage, being ready to violate the same: he loves no precept, nor part of the Word, though he seem to hear and observe much; he is, in a word, guilty of all, though openly and actually he transgress not all.  
As the Pharises preaching, praying, fasting, almesgiving, tithing, and observing the ceremonial law, did rather aggravate than extenuate their contempt of Christ and his Word: So is it with all hypocritical professors of his Word, their hearing, reading, praying, preaching, will not avail them, unless to bring on them greater judgement, 2 Pet. 2. 21. [Sus dum in luto lavatur, sordidior redditur, sic qui peccatum plangit, nec tamen deserit, paena graviori se subjicet, Glos.] For to such, pleading these outward works, Christ will say, I know you not, departed from me, Mat. 7. 23. all ye workers of iniquity. [Verba Christi acerbissime repellentis, non ignorantis. Bez. in locum.] The sheepskins must than be pulled of from these wolves, Ma●. 7. 15. and God will show how hateful and detestable such outward holiness is in his eyes, Mat. 24. 51.  
Lastly, openly to loathe and reject the word, and the sound and sincere preaching of it, and proudly to oppose and gainsay the truth, hating and persecuting the faithful Ministers thereof, either first, because they preach against, and condemn their beloved sins: or secondly, because by their doctrine they are hindered in enjoying their pleasures, profits, honours: or thirdly, because it condemns their unlawful traditions, human inventions, and superstitious ceremonies; this also is to despise the word, a grievous sin. This was Amaziahs' sin, 2 Kin. 25. 16. who when the Prophet reproved him for his Idolatry, asked him whether he were of the King's Council, and harkened not to his word, but silenced him. It was the sin of the old world who would not harken to that Preacher of Righteousness, 2 Pet. 2. 5. who instructed them of God's purpose, and decrees, both by his words & works. [Centum enim & v●ginti annis non descit impios & dictis & factis commonefacere quanta illis i●a Dei in mineret, Camer] It was the special sin of the Jews, Mat 23. 37. and Acts 3. 15. who killed the Prophets, and the Prince of life, who persecuted the Apostles, and pleased not God thereby, but were contrary to all men, forbidding them to speak to the Jews, or Gentiles, that they might be saved, and so filled up the measure of their sin. 1 Thess. 2. 15. 16. It grieved them that they taught the people, and therefore they laid hands on them, and imprisoned them, Acts 4. 2, 3. y●● they commanded them not to speak in the name of Christ, and beaten them, Acts 5 40. By reason of which sin, wrath c●me on them to the uttermost; 〈◊〉 ●●use of their rejection, had they h●d eyes to have seen it, was before 〈…〉, jer. 9 12 and Zeph. 3. 1 8: and Esa. 28. 12 13, 14 15 16 etc. for the 〈…〉 word and mocking at the zealous professors thereof. See how heinously God ta●●s this sin, jer. 22. 50. and Job elegantly expresseth it. job 21. 14 & ●. God complaints of it in the Priests, Mal. 2. 2. loash though in his young ye●r●s he declared a great d●●le of zeal and godliness (whilst his tutor and foster-father good I●●oj●da lived) yet running into this sin by his seduced councillors, his piety with jehojada died, his faith and zeal soon vanished, and with the Kings the greatest sort of the Nobilities and Gentry's goodness decays, which highly provoked God's wrath, and caused God to forsake them, 2 Chron. 24. 19 to the 26. It was a full period to Ahabs' sin to persecute and reject Michaiah and his prophecy, 2 Chron. 22. 28. A sin harder to be pardoned than Sodoms, and more intolerable than Tyre and Zidons, Mat. 11. 24. which Christ with tears be wails in jerusalem, Luke 13. 34. for as their fathers had done before, 2 Chron. 36. 16. so they persisted in their sin, being stiffnecked and uncircumcized in hearts and ears, always resisting the Holy Ghost, Acts 7. 51, 52. persecuting his Ministers, and despising his law. Solomon shows the folly and misery hereof, Prov. 1. 24, 25, 26, to the 32. But than is this sin aggravated especially, when men hate and reject the Word, and persecute the Ministers thereof. First, because it condemns their beloved sins, as Moses did the tyranny and covetousness of Pharaoh, which hardened his heart, made him hate his Prophets, and persecute God's people with his Army. Thus did Herodias hate John Baptist, for reproving Herod's incest, Mar. 6 19 Ahab, for that Eliah reproved his sin, hated him, 1 King. 21. 20. and Jezabel sought his life. Christ was persecuted by the Scribes and Pharisees for opening their vices, and telling them the ●ruth, joh. 8. 37. 40. Or secondly, because the word preached hinders them in their pleasures, profits, honours, as the doctrine of St. Paul did the false Apostles ●nd teachers, Phil. 3 19 Thus Demetrius for his gain raiseth an uproar against St. Paul, Christ; and the mistress of the Damsel, that had the spirit of Python, when they saw that the hope of their gain was gone, than they blasphemed the doctrine of the Gospel, and persecuted Paul and Silas, Acts 16 19 The Prophet that cried against the Altar of bethel (which Jereboam for to secure his ●onor had reared) is presently commanded to be laid hold on, 1 Kings 12. 26. and 13 4. The Jews also persecuted Christ, and his Apostles, jest the Romans should destroy their Temple and Nation, joh. 11, 48. Balaam for hope of honour, profit, nurseth God's people; as Herod killed the infants and fought to destroy Christ, ●est he should loose his Crown and richeses, Mat. 2. 16. As Josephus relates, [Vid. ●he unfortunate Politician. Herodes Hypocrita novit Christum natum, eum quarit simulanter ad necem▪ quod cum non succedat, ad vim crudelem convertitur. Aretius' in Mat. 2.] Or thirdly, because the word preached opposeth their unlawful traditions, human inventions, and superstitious ceremonies. This was the sin of the Galatians, wherewith they were bewitched, in turning to those weak and beggarly elements of the ceremonial law, which Christ abolished, yet they desired again to be in bondage, and because the Apostle told them the truth in this point, to avoid these (otherwise Christ would profit them nothing) therefore he was accounted their enemy. Gal. 4. 9 16. A sin which Christ blamed in the Scribes and Pharisees, who transgressed God's commands by their traditions, Mat. 15. 3▪ 6. for which they hated him, persecuted him, and so they did St. Paul for preaching against these ceremonies, Acts 15 1, 2. and Acts 21. 28. Diotrephes to maintain Prelacy repressed the truth, despised St. John's letters, and preached against the holy Apostle, and other sound orthodox teachers, casting the godly out of the Church, joh. 3. Epist. 9 10. Of the same sort were those false teachers mentioned by St. Paul, Titus 2. 10. who were unruly, vain talkers, and deceivers, subverting whole houses, teaching things they aught not, for filthy lucre's sake.  
Such also were those Monkish Prelates, whom St. Paul paints forth, Col. 2. 19 being unsound, rotten members, fallen from their head Christ Jesus, and hurting and corrupting those, who are not so wilful nor wicked as themselves, with their vain philosophy and carnal wisdom, and show of humility, and will-worship, whom St. jude, jude epist. vers. 4. sets forth, that they turn the grace of God into wantonness, and denying the only Lord God, and our Lord jesus Christ (as the only Prophet, Lawgiver, and teacher of his Church) and thereby bringing on themselves swift destruction, whose pernicious ways many shall follow, by means whereof, the way of truth shall be evil spoken, and persecuted, and through covetousness, shall they with feigned words make merchandise of you, 2 Pet. 2. 1, 2, 3, 4, etc. [Predicit Petrus falsos fore doctores in Ecclesia, adeo ut ipse Christus à quibusdam abnegetur, qui tamen illum redemptorum vocabunt. Bezae in locum not.] whose judgement now a long time lingreth not, and their damnation slumbreth no. So that this sin brings destruction out a man, or Nation, which is the next thing to be proved.  
The Holy Ghost saith plainly, he that despiseth the word, shall be destroyed, Prov. 13. 13. And again, he that being often reproved, hardeneth his neck, shall be destroyed, and that without remedy, Prov. 29. 1. The judgement was so heavy on Ely, and his family for this sin, that it makes one's ears tingle to hear it, 1 Sam. 2. 11. 12. 13. It brought death on him, and his sons in one day: God would judge his house for ever, for this iniquity. The Gedarens, for contempt of the Gospel lost the Kingdom of heaven, as well as Corazin and Capernaum, Mat. 11. 22, 23. against whom, Christ thundereth forth a terrible woe. jehues' throne lasted but to the fourth generation, 2 Kings 10. 30. because he did God's work hypocritically. God will avenge the blood of jezreel upon the house of jehu, and will 'cause to cease the Kingdom of the house of Israel, Hos. 1. 4. Those in the Gospel that made excuses, shall not taste of the heavenly supper, Luke 14. 24. they are prepared for slaughter, who will not obey his voice, Luke 9 27. Saul because he rejected the word of the Lord, the Lord rejected him from being King. 1 Sam. 15. 23 those that despise, and wonder perish. Acts 13. 41. See the many woes denounced against the Pharisees for this sin, Mat. 23. They that profess they know God, but deny him in their deeds, are abominable in God's sight, and reprobate, Titus 1. 16. The lukewarm Laodiceans Christ will spew out of his mouth, Apoc 3 16. God will 'cause all his curses to come upon that man, to pursue him, and overtake him till he be destroyed, that hearkens not to the voice of the Lord, to keep his commands, and his statutes which he commanded; and because they served him not with joyfulness, and with gladness of heart, Deut. 28. 45. 47. St. Paul denounceth Anathema Mara-natha, 1 Cor. 16. 22. to those that love not the Lord Jesus Christ with sincerity, and inflamed affections: the Church of Ephesus, for losing her first love to the word, is threatened to have her Candlestick removed, unless she speedily repent, Apoc. 2. 5. St. Paul tells us the end of those false teachers, (who disgraced him, and loved not to have the word sincerely preached) should be according to their works, 2 Cor. 11. 15. which is destruction, Phil. 3. 19 they shall come to the same end with Jannes and Jambres, for resisting the truth, their folly shall be manifest to all men, as theirs also was, 2 Tim. 3 9 and because they received not the love of the truth, that they might be saved; for this cause God will sand them strong delusions, that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness, 2 Thes. 2. 10, 12. as a just punishment of their former sin, [Haec est justa nemesis divina, nempe ut caecitate percutiantur, qui lucem aspicire recusarunt, ut mendaciis fidem habeant, qui veritati consentire, ut pereant, qui salvari noluerunt, Zanch. in locum] that they should be smitten with spiritual blindness, who refused to behold the light of the truth, that they should believe lies, who would not consent to his truth, and that they should perish, who would not be saved; Thus he dealt with the people of Israel, because they were not valiant for the truth, but forsook his law he set before them; therefore God would feed them with wormwood, and give them water of gall to drink, Jer. 9 3. 13. to the 16. 17. verses, and because they hate him that rebuketh in the gate, and abhor him that speaketh uprightly, Amos 5. 10, 11, 16, 17. Therefore they shall build houses, but shall not devil in them, and plant vineyards, but shall not eat of them, wailing, lamentation, and woe shall be in all the streets, and in the vineyards: Amaziah for reproving, and silencing the Prophet, is threatened therefore, his wife should be an harlot in the City, his sons and daughters should fall by the sword, and his land should be divided, and he himself should go into captivity, and dye in a polluted land, Amos 7. 16, 17. The Prophet was sure God had determined to destroy the King, because he despised God's word, and had not harkened to the counsel of his Prophet, 2 Chron. 25. 16. and so Michaiah tells Ahab, 1 King. 22. 19 [Quia nunc ludificast● consilium Dei. & in credulitatem palam testatam facis, jam tibi certam Dei sententiam de nuntio. Junii & Trem. notae in locum] This sin because jerusalem run into, God poured out his indignation on her, Ezek. 22. 25. ad finem; and for this wonderful and horrible thing, God saith, he will visit them in wrath, and will be avenged on them, jer. 5. 29. Because their ear was uncircumcised, and the word of the Lord was to them a reproach, they had no delight in it; therefore saith the Prophet, I am full of the fury of the Lord, to wit, in Prophetical words, testifying the greatness of God's wrath which was to be poured out, both on men, and women, on young and old, jer. 6. 10 11. [Id est verbis prophetic●s gravissimam Dei indignationem testificantibus, Trem. & jun. in locum.] There is also an heavy doom pronounced on those tender ears, who silenced the powerful and faithful Ministers of the word, and loved to hear acquaint phrases, and rhetorical strains, smooth things, enticing words of man's wisdom, deceits, and could not endure long Sermons, nor God's Ordinances to be administered with power; Wherhfore, thus saith the holy One, because ye despise this word, and trust in oppression, and perverseness, and stay thereon: Therefore this iniquity shall be unto you as a breach ready to fall, swelling out in a high wall, whose breach cometh suddenly at an instant, and he shall break it, as the breaking of the Potter's vessel, that is broken in pieces, he shall not spare, nor leave any useful piece thereof, Esay 30. 10, 11, 12. etc. ad 18. They did hereby pull the wall whereon the Commonwealth was sustained on their own heads, utterly ruining it. [Proinde facitis haec iniquitate vestra, ac si vectibus aut malleis jam inclinantem murum vestrae Reipub: momento detubaretis in cervices vestras, jun. in locum notae] And so again, because truth failed, and equity could not enter, but he that departed from evil, made himself a prey, therefore will he severely punish this sin, Esay 59 15. 18. repaying fury to his adversaries, and recompense to his enemies.  
Secondly, not to tremble at the word, when delivered, brings judgements; for such shall be ashamed, he will show no favour to their outward services, but will choose their delusions, and bring their fears upon them, Esay 66. 3, 4, 5. God will sand a curse on them that will not hear, and will curse the blessings he hath sent, of all those, who will not lay God's word to heart, he will corrupt their seed, and spread dung in their faces, and they shall be taken away with it, Mal. 2. 2, 3. 'tis a great spiritual judgement of itself, to have a fat heart, an heavy ear, a blind eye, they are always the forerunners of certain ruin. Esay 6. 9 Acts 28. 26. It was the case of the jews before their total rejection, Rom. 11. 8. the word heard to such, brings with it the sentence of condemnation, because they believe it not, john 3. 36. 'tis the savour of death, unto death, 2 Cor. 2. 16. for it leaves them altogether without excuse, John 15. 22. yea, 'tis that shall judge them at the last day, John 12. 48. and if men will not harken to it, there are judgements enough threatened in this life, to prick any man's heart, that hath the lest spark of grace, Levit. 26. 15. etc. If ye shall despise my statutes, and abhor my judgements, I will appoint over you, terror, consumption, and the burning Ague, that shall consume the eyes, and cause sorrow of heart, etc. you may read it at large, and see more hereof, Deut. 28. 15, 16, 17. 45. ad finem.  
Thirdly, not to labour after the power of godliness, performing what the word requires, or not sincerely to purpose, and resolutely to perform the word preached, or known, but to content ourselves only with a partial, or outward obedience, and so remaining hypocritical, brings Gods judgements. This sin was severely punished in King Zedekiah, who was taken by the King of Babylon, who gave judgement on him, slew his sons before his face, and afterwards put out his eyes, bound him in chains, and carried him away captive, jer. 39 6. compared with Chap. 38. 21, 22. his enemies burnt his house, and the houses of his nobles, broke down the wall of his royal city, slew his subjects, and carried the choicest of the rest into Babylon: So also Johanan, the son of Kareah, and the remnant that obeyed not the voice of the Lord, died by the sword, famine, pestilence, whither they desired to sojourn, Jer. 42. 22. against the hypocritical Elders, God will set his face; he will make such a man to be a Proverb, and a reproach, and cut him of from the midst of his people, Ezek. 14. 8. [Tum ante acti judicii monumentum, tum demonstrationem justorum judiciorum Dei eventurorum immorigeris, jun. & Trem. in locum;] making him a monument of his former judgements, and a sign of his future wrath, to all despisers and rebellious hypocrites: so also he threatens those that draw nigh to God with their lips, when their hearts are far away; amongst such, he will do a marvellous work, and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall he hid; the terrible one shall be brought to naught, the scorners consumed, and all the workers of iniquity cut of, Isaiah 29. 13, 14. [Sententia est obdurationis à Deo, exponens causam, & judicium ejus, jun. & Tr. in loc.] which was fulfilled in the jews, Scribes and Pharises after Christ's death, which nation, as Christ foretold, was miserably destroyed by the Romans, and lie scattered through the world, even to this present day, bein a scorn and a derision, both to Christians and Turks, Mat. 23. 38. and Mat. 24. 2. those who labour not after the power of godliness, they shall be devoured by the sword, the destruction of the transgressors and sinners shall be together, Isa. 1. 10, 11. 20. 24, 25. He will avenge himself of such enemies, and those that had the form of godliness, but denied the power thereof, they did hereby resist the truth, and were men of corrupt minds, reprobate concerning the faith, whose damnation slumbreth not, 2 Pet. 2. 3. And Saint Judas tells us, they were of old ordained, [Non temere, sed ex Dei providentia sit, ut nonnulli perditi in Ecclesiam irrepant, Bezae not.] unto condemnation; such outward professors God will reprove, and set their sins in order, and tear them in pieces, when there is none to deliver, Psal. 50. 22. but such partial professors (or Atheists rather) saith God, because you have done all this; and I speak unto you, rising up early, and speaking, but ye heard not, and I called, but ye answered not, therefore I, will cast you out of my sight; I will do this house as I did to Shiloh, pray not thou for this people therefore, nor lift up thy cry, nor make intercession, for I will not hear; 'tis a judgement irrevocable, Jer. 8. 9 10. 13. 14, 15, 16. and so those that mocked the Prophets, because ye speak this word, Jer. 5. 14. [Jeremiah pernuntians verbo calamitates populi illud facere dicitur quod Deus praestat opere, Trem. & jun. in locum.] Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them: For, to all such hypocrites, be they never so glorious in some works, Christ will say to them, I know you not, departed from me, all ye workers of iniquity, Mat. 7. 23. he approves not of their external holiness, nor superficial piety.  
Lastly, openly to loathe and reject the Word and the sincere preaching thereof; and proudly to oppose and gainsay the truth, hating and persecuting the faithful Ministers thereof, either because they preach against, and condemn their beloved sins: or, secondly, because by their doctrine, they are hindered in enjoying their pleasures, profits, honours: or, thirdly, because it condemns their unlawful traditions, human inventions, and superstitious ceremonies is a sin brings destruction: This brought the flood on the old world, Job 22. 15, 16, 17. they said to God, departed from us, and what can the Almighty do for us? For they strove against the Spirit of God in the Ministry of Noah, and chose them Idolatrous wives to please their lusts, contrary to the doctrine and counsel of that Preacher of righteousness, Gen. 6. 2, 3. for he preached to them, but they remained disobedient, all the while the long-suffering of God waited for their repentance, even an hundred and twenty years, whilst the Ark was a preparing, 1 Pet. 3. 19, 20. and 2 Epist. 2. 5. which time being elapsed, [Semel hoc adverbio declaratu● tempus ultimum prefixum fuisse, quo elapso, nullum postea superesset, Camer.] there remained no more hope. This sin brought ruin and destruction on the Jews common wealth, Matth. 23. 37. For hereby they filled up their sins, and ripened themselves for judgement, viz. having killed the Lord Jesus and their own Prophets, and persecuted the Apostles, forbidding them to preach to the Gentiles, that they might be saved, to fill up their sins always, for which wrath is come on them to the uttermost, 1 Thes. 2. 15, 16. which was indeed before prophesied of them, Zeph. 3. 18. In particular, you may see it accomplished in jeroboam, 1 King. 14. 9, 10. and in Baasha, King of Israel, 1 King. 16. 3, 4. and specially in Ahab, 1 King. 21. 20. and the same judgement he threatens to  King of judah, Jer. 22. 5, etc. [Omnem tuam dignitatem abripiant tibi, & perdant funditus sine spe ulla restitutionis, Trem. & jun. in locum.] If ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation: for thus saith the Lord unto the King's house of judah, thou art Gilead unto me, and the head of Lebanon; yet surely I will make thee a wilderness, and cities which are not inhabited; and I will prepare destroyers against thee, every one with his weapons, and they shall cut down thy choice Cedars, and cast them into the fire; so that thou shalt be destroyed without hope of recovery. joash is a remarkable example, who in his youth declared a great show of zeal and godliness, whilst his Tutor jehojada lived; but with him his piety died, his faith vanished, and with the Kings, the whole people's goodness in general decays; yet the Lord sent Prophets to bring them again, and they testified against them, but they would not give ear: and when the Prophet Zachary told them from the Lord, that they could not prospero whilst they transgressed God's commands; and that because they had forsaken the Lord, the Lord had forsaken them; yet they conspired against him, and stoned him at the King's command, in the court of the House of the Lord; but before the years end, all those Princes were destoryed by a small army of the Syrians, and loash himself is smitten with great diseases from God, and his own servants conspired against him and slew him, and deprived him of an honourable sepulchre for his apostasy, contempt of God's Word, and killing his Prophets, 2 Chron. 24. 19 to 26. It was a full period to Ahabs' sin, to hate and reject the counsel, and persecute the person of Micaiah, 1 King. 22. 26, 27, 28. This sin Saint Paul tells us, in whomsoever it reigns, is an evident token to him of perdition, Phil. 1. 28. [Certa testimonia sunt à Deo ipso impiorum exilii, Beza in locum]. Asa, a good King in other things, yet failing herein, escaped not judgement; for within three years after he had put the Prophet in prison, and openly despised the Word, the Lord struck him with a grievous disease in his feet, that he died, 2 Chron. 16. 10. [Nam cum Propheta agebat, ut reo minutae majestatis, Trem. & jun. in locum]. Balaam, who loved the wages of unrighteousness, would have cursed God's people, perished with the Midianites that hired him, Numb. 31. 8. The Jews that refused to harken, pulled away the shoulder, that stopped their ears, and would not hear, but killed the Prophets, and those that were sent unto them, their house was left desolate, Luke 13. 34, 35. great wrath came on them from the Lord of hosts, they cried, but he would not hear, but scattered them with a whirlwind among the nations, and made the land desolate, as was prophesied, Zac. 7. 11, 12, 13, 14. for on them was fulfilled that direful curse of the holy Ghost, Prov. 1. 24, 25, 26, etc. Because I called, and ye refused, I have stretched out my hand, and none regarded, but ye have set at naught my counsel, and would none of my rebuke, I also will laugh at your calamity, and mock when your fear cometh; when your fear cometh as desolation, and your destruction as a whirlwind, etc. Herod that killed Saint james, was eaten of worms, Acts 12. 2▪ 23. jeroboam hand that was stretched out against the Prophet, withered, 1 King. 13. 4. The Scribes and Pharisees that were offended against Christ, for reproving their unlawful traditions and human inventions, are threatened to be rooted out, and are pronounced to be blind guides, leading the blind, both which must fall into the ditch of eternal destruction, Mat. 15. 12, 13, 14. Saint john threatens Diotrephes, to remember his deeds, and will not suffer him to go unpunished, Joh. 3. Epist. vers. 10. Saint Paul wisheth such persons were cut of, who withstand the truth, for to maintain their ceremonies; and rather than they would suffer persecution for Christ's sake, Gal. 5. 11, 12. such, to maintain these human ordinances and doctrines of men, they reject Christ from being their head, and so cannot be saved, Col. 2. 19 For, hereby turning from the truth, there is nothing pure unto them, but their minds and consciences are defiled; for professing him in words, they deny him in works, and so are in God's sight abominable, disobedient, and to every good work reprobate, Titus 1. 14. 16. A bitter curse is denounced on such, who forsake the law of God set before them, and obey not his voice, nor walk therein, but walk after the imaginations of their own hearts, and after Baalim, which their fathers taught them, viz. old Idolatrous customs, God will feed such a people with wormwood, and give them water of gall to drink, he will scatter them among the heathen, and sand a sword after them, Jer. 9 15. 16. [Rebus amarissimis tractabo nam amaritudinem saepe absinthio comparat scriptura, jun. in loc.] they are as bruit beasts made to be taken, and destroyed, they shall utterly perish in their own corruption, 2 Pet. 2. 12. [Eo exitio peribunt quod ipsi corruptis illis morbis accersunt. Camer.] and there are divers reasons to confirm this truth.  
1. Reason. First, because by this, men make themselves wiser than God, who for their presumption, disappoints the devices of the crafty, so that their counsel is carried headlong, and they meet with darkness in the day time, and grope in the noon day as in the night, as Eliphas showeth, job 5. 13. [In rebus etiam evidentissimis caecutiunt, translatae loquulions. jun.] so that in the most plainest things they are blind; for when man will be wiser than God, 'tis just with God, to make him more brutish than the beast, as were those hypocrites in Israel, more sottish than the Ox or Ass, as the Lord complains, Esay 1. 3. this was the cause of Satan's downfall, 1 Tim. 3. 6. and of ours, and our parent's misery, Gen. 3. 6. in aspiring to divine knowledge, and always brings destruction to the selfe-conceited-wise, seduced by Satan, 1 Cor. 1. 19 for this thing is in the world perpetual, that they that will not obey the Gospel, must obey the Captain of the Wars, and they that will not hear Christ, must hear Antichrist, as Reverend Bullinger notes, [Bulling in Apoc. serm. 30.] as a scourge of this sin.  
2. Reas. Secondly, because hereby, men declare they love themselves, more than their God, their pleasures, profits, honours, more than his truth, or service and so become his enemies, Jam. 4. 4 unworthy to be Christ's disciples, Luke 14, 26. and what than can be expected, if they are his enemies, you may see, Deut. 32. 41. and Psal. 68 21. nothing but woe, ruin, judgement, fiery indignation, which shall destroy his adversaries, as the Apostle saith, Heb. 10. 27.  
3. Reas. Thirdly, because men hereby, declare they prefer their own corrupt depraved wills, before God's eternal and most holy will (which is Idolatry in the highest degree) and surely he that despiseth God, shall be lightly esteemed, 1 Sam. 2. 30. In speaking against his truth and his Ministers, they offer indignity to God himself, and commit blasphemy, Col. 3. 8. Now they that hate the righteous shall be desolate. Psal 34. 21. Senacherib that draw out of his mouth against the true worship of God, which Hezekiah had restored, God would not suffer this sin to go unpunished, but 185000. of his army are slain in one night, and he himself at last in the midst of his Idolatry, is murdered by his sons, 2 King. 19, 35. 37. St. Paul delivered Hymineus and Alexander over for this sin unto Satan, that they might learn not to blaspheme, 1 Tim. 1. 21. Those rulers both of the jews and Romans, that blasphemed the worthy name of Christ, and persecuted his Ministers, James 2. 6, 7. felt the severe justice of God on them, and on their people, as learned Bullinger, and laborious Fox well notes, [Bulling. in Apoc. serm. 30. ad finem.] for the Roman Emperors, have been troubled with most grievous war, for no other cause, than that they refused peace offered to them by the Gospel.  
Pilate under whom Christ suffered, by Tiberius, was banished to Lions, and at length slew himself, Agrippa, that half Christian was imprisoned by him; The Scribes and Pharisees and people of the jews that believed not, were by Vespasian and Titus his son, miserably destroyed, inhumanely butchered, ignominously sold. Caiphas was deposed from the Priesthood, and Jonathan set in his place. The Senate of Rome, refusing Christ and his Gospel, following rather the law of man, than God, and preferring their ungodly Emperors, rather than Christ to rule over them, were scourged, enslaved, and murdered, by the same men they chose: for as they preferred the Emperors, and rejected Christ, so the Lord stirred up the same Emperors against them in such sort, that both the Senators themselves were almost all devoured, and the whole City most horribly afflicted with sundry plagues, almost for the space of three hundred years together: nor did the Emperors themselves escape unpunished for persecuting Christ, and his Ministers; for they most of them came to a miserable and wretched end, even in this life; some were poisoned, some were stabbed, some slain by their own Soldiers and Citizens; some killed themselves, some were drowned, some made slaves, as Fox at large records it. [Fox his Act. and Mon. Vol. 1. p. 27, 28, 29. printed at Lond. 1610.] for none other cause was Rome itself taken by the West Goths, burnt and destroyed by the East Goths, than for contempt of Christ's word, and their loving their old superstitious customs, and Idolatries. [Bulling. in Apoc serm. 30. pag. 85. English.] Nay, come we nearer home to ourselves, and we shall find it was this despising of God's word, which caused the Britan's (the ancient inhabitants of this land) to be subdued, and brought into slavery by the Saxons; for they hated the truth, loved lies, embraced evil instead of goodness, and regarded mischief instead of virtue, received the devil and his ministers, instead of an Angel of light, and the true Ministers of Christ, for all things whether they pleased or displeased God, they were alike regarded, and therefore no marvel, saith Gildas, that such a degenerate people should loose their Country, they had thus defiled. [Amor mendacii, susceptio mali pro bono venerati● nequitiae pro benignitate exceptio Sathanae pro Angelo lucis, etc. Gildas Cron.] Thus we may see how the just scourge and heavy indignation of God from time to time, ever followeth there, and how all things there go to ruin, neither doth any thing there well prospero, where the Gospel of Christ Jesus the Son of God is contemned, and not received, as by these examples of the Jews, Romans, Britons, is evident, by whose example, saith Mr. Fox, [Mr. Fox Acts & M●●, Vol. 1. pag. 28. printed ut supra.] all Nations and Realms, may take notice what it is to reject the visitation of God's verity being sent, and much more to persecute them which be sent of God for their salvation. I may add that this was one cause why the Normans got this Kingdom, even by reason of the great profaneness of Clergy and people, and great contempt of the true doctrine of saving grace which appears by the blind ignorance and superstition, contained in King Edgar's oration to the Clergy, a little before the Conquest, [Mr. Fox Acts & Mon. ut supra. pag. 153.] wherein is showed the wantonness, pride, and filthiness of the Clergy, neglect of serving God, and contempt of saving grace, of true works of piety and charity, and the Idolatrous and superstitious practice and opinions both of Bishops, and Nobles, who were persuaded by enriching of Churches, and giving to Monks and Friars, they redeemed their souls, obtained pardon for their sins, and merited heaven.  
4. Reas. Fourthly, by despising and hating the word, and persecuting the Ministers thereof, they despise and hate God himself, yea and persecute Jesus Christ as he tells Saul from heaven, when he breathed out threaten and slaughters against the Disciples of the Lord, Acts 9 1 4. [Christus sibi tribuit quic quid sanctis suis accidit nam in membris suis patitur. Aretius' Com. in locum.] Saul, Saul, Why persecutest thou me? for Christ suffereth in his members, he that toucheth them, toucheth the apple of his eye, Zach. 2. 8. for in regard of the mystical union which is between Christ and his Church, what any member suffers, Christ who is the head accounts it his, for in all their afflictions he is afflicted, He therefore, saith the Apostle, that despiseth them, despiseth not man, but God; He that hates them hateth me: Whatsoever ye do unto one of these little ones, ye do unto me, and surely who ever despised the Lord, and prospered? who ever fought against him and prevailed? he will slay the wicked, and they that speak against him wickedly, shall be destroyed, evil shall slay them, and they that hate the righteous shall be desolate, Psal. 34. 21. 'tis just with God to tender tribulation to them that trouble them, 2 Thess. 1. 6. for if they shall be condemned to hell, that show not works of mercy to his members, Mat. 25. 41. where shall be their portion, who have derided, scorned, persecuted, and killed his Ambassadors, his Ministers? 2 Cor. 5. 20. such must expect Pharohs, Antiochus, Herod and julians plague's here, and unspeakable woe and torment, indignation and wrath, tribulation and anguish hereafter, Rom. 2. 8. 9 Wisd. 4. 18. for they shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2. Thess 1. 9 The lowest place in the infernal lake is their portion.  
5. Reas. Fifthly, this sin must needs bring ruin, because there is no conversion of such, so long as they continued herein, for the word is the pipe or means whereby faith, and all graces are conveyed, whoso despiseth that, thrust from themselves the means of happiness, and judge themselves unworthy of eternal ●●fe, Acts 13. 46. now, such shall suddenly be destroyed without remedy, Prov. 29. 1. who often being reproved out of the word, yet still harden their neck; they must needs remain impenitent, and so subject to condemnation, who either blow out the light that would show them the way to repentance, or despise that hand, that would save them from drowning, without which they are under the wrath of God, and unless men repent, believe, they cannot be saved; for, whom God hath ordained to the end he hath also to the means, Rom. 10. 17. Mat. 5. 3. etc. Luke 13. 3. Mark 16. 16. He that believeth not, is condemned already, John 3. 18. 36. and without faith 'tis impossible to please him, Heb. 11. 6. there is nothing to be expected but woe and misery by them who do not obey the truth, Rom. 2. 8.  
6. Reas. Lastly, continuance in this, as in all other sins, breeds hardness of heart, and where grace is bestowed in any degree, there it increaseth to a presumptuous sin, which whoso committed, was to be cut of, Numb. 15. 30, 31. and when to this presumption is added wilful, and continued malice, than it becomes an irremissible sin; for he that despites the spirit of grace, and of malice constantly persecutes the known truth, is in the gall of bitterness, and bond of iniquity, he hath sinned the sin unto death, 1 John 5. 16. 'tis impossible for him to be renewed by repentance, Heb. 6. 4. for, to such there remains no more sacrifice for sin, Heb. 10. 26. [Si capitale fuit legem Mosis violare quantum magis exitiosum est à Christo deficere, Deus enim contemptorum est ultor alioqui suum Ecclesiam non rite gubernaret nihil est autem Dei vicu it a horribilius, Beza in loc.] but a fearful expectation of judgement, and fiery indignation which shall devour the adversaries; for, if he that despised Moses law died without mercy, under two or three witnesses, of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God? (perfidiously rejecting the Gospel of Christ) and hath counted the blood of the Covenant wherewith he was sanctified (in part, or at lest seemed so to men, and perhaps to himself too) an unclean thing, not able to cleanse him, or at lest unholy, in regard of some other means of cleansing he looks for in himself, or some other) and hath done despite unto the Spirit of grace; (which clearly and plainly testified to his heart and conscience the contrary) for, we know him that saith, vengeance belongeth unto me, and I will recompense it, (he will be the Revenger of all contemners of his word) he will judge his people: (and nothing is more fearful than to fall into the hands of the living God) For, if the word spoken by Angels was steadfast, and every transgression and disobedience thereunto received a just recompense of reward: How shall we escape, if we neglect so great salvation? much less if we contemn the word, which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him? Heb. 2. 2, 3. for, this is the sin against the holy Ghost, [Mr. By fields Catal. of sins, fol. ult.] which is unpardonable here and hereafter, Mat. 12. 32.  
Thus your Majesty may see how dangerous the beginning of this sin is, how deadly the continuance of it, and how desperate and destructive the end thereof, and so, that I may conclude with job, Job 9 4. Who hath hardened his heart in this sin against God, and prospered? Surely no man, nor Nation, though it be his own people, never so near, or dear unto him, if they cast away the law of the Lord of Hosts, and despise the word of the holy One of Israel: The anger of the Lord shall be kindled against them, so that as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be rottenness, and their blossom shall go up as the dust, Esay 5. 24. such contemners shall be as the dry combustible matter, fit and ready to be burnt, and consumed by the judgements of God, which shall seize on them, from the highest to the lowest, and shall utterly destroy them, both root and branch, without pity, and hope of mercy or remedy; [Predicit propheta contumaces istos fore aptissimos incendio atque levissimos ut nullo negotio Dei judiciis consumantur ab imo ad summum disperdentur extirpabuntur consumentur radicitus, Trem. & jun. notae in loc.] They shall be scattered, rooted up, and totally destroyed: And yet alas, how wonderful guilty are we of this sin? I may cry out with the Prophet, the whole head is sick, and heart faint, from the sole of the foot, the lowest of the people, to the crown of the head▪ they that sit on the throne, there is no soundness, but wounds, and bruises, and putrified sores, Esay 1. 5, 6. made by this sin, as my Minor will prove.  

The Minor.  
The Minor to be proved. 
But we of this Kingdom, both Magistrates, Ministers, and People, have despised God's Word, and the sincere preaching thereof, together with the Ministers that brought it.  The Conclusion than will certainly follow. 
Therefore destruction is coming on us, both on our Magistrates, Ministers and People.   
FOr first, have we not undervalved the Gospel, and lowly esteemed of the inestimable benefit (the powerful preaching of the word) by loving, honouring, and respecting of ourselves, honours, pleasures, profits, sins, more than that, whereby our obedience thereunto is slackened, his word disobeyed, and the preaching thereof vilified? Let your Majesty judge, for, have not too many with Ely, pampered and spared their lusts, and pleasures, though they knew them sins, as he cockered his sons, though he knew their iniquity? Why are the Papists tolerated, and their Mass allowed to be practised, when our Church condemns it for Idolatry? Was it not to promote your Majesty's honour, in Marrying with one of the house of Austria, whom you could not obtain, without this toleration, [Vide the Articles of the Marriage in Mr. Pryns Royal Favourite.] Was it not for her Birth and Dowry, rather than for God's glory, and your Conveniency, that she was chosen? surely God's word was despised, who prohibits such marriage, 2 Cor. 6. 14, 15. & 1 Cor. 7. 39 Mal. 2. 11. Ezra 9 2, 14. Nehem. 13. 25. that your own pleasure, or profit might be fulfilled; for, warning was given before hand, both of the sin, and danger, and yet contemned, or at lest not hearkened to, [Vide the Archb. Abbot's reason against the Marriage, and Vex Populi.] Was it not selfe respect, (contrary to God's word, and the Declaration of the Biships in Ireland) [Vide the Declaration of the Irish Bishops in Mr. Pryns Introduction to the Archbishop's Trial.] that caused your Majesty to connive at a toleration there? And, was it not for favour to the Queen, contrary to the law of God, 2 Cro. 15. 13. Psal. 101. 8. 1 King. 20. 42. and of the Realm, [Vide the Stat. against jesuits and Sem. Priests, Anno 1. 3. 13. Elizabeth: and the 1. 3. 5. Jacobi.] that Jesuits and Priests were permitted to say Mass, were connived and spared, pardoned, and let out of prison; as twenty Jesuits, within three days after the Match, [Mr. Pryns Introd. to the Archb. trial, pag. 71, 72.] and afterwards? Were not the enemies of our Religion, Priests discharged, Recusants protected, notwithstanding the Parl. Petition against them, and your gracious Answer thereunto, and your Proclamation against them, which was most miserably neglected? [Mr. Pryn ut supra, pag. 74. to pag. 148. but especially pag. 122, 123. etc. to 137. Are not those members of that man of sin, and son of perdition, still protected by your Majesty as the faithfullest of your subjects, peace made with them, large promises granted unto them, even to the toleration generally of their Idolatry, and taking away all the penal Statutes against them, and to make a peace with them whatsoever it cost, [Vide your Majesty's Letter to Ormond, Feb. 27.] nay, is not promise' made to join with those monstrous Rebels, and in human cut throats, yea, and put in execution to fight against your Protestant subjects the Scots, and the Lord Inchequin? [Vide your Majesty's Letter to Ormond, Feb. 16. 1644.] Is not this for your own honour, to destroy Religion? for the maintenance of your pleasures, to despise the Rule of his word? (in not punishing such monsters) in not defending your oppressed subjects, in countenancing Papists, and undervaluing the purity of the Gospel, in warring against your religious Parliament? only to please and enjoy a Popish Princess favour, and love: so much your Majesty hath confessed, that as divers men proposed several recompenses to themselves, for their pains, and hazard in this Rebellion; so her company was the only reward you expected, & wished for, [Your Majesty's Let. to the Qu. dated june 9 1645.] and again, all you expected in this war, was only the enjoying of the Queen's company, without which nothing can be contentment to you, [Your Maj. Let. March. 30. 1645. without her return, you can neither have peace, nor comfort in yourself, [Your Maj. Let. dated Febr. 15. taken at Nazeby sight.] Again, that you love her above all earthly things; (the flourishing of the Gospel, the peace and happiness of the kingdom not excepted;) and therefore your contentment is unseparably conjoined with hers, and all your actions must tend to serve and please her: [Your Majesty's Letter, April 9 1645.] But, was not this Solomon's fault? his carnal love to his strange and Idolatrous wives, caused him to contemn God's Word, and to commit great folly in Israel; in so much, that God rent the kingdom from him in his sons days? 1 King. 11. 2. 4, etc. to the 12. And surely, I desire the Lord to avert the like judgement from you; for I cannot wholly free you from the sin: For, is not the continuation of the wars, more for you own honour, than for Gods, for the maintenance of human ordinances, as of Bishops and the old Lyturgy, than for the advancement of Christ's Ordinances prescribed in his Word? Is it not out of love to your Queen, rather than to your subjects? and to defend the Prelates, rather than your Parliament? which is a sure testimony, that some about you would persuade you rather to part with your faith, than with your pretended friends; with your Religion, as Jehu did, than with any part of your royal prerogatives; to secure which, no matter, say some, though the kingdom flow in blood, though the Papists have all the power in Ireland, and all the Protestants there in be destroyed, though the Laws of God and the Realms be trampled underfoot; Nay, I have heard some say and wish, they would rather have the Turk overrun the whole kingdom, than the reformation intended, should be settled, [Rend. Woodman.] O let your Majesty consider seriously, whether joining in marriage, and affinity with Papists and bloody rebels, to oppose the Protestants in point of Reformation, for honour, power, pleasure, profit, or any other selfrespect, be not a departing from the truth, and an embracing of this present world with Demas, a forsaking of the assembling of the Saints, and despising of God's Word. Did Jehu well in maintaining his sin, to maintain his honour? to establish himself in his kingdom, to establish the sin of Jeroboam? 2 King. 10. 29. Is it godliness to maintain greatness in state, to maintain greatness in the Church, to uphold absolute Monarchy, to allow of that wicked Hierarchy? jehu indeed, for destroying Baal, according to Gods will, was granted this privilege, that his seed should reign after him; but because he did it for his own ends, and not with an upright heart, God threatened to plague him for his cruelry, Hosea 1. 4. his throne should continued but to the fourth generation, 2 Kings 10. 31. [Though the blood was shed by Gods own appointment; yet, because Jehu obeyed not God's command, so much as his own ambition and pride in shedding of it, therefore God will punish it as disobedience, so Mr. Dike on the Heart, pag. 113.] For, though it was justice in God thus to punish Ahab, and his posterity, yet it was cruelty in him to do it for his own ends to obtain the kingdom, and to settle the crown the faster on his head.  
The same may be said of our Henry the eighth, King of England, who destroyed the Monks and Friars, renouncing obedience to Rome; the Lord for this deed, granted his throne to be established to three of his generation, viz. King Edward, Queen Marry, and Q. Elizabeth. But, because he sought not the Lord with a perfect heart, nor did perform that work for God's glory, but rather to satisfy his own lusts, about his incestuous marriage; and also still retained many Calves, Idolatrous worship, for the maintenance of his crown and state; therefore in the next generation, his name was put out, Psal. 109. 13. and Prov. 10. 7. Surely, if all our actions tend not to God's glory, they miss of their right end, and so carry with them the guilt of sin, 1 Cor. 10. 31. even fasting, prayer, almsgiving, if done for vainglory, is but hypocrisy, Mat. 6. 2. 5. 16. in Christ's judgement, and much more are evil actions sinful, which are directed to an evil end. Bloodshed, and theft, acted to maintain Pride and Idolatry, makes those sins of a deeper die than otherwise they would have been, and contempt of the Gospel, and despising the powerful preaching of the Word for our own ends, increaseth the sin to a greater height; and yet alas, the disease is Epidemical. I may justly complain, as sometimes Gildas did of his countrymen, the [britons propter avaritiam, & rapinam, principum propter iniquitatem, & injustitiam judicum, propter defidiam predicationis Episcoporum, propter luxuriam, & malos mores populi patriam perdidisse: Mr. Fox his Acts and Mon. vol. 1. pag. 98. printed 1610.] Britons, that these ●●rs and plagues amongst us, are the punishments of our disobedience to God's Laws, and of our great contempt of the Gospel; these are still maintained, by reason of covetousness and rapine of the Princes and Nobles, who by policy and cruelty, seek to uphold an Arbitrary power, to make Prerogative above Law, and by the iniquity and injustice of the Judges, both Civil and Ecclesiastical, (who upheld Ship-money, and made many unjust and ungodly Cannons, contrary to law, out of flattery, fear, profit: who took bribes, allowed of usury, and exacted intolerable fees, committing simony, in making Ministers, who oppressed the innocent, ground the faces of the poor, orphans and widows, did all sorts of injustice in all Courts; but especially in the High Commission, [Vide Mr. Newcomens' Sermon preached before the House of Commons, on Nou. 5. 1642. pag. 30.] Star-chamber, Court of honour, in the Chancery, Court of Wards, and generally in all Ecclesiastical Consistories) by reason of the pride, covetousness and idleness of Bishops and Prelates, who neglected the sound and sincere preaching of the Word for saving souls, and minded these earthly things, whose bellies was their god, Phil. 3. 19 whose glory is now their shame, who sought themselves richeses, honours, & not the things that be Jesus Christ's, starving the flock committed to their charge, for want of preaching, and feeding them only with a few read prayers, and that too by their Curates, by means whereof, grew luxury, Ignorance, covetousness, and all sorts of sins in the people, which they quickly learned from the evil examples of the evil Governors, both in Church and State; which sins hath so besotted most men's hearts, and the custom therein so hardened them, that they care not for the Word, nor for the preaching thereof in power, no● will they be directed hereby, but generally they cared for worldly things in the first place, fixing their hearts on their wealth; and when either for fear or shame, they dared not but come on the Sabbath days to Church; than also they did but draw nigh to God with their mouths, their hearts were far from him, Isai. 29. 13. It was seldom they had a Sermon, (once a month the Law, [Vide the 46. Can. made at London, 1603.] exacted not more;) and than too that work was done carelessly & negligently, or oratorically, and vaingloriously, which very little informed the understanding, by reason of the excess of speaking in an unknown language, or in a strange dialect, with Rhetorical phrases, and using many sentences of Fathers, very needless and unprofitable; and seldom, or very shortly applying the doctrine to the souls of the auditors, for reformation of their lives; Nay, men were grown to that profaneness, that they would take no pains, nor be at any cost, for the gaining of the knowledge of God, they would not go a furlong to hear a godly Preacher, nor meditate on the Word when they did hear, much less practise what was taught them; but like the Gadarens, they esteemed their Hogs, Luke 8. 37. [Gergeseni hi sunt homines, qui cum meliora norint, & approbant tamen lucri cupiditate commoda externa preferunt; malunt exulare ab illis Christum quam damna porcorum perpeti, malunt carere Christo, quam gratia principum & ventris voluptatibus, Aretius come. in Mat. 8.] before Christ and his doctrine; and like those in the Gospel, Luke 14. 18. make excuses, why they could not labour after knowledge, and come unto Christ's Supper; one hath a Farm to look unto, he cannot tend to read and meditate on the Word, and hear Sermons; another hath Oxen and Sheep to look unto, and Horses to dress, he cannot instruct his family, nor pray daily with them, nor prepare for the Lords day, nor sanctify the Sabbath; another hath married a wife, and he cannot come early to Church to hear or pray: thus all have business in their heads to look to, pleasures in their hearts to be fulfilled, and lusts in their affections whereunto they are wedded, to be obeyed; few or none care for holiness, and to put on the Lord Jesus Christ, labouring to have the Word devil richly in them, Col. 3. 16. But they trampled like Swine these precious pearls under feet, Matth. 7. 6. or else they heard it as Herod did, who liked some things, and did some things, so far as it agrees with their profits, honours, pleasures, Mar. 6. 20. [Tyrannus libenter audiebat in se sententiam ferri, sed semen cadebat in loca petrosa.] But let their beloved sins be touched, and they are ready upon a fit occasion, with him to cashier their Teacher, and if their honours, and pleasures stand in the way, care not, with Herod, though they strike of his head.  
So mad are most grown in love with these onions, garlic, and fleshpotss o● Egypt, that with the Israelites the heavenly Manna is despised, Numb. 21. 5. his ordinances slighted, the Lords Supper which in the Primitive times was every day, Acts 2. 46. celebrated, is scarce once a year by many, and but once by most received. Demetrius and Diotrephes in all places for their honours, and profits, cry up the Diana of Episcopacy and that Hierarchy; together with the ignorant, if not superstitious service of their forefathers, and to maintain these, raise up many uproars against the faithful and conscientious Ministers of the Gospel, who reprove their sins, Acts 19 24. 27. [Si pergant illi totus hic questus peribit.] for they know if Sermons be preached constantly, they cannot than follow their pleasures as they have done, if Ministers shall not have two benefices, their income will be much decreased, if Episcopacy and that Hierarchy be abolished, their honours and ambitious designs are vanished [Hypocritae ferre non possunt ullos sese meliores aut majores cum modestia singulare Dei ministrorum ornamentum est, Mat. 23. 11. qui maximus est vestrum sit vester minister, Bezae not in loc.] If ignorant and profane persons are suspended from the Sacrament of the Lords Supper, they shall be shamed, Rom. 6. 21. and excluded, if godliness be countenanced, and good men only honoured, they shall be lightly esteemed, and disgraced. [Nam ambitiosoes, & gloriae inanis mancipia cura & solicitudo dies noctesque excruciate, dum honores ambiunt, & ideo ab omnibus sibi metunt, quos vel virtute sua gradum quem ipsi affectant mereri, vel ad illum aliis artibus contendere vident. Gualt. in Rom. Hom. 33.] If wickedness be zealously reproved and punished, they must not escape censure, and pain; [Via Domini cum sit malista malis impugnari solet, reprehendit enim Idololatriam quaestum, avaritiam adulteria scortati op●m & similia in quibus mundus libere cupit vivere. Aretius' Com. in Act. Apost. cap. 19] to prevent which they cry down all Reformation, and cry up so mightily the discipline that was in Queen Elizabeth's days: for well they know, that if the Gospel be planted in the power and purity thereof, the greatest persons lives and actions shall be subject to the censure of the Church, and not scape scotfree (though guilty of blasphemy, adultery) in regard of their honour and greatness, as formerly they have done; your gallants shall not imbroyder their conferences with cursed oaths, and new coined imprecations, without reproof, nor truant their time in carding and dicing, hawking, and hunting (as if idleness were the Deity they adore, and unlawful immoderate and unseasonable recreations, were their proper vocation) without control, Ministers shall than be advanced for their merits, not money as before, for their gifts, graces and labours, shall be rewarded, and not for their friend's sake, or greatness be respected; they shall be known to be sent of Christ, by the execution of their Pastoral charge, in preaching and praying, from those who wanting ability herein, declare plainly they crept in at the window, for profit or honour, Joh. 10 1. for wanting these gifts in some measure, they run before Christ sent them, Acts 1. 4. and Mark 3. 14, 15. for he never sets any on work, whom he furnisheth not with abilities for his employment. By this means all dumb dogs, lazy labourers, and buyers and sellers shall be cast out of the Temples. Carnal Protestants, hollow hearted hypocrites, dissempling time-servers, and Church Papists, shall be discovered and punished; [Veritas contraria docet, obest nostris commodis, tollit nostram religionem, ergo non est ferenda hinc nos discimus quam verum sit in mundo quemvis ad suum quaestum esse calidum oportere. Aretius' Com. in Act. 19] profane person's, and lukewarm Christians shall not as before profane God's Sabbath, with lascivious dancing, malicious Cudgell-playing, gluttonous eating and drinking at their wakes, and revels, hiding their eyes from the knowledge of that Commandment, and contemptuously violating the same. Envious and malicious persons, railers, oppressers, shall not be permitted to eat and drink their own damnation, 1 Cor. 11. 29. nor shall adultery and fornication, chambering and wantonness, obscene and scurrilous talk, pass for sins of youth, Eph. 5. 6. be satisfied with pecuniary mulcts or commuted with, for making a Case way to a Cathedral. A twefthpenny forfeit shall not excuse the common swearer, nor ten groats payment the ordinary drunkard. Usury and bribery in contempt of God's word, shall not be accounted lawful for politic ends; nor shall the covetous worldling, or deceitful Tradesman, be assured of heaven on his deathbed, if he will give some means to the Church or poor, to raise a Prebend, or build an Almshouse, or help maintain a College. In a word, the vicious person knows, or at lest fears, he shall loose his beloved, pleasant, profitable sin, his ignorance in heavenly matters shall be made known, John 3 20. [Sola pravita in causa est cur homines oblatam lucem repudient. Bezae not. in loc.] his formal profession shall be discovered, the vizard of his hypocrisy shall be pulled of, his secret despising of God's word, and Ministers shall be made manifest, and those ungodly ways whereby he came to obtain his honours, wealth, place, pleasure, worldly prosperity shall be condemned. [Causam assignat quare Christum lucem aversentur homines, quia mala diligunt opera, didicerunt sic male agere, ut non solum bona non possint, sed ne velint quidem, ratio est quia lux perdit operam malitiam, ideo fugiunt lucem ne lux adhibita monstret reliquis quam hi sint faedi. Aret. Com. in foe. 3.] And therefore it is that he is so great a hinderer of Reformation, so great opposer of the truth, so great an enemy to good men, and to the powerful preaching of the word by them, so great a hater to the discipline of Christ, and of the best reformed Churches, for if God's glory were sought more than our own, if the profit of our brethrens were regarded before our own, if we sought Christ's will, and not our own, [Opens honores amicos patriam, etc. diliguntur pro Christo, hoc monstrat quam faedum sit quam detestabile coram Domino, hoc mundus ferre non potest. Aret. ut supra.] we could not despise his word, and the purity and power of his ordinances, as we have formerly done, and still continued in the same: for what is it the Parliament have desired of your Majesty which a godly Prince may not grant? what is it the Assembly of Divines have agreed on which is not agreeable to God's word, and the best reformed Churches? have they desired the nullifying of all oaths, declarations and proclamations against them and their proceed? Did not your Majesty promise and solemnly engage yourself on the word of a King, [Vid. your Majesty's answer to the Parliaments Petition for a guard in the packet of letters taken at Nazby, pag. 51.] that the security of every one of them, was and should be ever as much your care as the preservation of yourself and your children? did they desire your Majesty to swear and sign the solemn League and Covenant, and by an act to enjoin the taking thereof by all the subjects of the three Kingdoms? Did not godly King Asa do the same with consent of his Nobles, and that on pain of death, 2 Chron. 15. 12, 13. for refusing? and did not Nehemiah that godly governor, with the Princes, Levites, and Priests together with the people, enter into a Curse and into an Oath? Nehem. 10. 29. is not the pious example of your learned Father a good precedent, fresh in memory, who to the glory of God and the good example of all men, with the three estates of that Realm protested and subscribed [Vide The confession of the Church of Scotland subscribed to at Edinburgh, Jan. 28. 1581. in the Harmony of Confess. printed at Camb. 1586. ad finem.] irrevocably? and in particular for the abolishing of Episcopacy and that Hierarchy, which in the Convention of Scotland, April 24. ann. 1576. appeared to have no footing in the Scripture, but to be a human fiction and invention received into the Church to the great hurt thereof; and so again confirmed in the assembly at Glasco ann. 1581. April 24. wherein the Presbyterian discipline was agreed on; and your Royal father and his subjects, by the King's command, to the form of faith than agreed on, subscribed and sealed, swearing solemnly to defend the said Discipline to their last breath. [Altar Damascen. in epist. Philad. p. 6. Glascue An. 1581. April 24. hanc formulam fidei Rex Jacobus & subditi Regis jussu chyrographo consignarent sancte jurantes se hanc disciplinam ad extremum balitum propugnaturos.] Which Discipline was after many times confirmed, as An. 1587. & 1589. and 1592. and 1595. and 1596. Fourthly, is not the desire of Confirming by an Act, the calling and sitting of the Assembly of Divines, such men as are upright in heart, and have sanctified themselves, more reasonable than to have a Convocation of Bishops and Prelates (who were the persons to be censured) and therefore could not be judges in their own cause, who had been the chief cause of all our corruptions in Church and State, and therefore most unfit to correct or reform others. The good King Hezechiah caused the Levites to help forward the work of the Lord, because the Priest were polluted, 2 Chron. 29. 34. Fifthly, was it not fit that all means against Jesuits and Popish Recusants (the plotters and chief agents in this horrid confusion and Civil War) should be put in execution, which might tend to their utter destruction out of this Realm, [Vide the book of prayers set out by King James after the Powder plot.] which is the sum of the prayer for the fifth of November, and that your Majesty should assent to your Parliament herein, as good King josiah did? 2 Kings 23. 5. 20. Is there not great need, that an Act pass for the due observation of the Lords day, which hath been so horribly profaned, after the example of good Nehemiah? Nehem. 13. 22. which is a most necessary and Religious duty, which God expects from you in justice; and are not the suppression of innovation in Church, in and about the worship of God, Pluralities, nonresidency, superstitious and simoniacal customs in the Universities, and Schools; of Stage plays, of the injurious oppressing Court of Wards; all Acts of justice, and piety, they being all contrary to the word of God, and hateful to good men, [Numb. 15. 39 Acts 20. 28. 2 King. 23. 24. Deut. 22. 5. Esay 58. 6.  
Did not the former abuse of Officers of State, whereby your Majesty was abused, and Subjects greatly wronged, call for an Act to take the accounts of the kingdom? 2 Kings 12. 7, 10. and doth not the present miseries of sundry godly persons, who have ventured their lives, and fortunes, for their Religion and Liberty, and public good of the kingdom, require an Act to relieve sick and maimed soldiers, widows, and children of soldiers deceased? Esay 1. 16, 17. and another Act for the [Nehem. 5. 4. etc. to the 13.] payment of public debts, and damages of the kingdom? and is it not fit the Treaties of both Kingdoms be inviolably confirmed, for the public good and peace of the Kingdoms? as David dealt with the Nobles of Israel, after Ishbosheths' death, 2 Sam. 5. 3. Or can your Majesty with conscience or honour, deny Justice to be done on those bloodthirsty Rebels of Ireland, whose lands your Majesty hath already sold, and persons resigned over to your Parliament to punish, and that by a special law? [The Act made for the sale of the Rebels lands, wherein the managing of the war against them is wholly referred to the two Houses] doth not God's word require the blood of those to be shed, who have been chief actors & fomentors of this bloody and unnatural war? wherein many thousand innocent souls have been butchered and murdered? Gen. 9 6. Numb. 35. 31. [Though he could give all the richeses in the world, and though the Avenger of blood were willing to free the murderer, yet he was to be put to death, because the soul of the party slain is in the possession of God, Maimon. vide Ains. expos. on Gen. 9 and doth not Solomon command, to take away the wicked from the King, and his throne shall be established in righteousness? Prov. 25. 4, 5. and who may do this but the supreme Court of the Kingdom, who have the power committed to them from God and man? (so that whosoever will not do the law of God▪ & the law of the King they are to execute judgement speedily upon him, whether it be unto death, or unto banishment, or to confiscation of goods, or to imprisonment, Ezra 7. 26. unto whom can your Majesty more safely commit the arming and training of your forces, both by sea and land, than unto your Grand Council? when Solomon tells you, Without Council purposes are disappointed, but in the multitude of Counsellors there is safety, Prov. 15. 22. and 11. 14. And again, by wise counsel thou shalt make thy war, and in the multitude of Councillors there is safety, Prov. 24. 6. and where no counsel is the people fall: For, every purpose is established by counsel, and by good advice make war, Prov. 20. 18. [Id est, in amplo conciliario prudentibus conciliis variisque instructissimo, Trem. & Jun. not. in loc.] Nor is it fit, your Majesty should bestow honour on those persons that fear not God, Psal. 15. 4. such vild persons (who have by their fair speech caused you to be partaker of innocent blood, enwrapping you and your friends in remediless calamities, beguiling with falsehood and deceit of their lewd disposition, the innocency and goodness of your own nature; Ahashuerus sets it forth by his own example in Haman: [In the 2. book of Esther, chap. 16.] such in your sacred eyes, aught to be disesteemed, as godly King David dealt with some of his Courtiers, 1 King. 2. 6. 9 and promised to cut of all the wicked doers from the city of the Lord, Psal. 101. 4. 8. he will not approvingly, know a wicked person, a practice worthy your imitation; for flatterers always will frequent the Court, [Ananilans' adulatores assimulabat per omnibus qui triticum nacti non discedunt, donec vacuum reddiderent: sic illi divitum substantiam rodunt, Lycost. Apoth. de Adulat.] and ambitious spirits attend great Personages; and therefore seethe they often are cheated in choice of their officers, and so the Commonwealth is oppressed, (they seeing for the most part, with others eyes, and hearing with others ears,) therefore who more fit to nominate public officers of State, than the grand Council, to whose wisdom the difficult matters of the kingdom is committed, by whom all causes, both criminal, capital, and ecclesiastical are to be dermined and judged, and from whom there lies no appeal; [Vide Mr. Pryns Sovereign power of Parliament and Kingdoms, pag. 32.] Who can be so fit Judges to choose Tutors and Governors for the heirs of the Kingdom? and to found out convenient matches for the honour of God and the public good, than they who are generally interressed, and cannot so easily be byased amiss, for honour or profit, as private persons may? Is it not high time for your Majesty, and all Protestant Princes, firmly to unite themselves, when the Papists are swollen so high with malice and envy? and the Turks and Tartars are invading Christendom, [Vide the Moderate Intelligencer for April and May, 1646.] Doth not nature oblige your sacred Majesty to defend your sister and her progeny, though the two Princes little deserve that favour from this kingdom, in being instruments of so much bloodshed, and mischief? Prov. 17. 17. For a brother is born for adversity, to rescue him from his enemies, if he can, as Abraham did his Nephew Lot, Gen. 14. 14. And is it not a special means to preserve peace to forget as well as to forgive the injuries offered one another in this civil war? As Christ forgave us, so must we our brethrens, Ephes. 4. 32. Now, he passeth an act of oblivion, Jer. 31. 34. and Heb. 8. 12. the like must we; and if we have wronged any person, we must make restitution, either in word, or deed, as Zacheus did, Luke 19 8. Lastly, is it not fit, if we will enjoy peace, that the Armies which disturbed us, be disbanded, and that those prescribe both the time and manner, who are entrusted, both by your Majesty and subjects, for the good of the Kingdom (as the Princes of Israel determined about the captives and their soldiers), 2 Chron. 28. 12. 15. and much more for the confirming of the Charters, Customs, and Liberties of the City of London already granted, (which have so firmly stood to the Parliament in this just war,) and for granting what other propositions may make for the safety, welfare, and government of that city; beside those there specified, which both Houses of Parliament shall approve: as Artaxerxes with his seven Counsellors, granted unto Jerusalem for the service of God, and welfare of that city, Ezra 7. 11, 12, 13. to the 27. at Ezdras' request. And as the Parliaments desires are just and laudable, so are the Assemblies actions approved by God's Word, and confirmed by the practice of the best reformed Churches: [Vide the Harmony of Confessions, and the best example of the best reformed Churches.] which is too tedious to particularise, the grounds of abolishing the old liturgy, and of prescribing this present Directory, being hereafter in this present Declaration more largely treated on. Give me leave only to show you how greatly true invocation of God's name, by fervent and devout prayer, hath been contemned, whilst reading stinted prayers are exalted chief, and commanded, when there is no precept nor pattern throughout the Word, no example nor precedent in the Word, of any holy man that ever read a prayer in stead of calling on God's Name; (though this human practice through the deceivableness of the man of sin, hath for a long time blinded the multitude of the Christian world, as Saint Paul foretold) 2 Thes. 2. 10▪ For, to pray aright, is to invocate the name of the true God, Heb. 11. 6. through the mediation of Christ, 1 Tim. 2. 5. in spirit and in truth, John 4. 24. with heart, and sometimes with voice, 1 Sam. 1. 13. for our present wants, Psal. 50. 15. James 1. 5. Luke 11. 12, 13. according to the Will of God, 1 John 5. 14. assisted by the Holy Ghost Rom. 8 26. 1 Cor. 15. 15. Jud. 20. Ephes. 6. 18. Gal 4. 6. which cannot be performed so well in reading prayers, as without book it may. We have the example of Christ, his Apostles, the Patriarches and Prophets of old, who all prayed without a book, by the assistance of God's Spirit in them, whose examples we aught to follow; yea, all spiritual men, who can alone discern of spiritual gifts do all acknowledge, that read prayers are not so pleasing to God as other are, 1 Cor. 2. 14, 15. and therefore none (unless some weak Christians) make use thereof in private, (nor public, I believe willingly): For the holy Ghost and our spirits, are as the soul and life of prayer, as Zanchy [Sanctae preces debent à sancto spiritu proficisci sine quo caret anima, Zanch. comment. in Ephes.] calls it, as our soul, and Gods powerful providence, are the form and life of our body; therefore, as the body without the soul is dead, James 2. 26. so are our prayers, without the heart be lift up to God by faith, and by the Holy Ghost: But a dead and stinking carcase in God's sight. The Papists themselves acknowledge, that it must be God's Spirit which must stir us up to pray, and teach us what to pray for, [Orate in spiritu sancto, i e. in spiritu sancto monente ad orandum, & docente quid orandum, Gor. Expos. in Epist. Jud. 20.] For, how else can we pray with the Spirit, and with understanding? This reading disgraced, and not instructed the Church and Ministers, as if they had not had the Spirit, or at lest knew not how to pray; Nay, the common sort, both of Ministers and people, grew into such Atheism, that very few learned all the days of their life, to pour out their souls aright unto God, which hath generally brought the whole kingdom into such Atheism, that not scarce one Minister of a hundred, 'tis Doctor Featleys own comparison, hath any tolerable gift of conceived extemporary prayer, [Vide Dr. Featley against the Anabaptists, in justifying set-form of prayer.] And if it be so rare in the Ministry, what must it be in the people? Surely he is a rare man that hath this gift; and yet 'tis one of the principal duties required of all Ministers, to give themselves unto prayer, Acts 6. 4. incessantly, with all diligence, as the word in the original emphatically signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forti animo assidue perdurabimus. Passer Lexic.] The mischief and inconveniences which accompanies this tradition, our Reformers (as well as the Ministers in other Churches,) saw not, the long and general continuance of Church Liturgies, having dazzled their eyes, that they could not see this truth, which out of doubt, had they lived to our days, to have seen the experience of it, they would have joined with this learned and religious Assembly, to have corrected this offence, [Vitium quod inebriat multitudinem examen amittit veritatis, Musc. in loc common. de Sabbat.] which hath so intoxicated the multitude.  
The properties of true prayer, cannot be performed so well in reading prayer; for a man cannot be fervent, striving and contending both in heart and word, to prevail with God, as is required by the Apostle, Rom. 15. 30. nor can he continued instant in prayer, that is tied to read any set-form, and no more, verbatim, as is commanded. Rom. 12. 12. nor continued in prayer, and watch in the same, Col. 4. 2. nor insist by perseverance, as Christ teacheth, without fainting, Luke 11. 5, 6. and 18. 1. unless he use vain repetitions of his stinted prayers, reading over till he sweated, the same, and the same thing, thinking with the Heathen, to be heard for his vain babbling, as the Jesuits disciples do in their Rosary, [Vide Rosarum vel Psalterium Jesus.] which Christ forbids, Mat. 6. 7. Nor can they pray always, on all occasions and opportunities, who only read stinted prayers, because the particular fears, temptations, dangers and wants of every man, cannot be known, but varies, and changeth continually, as he groweth in grace, or falls into sin; and therefore not by rote, or as his book teacheth him, but by the Holy Ghost, as he moves him, and as his present estate and condition requires, is he to pray, opening his wants, pleading his cause, and appealing to God for help, Ephes. 6. 18. and Col. 4. 2, 3. In every thing by prayer and supplication, his request must be made known unto God, Phil. 4. 6. and this also must be done effectually, James 5. 6. with motives, reasons, and arguments to persuade God to hear him: as the Holy Ghost moves him, which cannot always agreed with the time, person, place, and several conditions of men; and therefore cannot be penned absolutely. Christ, when he taught his Disciples to pray, it was, Say after this manner: or, say these word, Our Father, etc. Luke 11. 2. and Mat. 6. 9 But never he commands them to read these words in stead of praying: For, in so doing, they may say the Lords Prayer, but may not pray the prayer of the Lord, as he taught them, as one well observes, [Mayrs Catechism in his Exposition on the Lords Prayers:] For to pray those words rightly, we must in some measure understand them, and have the mind taken up with them in the uttering, the heart still conveying itself into the meaning of every petition, which that it may be done, there must be used good deliberation, and understanding in him that prayeth; I will add also, the help of God's Spirit, to stir up in him both matter, and also affection, agreeable to the words spoken, without which, we cannot pray as the word requires, viz. in the spirit, Eph. 6. 18. Jud. Epist. 20. nor by the Spirit, Rom. 8. 15. 1 Cor. 12. 3. Gal. 4. 6. nor with the Spirit, 1 Cor. 14. 15. Rom. 8. 26. but must needs pray cursorily, hypocritically, or vainly, which alas is the daily practice of the world, who cry out for these read prayers, but are altogether unfit for the exercise, being either ignorant of this spiritual duty, or else hypocritical in the service: or, Lastly, sinful, and incredulous, all whose prayers are abomination to the Lord, Joh. 9 31. Prov. 15. 8 and 21. 27. Esay 66. 3. and Esay 1. 15. Mat. 6. 5. Heb. 11. 6. and because they are unable to pray otherwise than by book; therefore it is, that both lazy, ignorant, and licentious Ministers and people, cry up this reading of a set form, instead of praying, and despise true invocation, and cry against the spiritual performance of this duty, which indeed they cannot discern; it seems foolishness unto them as the Apostle speaks, 1 Cor. 2. 14. because they want this grace which God only confers on his elect children, Gal. 4. 6. Zach. 12. 10. and because they want also Christ's Spirit, without which no man knoweth the things of God, 1 Cor 2. 11. But this truth hath God revealed unto his by his Spirit, which searcheth all things, even the deep things of God; therefore in despising this truth, they despise God's Ordinance, and in speaking against his Ministers, they speak against Christ, Luke▪ 10. 16. and in defending read prayer, as absolutely necessary, they defend a human, if not Popish tradition, a Gentle custom, [So Dr. Hammond confessed, citing two places to prove it, one of Plato, l. 7. de legib. the other in Alex. ab Alex. l. 4. cap. 17. That the Gentiles read their prayers out of a book before their sacrifices. View of the Direct. pag. 18.] if not a Satanical invention, which antiquity, custom, and multitude of examples cannot make lawful, which are the old pleas of Popery, and Idolatry. But I would not be here mistaken, as if I condemn all reading of other men's prayers, or of the prayers penned in Scripture by the Holy Ghost, or the using of any godly man's set forms, or of the Church's appointment, as if all set forms were vain, superstitious, or sinful, I cannot comply so fare with the enthusiasts, for I know, that both matter, words, and expressions may be learned thence, and both Ministers and people may thereby be directed to keep like soundness in doctrine, and prayers. The general heads, sense, and scope of prayers may thereby be known to all: And hereby there may be a consent of all the Churches in the substance of this spiritual service; and from these forms (as the Preface in our Directory speaks well) Christians may if need be, have some help, and furniture, and yet so, as they become not hereby slothful, and negligent, in stirring up the gifts of Christ in them, but that each Christian by reading, and often meditating, and hearing of the word, and by wisely observing the ways of divine providence, and of his own wants and necessities, may be careful to furnish his heart, and tongue, (God's Spirit helping him) with other materials of prayer, as shall be needful on all occasions; but it is the opinion of necessity of reading of set forms in the act of prayer, which I condemn, whereby the heart is distracted, and the eyes always, and mind too often withdrawn from God, contrary to David's gesture in prayers, Psalm. 5. 3. and 123. 1. At best as Master Perkings accounts them, they are but crutches, and staves for weak and lame Christians to rest on, as he styles them, in his Cases of Conscience, [Mr. Perkins Cases of Conscience, in question concerning reading other men's prayers, circa finem] and so unfit for Ministers and strong Christians to use, who should not still stand at a stay, but should grow in this grace, as well as in others, having all of them the spirit of prayer given to them, Gal. 4. 6. Zach. 12. 10. [Id est, gratiosum spiritum Regenerationis qui ex gratia Dei & in gratia Dei est ac proinde recipiscentes à peccato suo adducit ut deprecentur ipsum & implorent ipsius misericordiam, Trem. jun. in locum.] and a promise of assistance Rom. 8. 26. herein, and therefore we aught carefully to labour after it, and not to be children in understanding, 1 Cor. 14. 20. still learning their A B C, saying their lessons within book, or by rote, but to be men in understanding, such as are able to digest strong meat, being of full age, able not only to pour out petitions for ourselves, but to teach others how to pray, having our senses exercised, to discern good and evil, Heb. 5. 12, 13, 14. But alas, the love of men's sins, pleasures, profits, honours, the love of ancient Customs, Traditions, and to follow the way of the multitude, and the examples of Superiors; besides, self-conceitedness, neglect and contempt of reading, meditating on the word, and of harkening to reproof, and a trying our worship by that touchstone: besides, men's ignorance, and wilfulness, in this holy duty, (jest their sins should be discovered herein) so blind their eyes that they will not give way to this pure Ordinance of God. They are altogether for the discipline of the purest times of Queen Elizabeth, and indeed are alike to the people in her days, if not worse in this sin, for than saith Mr. Dent. [The Plain man's pathway to heaven, p. 122.] It was most lamentable to consider how lightly men esteemed of the Gospel, they regarded it (to use his own words) no more than an eggshell, they think it not worth a Galley halfpenny, they will not go to the door to hear it, they take it to be but a breath from us, and a sound to them, and so the matter is ended, they esteem it but as a noise, or empty sound in the air, or as a voice afar of, which a man understandeth not, they never felt the power of it in their hearts, therefore they prefer their sheep, farms, oxen, their profi●● and pleasures, yea every thing before it, they know not the virtue of this precious pearl, therefore like filthy swine, they tread it under their feet, though all the Merchandise of gold, silver, precious stones, are not to be compared unto it, Prov. 3. 14. yet these beasts, hogs and dogs of the world, contemn it, they esteem a cow more than Christ's glorious Gospel, they are like Esop● Cock, which made more account of a Barley corn, than of a precious stone; like children, they esteem rattles before gold, they are like the Gadarens, which esteemed their hogs, more than Christ and his Gospel, they make nothing of it, they think it not worth the while. Many of them sit idle in the streets even upon the Sabbaths whilst the Gospel is preached in their Churches, many are at cards and tables in Alehouses, many upon the Sabbaths sleep upon their beds all the Sermon while in the afternoon; many will hear a Sermon in the forenoon, and that, they take to be as much as God requires at their hands, and that he is somewhat beholden to them for it: but as for the afternoon, than they will be at bowls or tables; these men serve God in the forenoon, and the Devil in the afternoon; some run after whores and harlots on the Sabbaths, some run to dancing, and Beare-baytings, some sit upon their stalls, some sit in their shops, some by the fireside, some sit idly in the streets, some go to the stoolball, and others look on: O miserable wretches! O cursed catiffes! O monstrous hellhounds, which so grossly and openly contemn the Gospel of Christ! what will become of them in the end, for assuredly their damnation sleepeth not? A thousand deaths wait for them: they lie open on all sides to the wrath of God, and we may wonder at his marvellous patience, that he doth not throw down balls of wild fire from heaven, to consume them, their shops, and their houses, and even make them spectacles of his vengeance for so notorious contempt of such sacred holy things. And whether this age doth not outstrip our forefathers in the profanation of the Sabbath, and despising the sound and sincere preaching of the Word, let the ancient godly that lived in those day's judge? For now is fulfilled that of the Apostle: men make a show of godliness, but deny the power of it, 2 Tim. 3. 5. this grace of God is turned to wantonness, Judas 4. they profess they know him, but deny him in their deeds, Tit. 1. 16. [Infaelice's illi quorum confessio superficialis, operatio infidelis conscientia ab minabilis incredulitas obstinata conversatio reproba, Gorr. Expos. in Titum.] being abominable, disobedient, and unto every good work reprobate. They so far only hear it, receive it, embrace it, as it hindereth them not in their pleasures, deprives them not of their profits and honours, as it agreeth with their humours, lusts and like, as it thwarteth not their credits, polices, and beloved sins; but let these be touched, and presently the Minister preacheth false doctrine, is a schismatic, or a mad fellow, as Jehues companions counted of the Prophet, 2 King. 9 11. a hole is picked in his coat, and fault is found with his life or doctrine, and thus the Word is to all worldlings the savour of death unto death, 2 Cor. 2. 16. Alas, our Governors with Saul, have spared the Papists, as he did Agag (whom he devoted to destruction) Rev. 18. 6. sparing the fattest of the cattles, the wealthiest of them, that with their revenues they may be able to sacrifice to God, 1 Sam. 15. 11. and might enrich themselves.  
We have despised prophsying, it is cast out of our Church, as an unnecessary duty, 1 Thes. 5. 22. and 1 Cor. 14. 3. 31, etc. once a quarter was enough pains for a Bishop to preach. Once a year it came to a Prebends turn, [So it was in many Cathedral Churches; yea, divers Prebends, at the Cathedral of Sarum, had no day to preach at all:] For which, perhaps, he had a corpse worth three or four hundred pounds yearly, when many laborious Ministers had not thirty pounds; and yet the one, for his oratorical strains, or strong lines, and strange language, is admired, when the other, like Christ, being daily heard, and reproving boldly men's hypocrisy and sins, is hated, Mat. 15. 24. And do not the people generally hear the Word, pretend to obey, and do nothing less? but like the Elders of Israel, they come to Church to inquire of the Lord, and sit before the Preacher, but they despise his judgements, and walk not in his statutes, but pollute his Sabbaths, and set up their Idols in their hearts, Eze. 20. 1. 16. whom God refuseth to be enquired of; have we not lost our first love of those zealous and devout martyrs in Queen Mary's days, who perfectly hated the whore, and laid down their lives for the testimony, of Jesus and of the truth? [As Cranmer, Latimer, Hooper, Ridley, Philpot, etc.] Are we not become like Laodicea, lukewarm, neither Atheists nor zealous, but between Popish and Protestant, both in discipline and doctrine; as hath been clearly and plainly evidenced by many godly Ministers, which God hath raised up amongst us? [As Coleman; Burton, Hallinsham, Benson, in the 11. year of Eliz. so Baker's History of her reign.] (though we would not hear them,) who made profession of the pure Religion, and would allow nothing but what was directly taken out of the Scriptures; and therefore openly condemned the received discipline of the Church of England, as savouring too much of the Romish Religion; we have generally been like the Pharisees, making a great outward show of holiness and love to the Word, but loathe it i● our affections, deny it in our actions; for within we are all full of hypocrisy and iniquity, Matth. 23. 2, etc. per totum.  
There are too many amongst us, who have known the truth, but with Demas, for profit have embraced the present world, and with Diotrephes for prehemimence, have prated against the Ministers of Christ with malicious words, 2 Tim. 4. 10 and Jo. 3. epist. 9 10 For in Queen Elizabeth's reign, divers Ministers foretold of this War, [Mr. Brightman on the Apocal. Mr. Dent in his Plainmans pathway. The Admonition to the Parl. and the defence of the Admon. Mr. Fox in his Acts and Mon. Mr. Ainsworth Count poison.] and openly proved the Ecclesiastical form of government to be a thing polluted with Roman dregss; but the Bishops hated this light and the Parliament: regarded not their admonitions, jest their deeds should be disclosed to be evil, joh. 3. 20. Not long after some of these came forth the Book called Martin Marprelate, and a demonstration of the discipline, by Mr. Penry, Mr. Udall, against the government of the Bishops, desiring the discipline of Genevah, and their abettors were Sir Knightly, and Sir Wigstone Knights, and Mr. Cartwrite, Mr. Snape, Mr. King, Mr. Pradlow, Mr. Pain, and others, who though persecuted and imprisoned, yet to the death maintained the truth, [Bakers Chron. in the life of Queen Eliz. p. 114. 115.] But the Prelates, and those luke warm Magistrates in those days with Alexander, greatly withstood their words, whom without doubt the Lord hath rewarded according to their deeds, 2 Tim. 4. 15. for they like the false Apostles amongst the Corinthians, beguiled with subtlety, the hearts of the Civil Magistrates from the simplicity of the Christian doctrine they taught, disgracing them, and their Ministry, 2 Cor. 10. 10. being deceitful workers, transforming thmeselves into the Apostles of Christ, 2 Cor. 11. 13. [Aperte tandem istos coloribus suis depingit predicens fore ut quantumcunque zelum gloriae Dei simulent, tandem seipsos prodant, sic Beza in locum.] when indeed they were ravening wolves, devouring his flock; for as Jannes and Jambres withstood Moses, so did these the truth by their false glosses, oratorical expositions, 2 Tim. 3. 8. bending their tongue like their bow for lies, jer. 9 3. and not being valiant for the truth, they hated him that reproved in the gate, and they abhorred him who spoke uprightly, they could not endure to have any one preach against their superstitious worship, their proud Hierarchy, to tell the King hereof it was conspiracy, Amos 5. 9 As Christ for declaring to the world his spiritual Kingdom, was cried up for a traitor, Io. 19 12. St. Paul for preaching the Gospel, by the Jews is counted a pestilent fellow, a man of sedition among the Jews, throughout the world, a ringleader of the sect of the Nazarens, Acts 24. 5. The Christians are accused for rebellion against Caesar's decrees; for men that turn the world upside down; Act. 17. 6, 7. and thus amongst us, have the most Orthodox Pastors, and conscientious Christians been accused for rebellion, sedition, schism, both in Queen Elizabeth and King James his reign, and even at this present day it's verified. The Reformation now in hand, is counted an odious rebellion, [Vide your Majesty's Proclamation against taking the Covenant, the 21. of June, in the 19 year of your reign] the Reverend Assembly is reputed a seditious Conventicle, [So Mercurins Aulicus often styles them.] A Consistory of persecuters, [Hammonds Preface in his view of the Directory.] and their chief act, an Ilogicall conclusion, because one of the three motives is not of strength to bear such a structure, therefore all three together are insufficient. But surely, the Dr. hath forgot his logic [Vid. cap. 1. in that book.] about Fullacia divisionis, and that thing may be Bene Conjunctim, which is Male divisim, [Though 2. be not, 5. nor 3. 5. yet 2. and 3. is 5.] (although either of the three be strong enough to ground the abolition on) But the Dr. I fear, is of the number of those who say to the Seers, see not, and to the Prophets, prophesy not unto us right things, prophesy unto us deceit, Esay 30. 10. get ye out of the way, turn ye out of the path, like the Scribes, Pharisees, hypocrites, who shut up the kingdom of heaven against men, they neither went in themselves, nor suffered them that were going in, to go in, Mat. 23. 13. for so, our Prelates neither preach themselves, nor suffered those that would preach the Gospel, to preach; but put down all Lectures, as a company of vagrants, and forbade preaching in the afternoons, and silenced most of the conscientious Ministers of the land, [Newcomens' Sermon before the house of Commons the fifth of November, pag. 26. Anno 1642.] and would not suffer any things against Arminianism to be printed, or preached, but as many for it as would, [Vide the Autidote against Arminianism in the Preface] the Press was open: so that truth failed in the streets, and equity could not enter; yea, truth failed, and he that departed from iniquity made himself a prey, Esay 59 14, 15. in so much that men dare not for politic ends to be accounted religious, or precise, men were ashamed to be esteemed zealous Protestants, they were nicknamed for Puritans, Precisians, it was a reproach to the godly to hunger after the word, and carefully and painfully to seek after the food of their souls: A Sermon at the next Church (as one calls it) [Nucomens' Sermon, ut supra, pag. 29.] was the forbidden fruit, when they had none at home, or worse than none; and for the godly to meet to pray, and confer, was peccatum irremissibile, thus they suppressed not only private, but public assemblies, so far were men from trembling at the word, and weeping when they heard the Law read. Esa. 66. 2. & Neh. 8. 9, 10. which condemned their sins, that they hated those that observed this duty, as the hypocrites in Israel, Isa. 66. 5. and cast them forth of the Church, saying, Let the Lord be glorified, thinking that hereby they did do God good service, as Christ foretold of such, Joh. 16. 2. to his Disciples, who should put them out of the Synagogues, and kill them under that pretence, as if God could not be glorified but by them, and by their service, which they have prescribed; for, are not many amongst us so proud and disdainful that they boast, that God would loose his glory, and be dishonoured? yea, The glory would departed from Israel, [So the Dr. in his Preface upon the view of the new Directory his sixth Note] an Atheism and profaneness, would necessarily follow the abolition of their Idol Liturgy, without which they think God cannot be served, and wanting this their Religion is lost, [Fastuorum hypocritarum verba qui Deum in glorium & in honoratum fore jactant nisi ab ipsis colaretur aliorum cultum per suo nihili faciunt & Deum perinde sibi obstrictum putant ac si in aere ipsorum esset, Trem. & Jun. notae in Esa. 66.] for they esteem others worship, nothing in comparison of theirs, and think God so much obliged to them and their Liturgy, as if he were tied to their pocket prayer book, and were engaged to them for the work done: therefore I concer●e its so carefully enjoined, that none of the prayers must be left unread, when 'tis no matter whether there be any Sermon preached, or Chapter expounded.  
Making preaching of the word, which God commands to be in season, and out of season, an indifferent service, 2 Tim. 4. 2. which all his Ministers must be instant in; and causing reading Prayer, which God never commanded, (but is a human, tradition) to be constantly every day used, [Vide the last note in the Preface before the view of the Directory] as his only worship: And thus they made the commandment of God of none effect by their traditions, Mark 7. 9 13. full well as Christ saith, Ye reject the commandment of God, that ye may keep your own traditions; By means whereof, the preaching of the word, which is the only ordinary means of faith and salvation, was too much neglected, or hastily, and perfunctorily slubbered over, at lest carelessly, and irreverently, in most places both preached and heard; for, few came to it with contrite and prepared hearts, having before laid aside all filthiness and superfluity of naughtiness, James 1. 21. desiring it as new borne babes do the milk, 1 Pet. 2. 2. that they may grow thereby, a very few took heed how they heard, as Christ commanded them, Luke 8. 14. [Bonorum proprium est, ut sint solliciti de successu canent quo fructu audiunt. Aretius' comment. in locum] with reverence, affection, devotion, and fruit, that so the word may come unto them in power, and in the holy Ghost, and in much assurance with joy, as the Thessalonians did, 1 Thes: 1▪ 5. 6. who received it not as the word of men, but as it is in truth the word of God, which effectually worketh in all that believe; 1 Thes. 2. 13. but generally they heard, as the jews did our Saviour, carelessly, maliciously, unfruitfully, or as the Athenians did S. Paul, Acts 17. 19 and the jews Ezekiel, wantonly for novelty sake, or for elegancy of phrase, to please their fancies, Ezek. 33. 31, 32. or hypocritically only, for fashion, custom, to save their purses, at lest lukewarmely, as Agrippa, Herod, Acts 26. 28. hearing, but not doing them, or at lest but half doing them, Mark 6 20. most men herein, being openly profane, like the barren ground, which openly rejects the word; or like the stony ground, which receives it for a little while, but wanting root, in times of temptation it falls away; or like the thorny ground, who suffers the cares, and richeses, and pleasures of this life to choke the word, so that it brings not fruit to perfection; very few heard it, and received it as the good ground, in an honest and good heart, keeping it being heard, and bringing forth fruit with patience, as Christ showeth in his parable, Luke 8. 11, 12. to the 16. and the Parl. men, and godly of the kingdom, have confessed in their solemn League and Covenant, [Vide the solmne League and Covenant for reformation and defence of Religion, etc.]  
We profess and declare, before God and the world, our unfeigned desire to be humbled for our sins, and for the sins of these kingdoms especially, that we have not as we aught, valued the inestimable benefit of the Gospel; that we have not laboured for the purity and power thereof, and that we have not endeavoured to receive Christ in our hearts, nor to walk worthy of him in our lives, which are the causes of our sins and transgessions, so much abounding amongst us; we have served God for the most part, only with a partial and outward worship, and have not served him in spirit and in truth, Joh. 4. 24. with true faith and prayer, as he requires, [Veritatem vero, quae opposita est Hypocrisi, qd. d. seria, & ex animo colent Deum vera fide, invocatione sine operibus illis hypocriticis, & ceremoniarum. Aretius, in comment. in Joan.] For, have not some former chief Magistrates of this kingdom, with Zedekiah, made a fair show of love to the Word, and to the messengers that brought it, Jer. 38. 15, 16. but with him, when they knew it they loved it not, nor obeyed it: King James, after his coming to this crown, desired the puritan Ministers, (as he called them) to exhibit their conclusions, and to dispute the differences; at what time was presented to him these four petitions, or desires: First, that the doctrine might be preserved in purity according to God's Word: Secondly, that good Pastors might be planted in all. Churches to preach the same: Thirdly, that Church-government might be sincerely administered according to God's Word: Lastly, that the book of common-prayer might be fitted to more increase in piety, in regard of the corruptions and needless ceremonies enjoined therein, [Vide Bakers Chron. in the beginning of King James his life, and the desires of Dr. Reynolds, Dr. Sparks, Mr. Knewstub, and Mr. Chadderton,] but these were slighted over, and not hearkened unto; yea, the contrary things were confirmed and practised, out of a carnal fear, or shame, or out of a slavish love to himself, or his Courtiers; and hath not your Majesty with him, trodden in the same steps? following the counsel of the Papists and Bishops (who pretend as his Courtiers did, loyalty and service to you, for maintenance of your prerogative) contrary to the wholesome advice of your grand Council of the Kingdom, and by this means, are not your feet sunk in the mire? have not all the misery you have undergon, been drawn on you by your evil counsellors? have they not hazarded often your person, eclipsed your honour, made you violate your promises? and as Johanan did, 'cause you to condemn the Prophets of the Lord for speaking falsely, Jer. 42. 5. 6. 20, 21. because they have not pleased your humours, or have opposed their lusts and desires, [Vid. his Majesty's Proclamation, forbidding the taking the late vow and covenant, 21. of June, 1644.]  
Nay, have we not all too often, drawn nigh to God with our lips, when our hearts have been far away from him? Isai. 29. 13. Our fear towards God, having been taught by the precepts of men: as in our praying, fasting, sanctifying the Sabbath, almsgiving, hearing, receiving the Sacraments, the outward part of these services, most of us have performed, but we have failed in the inward; in prayer few have lift up a pure heart in faith without wrath and doubting, 1 Tim. 2. 8. In fasting, few have afflicted their souls, left their beloved sins; Isa. 58. 6. 7. In the Sabbath we have all found our pleasures and recreations, spoke our own words, and done our own works, and have not called it a delight, the holy of the Lord, honourable, observing both the public and private duties he requires therein; our alms hath been given rather for fear of man's law, than Gods, or else rather for our own glory, Mat. 6. 2. than his, we have been forgetful hearers, and not doers of the Word, James 1. 22. Lastly, we have received the Sacraments many of us, unworthily, and administered the same as carelessly, and unfaithfully; so that our coming together, hath been for the worse, 1 Cor. 11. 17. and not for the better? Is not the formal Protestant accounted now the only true Christian amongst us, and he that is zealous of good works, is a precision, or a puritan, though Christ redeemed us to that end? Tit. 2. 14. [True godliness is despised, zeal abhorred, sincerity snuffed at, uprightness loathed, Prayers contemned, professors disdained, and almost all good men had in derision, Den. in his plain-mans' pathway.] Alas, we take God's word in our mouths, but hate to be reform, and cast his covenat behind our backs, Psal. 50. 16, 17. for to be baptised in his infancy, and taught by rote to say the Catechism, the Lords Prayer, the Creed, and the ten Commandments in the English tongue, to be confirmed by the Bishop when he can say these, and than to hear a Sermon once a month, and to follow his Church twice on Sundays, and Holy days, to pay duly his tithes to the Parson, and at Easter to pay his offerings, and to receive the Sacrament, and to eat of the holy loaf (as the vulgar calls it;) this man is a complete Protestant in the world's esteem, though he know not the nature and use of baptism, nor the benefits sealed therein, nor end wherefore he was baptised, though he hath no knowledge in the Word, and consequently no faith, and therefore is unfit to pray, or to be confirmed, and much more to receive the Lords Supper, [Vero invocatio est verae fidei testimonium, vera autem sides verae vocationis, vera autem vocatio verae electionis. Bezae not. in Rom. 10. 14. 3.] Surely such services God hates, they are a trouble unto him, he is weary to bear them, Isa. 1. 14. he scorns such service, that men should continued in ignorance and sin; and yet presume they please him with their outward work, Jer. 7. 9 for such fools consider not that they do evil, Eccles. 5. 1. and that such services are an abomination unto God, Prov. 15. 8. and 21. 27. and 28. 29. and Isai. 66 3. But alas, this is an Epidemical disease, that hath overspread the whole body of the Realm; 'tis ● general sin, reigning in all persons, and degrees of men, both Magistrates, Ministers, Masters, servants, parents, children, but in some more than others, and in them most dangerous, who think a partial obedience sufficient; [For, they blindly imagine, that if they come to the Church, and hear Sermons, they are discharged of their sins, though they leave them not, they imagine they have given God ●is full, and therefore may be bold to sin afterwards. Mr. Dents Plain-mans' pathway, against contempt of the Word.] A lukewarm love to the Word enough, and ●●re not for universal sincere obedience to all God's precepts, nor strive not to be zealous in good works, denying themselves, and forsaking all to follow Christ, though it be through afflictions; surely, too many such we have amongst us, who knowingly hug their beloved sins, hiding it under their tongues, will not forsake it, Job 20. 12. And I pray God your Majesty, in regard of temporal honour, or earnest desire of an Arbytrary power, or in regard of carnal love to your Queen, or worldly fear, or shame, may not be guilty in this sin, in opposing the reformation intended, according to the rites of God's Word any longer, by following the counsel of evil persons; for know assuredly, if you love the world, the love of the Father is not in you, 1 Joh. 2. 15. and James 4. 4. If you be a friend of the world, you are an enemy to God. If you will not forsake all to follow Christ, you are not worthy of him, Luke 14. 33. if you hate not father and mother, wife and children, brethrens and sisters; yea, and your own life also, you cannot be his Disciple, Luke 14. 26. The performance of outward duties of piety and charity are nothing without these, Mat. 7. 22. 21. 23. for these most of us have done, which are the lesser: 1 Thes. 2. 12. 15. [Palliabant suascelera titulo Ecclesiae & populo Dei: Apostolus ergo detrahit illis hanc larvam monetque Deum hos titulos nihil morari, sed propter scelera illos odio habere. Zanch. Expos. in locum.] But the weightier things of the law, as faith, repentance, charity, righteousness and holiness, and the spiritual service of God, these we have not laboured after, that so we may walk before him, as being still in his sight, and may be upright. Not, we have in the last place, to fill up the measure of our sin, and to fit us for judgement, which the Jews openly, Matth. 23. 23. loathed and rejected the word, and the sound and sincere preaching thereof, and proudly opposed and gainsaid the truth, and the faithful Ministers that preached it; either because it condemned our beloved sins, or hindered us from enjoying our pleasures, profits, honours, or condemned our unlawful traditions, human inventions, and superstitious ceremonies; thus did that mad Prelate of Cant. with Amaziah, silence those that preached against Popery and Arminianism, [Vide the Preface in the Antidote against Armianisme, and Mr. Newcom. Serm. No. 5. 1642. p. 28.] at the Court to preach against lovelocks, [Vid. the Arch. dealing with Mr. Prin for his book called, The unlovelinesse of lovelocks.] and long hair, were he the Apostle Paul, his ears should be cript for it, though their hair still remain uncropped, shameful in the sight of a heathen, 1 Cor. 11. 14. [Inculcat argumentum à communi natura sensu sumptum, Beza in loc.] as the Apostle confesseth; and to speak against those whorish stageplays and lascivious Masks, [Vide the causes of Mr. Prins, Dr. Bastwicks, and of Mr. Burtons' sufferings.] wherein wantonness is acted, evil words pronounced, uncleanness practised, and all sorts of the lusts of the flesh enticed unto, this is little less than petty treason censured, when indeed the doing of them, if not the permitting, be high treason against the King of heaven, who will call the Princes and Nobles of the world to an account, even for their idle words, Mat. 12. 36. much more for their scandalous actions, and immodest gestures, unlawful , and misspent time: have not our Kingdoms with the old world, been disobedient almost these sixscore years to our Noah's Preachers of Righteousness? 2 Pet. 2. 5. Have not our Magistrates, with the Scribes and Pharisees killed the Prophets, persecuted Christ's Ministers, forbidding them to speak to the people, that they might be saved, Acts 5. 28. 40. besides what hath been said already, and the abundance of bloodshed in Queen Mary's days by those ravenous wolves that devoured the flock of Christ [As Bishop Bonner, Gardiner, and Vid. Mr. Fox his Acts and Mon. Vol. 2.] (which hath not yet (as ever I heard of) been publicly repent of by this Kingdom.  
Come we to King James his time, and we shall find in Scotland, Anno 1610. that for the instituting and erecting of Bishops again in that Kingdom, the godly Ministers are driven from their flocks, [Vide Altar Damas'. initio lib. lectoribus benevol. p. ult.] yea in the second year of his reign in this Kingdom three hundred Ministers were either silenced from preaching or deprived of their live, or stricken with the thunderbolt of Excommunication, or cast into prison, or else driven into banishment, so that as my Author affirms, [Anno secundo Jacobi in Anglia 300. Ministri vel libertate concionandi mulctati, vel beneficio privati, vel excommunicationis fulmine icti & vix reperire potest gravior persecutio, sub ullo principe fidem orthodoxam profitente. An. tertio jacobi eadem persecutio caepit in Scotia grassari Episcopi optimos quos que ejiciunt juxta Dolmanni jesuita concilium sub Puritanorum nomine.] there can scarce be found a heavier and grievouser persecution under any Prince professing the Christian faith. And in the next year the same persecution followed in Scotland, so that the Bishops under the name of Puritans, according to the Council of Dolman the Jesuit, cast out the most religious and holy Ministers out of their cures and overthrew the well established policy and government of that Church; Earl Morton being one of the chief actors herein with the Bishops, which on his deathbed he lamentably bewailed, and with most earnest prayers craved pardon for [Altar. Dam. ut supra.] the same. And I hope King James was as happy in his repentance, as he was with him guilty of the sins, for once he did with the estates of Scotland in express words abhor and detest all Popery in general and in particular heads; even as they were than damned & confuted by the word of God, and Church of Scotland, and especially the Pope's supremacy his usurped authority on men's consciences, his tyrannous Laws, made on things indifferent against our Christian liberty, his blasphemous Litany, his wicked▪ Hierarchy, and all rites, signs, traditions, brought in the Church without, or against the Word of God, and doctrine of this true Reformed Church, wherein we join ourselves willingly in doctrine, faith, Religion, discipline, and use of the holy Sacraments; as lively [Vide the General confession of the true Christian faith and Religion according to God's Word and Acts of Parliament, subscribed by the King's Majesty and his household, etc. at Edinburgh the 28 of jan. An. 1581. printed in the Harmony of Confessions in Engl. at Cambridg. 1586.] members of the same in Christ our head, promising and swearing by the great name of the Lord our God; that we shall continued in the obedience of the doctrine and discipline of this Church, and shall defend the same according to our vocation and power all the days of our lives, under the pains contained in the law, and danger both of body and soul in the day of God's fearful judgement. And willing to take away all suspicion of hypocrisy or double dealing with God and his Church, we therefore protest, and call the searcher of all hearts to witness, that our minds and hearts do fully agreed with this our confession, promise, oath, and subscription, so that we are not moved for any worldly respect, but are persuaded only in conscience, through the knowledge and love of God's true Religion printed in our hearts by the Holy Ghost, as we shall answer to him in the Great day, when the secrets of all hearts shall be disclosed. Now how this doth agreed with his after-practise, the world knows, and your Majesty may judge by those oaths he took in favour of the Papists (if that be true which is related in the Popish royal favourite) First, that all laws against the Romish Religion shall not at any time hereafter by any means or case whatsoever directly or indirectly, be commanded to be put in execution, against the said Romish Catholics, and we will 'cause our Council to take the same oath. [Vide the Popish royal favourite in pag. 48. 49.] Secondly, that no other laws shall hereafter, be made anew against them, but that there shall be a perpetual Toleration of the Romish Catholic Religion within private houses throughout the three Kingdoms. Thirdly, that we will not treat any thing, or attempt it privately or publicly with the Lady Infanta Donna Maria, which shall be repugnant to the Catholic Romish Religion, nor will we by any means persuade her, that she should ever renounce, or relinquish the same in substance or form. Fourthly, that we will interpose our Authority, and do as much as in us shall lie, that the Parliament shall approve, confirm, and ratify all and singular Articles in favour of the Romish Catholics capitulated between the most renowned Kings, by reason of this marriage, and that the said Parliament shall revoke and abrogate the particular laws made against the said Romish Catholics, and that we will not consent that the said Parliament should ever at any time make or writ any other new laws against Romish Catholics, we accounting all and singular the preceding Articles, ratified and acceptable, out of our certain knowledge, as far as they concern us, our heirs, or successors, approve, ratify, applaud, and promise' bona fide, and in the word of a King, by these presents inviolably, firmly, well, and faithfully to keep, observe and fulfil the same, and to 'cause them to be kept, observed and fulfilled, without any exception or contradiction, & do confirm the same by our oath upon the holy Evangelists not withstanding any opinions, sentences, or laws whatsoever to the contrary; and that Apostatical speech of his to the Privy Council, [Vide The Popish Royal favourite, ut supra, & pag. 46. 47.] and cursed definitive sentence (if true) that it should be reputed high treason, to molest the Catholics in the exercise of their Idolatrous Mass.  
But leaving this in dispense, certain it is, he introduced Bishops, and that wicked Hierarchy into Scotland which before he had objured, [Vide Epist Philadel. vindi. pag 80.] and upheld those rights, signs, and traditions which were, if not against, yet without the word of God, as the Cross in Baptism, Surplices, painted Glass in Churches, bowing to the Altar, to the verbal name of Jesus, and kneeling at the Sacrament, etc. and persecuted those to confiscation of goods imprisonment, banishment, who would not observe these; [Altar Damas'. pag. ult. in Prefatione lectorum] But yet enlarged Recusants at the same time out of prison, by his letters to the Lord Keeper Williams, [Vide the Popish royal favourite, pag. 43 and 44.] and earnestly desired upon most wicked terms to marry your Majesty with a Papist, and at the last effected it, though he were before warned of it [By Abbots Archb. of Cant. and Vox populi, and Dr. Hacwels' book against the match.] both of the unlawfulness of it, and of the dangerous consequences of it, and how it would bring the judgements of God on the whole Realm in general and on himself in particular, sure I am he lived not long after: But I dare not judge of his end, I may [Vid. Mr. Prins introduction to the Archb. trial.] of our miseries, that our Nationall sins and this most especially of contempt of God's word, and particularly in this Popish marriage, and refusing to set up the discipline of Christ in that Kingdom, and putting it down, when it was well established in Scotland, and the endeavouring to make them, as superstitious and vain in their worship as ourselves, by intruding on them that refined Mass-book of the Archbishops, have been the chief causes and grounds of our divisions, and Civil War, and of God's judgements on the three Kingdoms, and on your Majesty in particular, as was before threatened; [Vide vox. pop.. Dr. Hacwel, etc. ut supra.] for in the Preface to the admonition to the Parliament, the Ministers that were than most godly said, Either must we have a right Ministry of God, and a right government of his Church according to the Scriptures set up (both which we lack) or else there can be no right Religion, nor yet for contempt thereof, Can God's plagues be from us any while deferred [The Preface of the Admon. to the Parl an. 1672.] for as they there, seeing with hatred we have not detested the Romish Hierarchy and worship perfectly, nor with singular love embraced, and carefully endeavoured, to plant the true discipline of Christ amongst us, we are without excuse before the Majesty of God. [Vide the Admonition to the Parl. pag. 1.] The godly in Queen Elizabeth's days did justly fear, some great judgement of God to be very near unto them, yea even to hung over their heads for the contempt of his Gospel and Ministry, [Mr. Dent in his Plain-mans' pathway to heaven, p. 130.] and Reverend Beza said, when he heard flocks were deprived of their Pastors, because they would not wear a Surplice, and hungry sheep were deprived of the Lords Supper rather than kneeling should be omitted, which things saith he, if they should be there done amongst you (as God forbidden that I should think they are done) surely they would be the beginnings, not of former but of far greater calamities, which now by woeful experience we find to be true; [Beza epist. to the Archb. of York, 1566.] for in the same letter he saith, I foresee, that either the same, or more grievous punishments do again hung over most part of people, which at the first with great affection embraced the Gospel, and now by little and little fall from it; [Vide The Advertisement to the Parl. of England, pag. 29.] with Joash your royal father in his younger years declared a great deal of zeal and godliness, whilst his Tutors lived: [As Knox and Mr. Buchanan, and other godly Nobles.] But seduced by evil Counsellors, [Dr. Andrews, Duke of Buc. Earl of Bristol.] his piety soon decayed, his zeal slackened after their departure, and his promotion to this Kingdom: and the Nobility and Clergy they followed the example of the Court, [Regis ad exemplum totus componitur orbis.] which sins, certainly, have highly provoked God's wrath, as Beza foresaw, these two plagues, (that is to say, the dishonesty and ambitious flattery of the Bishops; partly abusing the virtuous Princes, and partly serving their evil affections and vices) had utterly undone the Church, and was likely so to do in England; [Beza epist. ut supra, prin. Engl. 1644] for surely than are our sins come to the height, when we not only despise his Gospel, but persecute and destroy the messengers bringing it, detaining the truth in unrighteousness out of a love to our honours, pleasures, profits, or sins, Rom. 1. 18. and yet into this sin did the ambitious Prelates run into, imprisoning and persecuting the godly Ministers, even because they reproved their pride, and covetousness, and hypocrisy; with Saint Paul the godly Ministers were become their enemies, because they told them the truth, and spoke against pluralities of Benefices, non-residency, licences for marriage, and to eat flesh, and such like, which as Beza speaks, and that with honour, is not a corruption only of Christianity, but a manifest falling away from Christ, [Beza in epist. u● supra.] a sin which the Prelates knew well enough, but they received not the love of his truth, nor believed the same, because they had pleasure in unrighteousness, 2 Thess. 2. 10. 12. nor could they believe the same, because they sought honour from their fellow-Ministers, and Churches of Christ, or at lest from one another, and sought not that honour that came from God only, Joh. 5. 44 [Ex appetitu honoris vani redditur homo instabilis ad fidem veritatis. Gorranus in locum.] And therefore with Demetrius they did, and to this day still do make uproars against the godly Ministers for their Diana's, Act. 19 20. of Episcopacy, Prelacy, like the Mrs. of the Damsel possessed with the spirit of Python, Act● 16. 19 [Cupidit as quaestus est persequendae veritatis occasio. Bezae not. in locum.] they knew, if this evil spirit be cast out, the hope of their gain is gone, those bribes and unconscionable fees for ordination, institutions and induction are vanished, their Courts & Coffers are cashiered, their Manors, Prebends, Liberties, Royalties and Dignities are to be better employed, therefore they cry out to your Majesty, and other Magistrates (and in Queen Elizabeth and King James his days did the same) [Vide Bakers Cron. in vitis Eliz & Jacobi, in matters concerning the Church.] against these men for exceedingly troubling the Commonwealth, and for teaching customs which are not lawful for us to receive in a Monarchy, much less to observe, in regard divers laws, statutes, and customs have relation to them, where indeed these are but pretences to cloak their secret pride, covetousness and malice to these men, and hatred to their doctrine, [Avaritiae praetexitur tum publicae pacis tum etiam pietatis studium. Bezae not in Act. 16. Vide etiam epist. Philact. vindiciae. 1.] but this is an old argument of Satan, as Beza calls it, to pled antiquity and public custom without any other respect against truth (though but newly revealed) for the divulging of the Gospel, doth raise up divisions, not of itself, it being the word of peace, but by accident, in regard of men's corruptions who have such soar eyes, that they cannot look upon this light, nor will they come unto it, because their works are evil, John 3 19, ●0. so the light itself saith, Men love darkness rather than light, because their deeds are evil, for every one that doth evil hateth the light, neither cometh he to the light, left his deads' should be reproved; for this cause he saith, I came not to sand peace but a sword, Mat. 10. 34, 35. [Christus qui proprie est pacis auctor, occasio est turbarum propter hominum malitiam. Camer.] I am come to set a man at variance against his father (both natural, temporal, spiritual,) and the daughter against her mother, and the daughter in law against her mother in law, a man's foes shall be of his own house, [Evangel●i predicationem civilia dissidia consequuntur. Bezae not. in Mat. 10.] So that civil dissensions are but the effects of preaching the truth; we found it so this day by woeful experience, that those are imprisoned, fought against, that cry against the Altars of Bethel, the Idolatries, and superstitions of this kingdom, 1 King. 12. 26. and 13. 4. And I wish your Majesty were free altogether of this sin.  
But I fear lest that complaint be just of the Assembly of Scotland, [Vide the Remonstrance of the General Assembly of the Kirk of Scotland, sent to his Majesty from the Committees of both Kingdoms, June 12. and published by Authority, July 5. 1645.] that there is a guilt which cleaves fast to your Majesty, and your Throne, which is such, as (whatsoever flattering Preachers. or unfaithful Counsellors may say to the contrary) if not repent timely, cannot but involve yourself, and your posterity, under the wrath of the everliving God; for your being guilty of the shedding of the blood of many thousands of your Majesty's best subjects, for your permitting the Mass, and other Idolatry, both in your own family, and in your dominions; for your Authorising the book of Sports, to the profanation of the Lords day, for your not punishing public scandals, and much profaneness in and about the Court, for the shutting of your ears from the humble and just desires of your faithful subjects, for your complying too much with the Popish party many ways, and namely, the concluding the Cessation of Arms in Ireland, and your embracing the counsel of those, who have not set God nor your good before their eyes: for your resisting and opposing this Cause which so much concerns the glory of God, your own honour, and happiness, and the peace and safety of your kingdoms, and for what other causes, your Majesty is most conscious, and may best judge, and search your own conscience; for, is it not to secure your honour and pretended friends, rather than to promote God's glory, or advance his Gospel, that the wars continued, and that wicked Hierarchy, and their superstitions are still maintained? and that nothing may be condescended unto more than was offered at Uxbridge? [Vide the Letters taken in the North from the Lord Digby] Episcopacy, nor the sword may not be quitted, [The Postscript of your Majesty's Letter to the Queen from Oxon, Jan. 9 1644.] This was Jeroboams policy, 1 Kings 12. 27. to maintain his Calves, jest the people's heart should turn to the Lord, and than kill him: And surely most of your Counsel are led by the same Genius, and have too fare prevailed with your Majesty, even with Herod to sand out your men of war to massacre the Innocents', Mat. 2. 16. amongst whom Christ is new form, Gal. 4. 19 [Christus in vobis per peccatum deformatur, per fidem & gratiam reformatur sicut formatur sigillum in caera, Gor. in locum.] and acknowledged as their supreme King, 1 Tim. 6. 15. and received as the only Archbishop of their souls, 1 Pet. 2. 25. fearing the loss of their own lives, and flattering your Majesty, as if the Discipline intended, would abolish your liberty and power, [Vide the Vindication of Episcopacy, pag. 16. 20. 28. 30.] and the reason hereof, is it not because it opposeth their unlawful traditions, human inventions, and superstitious Ceremonies? yes surely, because the godly Ministers, with St. Paul will not give place by subjection, not not an hour to subscribe to their articles (though Peter and Barnabas) some holy and religious men have formerly herein too much dissembled with them, for fear, or favour, Gal. 2. 14. [Galatarum nomine omnes gentes intelligit. Bezae not. in Gal. 2. 5.] that so the truth of the Gospel, both in doctrine and discipline, may continued with the people, and therefore they withstand them to the face, as he did Peter, (being indeed more blame-worthy herein) for, hereby they bewitched their auditor's hearts, that they should not obey the truth, Gal. 3. 1. as the false teachers amongst them did, bringing them into bondage, to those weak and beggarly elements, as St. Paul calls them, Gal. 4. 9, 10. [Egena & impotentia vocantur elementa in sese, & seorsim à Christo deinde quod ea ratione ipsi sese egenos esse in Christo testarentur, quam tamen à Christo ad ceremonis relabi nil aliud sit quam relictis opibus inania sectari. Camer. in locum:] those Ceremonies of days, months, meats, and , which were antiquated and abolished in Christ, and after the divulgation of the Gospel, not only dead, but deadly; for this persuasion comes not of God, and therefore must proceed from Satan, or our corrupt hearts, as a little leaven leaveneth the whole lump, so will this little corrupt doctrine, or practise, infect the whole mind, Gal. 5. 9 and therefore, by his Apostolical authority he pronounceth, that the maintainers of Ceremonies, shall hear their own judgement, and wisheth they were cut of that troubled them, so heinous and dangerous was this sin in his eyes: and such zeal did the godly Pastors in the Primitive times express, that they would not yield to the lest corruptions herein. Excellent was the resolution of Saint Basil to the precedent of Valens the Emperor, who desired him to yield to some moderation, and not to make such a rent in the Church, for small subtleties: Those who are throughly seasoned with true Religion, will rather suffer all kinds of death, than give way for the altering of one syllable, [Vide Doctor Craloners Sermon, No peace with Rome, printed at Oxon, 1629.] It was but a little loto between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet the right believers would never omit the one, or admit of the other, [Theodoret, ut supra, pag 330.] So the martyrs in Queen Mary's days, though they allowed of a real presence in the Sacrament, yet rather than they would confess a corporal, they would embrace the stake, [Foxes Acts and Monum. vol. 2. in Cranmers' disputation at Oxon.] S. Paul esteemed sitting down at the Idolatrous feast, (though without any intent to honour the Idol) Idolatry, 1 Cor. 10. 14. 20. and having fellowship with Devils; those who urged the ceremonies amongst the Galatians, did overthrew the Gospel of Christ, Gal. 1. 6. why saith S. chrysostom, [Qui pusillum quiddam perperam admixtum induxerit totum corrumpit. Chrysost in locum.] they retained the Gospel, only they would have brought in a Jewish rite, or two, and yet the Apostle saith, hereby the Gospel is subverted; to show, how but a little thing, being mingled untowardly, mars all: For, as in the King's coin, he that clyps of but a little of his Image stamped thereon, imbaseth the whole piece: so if any shall overthrew but the lest parcel of the truth, it's wholly corrupted from these beginnings, proceeding always to worse things. Where are they now, who condemn us as contentious? because of our disagreement with heretics, who can condemn us justly for schismatics? for our opposing Jewish rites & superstitious ceremonies? when Saint Paul saith, they did overthrew the Gospel, who brought into the Church but a little innovation; For well he knew, as Mr. Dike well observes, [Mr. Dike of the deceit of the Heart, pag. 191.] that if we sip of the cup of error, we will not leave till we have drunk our full draught; and perhaps, till we are mad drunk therewith; having nibbled on these poisoned cates, (of human inventions, and wilworship) we will not give over till we have surfeited of them, as by woeful experience the Church of God hath found true in all kingdoms, and we especially in ours, those few Altars, (or at lest Communion Tables placed in the Altars rooms, and standing after that fashion) which escaped the zeal of our Reformers, were made precedents for our railing and worshing the Altar, or some thing on it, or at lest for our superstitious turning of it altarwise, and cringing and ducking to it, [Mr. Newcomens' Sermon on the 5. of November, printed 1642. pag. 27.] Those few Images that escaped the statute of King Edw. against the same, [Vide the statutes of Edw. the 6. An. 3. c. 10.] were made examples for other Churches to have the like, and were new trimmed, scoured, and painted, as is manifest in most Cathedrals, and Collegiate Churches & Chapels; our maintaining of Prelacy, and too indulgent favours to the Papists, caused them to hope still for our reconcilement to Rome, [Vide Contz. Pol. & Newcom. in his Sermon, ut supra, pag. 29.] And therefore we have in all times had so many reconcilers, who laboured to join Popery with Protestanisme, seeing already the true Ministers were too far obliged to Antichristian Prelates, as Cassander, Andreas Frisius, Bartholomeus Nervus, Seravius, Modestus, he that proves the Huguenots of good right to be members of the Roman Church, [Vide Doctor Chaloners Sermon ut supra, pag. 132.] Franciscus de Sancta Clara, Manwaring, Mountagu, Haywood, Heylin, Cousins, Pocklington, and that archleader of this rabble of Arminians, or Antichristians, if you please, for they would not have the Pope to be Antichrist, but allow the church of Rome a true Church, contrary to the doctrine of this Kingdom, [Vide the Homily of peril of Idolatry, the prayers for the 5. of Novenber set out by King James,] who were so strict for bowings, cross, kneel, coaps and surplices, and so zealous for Altars, raylings, candles, and other Popish ceremonies, depriving, excommunicating, imprisoning, and banishing those godly persons that opposed them herein: But as God in the old Testament forbids sowing mesling, and wearing garments of linsiwoolsie, Deut. 22. 9, 10, 11. So Eliah prohibits serving God and Baal, 1 King. 18. 21. Christ will not have God and Mammon joined, Mark 6. 24. nor Saint Paul judaisme with Christianity, Gal. 5. 1. For, as before, when it was joined with Paganism, it brought forth that deformed brat of Samaritanism, so now of Turkism; for a jew, a professed Christian, and a Pagan, were the compilers of Mahomet's damnable Koran, [Mahomet compiled his Koran by the help of Sergius a Monk, John of Antioch an heretic, and a jew a Magician: Vide Smiths arrow against Atheists, Purchas Pilg. Fox acts and mon. vol. 1. pag. 676. printed 1610.] in the primitive times it brought forth semipelagianism, and Semiarrianism; and in our days, what monsters hath it produced? for too many have been of Herod's mind, at the same time to build a temple to God, and Cesar, to beautify Paul's, and erect the Queen's chapel for the Mass, and to compound popery with our Religion, make traditions an Appendix to the Word, and stricter to enjoin ceremonies than God's commands.  
But this devilish policy hath still in all ages been resisted by the godly, and though worldly princes may think hereby to secure their estates the better, yet are they greatly herein deceived: For, first hereby they bring the judgements of God on themselves, and their kingdoms, because they retain not the love of the truth, but departed from Christ to Antichrist; (as hath already been shown) yea, God himself affirms there's no peace to the wicked, Isa. 48. 22. and 57 21. [Ac proinde ne copulemini cum illis, aut consortium habitote, sed fugite. Jun. & Trem. in locum.] for punishment lieth at the doors of sin, and inseparably follows it as the wages thereof, Gen. 4. 7. Rom. 6. 23. [Impossibile est esse culpam in aliquo, quin ad ipsam poena inseparabiliter sequatur. Bonavent.] Secondly, hereby they bring themselves, crowns and people, under the Pope's girdle, his jurisdiction and tyranny; nay, under Satan's power, who rules in all the children of disobedience, Ephes. 2. 2. and 2 Tim. 2. 26. and who so serves him, shall be tormented by him in the lake that burns with fire and brimstone for ever, Rev. 19 20. and Matth. 25. 41. Thirdly, by working us to agreed with them in some things, by degrees we shall be brought with them to agreed in all, as a just judgement of God on us for detaining the truth in unrighteousness, and not receiving the love of it, 2 Thes. 2. 10. 11, 12. 3. Rom. 1. 18, 19, 24. etc. and from losing our first love, we shall come to lukewarmness, thence to coldness, senselessness, Atheism, and to a reprobate mind, and vild affections; and what can be looked for than, but misery and destruction, as was well declared by a learned Doctor, in the beginning of your reign, to the University? [Doctor Chaloner, in his Sermon, No peace with Rome, printed 1629. p. 133.] those times he called dangerous, (and yet many of our false doctrines were not than broached, nor superstitious ceremonies openly practised and maintained) wherein too many did fall from coldness, to benumbedness; from slackness to defection; from indifferency to senselessness, and to a loathing of all religion; yea, to a hating of the truth, and to a Persecuting of the professors, and practisers thereof: we have, as Beza, [Beza's Letter, printed in English at the end of the Advertisement to the Parliament, 1572.] feared, begun in the Spirit, in our Reformation in King Edward's days, but with the Galatians, we fall back again, and end in the flesh, cleaving to trifles and trash of men's traditions; like the Pharisees, whose rule was tradition, and practise a voluntary austereness, [Vide Godwins Jewish antiquit.] and under the colour of Religion, and pretence of devotion, they did slay and kill the Prophets, thinking thereby to do God good service: Joh. 16. 2. and Acts 4. 18. and 7. 58. so have our Popish and ambitious Prelates, like their predecessors, under pretence of God's service and zeal for his glory, persecuted the Orthodox Ministers, and professors of Christianity, because they consented not to their traditions, human inventions; yea, doctrine of Devils [Singuli suas omnes vires contulerunt conspiraruntque, ut signis sermone opere in eandem pernitiem, etc. Atque haec temporum nostrorum descriptio. jun. in Apoc. 16. 13.] for so he calls abstinence from meats & marriage (which savour one would think of great mortification) 1 Tim. 4. 1. 3. & Col. 2. 16. 20. yet not better term will be allowed those ancient traditions (vented in the Apostles days, and long before practised lawfully by God's command:) For as the Gentiles in their Idolworship sacrificed to Devils, 1 Cor. 10. 20. and Jeroboam in his will-worship, ordained Priests for Devils 2 Chro. 11. 15. so Saint John tells us, there should be such in the Church of Christ, who should forsake the true service of God in spirit, and should worship devils, Rev. 9 20. for Antichrists kingdom was to be managed by the spirit of devils, Rev. 16. 13. 14. and therefore Rome, sometimes a glorious Church, is proclaimed by an Angel to be an habitation of devils, Rev. 18. 2. and those who worship the Beast and his Image, or take his mark, follow him in doctrine, or discipline, in his traditions and ceremonies, and persecuting those that oppose them as he doth, are surely ruled by the same spirit, though the Devil in them be transformed into an Angel of light, and they make show of being the Ministers of righteousness, yet God hath, and will discover them every day, more and more, and their end shall be according to their works, 2 Cor. 11. 14, 15. We have borrowed our discipline, service, traditions, and ceremonies from them, and they, the Word testifies, had them from Satan, witness our cannon law, Episcopacy, and that Hierarchy, our book of common prayer, our licencers for marriage, meats, our feasts, holy-days, our cross, cringings, coaps, surplices, candles, altars, corporasses, organs, singing-men, vicar's choralls, processions, etc. For Anastatius an. 401. decreed m●n and women should stand at the Gospel, and why not at any other part of the word as the Jews in Ezras' days, Nehem. 8. 5. Innocentius his successor in the Romish sea consecrateth oil? [Vide at large Dr. Chaddertons table of the Church and Mon. of the succession of Patriaches and Prophets, Judges, Kings, Emperors, learned and holy Fathers, Counsels, persecutions, heresies, printed at London, 1572. Vide Platina de vitis Pontificum.] And Zozimus the next Bishop the paschal candle at Easter.  
Leo the sixth made the Mass a sacrifice, Anno Dom. 444. And Hilarius his successor hath the Cross in reverence, An. 465 Not long after, Agapetus confirmed Procession on Holidays about the year 535. and Vigilius (his successor save one) instituted the feast of the Purification of the Virgin, whence sprang our Churching of women, he ordained candles to burn at the saying of Mass, but especially on that day. Gregory the Great was the compiler of the Mass-book, and especially invented the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Allelujah therein; his successor Sabinian, Ann. 605. brought in lamps, and Bells into Churches. And as Higinus long before brought in Godfathers at Baptism, so Theodatus superstitiously forbade Gossips to marry, An. 615. Boniface the fifth, established Sanctuaries, and his successor Honorius prayers to Saints, an. 623. Pope Martinus brought in cream, and shaving, and Vitellianus shortly after in all cathedrals, ordained singing and Organs, an 657. Benedict the second, calls himself Christ's Vicar, and decreed Coaps and Surplices, and vestments for Priests, a. 687. Pope Sergius brought in Agnus Dei into the Mass; and shortly after, John the 6. portureth tombs and garnisheth altars. Gregory the third, instituteth Mass for the dead, a. 7. 31. and after him Paschalis ordaineth veneration of Relics, an. 816. Clemens the third, brought singing cakes into the Mass, and Pope Innocent the third, hanged up Christ in a Box, shortly after Innocent the fourth commands adoration of the Sacrament, an. 1243. about which time came in that gross error of Transubstantiation. Damasus brought in Gloria Patrs to be added to the Psalms, and they to be sung by turn, as in cathedrals they are still with us used. [Platina de vitis Pontif. Damas' 1.] Pope Marcus would have the Nicene creed sung after the Gospel. [Platina in vita Marci primi.] Anacletus thought fit the Priests and people should salute one another, with the Lord be with you and with thy spirit. [Jacob. Manlius and Ainsw. proving that the Ministers ans. insufficient.] Telesphorus ordained the fast we call Lent, [Platin in vita Teleph. & Calist. 1.] and Calistus the fasts called Imbring weeks or days: and Innocent the third, [l 3. decretal. Greg.] commanded fasts on holy day eyes as Silvester the first before, [Bergomensis lib. Concil.] required fasting from flesh Wednesdays, Fridays, and Saturdayes weekly; Pope Felix the third, made holy the day of the Archangel, [Bergomen, ut supra.] and Boniface the eight shown like honour to the four Evangelists. [Fasci. temp.] Constantine Pope ordained adoration of Images, an. 707. [Chaadertons table, ut supra.] Boniface the first obtained by bribery (at Phocas hand who murdered his Lord and Emperor) to be received as chief and universal Bishop over the Church, [Fox Acts and Mon. Vol. 1. pag. 108.] and Boniface the second appointed a rood lost to separate the Chancel from the Church. [Ainsworth ut supra.] But at li●● came the Council of Trent, who received all traditions and ceremonies than in use in the Church, with equal affection and reverence as they did the holy Scriptures, [Vide Council Trident.] yea and punished the violation of them with greater penalty; so that though men did walk blamelessely with Zachary and Elizabeth in the commands of God, and were without spot in the world, yet if they would not acknowledge the Pope for Peter's successor, and the head of the Church, than were they heretics and no true members thereof. [Bellar. lib. 3. de membris Ecclesiae & cap. 19] Thus this Apostatical Church is become the habitation of Devils, and the hold Rev. 18. 2, 3. of every foul spirit, and a cage of every unclean and hateful bird, for all Nations have drank of the wine of her fornication, and this Kingdom especially, to whom she hath granted the title of defender of her faith, and as we have still (since Reformation) maintained and allowed of the title, so also have we still retained and observed her relics and rites, as next heir of Rome's constitutions, [Ainsworth's book, called Counterpoysen, pag. 236.] as one calls us, so that the Papists insult, and say [Pap suppl. An. 1604. Reason of Religion. 13.] that from their treasure house the Religion now established, hath learned the form of Christening, marrying, Churching of women, visiting the sick, burying, and sundry other like, as the books translated out of theirs do declare, yea almost all things saith learned Ainsworth in their Liturgy, are done according to the do of that spiritual Egypt, the Romish Church wherein they dwelled; [Ainsw. ut supra, pag. 236.] they have imitated her worship, orders, ceremonies, etc. retained her Ministry, Prelacy, Courts and Canons; only the Latin is turned into English, and some gross superfluities left out: nay with them they have persecuted and killed those that opposed them, 'tis excommunication ipso facto, to speak against any of these, when it is but a pecuniary mulct to abuse God's word and Ordinances. [Vide the 12. first Canons made at Lond. 1603. and the Statutes against swearing made in your Maj. reign] By reason whereof the truth have been evil spoken of, and the professors thereof scorned, derided, punished, destroyed, yea still to this day do they persevere in these sins with feigned words, beguiling souls, and through covetousness, making Merchandise of them, but their damnation who wilfully persist, slumbreth not, their judgement lingreth not; [Deus enim suos electos ab is● is erronibus liberabit & injustos illos semel destruet. Beza in 2 Pet. 2.] God hath begun to disgrace them and plague them, and we also for partaking with them in this sin, and for not departing out of Babylon as we were commanded, Revel. 18. 4. your Majesty have they taken in their pit, and made you the head of their Army, to war against the Saints; and your own conscience can best tell the sins and miseries whereinto they have led you, to the reproach of your Honour, the hazard of your person, the hatred of your people, the loss of your estate, the ruin of your subjects, cities, ships, castles; and certainly, without repentance, to the destruction of your soul (if this, after all other warnings, be despised, which God forbidden,) and to the not less loss, of both your leaders, and followers than of their souls also, in the infernal lake, though some may have a fewer stripes than others sinning ignorantly, Luke 12. 47. [Ignorantia purae negationis excusat à tanto licet non à toto Aquinas Sum. 12dae q. 74. Ar. 1. 2 ●.] which in part excuseth.  
O, than dread sovereign, as the Ambassador of Christ, (who hath all power given unto him, both in heaven and in earth, and is the searcher of the heart and reinss, to whose sight your inmost thoughts, Heb. 4. 13. are naked and open, and who shall be, and is the Judge of the world;) In his stead, I beseech you, by the tender mercies of God, and in the bowels of jesus Christ, to be reconciled unto God, 2 Cor. 5. 20. For, the axe of God's justice, is now laid to the root of the trees, and every tree which brings not forth good fruit, shall be hewed down and cast into the fire, Mat. 3. 10. I wots, that through ignorance, you and many thousands more of this kingdom, have continued in these sins; that so God might fulfil what before he decreed and revealed, that the kings of the earth, Rev. 17. 10, 11, 12, 13. should have one mind, to give their power and strength to the Beast, until the Words of God be fulfilled, and they had warred against the Lamb, which is Christ in his members, and the Lamb should have overcome them, which seethe now by experience you may found true. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall sand jesus Christ to judge both quick and dead, who will than destroy every on that will not harken to his Word now, Act. 3. 19, 20, 21. 22, 23. that so your Majesty may be one of those ten horns foreprophesied of, Rev. 17. 16. who should hate the whore, make her desolate and naked, eating her flesh, and burning her with fire: [ enim hi prius excaeci perpenderint à nutu bestiae meretricem at tollentis, sic postea dicitur fore, ut refiliant discessionemque faciant ab ea mutatis in melius animis per Dei gratiam & misericordiam. jun. in locum.] the fulfilling of which d●ed, and word, is now in agitation, and every day shall more and more be promoted; [Hujus autem facti, atque eventus complementum in dies provehitur hoc nostro seculo. Idem ut supra.] Come out than from amongst their society and friendship▪ as now in person (blessed be God) you have begun, Rev. 18. 4. and touch no unclean thing; partaking with them in any of their sins, or errors; and than God will receive you into his favour, and will be a father unto you, 2 Cor. 6. 17. and you shall be his son. Let the times passed of your Majesty's reign be sufficient, to have wrought the will of the Papists, (whilst they by your abused power, oppressed your subjects in their liberties and consciences, persecuting their persons) and run not longer with them in the same excess of their wickedness, 1 Pet. 4. 3, 4. but with Josiah, humble yourself for your sins past, and let your heart melt into grief, in regard of them, and produce the true fruits of godly sorrow as the Corinth: 2 Cor. 7. 9, 10, 11. did, both for yourself, and others; as first, a care of advancing the Gospel, and preaching thereof, in purity and power; to which end, let me entreat your Majesty, to harken to the humble petitions and desires of your Grand Council, for the abolishing of Episcopacy, and that Hierarchy, which is the seat of the Beast, the pillars that uphold him, [Vide Mr. Cotton on the seven Viols.] and which hath been the seminary of all our miseries, and of the great contempt of God's word; than let care be taken that a learned and religious Ministry be placed in every parish in the kingdom, and that special choice be made of the Ministers in every parish by the Congregation, that so having been chosen by them, they may be presented unto, approved, and consecrated to that Office, by the Presbytery, being found fitting for the same, Acts 6. 3, 4, 5, 6. Than thirdly, let Advowsons', Patronages, and Impropiations be taken away, as merely Antichristian, simoniacal, invented only to fill the Pope's Coffers, [Fox his Acts and Monum. vol. 1. pag. 7. printed 1641.] Let all Pluralities both of Live and Lecturies, Vicaridges, and Donatives, be made voided, as things contrary to the word of God, Acts 20. 28. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the singular number, viz. the particular Congregation over which the holy Ghost hath made them Bishops] an tithes, (which without doubt, either in specie, or in equality are due to those Ministers alone that preach the word of God) be paid, without fraud or deceit, according to the Apostles, yea, Christ's ordination, 1 Cor. 9 14. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 60.] for otherwise, God must be rob, or the Country, when men pay tithes to those who deserve it not, nor to whom it doth not belong: for, if tithes be due jure divino, as it seems they are, by the payment of them before the Law, Gen. 14. 20. & chap. 28. 22. [It was a sign of homage and thankfulness to God, for as tribute is paid to Kings for their attendance on the affairs of the Commonwealth, so tithes were paid in the Law, being holy an heave-offring to the Lord, so Levit. 27. 30. unto the levitical Priesthood, and before the Law paid unto Melchisedek, who was a type of Christ, and so to his Ministers who are after that order, Heb. 7. 4. etc.] than is it not in man's power to take them away from the owners; and if they be not due, than is it an heavy exaction, and grievous oppression on the Commonwealth, that poor men should pay so much out of their estates, without just cause. Fourthly, let there be a more equal division of Parishes, and sufficiency of maintenance be allowed to one, or more Ministers, according to the multitude of the several Congregations, as it was in the Apostles days, Phil. 1. 1. & Acts 8. 14. & 4. 35. Fiftly, let your Majesty pass the Bill against scandalous Ministers, and for the confirming the Assembly of Divines, and pass an Act for the allowance of the Directory, and another Act for setting up the Presbyterian Discipline, as shall be agreed on by the Assembly of Divines, and approved of by your Parliament. Let the solemn League and Covenant be taken by your Majesty, and enjoined, [As Josiah enjoined, and made all that were present in Israel to swear to serve the Lord, 2 Chron. 34. 33. Addixit quemque, idest, regia sua auctoritate obstrinxit, compescuit ad hibendo severitatem disciplinae, Trem. & Jun. not. in loc.] and be tendered to your whole kingdom, and let such as refuse be punished, as the wisdom of your Grand Council shall think fit, as they did in good King Asas days, 2. Chron. 15. 9, 10, 11, 12, 13, 14, 15. Let the Sacrament and Censures of the Church be administered purely, according to the word, and in the plain simplicity thereof, without any human inventions, superstitious Ceremonies, or Popish kneeling, Cross, [As was petitioned for in Queen Elizabeth's Reign, by the godly Ministers] Let the severity of Discipline be practised on the despisers, and contemners of Gods holy word and Ordinances, Heb. 12. 25. & 2 chap. 1, 2, 3. Deut. 18. 19 & Luke 10. 16. & Mat. 18. 17. and let men be made constantly to frequent their parish Churches early, on pain of the Laws, and other Ecclesiastical censures: if those will not serve, Deut. 12. 5. Prov. 8. 34. Nehem. 13. 21. Let your Majesty take special care that Antichrist be perfectly rooted out of this kingdom, both head, and tail; Rev. 14. 9, 10. And lastly, let men be enforced with some severer penalty, to sanctify the Lords day, our Christian Sabbath, both in public and private, Nehem. 13. 17. etc. and let a day of humiliation be set apart for our former contempt of God's word, and horrible profaning of his day, Levit. 26. 40. 41, 42. & 2 Kings 22 13. Ezra 9 1, 2. etc. and than let both your Majesty, and people, confess all your sins unto God unfeignedly, but those especially wherein the kingdom hath been remarkably guilty, and for which God hath sent his judgements on us. Thirdly, let us all be angry with ourselves, [Qui paenitet peccasse pene est-innocens] for our offences, as being a foolish and ungrateful, people, Esay 1. 4. Jer. 7. 28. who have thus requited the Lord, rendering him evil for good. Fourthly, let us fear for the time to come the dreadful Majesty of God, Jer. 5. 22. & Mat. 10 28. against whom we have sinned, and tremble at his word, and his judgements whilst they hung in his threaten, before the sentence come forth, Ezra 9 4. & Esay 66. 2. fearing to dishonour God, because we love him▪ Psal. 130. 4. and tremble at his word, out of conscience to the justness, holiness, and goodness of it, Rom. 7. 12. & Psal. ●19. 94. and in love, and obedience to the Commander, Gen. 39 9 Fifthly, let as vehemently and sincerely desire to be rid of the guilt, and punishment of our sins, Psal. 6. 3. & 51. 14. & 77. 1, 2. and to be reconciled unto God by the blood of Christ, Psal. 143. 1, 2. 6, 7. Acts 2. 37. Psal. 42. 1, 2. and to obtain sanctification throughout, both in soul, body, and spirit, 1 Thes. 5. 23. 2 Cor. 7. 1, And sixthly, let us be zealous of his glory, Revel. 3. 19 Tit. 2. 14. and to promote his Gospel, and declare the same by our high esteem of the preaching of his word, and love thereunto, which we must declare four ways.  
First, the manner of receiving it, we must not hear it as a profane history, for novelty of matter, as the Athenian did Saint Paul; Acts 17. 21. nor for carnal delight, as those who heard the Prophet, Ezek. 33. 32. nor rashly and foolishly without preparation or devotion, Eccles. 5. 1. but we must come to it with pure and prepared hearts, James 1. 21. laying aside all filthiness and superfluity of naughtiness, and receiving it with meekness; and as St. Peter adviseth, we must lay aside all malice, and all guile, and hypocrisy, and evil speaking, 1 Pet. 2. 1, 2. And as new born babes desire the sincere milk of the Word, that we may grow thereby, hungering after it, as the food of our souls, delighting in it, and exercising ourselves therein constantly, Psal. 1. 2. our souls should break for the longing desires it hath thereunto at all times, Psal. 119. 20. even in affliction and persecution, we must not go back from the commands of his lips, but with Job, Job 23. 11, 12. we must esteem the words of his mouth more than our necessary food, ●●r feet must hold fast his steps, and keep his way, and not decline on either side; receiving the Word from his messengers, as if he himself had spoken immediately to us from heaven, as the Thessalonians, heard Saint Paul, 1 Thes. 2. 13. highly prising the powerful preaching of the Word, as our lives, Deut. 32. 47. better than thousands of silver and gold, Psal. 119. 72. 111. and sweeter than honey, or the honey comb, Psal. 19 9, 10. accounting all things as dung in comparison hereof, Phil. 3. 8. It should be our inheritage, and the very rejoicing of our hearts, Psal. 119. 111. which we should delight in; his commands should not be grievous to us, 1 Joh. 5. 3.  
Secondly, we should not only sincerely and sensibly grieve for our own failings and transgressions against the Word, (with S. Paul, crying out, O wretched men that we are) Rom. 7. 24. but also we should bewail other men's despising and contemning of the Word and Gospel, and not keeping of it, as the King after Gods own heart did, Psal. 119. 136. rivers of water ran down his eyes, because they kept not God's Law: Thus also did those marked by God for his own, in the public destruction, Eze. 9 4. even they did sigh and cry for the abominations that were done in the land. Also we must grieve for the famine of the Word, or want of success in the use of it, when we do enjoy it, Amos 8. 5. fainting for thirst of this water of life, and pining for lack of this bread of life, Psal. 42. 2, 3. yea, lastly, taking a holy revenge on ourselves; with zealous Ezra, both for our own and others sins, who rend his garment and mantle, and plucked of the hair of his head, and of his beard, and sat down astonished, Ezra. 9 3, 4.  
Thirdly, we must declare our love and fear of the Word to all and every precept therein, loving the glass of the Law, that shows us our spots, as well as the doctrine of the Gospel, that divulgeth Christ's righteousness to cover them, [Na● quod in uno latet, in ultero patet, ejusdem sunt verba authoris, & potentiae,] we must delight as well in the purges and corrasives of God's judgement, and threaten, as in the cordials and leatives of his free grace, and glorious promises, Psal. 119. 86. 128. approving and commending those Ministers that sharply reprehend our sins, as Saint Paul did St. Peter's, Gal. 2. 11, 12, 13, 14. compared with that of 2 Pet. 3. 15. and pondering of the words we hear Luke 2. 19 hiding them in our hearts, that we may not sin against God, Psal. 119. 11. but may redress our ways, by taking heed thereto, Psal. 119. 9 and may prove his will, and do what is acceptable in his sight, Ephes. 5 10, 11. learning the truth, that we may be delivered from the slavery of sin, Joh. 8. 32. that it reign not in us, Rom. 6. 12. Isai. 52. 7.  
Lastly, let us so love the Word, that we love fervently the messengers that divulge it, Rom. 10. 15. receiving them as the Angels of God, even as Jesus Christ himself, Gal. 4. 14, 15. as the Galatians did, being ready to do any possible courtesy for them, and esteeming of them highly for their works sake, 1 Thes. 5. 13. and 1 Cor. 16. 10, 11. giving them double honour, 1 Tim. 5. 17. obeying them in the Lord, and submitting ourselves to them that watch for our souls, Heb. 13. 7. 17. receiving them in the Lord with all gladness, holding such in reputation, Phil. 2. 28, 29. and communicating to them in all good things, Gal. 6. 6. Also we must love and honour those that are begotten by the Word, Psal. 15. 4. and 5. 1. and 4. 20, 21. and separate ourselves from the wicked, that may hinder us from keeping it, Psal. 119. 115. and 101. 4, 5, 7. hating and forsaking all our former ill courses and sins, to keep this Word, Psal. 119. 101. and 'tis 2. 12, 13. and 1 Pe. 4. 1, 2, 3, 4. yea, all our old companions, or followers, forsaking all to follow Christ, and obey his Gospel, Luke 14. 26. Mat. 16. 24. Mar. 10. 21. 28. that so this Word may work in us an awful reverence of his Majesty and presence; that we may fear the glorious and fearful name of the Lord our God, Deut. 28. 58. to stand in awe and sin not, humbling ourselves in dust and ashes when we hear him speak, as Job did, Job 42. 6. and Abraham and Habbaccuk Gen. 28. 27. and Habb. 3. 16. and rightly considering of his presence, and justice, to 'cause us to walk before him, and to be upright, Gen. 17. 1. Mich. 6. 8. doing justly, and loving mercy, walking humbly with our God, abstaining from all sin, Prov. 3. 7. and the appearances thereof 1 Thes. 5. 22. Lastly, let us use his Ordinances with zeal, sincerity, simplicity, fear and faith, as did Levi. Mal. 2. 5. who feared the Lord, and was afraid before his name; for the Law of truth was in his mouth, and iniquity was not found in his lips; he walked with God in peace and equity, and did turn away from iniquity; and than, when we love and fear his Word, and tremble at his glorious presence, we may be assured his fear is in our hearts, and his covenant of peach s●all be with us, he will never departed, nor turn away from doing us good, nor shall we departed from him, I●r. 32. 39, 40. he will rejoice over us to do us good, he will assuredly reward us with grace and peace here, Prov. 13. 13. and with glory and peace hereafter; Luke 11. 28. which the God of grace, peace, and glory, sand unto us all, and to your Majesty in particular, and that for his sake, who is our peace, and eternal King of glory, Jesus Christ our Lord; To whom with the Father, and the Holy Ghost, be rendered as due is, All honour and glory, power and praise, world without end, Amen.   


Major. 
To join in friendship, much more in marriage with Idolaters, is a great sin, and brings the judgements of God upon a man or Nation.  Minor. Conclus. 
But we have joined not only in friendship, but marriage with Idolaters, Ergo, We have greatly sinned, and justly brought Gods judgements on us.    
Mayor proved.  
GOD the Creator of all things, the supreme Lord of heaven and earth, having showed the severity of his justice on the Angels that 2 Pet. 2. 4. sinned, whom he spared not at all, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto the judgement of the great day (in regard they willingly rebelled against him without any others solicitations, and repent not of their wickedness, but being full of malice set themselves as enemies against God, and his creatures) yet in the mean space they have looseness and liberty to range abroad in the world, and to go about seeking whom they 1 Pet 5. 8. may devour; which liberty, God permitted unto them, to tempt and try our first parents, thereby to declare his justice and mercy, and Satan's malice and cruelty, and though one Devil be principal, yet hath he many partners, which are called his Mat. 25. 41. angels, all of them unclean and malicious spirits, by whose suggestions and deceit, our first parents being overcome, whereas they were promised to Gen. 3. 5. be as Gods knowing good and evil, fell by this means into corruption and misery, and became like devils, without Eph. 2. 12. God in the world, subject to the horror of God's wrath, and to eternal condemnation; for which offence of the devils, God presently sentenceth him, he having none to [Hic Deus statim ad serendam sententiam, venis, quia nullus est diabolo aut transferendi crimen aut recipiscendi locus▪ Trem. & Jan. in loc.] accuse for this fact, Gen. 3. 14. nor place to repent; therefore forthwith judgement passed on him as the only author of sin, although the Serpent also is punished, as the instrument he used therein, Gen. 3. 15. The substance of which curse Moses describes in these words, I will put enmity between thee, and the woman, and between thy seed, and her seed, it shall bruise thy head, and thou shalt bruise his heel. By which sentence, he broke the cursed amity between men and devils, and between the Serpent's seed (that is wicked men and reprobates who are named the sons of belial, Deut. 13. 13. and 1 Jo. 3. 10. and of the devil) and the woman's seed (that is Christ and his Church, even all that should believe on him, who are Eves seed and Abraham's seed by faith) Gal. 3. 29. and denounced Satan's overthrow and destruction in respect of his power and works, Jo. 12. 31. and 1 Jo. 3. 8. for the head being bruised, strength and life is perished, and so the Jewish Doctors expound it. [So it's in thargum Jerusal. vid. Ainsworth in loc.] The woman's children shall be cured, but thou, O Serpent shalt not, for though Satan should bruise Christ's and his childrens Heb. 2. 13. heel, surprising them by affliction, troubling them with temptations, bringing on them persecutions and death (with all that will live godly in Christ Jesus must suffer.) Yet as Christ hath crushed his head, and dissolved the work of the devil, spoilt principalities, Col. 2. 15. and powers: so also shall all his people, (who resist him steadfastly in the faith) 1 Pet. 5. 9 vers. prevail against him, the God of peace shall shortly bruise him under their Rom. 16. 20. feet. Until which time God hath proclaimed open war to all his people against their Ephes. 6. 12. spiritual enemies the world, the flesh, and the devil, their press-money they received in Baptism, and there they promised to fight under his banner faithfully unto their lives end. By which promise according to God's ordinance, they are obliged to forsake all fellowship, Eph. 5. 7. and communion with the wicked, seethe the love of them is I am. 4. 4. enmity with God, for such is the friendship of the world, 1 lo. 2. 15. as God by his own example teacheth, who for the good and preservation of his Church, cast forth that Gen. 4. 14, 15. wicked one (the first seed of the Serpent, and eldest son of Satan) who slew his righteous brother, and gave Gen. 4. 25. Seth unto Eve, the mother of all living, for the increase and propagation of the Church, which was from time to time (during the old world) propagated and governed by ten holy Patriaks in their Gen. 5. per totum, generation, who were by Enoch, jude epist. 14, 15. vers. a Prophet of Gods warned [Ainsworth in the communion of Saints, chap. 8.] not to join with the wicked seed of Cain, in regard God would destroy them in the appointed time: But the sons of God being ensnared through their own lusts, and enticed by the external beauty Gen. 4. 22. [Id est amaeham speciosamque hic enim jam invaluerat insana ambitio forma. Trem. & Jun. in loc.] of the daughters Gen. 6. 1, 2. of men, (Satan tempting them thereunto) would neither harken to the word of God prohibiting their ungodly friendship and marriages with Cains Idolatrous progeny, nor yet would they be ruled by the motions of his good, Gen. 6. 3. spirit in them, striving against that sin, but being besotted with the beauty of women, [Modo forma placuisset sibi uxores adjungabant nulla side aut pietatis ratione habita seque intrudebant temere in conjugia & ●●fidelium necessitudinis. Jun. in Gen. 6.] and covetous after wealth and honour of the world wherein Cains posterity, Gen. 4. 22. excelled, they took them wives even as their lust led them, [Gen. 6. 2. They followed their own affections, and chose to themselves wives not regarding the counsel of their godly parents, nor the will of God who forbade such profane marriages. Ainsw. in locum.] and so grieved and quenched his Spirit, whereupon he set the world a determinate time or space for them to repent otherwise he would for this and other sins destroy them all, Gen. 6. 1. 2, 3. for Naamah, the sister of Tubalcaine was so, Gen. 4. 22. [The Heb. Doctors say of this Naamah, that all the world wandered in love after her: and that of her were borne evil spirits into the world. Ainsw. in locum.] named by reason of her excellent beauty, and than began this poison to infect the world which could not be purged out but with the flood. For the sons of God (which should be one spirit with the Lord) hereby became flesh, corrupted their ways, which brought a flood upon 2 Pet. 2. 5. the ungodly. Therefore Solomon the wisest of men, tells us, Prov. 29. 27. and that by the Spirit of God, that an unjust man is an abomination to the just; and he that is upright in the way, is abomination to the wicked. What friendship or marriage, can there be, where abomination and hatred abides? Jehu 2 King. 9 22. tells Joram, there can be no peace so long as the whoredoms of his mother Jezabell and her witchrafts were so many. The godly are made light, the wicked Ephes. 5. 8. are darkness. Christ dwells in the 2 Cor. 13. 5. one. Satan Eph. 2. 3. in the other. The one are made righteous by faith, yea the righteousness of 2 Cor. 5. 21. God in Christ. The other are unrighteous, yea full of all unrighteousness, Rom. 1. 29. The one are the sons of God, Io. 1. 12. the other children of the Devil, Joh. 8. 44. Hence followeth St. Paul's sequel, 2 Cor. 6. 14, 15. etc. Be not ye unequally yoked with unbelievers in friendship, viz. nor in marriage, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with belial? or he that believeth with an Infidel? and what agreement hath the temple of God with Idols? For ye are the Temple of the living God, as God hath said, I will devil in them, and walk in them, I will be their God, and they shall be my people. Wherhfore come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you: And will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty: yea there is blessedness pronounced to him that walks not in the counsel of the Psal. 1. 1. ungodly, nor stands in the way of sinners, nor sits in the seat of the scorner. Therefore saith the wise King, Prov. 4. 14. Enter not into the path of the wicked, and go not in the way of evil men, avoid it; pass not by it, turn from it and pass away, for [ homo jejuno stomacho vix potest indormiscere sed subinde excitatur fame: ita sunt isti qui maleficia cibo & potui anteponunt ac proinde nunquam conqui●scunt nisi ipsi perp●traverint maleficia aut alios ad ea perpetranda: adduxerint. Trem. & Jun. notae in locum.] they sleep not unless they do evil. Either thou shalt act with them in sin, or they will allure thee to act for them. Therefore David will have no familiarity norcompany with them, but hates vain Psal. 26. 4. 5. persons, he will not go with dissemblers, he hated the congregation of evil doers, he would not sit with the wicked; nay he will not have a wicked servant in his house, much less a wicked man for his friend, he will not know a wicked person, nor suffer him to live in his Kingdom, much less will he hug an Idolatrous wife in his bosom, Psal 101. 3, 4, 6. 7. 8. For if their company and society be a sin, much more is their friendship or marriage; therefore God sharply threatened that good King Jehoshaphat for joining in friendship with Idolatrous Ahab, 2 Chro. 19 2. shouldest thou help the ungodly and love them that hate the Lord, therefore is wrath upon thee from the Lord. And when he would not be reproved by the Prophet, but after Ahabs' death joined in affinity with his Idolatrous son Ahaziah. Eliezer prophesied against him, saying, 2 Chron. 20. 37. Because thou hast joined thyself with Ahaziah the Lord hath broken thy works. For long before this had God commanded the Israelites utterly to destroy all Idolaters, whether they were of the cursed Nations Deut. 7. 2, 3. of Canaan, with whom they were to make no Covenant, nor marriages with them, or of their own people, or other Nation; nay though they were never so near or dear unto them, as thy brother, son, daughter, wife of thy bosom, friend which is as thine own soul, they were to be stoned to death, Deut. 13. 6. 8, 9, 10, 15, 16. And if it were a whole City that had committed this thing, the inhabitants were to be smitten with the edge of the sword, destroying it utterly, and all that was therein, and to burn the City and spoil thereof, with fire, this was to be done without pity or mercy. How than could they possibly join in friendship or marriage with those, they were commanded thus to destroy, without committing great wickedness? How can a godly man choose such a wife to be a help meet for him as Gen. 2. 18. a wife aught to be? therefore as a thing impossible to be done without sin. The Apostle, 1 Cor. 7. 39 [Idest, religiose & cum timore Dei. Beza nota in locum.] commands a woman to marry only in the Lord, being of the same Religion and mind, and doing it in the fear of God, and to his glory. [Cul●●s dispurit as matrimonium proced●us impedit ne contrahi possit. Aqui. sup. ●. 59 1. ●.] 1. The very Papists themselves tell ●s so much, that difference in Religion before Matrimony, hinders such marriage. For what communion is there between light and darkness, but the greatest communion that is, is between man and wife. If he which is in the sight of faith cannot marry with an unbeliever, much less with an Idolater: And the Schoolemans' reason is good, [Cum conjuges in fide dissentientes prolem ad Dei cultum aeducare nequeant disparit as matrimonium precedens impedit ne infidelis cum fideli contrahere possit. Aqui. us supra.] Because there will dissensions arise between the married persons in what Religion the children begotten by them shall be brought up. Nay there are more and better reasons, as namely: First, The will and glory of God, who requires us to be holy as he is holy, 1 Pet. 1. 15, 16. and hath severed us from other people that we should be his, Levit. 20 26. Now he will have no Idolater nor unbelievers come Revel. 22. 15. nigh him, nor shall they stand in his sight, he hates them, and therefore hath no affinity with them, Psal. 5. 4, 5. Now we aught to be perfect, as our Father in Heaven is perfect, for he hath not called us unto uncleanness, but unto 1 Thess. 4. 7. holiness, that so he might marry us in Hosea 2. 19 faith, we performing the Covenant we betrothed with him, of making no Covenant or League with the wicked, nor giving, nor receiving marriages from them, as he required of the Jews; the equity whereof belongs to us, for on the same conditions is the Covenant made with us, 2 Cor. 6. 17. Come out from among them, and be ye separate, saith the Lord, and touch no unclean thing and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty-Secondly, God forbids this, jest by familiarity with wicked and Idolatrous persons we should learn their wickedness, and commit Idolatry with them, which God hath declared to be unavoidable, Deut 7 4. Exod. 23. 32. Thou shalt not make marriages with them: the reason God gives, for they will turn away thy son from following me that they may serve other Gods. And for this reason Solomon forbids Prov. 22. 24, 25. us friendship with a wicked man, jest thou learn his ways, and get a snare to thy soul. As did the Israelites who were mingled among the heathen and learned their works, and they served their Idols which were a snare unto them, Psal. 106 35, 36 [Scandalum illis fuerunt quibus in multis inciderunt miseriis: sic septuaginta vertit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Judg. 2. 12, 13, 14. invenerunt.]  
To prevent which Moses enjoins, Deut. 4. 3. the Israelites, to look on God's judgements executed on those who joined themselves with the Midianitish women, and to remember Zimri and Cozby, for all the men that followed Baalpeor, the Lord thy God hath destroyed them from among you; and jest we should think this concerns us not, St. Paul remembers us with the same, 1 Cor. 10. 8. 11. showing that these things happened unto them for examples, and were written for our admonition, on whom the ends of the world are come. Jehoram King of Judah, who would not take warning by his father King Jehoshaphat, but not only joined in friendship as his father before, but also in marriage, with Ahabs wicked progeny, (an Idolater though no Heathen) by her means, he did evil in the sight of the Lord, fell to Idolatry, and so lost the kingdom of Edom, who revolted from under him, yea, lost his God, his Religion and soul together; for, he walked in the ways of the Kings of Israel, as did the house of Ahab, and the reason the holy Ghost gives, for the daughter of Ahab was his wife, 2 Kings 8. 18. And why did Ahab cell himself to work wickedness, but because Jezabell the daughter of Ethbaall King of the Zidonians enticed him 1 King. 21. 25. thereunto; yea, why did that godly governor Nehemiah contend with the Rulers, Nehem. 13. 23, 24, 25, 26, 27. revile the people, and smite certain of them, and plucked of their hair? was it not because they had married wives of Ashdod, of Amnon, and Moab, which were all Idolatrous, therefore he made them swear they should not do the like any more, and gives the reason ab exemplo, did not Solomon king of Israel sin by these things? yet among many Nations was there no king like him, who was beloved of his God, and God made him king over Israel, by his immediate appointment, nevertheless even him, who was so wise, so beloved, so firmly established and honoured, did outlandish women cause to sin, shall we than [Dissimulantes aut ferentes factum vestrum quod est contra faedus Dei quod rup●stis & à quo improbe descivistis. Trem. & jun. not. in locum.] harken unto you, to do all this great evil, to transgress against our God in marrying strange wives?  
For, though great men for honour, wealth, fashion, or other respect may make sleight hereof, yet God counts it a heinous offence: so the Prophet Mal. 2. 11. judah hath dealt treacherously, and an abomination is committed in Israel and jerusalem, for judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god, and what was this, but in joining in [Illegitima eorum connubia damnat tum propterea quod contra faedus Dei cum infid●l●bu● inibantur, tum etiam quod contra fidem justae uxori datam. jun. & Trem. not. in locum.] affinity with the Idolatrous Nation, and in that those of the Captivity had married strange wives of the people of the land? for which Ezra confesseth the Lord would be angry with them, Ezra 9▪ 2, 3, 14, 15. if they should continued in it, till he had consumed them, so that there should be no remnant nor escaping. The first hearing of this sin, made this Scribe of the hoiy Ghost to rend his garments and his mantle, to pluck of the hair of his head and heard, for grief, and to sit down astonished with heaviness and affliction, ●uch holy zeal and godly sorrow was stirred up in him.  
And in●●●d, every Christian aught so highly to be in love [Cum sanctitatem adeo deb●●rat amare quisque, ut illius study, omnibus aliis amoribus renuntiaret, & quod iis diligentissime abstineret, aliter demonstrat Propheta, injuriam fieri Deo, v. 11. as proinde ul●urum ipsum seq. vers. deinde injuriam fieri uxori, v. 13, 14. ac postremo natura ipsae, & naturali co●●●biorum legi, vers. 15, 16. Trem. & jun. not. ut supra.] with holiness, that he should renounce and abstain from all other love, as fleshly and sinful, otherwise as the Prophet Malachy speaks, he doth injury to God in profaning his holiness, which he will certainly avenge.  
It hath been an old trick of Satan and his adherents, to procure Matches and mixtures with Idolaters, or those of a corrupt Religion, to hinder the growth of truth, and spreading of the Church, and especially to ensnare those, who are eminent in the Church, or Commonwealth. Such were those he caught, Genes. 6. 4. in this snare, in the old world, mighty men, and men of renown, Eliashib the high Priest, Nehem. 13. 28. and divers other of the sons of the Priests; so Zimria Prince, Numb. 25. 14. of a chief house of the Simeonites. So Samson judge of Israel was entrapped by Dalilah, Judg. 16. 19 Solomon, 1 King. 11. 1, 4. by cleaving in love to strange women, his wives turned away his heart after other gods, who was the richest, and wisest, and greatest king of the world in those days.  
This was Revel. 2. 14. & Numb. 31. 16. the devilish counsel of that diviner Balaam, which for hope of honour and reward, he gave to Balac King of Moab, against Israel, as Moses expresseth, have ye saved all the women alive? Behold, these caused the children of Israel through the counsel of [Quo anctore puellae in sacrificiis Baal-Pehoris summissaes sunt ad corrumpendum Israelem, Trem. & jun. not.] Balaam, to commit a trespass against the Lord: So Valens the [Theod. 4. 11.] Emperor, before his marriage with an Arrian Lady, was Orthodox, but through her persuasion, became a persecutor. By Theodora the wife of [Evag. 4. 10.] justinian, was the Eutichian heresy advanced, for by her means Severus came to be Bishop of Constantinople. What abundance of mischief did justina do, by the ill tutor of [Theod. 5. 2. Vide Mr. Newcomens' Sermon of Novemb. 5. printed 1642.] Valentinian the Emperor in Arrianisme●●, to the Church? As Saul gave Micholl to David by Satan's suggestion, (the evil spirit that vexed him) to be a snare unto him, 1 Sam. 18. 21. so often giveth he his instruments the same counsel, to ensnare his people, to be as thorns in their sides, as joshua Joshua 23. 13. speaks of the Canaanites, which was after fulfilled, Judg. 3. 6, 7, 8. they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes.  
So are always Idolatrous women to their husbands, and such fruit friendship with Idolaters brings, viz. God's temporal judgements and plagues, yea, and sometimes spiritual and eternal ones; for those sins which the godly party is too often drawn into by the advice, persuasion, allurements, and examples of the Idolatrous party, as my Major affirms, That this sin brings God's judgements on a man or Nation. It was not the lest cause of the greatness of the old world's wickedness for which God brought the flood, Gen. 6. 2. 5. 3.  
It had almost cost Iehoshaphats life, 2 Chron. 1●. 31. however there was wrath 2 Chron. 19 2. on him for it from the Lord: for shortly after God brought that great Army against him, which brought him in great fear and distress, as in the next chapter. And because he after joined with Ahaziah King of Israel, (who did very wickedly) to go to Tarshish, God broke their ships, and spoilt their Navy, they 2 Chron. 20. 35, 36, 37. were not able to go.  
God will not acknowledge them for his temple, his children, nor will be their father, nor devil with them, nor 2 Cor. 6. 16, 17. walk in them, unless they separate themselves from such matches, and touch no unclean thing. The people of God must come out of Babylon, and not be partakers of her sins, jest they receive of her plagues, Revel. 18. 4.  
The judgement fell heavy on those that joined themselves to the Midianitish women, Numb. 25. 4. they all perished, 23000. in one day by the plague, besides 1000 of the chief that were commanded to be hanged up unto the Lord, who were ringleaders in this sin. Dalilah proved Sampsons' ruin, Judg. 16. 21. and so did the Canaanitish women to the Israelites, for, thereby they did evil in the sight of the Lord. Therefore the anger of the Lord was hot against them, and he sold them into the hands of their Judges 3. 7, 8. &▪ 2. 14. enemies. God was angry with 1 Kings 11. 4, 6, 8, 9, 14, 23, 24, 26. Solomon for it, so that he rend his kingdom from him, and gave it to his servant, in his sons days. Yea, the Lord stirred up adversaries unto him, as Hadad the Edomite, and Rezon the son of Eliadah who went to Damascus, and reigned there. And jeroboam the son of Nebat who made Israel to sin.  
Was it not this caused jehorams subjects of Edom to 2 King. 8. 18, 20, 22. revolt from under him, and to make a King over themselves? And did not Libnah revolt from him at the same time? Was it not an horrible judgement denounced by Eliah on Ahab for his wickedness he did by the instigation of his Idolatrous Queen? 1 King. 21. 21, 22, 23, 24, 25. Surely it makes one's care to tingle, for it was not only on him, and her, but on all his posterity.  
God will cut them all of, and that with a miserable destruction; for him that dyeth of Ahab in the City, the dogs shall eat, and him that dyeth in the field, the fowls of the air shall eat. I need not speak of the great trouble and misery came on those who married strange wives in Ezra, and Nehemiahs' time; nor how it cost Balaams' life for wicked counsel. The whole nation of the Midianites were destroyed for this fact, that so Israel might avenge themselves on them for their sinful stratagems, Numb. 31. 2. and the Prophet saith, Mal. 2. 12. The Lord will cut of the man that doth this, the Master and the scholar out of the Tabernacle of jacob, [Id est, non tantum ipsum perfidum verum etiam defensorem omnem adjutoremque & patronum p●rfidiae, etiam quum numeribus oblat is Deum sibi placare vide bitur. Trem. & jun. not.] Valens, Valentinian, [Vide Theod. Evag. Zozom.] Justina and Theodora, and Severus, though they brought great persecution on the Orthodox Christian; yet most of them came to miserable and sudden ends, and brought on themselves perpetual infamy and shame, for their deceiving, and being deceived.  
It was an Idolatrous match of Vortiger, King of the Britain's here with us, who married Rowen, daughter of Hengist, Commander of the Saxons, both an Infidel and Idolater, (whose aid also he craved against Aurelius and Uter, the two lawful heirs to the crown) by means of which Saxons, Vortigern, and the greatest part of the Nobility, being by treachery slain at Stonehenge: [Fox in his Acts and Monum. vol. 1. pag. 97. printed 1610.] they were driven out of their country, leaving an example to all ages and countries, as Fox, [ut supra, pag. 102.] speaks, what it is, first to let in foreign nations into their dominion; but especially, what it is for Princes to join in Marriage with Idolaters and Infidels, as this Vortigern did with Hengists' daughter, which was the mother of all this mischief, giving the Saxons not only strength, but also courage, and occasion to attempt what they did; neither was this unconsidered before of the Britain Lords and Nobility, who worthily being there with offended, justly deposed their King, and enthroned Vortimer his son in his room. Did not Archbishop Abbat tell King James, that such a match, and the toleration of Popery, would draw upon the kingdom in general, and on himself in particular, God's heavy wrath and indignation: [Vide Bishop Abbats Remonstrance to King James, in Mr. Pryns Hidden works of darkness, pag. 40.]  
Was not Offa, [Fox Acts and Monum. ut supra, pag. 101.] King of Mercia, so deeply plunged in sin and misery by the wicked counsel of Kemiswing his wife? that having secretly and cruelly murdered the good King Etheldred of the Westangles (who for his holiness and godly virtues, is counted for a Saint, innocently coming to Offa, to marry with Althrid his daughter) after for shame and sorrow, he went to Rome, left his kingdom, and there made himself ● Monk; and the aforesaid Queen (worker of this villainy) lived not three months after, and in her death, [Fox Acts and Monum. vol. 1. printed 1610. pag. 117.] was so tormented, that she was feign to by't and rend her tongue in pieces with her own teeth: [Fox Acts and Monum. ut supra, pag. 101.] Read waldus also, King of the Eastangles, being converted in Kent, by his Idolatrous wife which he married, was persuaded to join Idolatry with Christianity, and so continued till his death, which was not long after.  
So that what the French wiseman spoke of ill marriages, is herein to the full verified: Hom● homini Lupus, 'tis a rough and dangerous match, and a galling burdensome tie: [Pet. Ch●●ron. lib. 1. de Sapi●●tia, cap. 46.] Adam found Eve so, after she was deceived by the Serpent, she deceived 1 Tim. 2. 14. him, and so brought misery and mortality on all mankind. The very Papist, [Nubat in quam tantum in domino, i e. viro sua religionis nam in disparicultu prohibitum est in lege matrimonium. Deut. 7. Gorran. in 1 Cor. 8.] themselves confess the sin, and punishments.  
Thus having proved the Major, let us see whether the Minor be true or not, viz. But we have joined not only in friendship, but marriage, with Idolaters; we may confess with Daniel, Dan. 9 7, 8. O Lord, righteousness belongeth unto thee, but unto us confusion, as at this day; to the men of Judah, and to the inhabitants of Jerusalem; to our King, to our Princes, and to our Fathers, because we have sinned against thee; for with the Israelites we have not only joined ourselves in affinity, but marriage with the Papists, who are not only Idolaters, but members of that man: 2 Thes. 2. 3. 4. 8. of Sin (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that out law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that son of perdition, who opposeth and exalteth himself above that is called God; [Omnes norunt qui sit ille quise dicit posse pro arbitrio coelum reserere, & aperire qui in m●narchas sumpsit imperium.] or is worshipped: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 John 2. 22. The Antichrist, who denieth the Father, the Son) whom by thy Spirit thou commandest us to forsake, Rev. 18. 4. and to have no fellowship with, Ephes. 5. 11. But saidst, Come out of her my people, that ye be not partaker with her of her sin, and ye receive not her plagues. But alas, too many have thrust themselves and their children, through the bond of wedlock: To use learned Bullingers' [Bulling is Apoc. cap. 18. Serm. 78.] words, into the midst of Papistry; neither have we regarded any thing else herein, but richeses, and worldly honours, and friendships.  
Against all these, the Prophets, with the Apostles, and at this present, Christ the Son of God, from the right hand of the Father, thundereth and cryeth out alond, Come away from her, my people, and be not partakers with her sins; which words admit not any witty or civil reasoning, nor carnal, nor crafty qualifying; for it followeth, Jest ye receive of her plagues: For, if ye like Rome if ye like the Romish Religion; if Romish Prelacy, richeses and promotion please you; if the Romish corruption content you, let the judgement, pain and damnation due to Antichristianity, content you also: hac ille, we have death like the Israelites, who for a little while served the Lord, during the days of Joshua, and all the days of the Elders that outlived joshua, Judg. 2. 7. who had seen all the great works of the Lord that he did for Israel, in delivering them from the Egyptian bondage, in feeding and preserving them in the Wilderness, and in wonderfully destroying most of the Canaanites before them, as God commanded them, Deut. 7. 2. & Exod. 23. 31, 32, 33. utterly to be destroyed, seeing their sins were Gen. 15. 16. full, and to make no covenant, Exod. 34. 12. 15, 16. much less marriage with them; and by joshua, Josh. 23. 11, 12, 13. warned them in any wise, not to go back, and cleave unto the remnant of these nations that remained amongst them; nor to make marriages with them, nor to go in unto them, nor they unto you; for know than for a certainty, that the Lord your God will not more deliver out any of these nations from before you, but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until you perish from of this good land, which the Lord your God hath given you, which accordingly came to pass, as may be seen throughout the whole Book of judges, Judg. 2. 12. & 3. chap. 5, 6, 7. and 4. chap. 1, 2. and 6. chap. 1, 2. & 8. 33, 34. & 10. 6, 7. & 13. 1. And have not we outstripped them in this sin? although God graciously and miraculously delivered us out of that more than Egyptian bondage of Antichristian tyranny, wherein we lay under that whore of Babylon, which spiritually is called, Rev. 11. 8. Sodom, and Egypt, even that great city, Rev. 17. 18. which reigneth over the Kings of the earth; and an Angel from heaven with a loud voice, Rev. 14. 9, 10, 11. proclaimed it; that if any man worship the Beast, or his Image, and receive his mark in his forehead, or his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb; and the smoke of their torments shall ascend for ever and ever, and they have no rest, day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name, which our first Reformers were very zealous and careful of, as many as had seen the great deliverances, and mercies which God wrought for his kingdom, in the time of blessed King Edward the sixth, and that Phoenix of her age, Queen Elizabeth, woe was, if you'll believe Mr. Cotton, [Vide Mr. Cotton on the seven Vials. printed 1641.] The fourth Angel pouring out his Vial on the Sun, in the first beginning of her reign, and held so, whilst those holy martyrs and zealous confessors, (which were tried in her tyrant sister's days) remained alive: but those being dead, the Amorits began to get some footing again, and the Popish party had friends at [Vide the great Papists that abode in her Court.] court, and not a few amongst the Clergy in [Such as Whitgift, Gifford, Andrews, and those Bishops that persecuted the Ministers of Christ in her reign, about Popish ceremonies.] the Synod, (from these we being delivered) God required we should have utterly rooted them out, and have made no affinity with them, much less marriage, but to have destroyed them out of the kingdom, as enemies of Christian Religion, and upholders of that man of sin, such as are by the Word commanded to be Psal. 137. 8, 9 destroyed, or at lest fore-prophesied so to be with a promised happiness to the executor of justice; for happy 2 Pet. 2. 12. shall he be, that taketh and dasheth thy little ones against the stones: For, they are as natural bruit beasts, made to be taken, Judas 4. and destroyed; as the form of prayer set forth in your learned and royal father's days, King James of famous memory for the fifth of November showeth, where is this clause, [Vide the Book of prayers set forth to be read for the fifth of November, immediately after the Powder-plot.] To that end strengthen the hand of our gracious King, the Nobles and Magistrates of the Land, with judgement and justice, to cut of the workers of iniquity the Papists, whose Religion is Rebellion, whose faith is faction, whose practice is murdering of souls and bodies, and to root them out of the confines of this Kingdom.  
Yea the forms of prayer set forth in the beginning of your Majesty's reign for those [Vide the prayers set out by Bishop Abbot for those dangerous days in the beginning of his Majesty's reign.] dangerous time's prove the same. For there is an ingenious confession to God, and reason rendered to move God to hear us from the malice and wickedness of these Papists our enemies; viz. For the taskemakers of Egypt vexed thy people only with bodily pressures, but never as these, compelled them to defile their souls with their idol-worship, wherefore stretch out thine arm, O our jealous and just God, and suffer not the vilifiers of thy sacred Oracles, the innovators and forgers of new faiths, the corrupters of thy Sacraments, the polluters of thy holy worship, and the abandoners of thy Catholic Church to triumph over us.  
But if any scruple remain in your Majesty's heart doubting whether the Papists be Idolaters or not, [Vide the third part of the Sermon against peril of Idolatry, pag. 72. printed at London, 1623.] Our book of Homilies may confirm it fully, which proves them plainly to be worse Idolaters than the heathen, and to be that very Antichrist Daniel foretold, Dan. 11. for the Priests with a solemn pace pass forth before these golden puppets, and fall down to the ground on their marrow bones before these honourable Idols, and than rising up again, offer up odours, and incense to them, to give the people an example of double Idolatry, by worshipping not only the Idol, but the gold also and richeses with which it's garnished.  
And again they teach [Homil. ut supra, pag. 73.] most horrible and filthy Idolatry, which the devilish schoolmaster Satan hath penned; for his dastardly disciples and scholars, even the lewd lessons of wicked Idolatry, and herein they pass the folly and wickedness of the Gentiles, that they honour and worship the relics and bones of Saints which prove that they be mortal men and dead (and therefore no gods to be worshipped) which the Gentiles would never confess of their gods for very shame. [Homil. ut supra, pag. 53, 54.] O wicked impudent and most shameless men, the devisers of these things! O feely foolish and dastardly daws, and more beastly than the Ass whose tail they kissed, that believe such things! They have been by their wicked teachers made more wicked than the Gentiles Idolaters, yea not wiset than asses, horses, and males, which have no understanding.  
For they have not only made Images, and set them up in Temples (as did the Gentiles Idolaters their Idols,) [Hom. ut supra, pag. ●4, 55, 56, 57, etc.] but ●●so have the same Idolatrous opinion of the Saints, to whom they have made images, which the Gentle Idolaters had of their false Gods: And have not only worshipped their images with the same rites, ceremonies, superstition, and all circumstances as did the Gentiles Idolaters their Idols, but in many points also have fare exceeded them in all wickedness, foolishness and madness. And if this be not sufficient to prove them idolaters, I desire your Majesty to peruse the said Homily, wherein both by Scriptures and Fathers its confirmed at large, which testimony of our whole Church is the same with that of other Protestant [Vid. the Harmony of Confess. the confess. of Sweaveland de imaginibus, sect. 2. cap. 12. and confess. of Wirtenb. sect. 2. cap. 23. and the latter confess. of Helvetia, sect. ●. cap. 4.] Churches.  
Therefore seethe after a while we forgot Gods great deliverence from these Idolaters, and broke our covenant which we made with him, of forsaking the devil and all his works, the pomps and vanities of this wicked world; and for wealth, peace or honour joined with them, not only in friendship, but marriage; God hath made them to be snares and traps to us (as well as the Canaanites were to the Israelites) to be scourges in our sides, and thorns in our eyes, witness those many conspiracies and treasons against our Princes and Estates throughout the reigns of your noble Predecessors, Q. Elizabeth and K. James, especially those famous Mr. pieces of theirs, of the Spanish invasion in 88 and that horrid Gunpowder Treason, wherein your Majesty's person was also engaged.  
After which heinous and inhuman deeds (which now are slurd over, and almost forgotten. By Parliament it was enacted [Vide 35. Eliza. cap. 2. and tertio Jacobi cap. 5.] that all Recusants should be restrained to some place of abode, and be confined to their private houses in the Country, and not at any time to pass or remove above five miles thence, under pain of forfeiting all their lands, chattels and goods during life, and that none of them should remain within ten miles of the City of London, nor come into the place where the King or heir apparent to the Crown was; nor to keep Arms, nor any Ammunition, neither by themselves, nor others for them. But alas, we have gone on in paralling the Israelites, Psal. 18. 32, 33, 34, 35, etc. when by these he show us, we sought him, and returned and enquired early after God, and remembered that God was our rock, and the high God our Redeemer, nevertheless we did but flatter him with our mouths, [For what Nobleses or Magistrates laboured according to their power to root them out of these confines, as persons hateful to God. and hurtful to men and Religion, as in our prayers we confessed.] and lied unto him with our tongues; for our hearts were not right with him, nor were we steadfast in his Covenant, [made a● our Baptism, and on condition employed when we prayed.] But he being full of compassion forgave us our iniquity, and hitherto hath not destroyed us, but turned away his anger, and did not stir up all his wrath. Although we have with them not only joined in familiarity and friendship, but also marriage; not only joined in league with these Idolatrous Papists, and their wicked Ahabs: But have contracted marriages with them, even your Majesty who are the 2 Sam. 21. 17. light of Israel, and should be the vigour of the law, a nursing Esay 49. 23. father to the Church, the Defender of the faith, as you are entitled, by ill Counselors in your youth have been led away into this sin, and have married not only an Idolater, but on most wicked and impious conditions have taken her [Vide the Conditions confessed both by Mr. Pryn and his Answerer, in the Roy. Favour. wherein both the Idolaters and their Idolatries are allowed and permitted to be brought and used openly in this Kingdom, without control or punishment, as in the Articles appears, pag. 48, 49.] to wife, to the great and open dishonour of God and his truth, who hates these Idolaters and their idol-worship, in whose sight such as Psal. 5. 5. wilfully sin shall not stand.  
But he will wound the heads of his enemies, Psal. 68 21. and the hairy scalp of such as continued in their sins wilfully, who bless themselves in their hearts hearing the words of this curse, saying, They shall have peace, though they walk in the Deut. 29. 19, 20. imagination of their own hearts to add drunkenness to thirst, the Lord will not spare such, but his anger and his jealousy shall smoak against them, and all the curses written in God's Book shall lie upon them, and the Lord shall blot out his name from under heaven: For the Spirit of God pronounceth openly that the favourers of the Romish Church shall be damned; so zealous [Bulling. in Apoc. cap. 14 ser. 64.] Bullinger Revel. 18. 4. And who am I than to say the contrary, or what men will pronounce otherwise? let us therefore hear the sentence of the just judge, and believe the word of the Son of God, and beware of the Popish Religion, for he [Bulling. in Apoc. cap. 13. serm. 61. hath the number of the name of the beast, who hath a society with the beast, which society that number bewrayeth or showeth.  
Yet such was the cursed flattery of those counsellors both in Church [Vide the Articles for the Match in the Royal favourite. pag. 49.] and State, in your noble Father's declining age, and in the beginning of your Majesty's Reign, that not only a Popish Princess was entertained for your consort, but also her Idolatrous Priests were allowed, a Popish Bishop for her Almoner, and no less than 28. Priests, who were with Jezabels fed from her table, permitted for the service of Baal. Yea from your Majesty's revenues they had their maintenance; and as Solomons for his wife's gods, 1 King. 11. 7. so there was a Chapel erected for the celebrating of Idolatry, and altars made for the Mass and Breaden god, the abomination of the Romanists (even in your Majesty's Royal City) and a Papist was entertained, not only in your Court, and presence; but even in your Chamber, Bosom, contrary to the Law Gen. 6. 2. and Mal. 2. 11. and 1 Corinth. 7. 39 and 2 Cor. 6. 14, 15, 17. and Revel. 14. 9, 10. and 18. 4, 5. of God, and former statutes, [Vide the Statutes of Eliz. & Jacobi, made against Priests, Jesuits.] of this kingdom; and though in human policy great and many benefits be pretended to the kingdom to paint over this corrupt plastring, I will answer such statesmen with that of the Apostle, Their damnation is just, 1 Rom. 3. 8. who pled we may do evil, that good may come thereby. Surely, the wisdom of man is always foolishness with God: For, in stead of good, much evil hath come thereby; Antichrist hath thereby set his foot again, [Vide the Letter of Grace and Protection, set forth by Mr. Pryn, and allowed by his Answerer in the Royal favourite.] the Papists have been connived at, and [Vide Pulfords Declaration to your Majesty.] favoured, most of the laws made against them, lying dead, or dormant.  
The Pope hath reigned again, [Vide the Declaration of the Parliament Octob. 5. and that other Answer to your Majesties, October 23. 1642. and the oath which the popish Priests take, in Mr. Pryns Hidden works of darkness, pag. 82.] secretly in this kingdom, as the Parliament hath declared, many by the Queen's example, [Vide the effect of the marriage in Mr. Pryns Royal Favourite: and the Remonstrance of the House of Commons, July 11. 1628.] have been countenanced, encouraged, multitudes of later days have been seduced from our Religion to their Idolatry; yea, too many for honour and profit under her Majesty's service, or hope thereof, have been alured thereunto, and turned Renegadoes: Popish Priests have been allowed, and freed out of prison, by special Warrants from your Majesty, and by your Secretary, judges have been inhibited to proceed against them according to the Law: By your Royal pretended command, [Vide King James, your Majesty, and the Lords oath, for the suspension of Laws, in Mr. Pryns Hidden works of darkness.] Pensioners, have been allowed in London, for the Queen's Chapel, granting four shillings weekly to old women, and ten groats weekly to the younger sort, thereby alluring them to adhere to Popery, and to forsake the true Religion, [Vide the fifth effect of the marriage in Mr. Pryns Royal Favourite, and the warning to the Protestants of England.] Rochel, and many Protestants in France have been lost and undone, whilst your Majesty's ships, were, as is reported, lent to fight against them. Irish rebels have been emboldened in their cruel rebellion and bloody massacre, pretending they fight under the Queens [Vide the Remonstrance of the Church of Ireland, pag. 5.] banner and protection: most of the Papists now in England, are [Vide the ' Declaration of the Parliament Octob. 5. and their Answer to that, Octob. 23. 1642.] armed, and in high command and esteem in your Majesty's army, to fight for the maintenance of the Protestant Religion, & privileges of Parliament, just as the devil strove with the Angel, Judas 9 Michael to bury the body of Moses honourably, to make the Israelites thereby commit I dolatry: And as the adversaries of judah, Ezr: 4. 3, 4. pretended to join in building of the Temple, but were not permitted, for they had no such deadly enemies; so surely, neither hath your Majesty: The Parliament, nor the Protestant Religion, witness eighty eight, the gunpowder-treason, and the devilish rebellion in Ireland, and the fruits of that peace (which they say) your Majesty hath made with those monsters, shall witness, whose damnation slumbereth not, whose sins cry for vengeance, nor shall the guilt thereof be washed away, nor punishment be remitted, till the sword of divine vengeance light on them, and wrath fall upon the chief actors thereof, to the uttermost, if not also upon the upholders, and favourers of such men, who partaking with them in their sins, shall also in their Rev. 18. 4. [Vide the judgement of the Bishops in Ireland, concerning a toleration of Popery, in Mr. Prynnes Discovery, pag. 83.] plagues.  
For what can be expected but God's judgements on us, for this wicked friendship and marriage? so that the thing we have desired should ruin us, and that we chose for our welfare, should destroy us. Surely, unless your Majesty repent and amend the same, 'tis to be feared, itmay rend your kingdoms from you, as it did from Solomon and Jehoram, 1 King. 11. 4. 11. and Chron. 21. 6. 10. theirs. The judgement is falling a pace, and God will not stay the revenging Angels hand, unless with David, you repent of this sin, and confess the same to the Lord God of your fathers, and do his pleasure; yea, until we all separate ourselves from these Papists that trouble the land, and from the strange wives; that so the fierce wrath of God for this matter may be turned from us as Ezra, Ezra 10. 11. speaks: For we remain yet escaped, as its this day: Behold, we are before thee in our trespasses, but we cannot stand before thee, because Ezra 9 14, 15. of this; for all such friendship is accursed, all such marriages [See how heinous it was in the eyes of Nehemiah, 13. 25. and of Ezra, 9 3.] abominable. There's no peace to the wicked, Isai. 48. 22. saith my God; yet if her Majesty will devil with you peaceably, without offence, Saint Paul, 1 Cor. 7. 12. adviseth not to put her away, but her Idolaters must be left, otherwise, with Asas mother, she may not be Queen, 2 Chron. 15. 16. nor be kept company with, not, 1 Cor 5. 11. nor to be eaten with. An heretic (as all Papists Tit. 3. 10. are) are to be abstained from, after the first and second admonition: Nay, if our brother bring any other Gospel than what Christ and his Apostles preached, we are not to bid him God speed, Joh. 2 Epist. vers. 10. In a word, all communion, not only with the Canaanites, but also with all other Idolaters was forbidden, Deut. 29. 16, 17, etc. Numb. 25. 1, 2, 3. Hosea 9 10. Mal. 2. 11. to the Israelites, and in them to us.  
Which humbly I beseech your Majesty to observe and keep fully, and I pray God that reproof of Eliah to Ahab, 1 King. 18. 18. jehu, to joram, 2 King. 9 22. have no analogy to you nor the Queen. I confess, this will be a harsh lesson to flesh and blood; but if you will be Christ's Disciple, you Mat. 16. 24. must deny yourself, take up your Cross, and follow him, and hate father mother, brethrens, Luke 14. 26. sisters, wife, children, yea, and your own soul, otherwise you cannot be his disciple; for whosoever matcheth himself with the ungodly: Idolaters, filthy and unclean persons, receaveth the same reward with them, namely in this life present cursedness, a reprobate mind, and sundry calamities, and after this life, everlasting torments, [Bullin. in Apocal. cap. 18. ser. 78. ●●medio.] So reverend Bullinger, neither is there any respect of persons with God, Rom. 2. 11. & Deut. 10. 17. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] for with Kings, his eyes are on the Throne, he doth establish them, and they are exalted; if they be bound in fetters, and holden in cords of affliction, than he showeth them their works and their transgressions that they have exceeded, he openeth their ears to discipline, and commands that they return from iniquity; if they obey and Job 36. 7, 8, 9, 10, 11, 12. serve him they shall prospero, they shall spend their days in prosperity, and their years in pleasures.  
But if they obey not they shall perish by the sword, and they shall die without knowledge. If against this any shall object your love, Honour, wealth will be hereby endangered, to those I answer with our Saviour Jesus Christ who is truth itself, What shall it profit Mat. 16. 26. & Mark. 8. 34. a man to gain the whole world, and loose his own soul? If others object, your faith, credit, and promise is engaged, for her, or their toleration in Idolatry, or for friendship, peace, pardon, with them, or to them; Nay, though there be many Oaths to confirm the same, yet are they not to be kept, being things unlawful, which God hates; as our Church [Vide the Homily against swearing 2. part. pag. 49.] of England teacheth by the example of Herod, who, as he took a wicked Oath, so he more wickedly performed the same, and cruelly, Mat. 14. 9 slew the most holy Prophet; and by the example of Judg. 11. 38, 39 jeptha, who fond and unadvisedly slew his one and only daughter, for the promise which he made most foolishly to God, against God's everlasting will, and the law of Nature, he most cruelly performed. So committing against God a double offence: and therefore concludes, whosoever maketh any promise, binding himself thereunto by an oath, let him foresee that the thing which he promiseth be good, and honest, and not against God's command, and that it be in his own power to perform it justly, such good promises and Oaths, are all men bound to keep evermore Psal. 15. 4. & 66. 14. & 76. 12. & Jer. 4. 2. & Mat. 5. 33. assuredly. But if at any time, either through ignorance, ill counsel, over-perswasion, vehemency of temptation, for love, or malice, or any other unjust means, any man promise and swear to do any thing, which is either against the law of God, or not in his power to perform, let him take it for an [Homil. ut supra, pag. 50.] unlawful, and ungodly Oath, and repent thereof, and break it.  
Now this is contrary to the law of God, viz. Tolerating Idolatry, pardoning of Murder, Blasphemy, Sacrilege, Rebellion, and Treason in the highest degree, all scarlet crimson crying sins. Nor is yet in your Majesty's power to perform it, viz. The allowing of Mass being said, and of Seminary Priests to abide in the Realm, both being contrary to the laws of this Kingdom, which punish such [Vide Stat. made in the 23. Eliz. cap. 1. pag. 27. called an act against jesuits and Seminary Priests] persons and [The Acts made Jacobi tertio, called for the better discovery and repressing Popish Recusants, and divers other Acts against them.] actions with death. To the maintenance of which laws, yea, and observance, your Majesty is as well [Fox Acts and Mon. vol. 2. edit. 1641. pag. 879. 880. Bract. l. 1. c. 8. f. 5. & l. 3. c. 9 f. 107.] obliged, as your subjects, nor is it in your power to altar [Asdruball appears by common practice in all Kings reigns.] or repeal them, without the parliaments consent, who, with your Majesty, were the makers of them. But more particularly, you cannot grant peace or pardon to these monstrous persecutors, and inhuman blood thirsty Rebels, (who are enemies to God and his truth, fighters against all good men) when you have already passed over your power by an Act [Vide the Act made this Parliament, for the speedy and effectual reducing of the Rebels of Ireland to their due obedience to his Majesty and the Crown of England.] of Parliament since this horrid Rebellion, unto your Parliament to punish them, and maintain war against them; and have sealed an Act to many thousands of your loyal subjects [Vide the Statute before herein] who have disbursed their moneys for the Rebels lands long since, both which Acts are just and irrevocable, and not for any new promise or Oath to be altered or changed.  
For a King, (as the ancient laws [Fox Acts and Monum. Vol. 1. pag. 159. printed 1610.] of King Edward hath described him) aught above all things to fear God, to love and to observe his commandments, and to 'cause them to be observed through his whole Realm; Item, he aught to do judgement and justice in his Kingdom, by the Council of the Nobles of his Realm, All these things aught the King in his own person to do, taking his Oath upon the Evangelists before he be crowned. And than how can a new promise, or Oath frustrate or annihilate the old, without perjury, as God calls it in the Princes of Israel? whom he severely threatens, Ezek. 21. 23, 24. [Perjuris istis infamibus qui toties jurati Deo & hominibus impudentissime sese polluerunt & semper perierant ultro, denique animos gerunt perfidiosissimos & jusjurandum quasi mantile adhibent quo novae noxae quotidie extergeantur. Trem. & Jun. not. in locum.] for their sworn Oaths, he will call to remembrance their iniquities that they may be taken, nay, they shall be taken, with the hand, as being most infamous perjures, polluting themselves with their most impudent treachery, for, having so often sworn to God, and protested to men, they willingly violate their Oaths, and bear most perfidious hearts in them, yea, they use an Oath, as a Napkin whereby they daily blot out their new sins, and errors.  
Therefore if your Majesty have made any such ungodly promise or [Aquin. secundae q. 89. Ar. 3▪] oath, it aught not to be kept, but presently to be violated. [Jun. & Trem. not. Numb. 30 5.] The Schoolman will inform so much. A turpi voto muta decretum; & quoth in caute vel imprudenter jurasti ne persolve. Yea God himself jer. 4. 2. requires we swear in judgement, justice, truth, otherwise we shall declare either our rashness, wickedness, falsehood, all which are hateful to God and good men, though too much used by almost all sorts and degrees of men, For which the land mourneth.  
For this also is a crying sin, and pulls down vengeance on a man or Nation.   


Major. 
To use the name of God vainly, rashly, or falsely, is a great sin, and brings the judgements of God on a man, or Nation.  Minor. 
But we are guilty of this sin,  Conclus. 
Ergo, God's judgements are on us.    
GOD the just Judge, Gen. 18. 25. of the whole world, the King of Kings, and Lord of Lords; the one Jam. 4. 12. Lawgiver, who is able to save, and to destroy, hath openly and plainly forbidden this sin in the third Commandment, Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain; and Christ the substantial word of his Father, who is his [Quia Deus nullibi certius & perfectius cognoscitur quam in filio Jesu Christo idem hic quoque Dei nomen propriissimum est. Gualt. in Rom.] Name, in whom, he wholly reveals himself, he being the express image of his person, Heb. 1. 3. and the brightness of his glory, hath commanded all his people not to swear vainly, rashly, or falsely, but adviseth all to let their Mat. 5. 33, 34, 35. communication be Yea, Yea, Nay, Nay; as being the issue of that wicked one, for whatsoever is more than these, cometh of that evil one; for Christ doth not here abolish any part of his Father's divine worship such as is reverend swearing by God's name, Deut. 6. 5. 10, 20. upon just and necessary occasions, but to prevent [Non jurare omnino prohibuit sed occasionem perjurii & promptitudinem jusjurandi. Chrysost. in Mat.] all occasions of perjury, and to affright the common swearer from pulling down vengeance on his own, and his neighbour's head, by his polluted mouth; therefore he gives this general prohibition, which his humble and reverend Apostle follows lovingly, entreating all Christians above James 5. 12. all things not to swear, in regard the guilt thereof, sticks so close to the soul, that without a great deal of washing it with tears of contrition, it will not out.  
'Tis not a twelfpenny matter given to the poor, will purge this sin, nor a whipping, or three hours' penance in the stocks, will make atonement with God. Present death by God was Levit. 24. 16. established as a law amongst the Israelites for the punishment of the blasphemer, and without great repentance eternal death follows as the punishment of this sin, for the curse Psal 119. 21. and Gal. 3. 10. of God is the wages Exodus 20. 7. and 5 11 thereof. God will not hold them guiltless. Nor doth the punishment rest till hereafter, but often divine vengeance falls suddenly on the heads of swearers, both in particular and general plagues here in this life. For, when the sin grows public and general, and both rulers and people become guilty hereof, than most commonly destruction follows on that family, Nation or Kingdom. The Prophet Zachary Zach. 5. 1. etc. saw the Roll flying twenty cubits long, and ten cubits broad, which was the curse going forth over the face of the whole earth, for every one that stealeth shall be cut of on this side according to it, and every one that sweareth shall be cut of on that side according to it; I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name, and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof. [Volumen amplissimum, quorum innumera peccata hominum tum infinita maledictio continetur copiosissime. Trem. & Jun. not. in locum.]  
The Roll is large and broad enough to meet with all swearers, and it carries in it an infinite curse even the eternal wrath of the everliving jealous God, and the Prophet Jeremiah complains, Jerem. 23. 10. That because of swearing the land mourneth, the pleasant places of the wilderness are dried up, viz. with drought, and famine, Continens, pro re contenta, the place for the persons contained therein, God's judgements had already seized on them. As the Prophet Malachy, Malac. 3. 5. witnesseth. And I will come near to you in judgement, and will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Against which fear the vain swearer, curser, perjurer, hardens his heart, and causeth God's judgements suddenly to arrest him. As he threatened also by the Prophet Hosea, Hos. 4. 2, 3. By swearing and lying, and killing, and stealing, and committing adultery, they break out, and blood touched blood, therefore shall the land mourn and they that devil therein, shall languish with the beasts of the field, and with the fowls of heaven, yea the fishes of the sea shall also be taken away, [Id est, horrebunt & vasta erunt omnia prosopopeia hyperbolica. Sic Trem. & Jun. not. in loc.]  
Lo here swearing is the Captain and leading sin, in his cursed company; for which God irrevocably hath threatened to bring utter ruin on the land where these sins abound; for so heinous and contagious is the fact, so direful and grievons the punishment, that a curse shall fall on the unreasonable creatures which shall consume them; as for Adam's sin at first the earth was cursed, Gen. 3 17. and all the creatures therein made subject to vanity, Rom. 8. 20. to declare both the foulness and filthiness of this sin, and how horribly God was displeased at it. [ conditoris imperio obsequantur est ipsarum vanitate ostendere quantopere esset homine offensus. Bezae not. in locum.] The very heathen accounted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A fearful thing to call their gods to witness, and therefore the wisest of them allowed not of swearing in ajust cause, [Jusjurandum oblatum duobus de causis fide firmandum esse suadebat Isocrates vel ut ipsum turpi suspicione liber●s vel ut amicos ex magnis periculis eripias pecunia●um vero gratia etsi justam causam habens, non perdeas jurandum dicebat. Stobe. ser. 25.] unless it were in a weighty and necessary matter, as the vindication of a man's fame, or life, or redemption of his friend, but by no means for money sake, much less in vain to no purpose; 'tis in St. Austin's [August serm. 28. de verbis Apost.] opinion, as a dangerous medicine never to be applied but in a desperate disease. Pythagoras was so strict in this point, that when he might have avoided a mulet of three talents, if he would have sworn, he chose rather to endure the penalty, than to hazard the infamy, that his word should not be as good as his oath; and the Scythians replied to Alexander, who would have obliged them with an oath, Our [Quint. Curt. l. 7. Nos Religionem in ipsa fide novimus qui non reverentur homines fallunt Deos.] Scythians faith is our band, our promise, our oath.  
For those who blush not to break their faith with men, will make no scruple to forswear themselves by their gods; if the light of nature taught the heathen so much, shall not these rise up in judgement against many thousand Christians, and condemn them, who rap out oaths without allowance, and think they grace their speech with them, who torture and crucify every member of Christ's body apart, and shed his precious blood again, trampling it under foot, in their cursed and damned language: And so as one [Dr. Featly in his lawfulness of oaths taken before the Magistrate.] saith, turn Christ's meritorious sufferings in all his parts, into blasphemies, and wound his very wounds: But these men's damnation slumbereth not, nor yet are they free from the temporal curse, for our just God hath threatened, that if we will not fear, and dread the glorious and fearful name, Deut. 28. 58. 59 etc. of the Lord our God, he will make our plagues wonderful, and of long continuance, descending even on our posterity, to the third and fourth generation of them that hate him.  
Other sins God may connive at, and spare a while, but for this he will not hold them guiltless that take his name in vain, Ezod. 20. 7. Therefore he crie● out by the Prophet, Jer 5. 7. 9, 10. How shall I spare thee for this? thy children have forsaken me, and have sworn by them that are no gods; that is, I cannot spare thee, as the verses following prove: Shall I not visit for these things, saith the Lord? And shall not my soul be avenged on such a nation as this? Go ye upon her walls, and destroy. And God, in plain terms, threatens vain swearers, Amos 8. 14. that they shall fall, and never rise again: I or, he will surely cut them of▪ as the Prophet Zephaniah also witnesseth, Zeph. 1. 4, 5. Punishment inseparabh follows at the heels of this sin, and lights either invisibly on the souls of them, b● blindness of mind, or obduration of heart, or loss of grace, and of God's spirit▪ or of his love, favour; or else hereby Satan takes full possession of the soul; or at lest hath power to terrify the conscience, to wound the spirit, or inflict some other spiritual judgement; or else it falls on their persons, estates, good names. children, friends, or some thing that is near or dear unto them: or, lastly, they fall into condemnation, James 5. 12. For, if idle words, Mat. 12. 36, 37. [Sitale sit judicium de otiosis, quid dicendum pernitiosis est verbis? Gorr.] must be given account of, and for them men shall be condemned? how much more for vain oaths, blasphemous speeches, and cursed execrations and imprecations? God is jealous of his honour, and will not give it to any other; therefore the Hebrews, [Cum in Sinai darentur tabulae statim ut lata lex est de perjurio totus concussus est orbis. Pet. Martyr. loc. come. clas. 2. cap. 7.] writ, that when the Law was given in mount Sianai against perjury and vain-swearing, heaven and earth shook, as it were, trembling at so horrid a crime: For, it's the proper dialect of the damned crew, who are impenitent, to blaspheme the name of God, who here speaking out of the malice and wickedness of their hard and impenitent heart, as the Devil gives them utterance, Matth. 5. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; do every day hereby treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgement of God, and shall hereafter have their portion with the father of these oaths, in that lake which burneth with fire and brimstone for ever.  
Saint James saith, their tongues are set on fire of hell, James 3. 6. the curse of the Law is prepared for such perjured persons, saith 1 Tim 1. 10. Saint Paul. And as David, Psal. 119. 17, 18, 19 preys, or rather prophecies, so shall it hap to them, as he loved cursing, so let it come into him; as he delighted not in blessing, so let it be far from him; as he clothed himself with cursing, like a garment, so let it come into his bowels, like water, and like oil into his bones; let it be unto him, as the garment which covereth him, and for a girdle wherewith he is girded continually: For, Deut. 5. 11. the Lord will not hold him guiltless that takes his name in vain; as he dealt with Clomenes, [Plutarch. in Lacon▪] and Rabshekah, 2 King. 19 35. amongst the heathen, whom he corrected from heaven, and with Zedechiah, Judas, 2 Chron. 36. 13, etc. the seven A●●s 1. 18, and 19 16. Exorcists, whom he plagued here on earth, with the kingdoms of Israel, Hosea 4. 2, 3. and Judah, Jer. 23. 10. which mourned for these sins, as hath been showed, and which is threatened to all persons and nations by their 1 Cor. 10. 11. and Rom. 15. 4. examples. And are we free of this sin or plagues? Surely we are horrible guilty of the one, and it is just with God we should feel the other; for what horrid blasphemy, cursed swearing, direful imprecations, and strange oaths (which I tremble to speak, and indeed it's a shame to repeat) is heard almost in all places, both in Court, City, and Country? what damning and confounding themselves and others, are founded forth in most of your Majesty's Garrisons and Armies? they are heard louder than their trumpets, or cannons, and those who should reform and punish it, are precedents, coiners, and tutors of it; in so much, that it's now made a mark amongst many, of a true subject, whose mouth relisheth an oath or blasphemy, and he is reputed a Round-head, if not a rebel, that dislikes or reproves the dialect, or roundly cannot brave it in oaths, according to the garb of the Cavaliers; so monstrous are most gallants grown in impiety, that they glory in their Phil. 3. 19 shame, and by this cursed deadly sin at once, deride Gods [Vir qui multum jurat, plenus est iniquita●e, & non abscedat à domo ejus flagellum quum abundavit peccatum ejus in ipso, etiamsi despexerit peccat dupliciter, quod si inaniter juravit, justus non habebitur ●am implebitur domus ejus inductis flagellis, est sermo circum vestitus morte, viz. juramentum ejusmodi. Jun. in Ecclus. 23. 10, 11, 12.] justice and omnisciency, his truth and omnipotency: For, by their hellish oaths, and devilish wishes, they deny his omniscience, as if he heard them not, or his justice, that he would not punish them; at lest, they conceive him either false, in not pouring down his judgements threatened; or impotent, as not able to inflict them; either of which to conceive, is no less than blasphemy: So that as much as in them lieth, they baffle the Almighty to the face, they war against heaven, and strive to un-God him, by their open Atheism and profaneness; by their deep hypocrisy, and horrible abuse of his name, titles, attributes, and Word; and yet, which is worst of all, they presume to come to his ordinances whom they tread under foot, sinning wilfully, accounting his blood, wherewith they were, or at lest should be sanctified, an unholy thing, Heb. 10. 26, 27, 28, 29. [For, if there be any wilful sin, this must needs be; for from this, of all other, we have most power to abstain, and also of all others, the fewest temptations to it, and cause to use it; and thirdly, of this more than of any other of the ten commandments it's said, God will not hold them guiltless that commit it.] and so doing despite unto the Spirit of grace, we have too many knights of the post, sons of 1 King. 21. 10. Belial, who swear against their conseiences for fear, or favour, for profit, pleasure, honour, and than put it of by a Jesuitical trick of equivocation, or mental reservation, when both our Saviour and his Apostle will have our yea, to be yea, and our Mat. 5. 37. nay, nay; as it's in our hearts, so it must be in our words; and as in our words, so in our works, because what is more, is of the Devil, and leads into condemnation: for what are they but deformed brats, which our own lust, being mother and parent to them, having conceived by Satan, she bringeth forth, and this sin when it's finished, brings forth James 1. 15. death? thus doing the works of their father, Christ will tell us whose children Joh. 8. 44. they are, who at once violate their piety to God, their faith to men, that love and truth they owe to themselves.  
For by their oaths, they acknowledge his sovereign Majesty, profess his allseeing Wisdom, invocate his sin-revenging justice upon themselves, who dare put his holy and reverend name to that which their conscience tells them is a falsehood, or at lest, a matter of no weight or consequence, which needed not thus to be backed and confirmed; and thus they make God the patron of Lies, by their perjury, or use his name threadbare, (which Augustus [Pretoribus Romae scripsit, ut ne ●bsole fieri nomen ejus permitterent. Sueton. in vita August.] C●sar forbade to his name:) and often pull down vengeance on themselves by their devilish wishes, and cursed blasphemies, as the woman that brought her daughter to the Divines of Wittenberg, [Vid. the memorable wonders of our time.] whom she had cursed in her rage, the Devil take her, and immediately he entered into her; or as I by experience in my time knew one who hearing his wife was with child [One John Pruet of the Parish of Britford in the County of Wilts, Anno Dom. 1643.] and being poor, wished he might not live to see it borne, and within two hours after, was suddenly sick taken, and shortly after swelled, and died. That swearer, in [Vide Mr. Perkins of the government of the tongue.] Cornwall, whose horse on a bridge being frighted with his oaths, leapt over into the water, and he cried out, Horse and Man, and all to the Devil: or, the example of her that bought flax: [Vide the Practice of piety.] and wished to God she might sink into the earth if she had not paid for it, which accordingly came to pass: or, lastly, (though many more examples may be brought) that servingman, [Vide Dr. Mayrs Exposition, James 2. Doctr. 8.] who used to swear by the wounds of Christ, and blood of God, and in his bed, his blood gushed out in sundry parts of his body at once, whereof presently he died, according to his sin, all the veins of his body tearing in pieces.  
And yet, though the hand of divine justice often takes such men, ipso facto, yet are they desperate in this wickedness, and the custom herein hath taken away all feeling and conscience of it: [Leviter jurare generat facilitatem, facilitas consuetudinem consuetudo perjurium, & perjurium est precipitium, & qui jurat prope est, qui non jurat long, falsa enim juratio, exitiosa vera periculosa nulla secura. August. in James 5. 12.] And under the number of these, I comprehend those, who having taken an oath, and vow to defend your Majesty's person, fight against your Regal power, to maintain the privileges of Parliament, and than take a second oath to destroy the Parliament, [Vide the force of that oath, taken by the Devonshire and Cornish-men, and begun in Wiltshire.] mwn, to uphold the Protestant Religion, and yet with the Papists their sworn enemies, join in league to murder the most orthodox Protestants.  
These men, contrary to their oaths of Supremacy, and Allegiance, persuade your Majesty, that the Papists and Prelates are your best Friends, and the best way to protect your subjects, and defend the true Religion, is to arm the Papists [Vide the book p●●nted at Oxon, showing the causes of the Irish Rebellion; as also that book called the Roundheads Catechism.] against your Protestant Parliament; yea, to bring that cursed crew (and monsters, not men, of the Irish Rebels) to s●●tle the Church, and State, and all this, out of pretence to defend your Majesty's person, and Prerogative, and that Coronation Oath you took in your coming to the Crown.  
But how fare these men have betrayed your honour, and trust reposed in them, and de●●ded your hope, brought disgrace, trouble and sorrow unspeakable on your person, if not the guilt of sin, and blood, (as the Assembly of the Church [Vide the Remonstrance of the General Assembly of the Church of Scotland, printed July 5. 1645.] of Scotland have declared) on your soul, ruin and misery on your kingdom, the great cry and groans of your oppressed subjects, the extreme hazard and danger of your Majesty's life, and of eternal happiness without repentance. The breach of your Majesty's word, promises, that I say not Vows, Protestations, and Oaths will declare to the world.  
For in your gracious Answer to the Petition of Right, in the third year of your Majesty's reign, it pleased your Highness graciously to affirm this undoubted truth, that the highest [Vide the book of Statutes in his Majesty's Answer to the Petition of Right.] point of your Prerogative, was to maintain the Liberties of your subjects, and the chiefest part of their Liberties was, to maintain your just Prerogative: how have these by their ill counsel violated this twisted Band, which whilst it persisted wreathed, made you glorious, and your subjects happy, admired you were and honoured both by your friends and others, envied and feared by yours and the Protestants enemies, but now we are made a scorn and a derision to all that are about us, we are become the pity and subject of good men's lamentations, the prey and portion of bloodthirsty Papists, and profane Atheists, the talk and songs of Rebels and drunkards; in your Majesty's demanding the six accused members, and departing from your Parliament, and raising arms [Vide the Declaration and Resolution of the Lords and Commons in Parliament concerning his Majesty's late Proclamation for suppressing the present rebellion under the command of Robert, Earl of Essex printed August 15. 1642.] too break it of, (as they say) that firm bond being hereby untwifted, all other bonds of nature, Religion, and human society are dissolved, and an open passage is made to heresy, Idolatry, murder, and hellish confusion; for he that now departeth from iniquity, and will have no fellowship with the unfruitful works of darkness, makes himself a prey, Isai. 59 15. the proud are esteemed happy, and they Mal. 3. 14, 15. that work wickedness are set up; yea, they that tempt God are even delivered, and 'tis to be feared, they have drawn your Majesty into this sin of taking God's name in vain, by their equivocations, pretences, and false suggestions, flattering promises, and slanderous accusations, and slanders, to save themselves in truth, from the hands of justice, [Vide the Remonstrance of the Lords and Commons, Novemb. 2. 1642. in answer to his Majesty's Book.] their Idolatry from extirpation, their simoniacal means, from the right owners, and their errors from the sword of God's Word, and shame of the world.  
For, the commandments of God, do as well oblige your Majesty to obedience, as your meanest subject, there's no respect of persons with God in this case, Rom. 2. 6. 11. for he will tender to every man according to his deeds; and therefore, adviseth Kings, Psal. 2. 10, 11, 12. to be wise, and to serve the Lord with fear, and to rejoice before him with trembling, and to kiss the Son, jest he be angry, and so they perish from the right way; for if his anger be kindled but a little, 'tis not their honours, wealth, Psal. 33. 16, 17. power, can help them, they only are blest that put their trust Isai. 30. 18. and Rom. 9 33. and Psal. 2. 12. in him.  
If than by your Majesty's coronation oath, which you have, or aught as King to take, there lieth an obligation on you, to pass such [Vide the Remonstrance of the Lords and Commons in Parliament, Novemb. 2. 1642. in answer to his Majesty's book.] laws as are offered to you by your Parliament, in the name, and for the good of the whole kingdom; and by that same oath, as appears: [Vide Mr. Pryns ninth Reason, proving the chief legislative power to consist in the people, and both Houses of Parliament, in his book, called The treachery and disloyalty of Papists to their Sovereign, pag. 25, 26, 27, 28, 29, 30,] you are bound to accord with your people in Parliament, to make remedy and law upon such mischiefs and damages as may hap to your kingdom, as the Declaration of both houses in Parliament, Novemb. 2. 1642. doth at large prove; than surely those men, who have persuaded you to a contrary practice, are at once traitors to God, your Majesty, and this whole kingdom; and as much as in them lieth, have drawn your Majesty's faith into question, both with God and men, which may be a chief cause of God's judgements on this land and people; I am sure it was not the lest spark that kindled the fire of this civil war; and as likely is it the fire of God's wrath, as sometimes it did on the kingdom of Israel for Sauls breach 2 Sam. 21. 1. of covenant (with the Gibeonites his own subjects) which the Princes of the congregation had sworn joshua 9 19 unto, although they by craft obtained that oath of them.  
Yet were the chief Magistrates in Israel, and consequently Saul who was King, obliged to the performance of this Covenant and oath, which his preceding governor's had taken some hundreds of years before; and therefore in a blind zeal, [Quum Pythones & ariolos exterminaret è terra istius Zeli commune fuit gentes & gentium studia è medio Israelis tollere. Trem. & Jun. not. in locum.] he doing contrary hereunto, God sent a famine of three years on the land; And surely though your Majesty hath not taken this oath, yet if as you are King, you are obliged unto it as appears by the constant custom of former Princes, although others may persuade you out of a blind zeal, that it will be derogatory to your prerogative, yet aught they not to be harkened unto; for your Majesty is the Minister of God to us Rom. 13. 4. for good, and therefore you aught to be very tender in denying both Houses of Parliament in any thing that concerns the public government and good of the Kingdom, and as in their Declarations they rightly conclude, your Majesty aught to deny yourself, and your own understanding very fare, before you deny them: And that on this ground, because you lie under the obligation of an [Vid. the Remonstrance of the Lords and Commons in Parl. Novemb. the 2. in Ans. to his Maj.] oath, to pass such Laws as shall be just and good for the Kingdom.  
And therefore it aught to be a tender point both in regard of your honour, justice, conscience to judge otherwise of those laws that are presented unto you by the Representative Body of the Kingdom: It was Rehoboams fault of old, 2 Chron. 10. 13. and Richard [Mr. Fox his Acts and Mon. Vol. 1. pag. 372. printed 1610.] the second of late, and it rend both their Kingdoms from them; Christ is a pattern worthy of all Prince's imitation, who laid aside Phil. 2. 7. 8. his glory, and made himself of none accounted for his Churches good, and not such headstrong Princes as were the two former mentioned, who despised the grave and grand council of their Kingdoms, and so brought ruin on themselves and subjects, by overthrowing the customs, privileges, rights, and liberties of their subjects; [Mr. Fox Acts and Mon. ut supra. pag. 91. Vol. 1.] Constantine the Great was used to say, that a King aught to refuse no labour, for the profit of the Commonwealth, yea to adventure the manacling of his body, for the remedy thereof; but if otherwise it may be helped to cherish the same: for a Kingdom saith St. Austen, [August. contra Cresc. Epist. 49. and 50.] is given by the determinate counsel of God, that he to whom it was given, should so employ his diligence, that he might be thought worthy of the same at the hand of the giver.  
Reason teacheth of two evils to choose the lest, [De duobus malis minimum est eligendum. Keckermans Ethick.] and 'tis Christian wisdom to permit some inconveniences than to [As David spared joab and Shimei who both deserved death.] bring a greater danger, destruction, and effusion of Christian blood, 'tis better to save a Nation with loss, than to destroy it for private honour or respect and that some few Gavestons and Spencers perish, than that the whole Kingdom should be made desolate by Civil War.  
Therefore if you expect a blessing from God on your person, Kingdom, posterity, or look to enjoy heaven when you die, you are bound to observe all your oaths and promises which are lawful, though they prove to your own [Non est propter damnum abstinendum à benefactis, Christianus est Paradoxus. Trem. & Jun. not. in Psal. 15. 4.] Which was most famous in that noble Roman Marcus Attilius Regulus, who performed his oath made to the Carthaginians, though he lost his life thereby.] hurt, Psal. 15. 4 which godly duty these perjured persons and most wicked counsellors have hitherto hindered your Majesty from learning, being helped thereunto by Satan's suggestions and your own lusts, which I beseech you in the bowels of Jesus Christ to consider of, and repent speedily, as you hope for mercy: (for our God is a consuming fire, Heb. 12. 29. he will not be mocked, Gal. 67. he cannot be deceived; look what a man soweth that shall he reap, for he will destroy them that Psal 5. 6. speak leasing, the Lord will abhor the bloody and Psal. 12. 3. deceitful man, the foolish shall not stand in his sight, for he hateth all the workers of iniquity.) For where as your Parliament before your departure, petitioned for suppressing Papists, and feared the bringing in of foreign forces in regard the Pope's Nuntio dealt with the French, [Vid. His Maj. Declarition from Newmarket, Mar. 9 1641▪] and Spanish for 4000 men a piece, your Majesty answered, That it was improbable in itself, and scandalous to you, for which you desired reparation, seethe no sober, nor honest man can believe, that we are so desperate, or so senseless to entertain such a design as to bring in foreign forces, which would not only bury this our Kingdom in distraction and ruin, but our own name and posterity, in perpetual scorn and infamy.  
And yet lo now by special order from Parliament printed in the packet of letters which were taken at Nazby fight, it appears that you employed Coll. Cockram to the King of Denmark, for men, money, and arms, [Vi●. the instruction to Col. Cockram to be pursued in his Negotiation to the King of Denmark in the packet of letters.] and sent to the Queen to have an army of the Duke [Vid. the letter your Majesty sent to the Queen lune 9 1644. in the packet of letters taken at Nazeby.] of Loraines' to pass through France to you of 10000 men, and to have of the Irish Rebels an army brought by Coll. Fitz-williams [Vide the 21. letter in the packet what Colonel Fitz-williams propounds.] of 10000 and more. Secondly, whereas in your Declaration to the Parliament [Your Maj. Declaration published the 16. of ●une 1642.] fearing the alteration of Laws, and Religion, and making War against them, your Majesty did in the presence of Almighty God, your Maker, and Redeemer, assure the world, you had no more thought of making war against the Parliament, than against your own children.  
And that you will maintain and observe the Acts assented to by you, this Parliament, without violating; and that you had not, nor should not have, any thought of using of any foree unless you shall be driven to it for the security of your person, and for the defence of Religion, Laws, and liberties of the Kingdom, and the just rights and liberties of Parliament: And in the same of the 16. of June, 1642. we profess before God, and declare to all the world, that we always have, and do abhor all such designs, and that all our endeavour tends to the firm and constant settlement of the true Protestant Religion, the just privileges of Parliament; the liberty of the subjects, the law, peace, and prosperity of this Kingdom.  
The same did the Lords profess before God, and testify to all the world in your Majesty's behalf; and yet the War went on, and your Majesty sent over the Queen to Holland, who brought bacl men [When she landed at Beverley.] and Ammunition, and on this Coll. Cockram was sent to Denmark, and shortly after your Majesty set up your Standard within two months, as appears by the Vote [Vide the resolution of both houses in answer to that Message.] of the Parliament, on your message to them, Aug. 27. 1642. who would have the Standard taken down, before they would treat.  
Yea Propositions were made to the Gentry in [Vide the Declaration of the Parliament in Novemb. 2. 1642.] Yorkshire, to assist your Majesty in a way of force against the Parliament, before any answer was, or could be received from them, and ever since, hath not the War been upheld against them for their dissolution, let your own letter [Your Majesty's letter to the Queen dated Feb. 19 1645.] speak, be confident, that in making peace, I shall ever show my constancy in adhering to Bishops and all our friends, and not forget to put a short period to this perpetual Parliament.  
By what distinction can you put a period to this Parliament, without violence, which is so contrary to your former vows and protestations? nay you did engage yourself solemnly in the word of a King, that you would be as [Vide your Ma. answer to the Parl. petitioning for a guard.] careful of the security of every one of the Parliament men, as of the preservation of yourself and children; which how faithfully these men have persuaded you to observe, your hostile actions best testify. Thirdly, after the Irish rebellion (by reason of the toleration and favouring of Papists) broke out, and the Parliament had declared to your Majesty [Ma●. 9 1641 the Kings answer to the Parl. Declarat.] concerning it, to which you answered, Our faithful and zealous affection to the true Protestant Religion, and our resolution is to concur with our Parliament in any possible course for the propagation of it, and supressing of Popery: and in prosecution hereof, in the next month, you called God to witness with this assurance, That you would never consent (upon whatsoever pretence) to [Your Ma. declarat. in Ap. 25. 1642.] a toleration of the Popish profession, or abolition of laws now in force against Recusants.  
God so deal with us as we continued in these professions; also, in your proclamation of pardon to [Vide the Proclamation of pardon to the City of London, dated Octob. 29.] London, you avowed, that all the professions you had made in your several Declarations for suppressing of Popery, and maintenance of Religion and Laws, should be as inviolably observed by you, as you expected a Blessing from God, and obedience from your subjects. But alas, how strangely have these men changed your resolutions, annihilated your professions, and justly caused God to bring down your imprecations (which the Lord in mercy avert) on your own head and posterity?  
For, first have you not rejected the Parliaments Propositions [Vide the 6, 7, 8, 9, and 10. Propositions, or humble desires of the Parliament, for a safe and well grounded peace, presented to his Majesty at Oxon, Novemb. 24. 1644.] for disabling Priests, Jesuits, Papists, & c? from disturbing the state and deluding the laws, or at lest refused it, to concur with them in their 6, 7, 8, 9, and 10. Propositions presented at Oxon the 24. of Novemb. 1644.  
Surely you have not according to your pious Resolution concurred with the Parliament in any possible course for suppressing of Popery, but contrariwise have favoured, preserved and defended them; yea, armed them to fight against them: For, persons of the Popish Religion, have been principally employed in your army, as your forces in the North, under the Earl [Vide the Declaration of the Parliament, in answer to his Majesty's Declaration after his late victory the 23. of October, 1642.] of New castle; and the forces in Monmouthshire and Wales under the command of the Lord Herbert, Robert [Vide the book, entitled The Converts Letter to his old friends.] Welch, and Richard Power, are knighted for their good service: in these wars against the Parliament, and the one had a Brigade of horse, the other was made Govenour of Barkley castle, Sir Arthur Ashton is made Governor of Oxon; and Mr. Gage his Assistant; the Marq. of Winchester keeps the Garrison of Basin, Sir John Winter hath great command in the Forest of Dean, Captain Prater was Governor of Nunny castle; yea, all Papists are invited, and [Vide his Majesty's Letter under his signet at Chester, 27. of September, in the 18. year of his reign, to the Papists of Lancashi●re.] commanded to take up arms, that cursed crew of the Irish are not excepted; but are invited and promised for the same ● toleration in their Religion; [Vide the Earl of Glamorgans' negotiation, his commission, and agreement with the rebels.] if they assist your Majesty accordingly, as appears by your own Letters, contrary to your former Declarations and execrations: For under hand you give power to [Your Majesty's Letter to the Queen, March 5. 1645. in the packet of Letters taken at Na●●by printed.] the Queen, to promise' in your name (to whom she thinks most fit) that you will take away all the penal laws against the Roman Catholics in England, as soon as God shall enable you to do it; so that by their means, or in their favours, you may have so powerful assistance, as may deserve so great a favour, and enable you to do it. Here's a promise of a toleration to the English Papists; and which is most strange, the same favour is proffered to those blood-thirty Irish: So your Letter to the marquis of Ormond, the 27 of Febr. 1645. If the suspension of Poynings act, for such Bills as shall be agreed upon between you there, and the present taking away of the penal laws against Papists by a law will do it; I shall not think it a hard bargain, so that freely and vigorously they engage themselves in my assistance: and again, in your Letter to him, Decemb. 15. I do hereby promise' them, and command you to see it done, that the penal statutes against Romish Catholics, shall not be put in execution, the peace being made, and they remaining in their due obedience; and further, that when the Irish gives me that assistance which they have promised, for the suppression of this rebellion, and I shall be restored to my right, than I will consent to the repeal of them by law. My Lord, O King, I beseech you consider, how basely these counsellors have betrayed your honour, these protestations and croscentred actions defiled your conscience, blinded your understanding, and hebitated your memory, [Your Majesty's Declaration, Octob. 27. after the battle at Edgehil.] For once you said, you should never forget your several oaths in your several Declarations: You presumed than you were too much a Christian, to believe you could break those promises, and avoid the justice of heaven: [and in the form of prayer, set forth by your special command before the treaty at Uxbridge, there was this clause, And if any shall be averse from peace, O thou that art the wonderful Counsellor, turn their wisdom into foolishness, confounded their practices, and let their mischief return on their own heads.] And surely, you may found it by experience, his justice hath not since been hid, witness Nazeby, and Lamport fights, the taking of Bridgewater, Pomfret castle, Scarborough, Chester, Belvoire, the overthrow of the Western army and L. Ashleys', Carlisle, Bath, Sherborne, Bristol, Barkley castle, the Devise, Lacock-house, Cardiff castle, Winchester, Basing-house; you see the blessing from God, and obedience from your subjects, is answerable to the faithful observance, of what before you protested and swore, viz. to suppress Popery, and concur with your Parliament therein, and not to grant any toleration to Papists, or suspension of the laws of the kingdom against them. O therefore, sigh the Lord hath stricken you be you grieved, sith he hath consumed your army, refuse not to receive correction, and harden not your heart any longer, refusing to return to God for mercy, and to your Parliament for peace and unity; jest you become like Jerem. 5. 3. the obdurate Jews, who the more they were punished the more and more they did revolt, ●ill the Isai. 1. 5. whole head be sick, and heart faint, and than there be no remedy.  
But, let your Majesty call to mind your former oaths, protestations and vows, which are good and lawful, and observe them faithfully; but especially that vow in baptism to God, and that oath at your coronation, which was made to your subjects, and those protestations for the advancement and increase of the Protestant Religion, the suppression of Popery, the maintenance of the laws of the Land, and privileges of Parliament, which you have made to them: The due observance whereof, is the only means under God, to establish a firm peace, and to make your Majesty, and your posterity, and kingdom happy, as it did Davids, 2 Sam. 21. 1, 2, 12, 13, 14, etc. when those were punished which were consenters belike; or, [Quae Sharli adhaerebat sanguinem, & caedes spiranti, & post Sharlem Ishboshetho contra institutum Dei. Trem. & Jun. not in loc.] counsellors to the violation of that oath of Sauls to the Gibeonites: and as Hezekiah prospered after he had renewed the oath and covenant 2 Chron. 29. 10, 11. of his fathers, which Ahaz his predecessor had greatly violated, and thereby averted the fierce wrath of God: So shall your Majesty do the like, by entering now into a solemn league and covenant (with your Parliament and three kingdoms) with the Lord God of Israel, that his fierce wrath may turn away from us, and by encouraging your Ministers that are on your side, that they be not longer deceived, [Id est, ne perstetis in errore, in quo cultum Dei ad quem electi estis omisistis. Trem. & Jun. in locum.] but that they should join with the Assembly of Divines, and other godly inferior Ministers, who have been more upright than the Prelates and the Bishops of this kingdom, as the 2 Chron. 29. 34. Levites were better, wiser, and more holy, than the Priests in this good King's reign; and therefore more ready to sanctify themselves, otherwise 'tis to be feared, jest that judgement of Zedekiah's (when he broke his oath which he made to Nabuchadnezzar,) fall on you, which the Lord avert from your Majesty, and make you ever to be of the number of those that fear Eccles. 9 2. an oath, and to be careful that none in your Majesty's name enforce your good subjects to commit perjury, or take unlawful oaths, which is not only condemned by God, but held unlawful by the laws [Vide the Petition of Right in the second year of your Majesty's reign.] of this kingdom, and which necessarily will bring vengeance on it for the same: For the name of our God is wonderful, Psal. 8. 1. 9 and glorious, he is jealous of his honour, and a Heb. 10. 31. and 12. 29. consuming fire, into whose hands to fall, is a fearful thing; nor will he hold him guiltless that takes his name in vain; therefore lastly, let your Majesty join with your Parliament for a day of humiliation, to be set apart for this sin, in special of profaning Gods holy Name, and let there be a more severe and stricter law made against perjury and vain swearing for the future; the pain, loss, or fear [Oderunt peccare mali formidin● poenae.] whereof, may affright the most wicked from acting so foul a sin.  
And care be taken, and command enjoined of sanctifying the fearful and glorious Name of the Lord our God, and of speaking of all his attributs, and word, with reverence, affection, and devotion; that so, God seeing us zealous of his Name, and honour, performing what he requires of us, viz. to speak every man Zach. 8. 16, 17, 18. truth to his neighbour, to execute the judgement of peace, and truth in our Gates, to imagine none of us evil in our hearts against our neighbour, nor to love any false Oath.  
That he may in mercy avert the judgements he hath brought on us, and withdraw those we have justly deserved, and may pour down his blessings spiritual and temporal on us, to the increase of the honour and greatness of your Majesty, and Royal progeny, of the peace, wealth, and plenty of your subjects, and godly people, and to the joy and comfort of all sincere Christians and faithful Protestants, to the suppression and extirpation of Popery and superstition, and to the terror and amazement of all your Majesties and this kingdom's enemies; which the Lord of his mercy grant, for his sake, who is the Judge of the world, the Governor of all Nations, the Lord of Lords, and King of Kings, the Saviour and Redeemer of his people, the only chief Bishop and shepherd of our souls, our Lord Jesus Christ; to whom with the Father and the holy Ghost, three persons in trinity, and one eternal and everliving God in unity, be rendered as due is, all honour, and glory, power, majesty, and dominion, obedience and thanksgiving, by us and his whole Church, now and for ever, Amen.   


Major. 
To profane the Sabbath with unlawful works, sports, or recreations, is a great sin, and brings God's judgements on a man or Nation.  Minor. 
But we have profaned it so.  Conclus. 
Ergo, the judgement is come justly on us.    
IT is a truth confessed by all that acknowledge a Deity, that the law of Nature requires some time [Aretius problem. loc. 55. de Sab. observat.] too be set apart for the worship of this God; for, take away time from solemn worship, and that falls to the ground. The Philosopher will tell us nothing can be done in an instant, and so take away solemn worship, and you are without Jer. 10. 25. God, and so under Satan, Acts 26. 18. Now the time of solemn worship, which God hath allotted to man from the beginning of the world, to continued unto the end of the same, is a whole day of seven, or every seventh day, so Moses, Gen. 2. 2, 3. and on the seventh day God ended his work, and he rested on the seventh day from all his work which he had made, and God blessed the seventh day, and sanctified it, viz. He appointed it to be a fountain of blessing to the observers thereof, and commanded it to be set apart by men from common business, and applied to holy uses. So S. Cyprian, [Cyprian de Sp. fancto.] This sacred number of seven obtained authority from the creation of the world, because the first works of God were made in six days, and the seveth day was consecrated to rest as holy, and hallowing, honoured with the solemnity of abiding, and entitled to the Spirit the sanctifier. So Origen, [Origen cont. Celsum, lib. 6. fol. 81.] Assoon as the world was made, God made the Sabbath, in which men rest to God, and keep that day a festival to him, having dispatched their works on the six day. So S. Chrysost. also, [Chrysost. Tom. 1. in Gen. Serm. 10. sc. editio Savilian.] what is this he sanctified, he separated it, the divine Scripture, teaching us the cause thereof, because in it he rested from all his works which he began to make.  
God hereby darkly instructing us to set apart, and separate one day in the circuit of every week, to the use of spiritual things. So also faithful Athanas●●● [Athanas. de Sab. & Circums.] showeth, that the seventh day had his observation among all men of those generations, from the Creation, to the Resurrection of our Saviour. Of the same mind S. Jerome, [August. ad casul. Epist. 86.] Austin, and before them Ireneus, [Iren. cont. Haeres. lib. 4. cap. 3.] Philo, [Philo de mundi opific.] Tertullian [Tertul. contra Judaeos.] of old.  
And our late Writers, [Mr. Byfields vind. of the Sabbath, in Answer to Breerwood] Beza, Calvin, Zwinglius, junius, and Tremelius, Ursinus, Zanchy, Bullinger, Piscator, Aretius, Hospinian, Bertram, Chemnitius, and divers others beyond sea, and amongst us those famous Worthies, Babington, Willet, Greenham, Perkins, Bound, Gibbens, Williams, Esty, Dod, and Clever, Mayr, Byfield, etc. Yea, by the glimmering light of Nature, the Gentiles said so much, some shreds of the law of Nature, (though broken in very small pieces) remaining still in their hearts, whence they had stative Holidays consecrated to the service of their Gods, both monthly, yearly, and weekly, amongst which was the seventh day, so [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Hesiod. saith, the seventh day is a holy day, and was the day in which all things were perfected, and on which we departed from hell.  
So doth Callimachus say, that its the birthday chief, and perfect, as he is cited by Clemens [Clem. Alex. storm. lib. 5.] Alexandrinus who affirms, that not only the Hebrews, but the Greeks knew the seventh day holy, and [Euseb. de preparat. Evang. lib. 13. cap. 7.] Eusebius confesseth that all, as well Poets as Philosophers, knew that the seventh day was more sacred, therefore Philo [Philo lib. 2. de vita Mosis] interrogates, Who doth not honour that sacred day with returns every week? which day of the jewish Sabbath, was by the Gentiles [Aretius problem. loc. de Sab. obser.] consecrated to Saturn their Prime god, from whence the day hath its name with us of Saturday, or Saturn's day, whom they honoured with tapers lighted on his altars being offered to him, in imitation of the burning lamps which were in the Tabernacle. This day they consecrated to rest, thinking it unfit for civil actions and warlike affairs, and fit only for contemplation, and to implore the divine patronage of their gods, against danger and misfortune.  
Nor did they only observe part of the day, but the whole, as God required the whole seventh Exod. 20. 8, 9, 10, 11. day, in the fourth commandment to be sanctified: So the Diurnal sacred things [Macrob. saturn. lib. 1. cap. 16.] amongst the Romans were continued all along, from the beginning of the day, until the middle of the night: And thus St. Paul continued in preaching till Acts 20. 7. midnight on the Christian Sabbath at Troas: As [Macrob. saturn. lib. 1. cap. 7.] Macrobius brings Vettius pleading their custom on that day, to spend it wholly in learned fables, which they conferred on, as signs to be explained, or riddles to be expounded; Yea, they were almost as exact as the Jews, for no work might be done thereon, so a Crier proclaimed the day before, borrowing their rites many of them, from them, or at lest the Devil, who is God's ape, teaching them his service, after some Analogy, as God taught the Jews to proclaim their feasts with, Numb. 10. 10. trumpets; he that profaned the day through neglect, or ignorance, was to be fined, and to bring his sacrifice for expiation, as the Levit. 4. 2, 3. Iewes also were.  
But the wilful offender could have no expiation; so neither could the presumptuous prophaners of the Sabbath; he was to be cut of from Israel, as he that gathered Numb. 15. 36. sticks was stoned to death, but they denied that he that doth work about holy things is polluted, and so Christ justifieth the Jews, that they killed the sacrifices, and are Mat. 12. 5. blameless. Lastly, they allowed only works of piety, necessity and mercy. In a word, that which would hurt, [Macrob. saturnal. lib. 1. cap. 6. and cap. 7.] if it were undone, and here they were better informed than the Scribes and Pharisees informed the Jews, whose false glosses, Christ corrected and reduced the Matth. 12. 1, 2, etc. to the 14. works of the Sabbath, only to works of piety, by the examples of the Priests, to works of necessity, by the example of David, eating the shewbread, and his disciples plucking the ears of corn, to works of mercy and charity by the example of curing the withered hand, approving it lawful to heal on the Sabbath, to pull an Ox or an Ass out of a pit, to lead cattles to watering, etc.  
So precise were the Gentiles for the whole day, that it became a proverb, to show a care of omitting nothing, [Lipsius in Senic. Epist. 26.] Conficienda sunt sacra, as Lucius Accius, in his Annals relates, that in Athens, and through all the cities of Greece, they celebrated the day to Saturn, in which feasts the Masters, and servants banqueted together, [ cum dominis famuli epulentur. Ibid. Macro. like. 1. cap. 7.] and [Joseph. lib. 2. cont, Ap.] Josephus is home in this matter; nor is there any city of the Grecians, or Barbarians, nor any nation, to whom the custom of the seventh day (in which we rest,) hath not come. Thus we see the law of nature in general, requires of all men the sanctification of a seventh day, and the reason of it is, because [Vide Mr. Byfield, count. Breerwood, pag. 37] God exacts some part of our lives and times, by way of perpetual homage, never to be dispensed withal, nor remitted.  
Now, God's works and our own, cannot be done together, therefore did God by a law of nature, instruct the Gentiles, (the command given to Adam in Paradise, being almost quite forgotten by all) and by lively voice in the Wilderness instruct the Jews, and by his Son, his substantial Word instruct us Christians, to sanctify the seventh day, and to rest therein: So that all men created, redeemed, sanctified, are obliged unto this worship of God, it being a law of nature, eternal, and moral, which belongs to us Christians, as well as the Sabbath legal did belong to the Jews, or the natural Sabbath to the Gentiles, so doth this Evangelicall Sabbath to us; from which, though Breerwood, Heylin, Pocklington, and such vain disputers of the world, hid their eyes: As is the phrase of the holy Ghost, Eze. 22. 26. [plane polumque contra faciunt quam ipsis imperavi lege▪ Trem. & Jun. not. in locum.] being unwilling to be informed of the authority and service thereof, opposing blasphemously the known truth of God and our Church, as shall more after appear, speaking evil of those things they know not of; but what they know naturally, Judas 10. 11. as bruit beasts in those things they corrupt themselves, and therefore without repentance, woe unto them, for they have gone in the way of Cain, and have murdered the souls of many a brother, and have run greedily after the error of Balaam for reward, and therefore now are like to perish in the gainsaying of Chore: which is evident not only by the Word of God, and example of our Saviour; But by the writings and practice of the godly in all ages since Christ's time, unto our days, together with the constitutions, and laws of godly Emperors and Counsels, in ancient times: Besides the place before quoted of Moses, Gen. 2. 3. wherein the institution and sanctification of the Sabbath is required, we have the direct commandment, Exod. 20. 8, 9 of God, and a memento put before to teach the importance and [Ainsworth his Eposition on that place.] antiquity of it, as being from the creation, and for that it was to be kept but one day in seven, that so when the time came, it might not be forgotten, or neglected; and also foreseeing the great profaneness thereof, which should hap by jews, and Christians, divers of whom have made this divine precept of the moral law, to be of none effect by their, Matth. 15. 6. tradition.  
Also he adds, Observe and keep the Sabbath, which God expounding by the Prophet, Isai. 58. 13. faith, it is to call the Sabbath a delight, The holy day of the Lord, honourable, all which showeth the weight of this precept. It's one of those ten words Exod. 34. 29. & Deut. 4. 13. & 10. 4. or Commandments which God wrote on the Tables of stone in Sinai, which is to continued as long as any of the rest, placed the last though not the lest in the first Table, of all which Mat. 5. 18. Christ saith, Heaven and earth shall pass away, but one iota of the Law shall not fail.  
Neither doth any word or letter fall to the ground, by Christ changing of the day from the seventh, to the eight; for though after the work of Creation, and Gods resting, he sanctified the seventh, yet doth it not derogate from his truth, or justice, that after the work of Redemption, he might not translate that day, who was the Lord of both works, and Author of both days. The Moral law which is the eternal rule of justice, and Gods will, is not frustrated hereby, but the better strengthened, as was his institution of this law in Paradise confirmed, and not canceled, by the promulgation of the law to the jews: for, as their deliverance from Egypt was a second obligation, Deut. 5. 15. [Singularum ipsi prae aliis diebus sanctimoniam indidit facto institutione, & virtute sua, ac proinde cum haberi sanctum & in sanctis solum consumi rebus voluit: his autem causi● secundae aliae postea accesserunt una civilis altera humanitate spectans ut quiesca● servus tuus & ancilla tua sicut tu, Deu. 5. 20. altera ceremonialis ad solennē commemorationem mirificae liberationis ex Egypto. Tr. & jun.] with their first to creation, to bind them after God's example to rest on the Sabbath day, so also our Redemption by Christ's death and passion, and our justification witnessed by his resurrection, is a most strong tie, to oblige us to our duty herein: for the seventh day was therefore enjoined, because it was the Sabbath, Exod. 20. 11. of the Lord: And so here the eighth day is required of us by Christ, because it is the Sabbath or his day of rest, from the work of our redemption. Therefore as excellently Mr. Byfield drives home this [Byfield cont. Brier. pag. 117, 118.] argument, God saith not, remember thou sanctify the seventh day, and keep it Sabbath; nor, thou shalt do no work on the Sabbath day, because it is the seventh; but he saith, Remember the Sabbath day, to sanctify it, and thou shalt do no work on the seventh, because it is the Sabbath; so that it was because God the Father rested, therefore he sanctified the Sabbath, and hallowed it; and so because God the Son rested, therefore he sanctified the Sabbath, and hallowed it, for he was Lord of it.  
For the Lords resting, blessing and sanctifying the day, instituted it. The institution of this day is clearly than in the very work of Christ's Resurrection, as the institution of the seventh, was in the work of finishing the Creation. Therefore saith S. Austin [August. ad Jannuar. epist. 119. cap. 13. & Tom. 2. Epist. 86. ad casul. pag. 248.] the Lords day is declared to Christians by the resurrection of the Lord, and from that it began to have its festivity; and again, the Lords day, by virtue of the Resurrection, is more holy, than the old Sabbath, and is preferred before it, by the faith of Christ risen. So that the fourth Commandment stands in force to us, as well as to the jews, as learned Zanchy well observes; Yea, we are more obliged, than were they; indeed before the Law was given in Mount Sinai, they had a twofold obligation to tie them to the sanctifying the Sabbath, besides those general reasons given by God to all mankind at the first institution thereof, and both of them were Ceremonial.  
The first is their deliverance from the bondage of Deut. 5. 15. Egypt, therefore the Lord thy God commanded thee to keep the Sabbath day. The second in God's liberality toward them, in feeding them from heaven with Manna, giving them on the sixth day, the bread of two days, therefore the Lord requires that they abide every man in his place, Exod. 16. 29. [Vide Jun. in loc.] and let no man go out of his place on the seventh day, so the people rested on the seventh day.  
Now both these being Ceremonies, were abolished in Christ the substance, therefore Christ freeing us from the thraldom of sin and Satan, whereof the Egyptians deliverance [The overthrow of the Egyptians was a figure of Christ's victory over our spiritual enemies, by subduing our iniquities and casting all our sins into the depth of the sea, Micha 7. 15. 19 Ainsw. in Exod. 14. exp.] was a type, and in the day of his Resurrection, giving us the true heavenly Manna, John 5. 31. 35. 49, 50, 51. to be fed on with our souls by faith, hath more firmly engaged us, for the sanctification of his Sabbath, than were the jews for the sanctification of theirs, in as much as spiritual and eternal blessings, are more excellent than natural, and corporal, and the substance exceeds the shadow. For, as much than as Christ being risen from the dead, rested from the works of our Redemption, rejoiced in it, and blessed it, with that work, Mat. 28. 1. and with divers apparitions John 20. 19 26. of himself, afterwards on that day, which he sanctified, both by his precepts to his Apostles, Mat. 28. 20. and by his own John 26. 21, 22. 27, 28. example, spending it among his Disciples in his bodily presence now glorified, in heavenly exposition and operations upon their hearts; but especially on this day sending the holy Ghost, when the Disciples were met together to solemnize Acts 2. 1. this day: this is sufficient to apply, and determine the Sabbath, to that seventh day we now observe.  
But to give more clear light to those, who will not wilfully shut their ears against this truth, and hate it, because their deeds are evil. I find this day in the Old Testament typified and foreprophesied of: typified it was, saith S. Cyprian [Cyprian Epist. 58. sc. edit. Pamel.] in circumcision, which was enjoined to be on the eighth day, for, because the eighth day, that is, the first after the Sabbath, was to be the day in which the Lord should arise, and quicken us, and give us the spiritual circumcision, this eighth day, the first after the Sabbath, and the Lords day, went before in the shadow, which shadow ceased, after the truth came upon it, and the spiritual circumcision was given us. St. Ignatius [Ignat. ad Magnet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] saith, that the Prophet expecting this day, entitled some Psalms [76. Vide Psal. 6. & Psal. 12.] for the eighth; and S. Austin [August. Serm. 15. de verbis Apost.] agreeth too both these typified, it was in the eight souls that were saved in [August. ut supra.] Noah's Ark.  
It was also foreprophesied Psal. 118. 24. This is the day which the Lord hath made, we will rejoice and be glad in it: for making, is to prefer in honour [Vide Ainsworth in locum.] above others; so 1 Sam. 12. 6. also the sanctifying and observing of it, Deut. 5. 15. Exod. 34. 21. both which are applied to the Sabbath. And so, S. Austin interprets that Psalm, which by all Expositors is acknowledged to be a famous prophecy of Christ. The Hebrew Doctors have a saying, [Thal. Sanech. l. thelet.] That the world was not created, but for the Messiah. If therefore the bringing of Israel out of Egypt, was such a work as God for a memorial of it, made that day and month the beginning and head of months of the years, otherwise than they had been before, as appears, Exod. 12. 2. how should not our redemption from death and hell, manifested in the day of 1 Cor. 15. 14. 17. Christ's resurrection, deserve much more to be remembered in the day thereof? and the creation of the new world be celebrated (which was prophesied of long before, finished when Christ risen) as well as the creation and finishing of the old. Again, in Psal. 110. 3. is a famous prophecy, by the consent almost of all Expositors of the Assemblies of Christians in the beauty of holiness, and the time is also specified in the day of his power or army, as Psal. 33. 16. viz. when he sends forth his most [Vide Jun. & Trem. in Psal. 110. 3. Ainsworth in Col. & Vatablus, etc.] powerful Gospel, and hath by his holy ordinances rightly administered, which we know is most usually on the Lord's day, as the general [Dominicos dies orationi tantum, & lectionibus vacant. Hieron. ad Rust.] custom of the primitive Church can testify.  
Lastly, the Prophet Hagge, 2. 6. compared with Heb. 12. 26. saith, yet once more, it is a little while, and I will shake the heavens and the earth, which showeth a dissolution of all the ceremonious worship, and time thereof, which the Jews used under the old Testament, and a changing of them, amongst which, this first seventh day enjoined was one, as hath been showed; that so, as the Apostle saith, all things in the kingdom of Christ, that cannot be shaken, might remain; and those things that are shaken might be removed. Therefore, as the other jewish sabbaths were figurative, and had Col. 2. 16, 17. end in Christ; so the seventh day in the jewish sabbath delivered to them, was also figurative, and is ceased, but the Sabbath still remaineth under Christ. I might add that place of the Prophet, Zach. 14. 20. [Maxima ministrorum omnium, & ministerii totius in Ecclesia commoditas. Trem. & jun. not. in locum.] Zachary, who prophesieth of a day, in which upon the bridles of the horses shall be holiness to the Lord, and the pots in the Lord's house, shall be like the bowls before the altar, which is by most interpreted of the Church under the new Testament. It was on the eighth day, Leu. 9 1. Moses called Aaron and his sons to offer the first sacrifice for themselves and the people, they abiding seven days and nights Leu. 8. 35. before at the door of the Tabernacle, for their consecration; which eighth day, was indeed the first after the Priest's consecration; for all creatures, for the most part, were in their uncleanness and imperfection seven days, and perfected in the eighth, as children by Leu. 12. 2, 3. circumcision, young beasts for Leu. 22. 27. sacrifice, persons that were unclean by leprosies, Leu. 14. 9, 10. and 15. 13, 14. and so Numb, 6. 9, 10. issues, and the like; nor were the Priests until the eighth day, permitted to minister in their office, whereby the day of Christ was foreshadowed, who by his resurrection, the day after the Sabbath, hath sanctified his Church and ministry, and all their actions, and made us an holy Priesthood to offer up spiritual sacrifices 1 Pet. 2. 5. acceptable to God in that day, and the vision which was showed to the Prophet Ezekiel, makes it plain, which is spoken concerning the spiritual instauration of the Church, by the Gospel of Christ shadowed under corporal types, and figures, in regard of the time and people, to whom he spoke: As learned [Nunc demum instaurationem spiritualem Evangelio Christi ad Ecclesiam ipsius perventuram adumbrat typis, & figuris rerum corporalium pro ratione temporis, & populi apud quem agebat, etc. Trem. & jun. not. in Eze. 40. 1.] junius and Tremelius observe. Now, there it's said, seven days shall they purge the altar, and purify it, and they shall fill their hands, and when these days are expired, it shall be on the eighth day, and so forward: the Priests shall make your  offerings upon the Altar, and your peace-offerings, and I will accept you, saith the Lord God, which was a figure of the time, when Christ's Ministers should chief execute their service, viz. on the eighth day the Lords day, or Christians Sabbath, whereof the levitical ministry was a type, being performed on the eighth day, Quoth in uno latet in altero patet. Aug.  
But leaving the old Testament, jest us come to the new, wherein that is plainly opened, which lay obscurely hid and vailed in the other: our Saviour tells his Disciples of their Sabbath day, Mat. 24. 20. in which they aught to pray; that they might not fly at the destruction of Jerusalem, which could not be meant of the Jewish Sabbath, which was abrogated long before, as Saint Paul witnesseth, Col. 2. 16. and there fore must be meant of the Sabbath he himself should institute, which is on the first day of the week, called therefore the Lords day, Rev. 1. 10. in which, St. john being in divine contemplation, received his Apocalyps; it's called his day, [Dominicus vero denominative à Domino dicitur. Aquin. 3. q. 16, Art. 3.] denominatively, because he was the consecrator and institutor of it, as he was of the Lords Supper; for this cannot be called the Lords day by creation, for so all other days are his, nor by his destination, for that presupposeth a time to come, as the day of judgement, 1 Thes. 4. 2. is called the day of the Lord, and therefore must be by his institution and consecration, as indeed he had power to do it, being the Lord of Mat. 12. 8. the Sabbath, who renewed the world, and created Isai. 65. 17. and 2 Cor. 5. 17. a new heaven, and a new earth.  
For, as our redemption was a greater work than our creation, so the remembrance thereof deserves a greater contemplation; and as after the works of the Father's creation, the seventh was sanctified, so after the works of the Sons redemption, the eighth day was sanctified, which is the Lords day, that so all men might honour Joh. 5. 23. the Son, as they honour the Father, he on that day having Mat. 28. 18. and Phil. 2. 9 Eph. 1. 20. received all power, both in heaven, and in earth. On which ground, Christ commands his Apostles to teach all nations those things which he commanded them, Mat. 28. 19, 20. and no more; and they, like faithful Ambassadors, delivered only what they had received from the Lord, either by word of mouth, or by his Spirit, as the practice of the first general Council, witnesseth, in which they profess to lay no burdens on the disciples, but what seemed good Acts 15 28. to the holy Ghost. And Saint john testifies as they did declare to the Church those things, which they had 1 John 1. 1. 2. 3. seen and heard: Saint Paul delivered what he had received 1 Cor. 11. 23, from the Lord, so that the Ordination was the Lords and by tradition of the Apostles, delivered to the Church, and generally by them received, as appears by their practice, Acts 20. 7. at Troas, where on the first day of the week, (which is our Christian Sabbath) the Disciples came together to hear, pray and celebrated the Lords Supper, passing over the old Sabbath of the jews without any such holy exercises, which plainly demonstrates the Acts 20. 7. [Itaque jam tum caepit dies Dominicus celebrari á coelibus fidelium sensim in olescente Sabbatho Judaico. Aretius' in locum] cessation of the one, and confirmation of the other.  
We read therefore, that is was a general received observation of the Church 1 Cor. 16. 1, 2, 3. of Corinth; to sanctify this day in holy duties; and St. Paul had given the same order to be observed in the Church of Galatia on the Lord's day, which is the first day of the week, called the first day [Sire in omni uno, i e. primo die in Sabbatho. sc. Septimanae Hebrea locutio. Tre. n●t.] of the Sabbath, after the custom of the Hebrews. And if Beza may be credited, in an ancient Greek copy, it's added: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vide Bezae not. in loc.] The Lord's day; besides, Christ is the only Prophet Deut. 18. 15. of his Church, and Lawgiver James 4. 12. to his people, who reveals unto them the whole counsel Deut. 18. 18. and Joh. 15. 15. of God, and was faithful as Heb. 3. 2. Moses; therefore as Moses delivered the Ordinances for the time, and manner of worship in the old Testament: so also did Christ in the new, otherwise he could not be so faithful as Moses. Moreover, the Church of God cannot be without a Sabbath; for take away time from the service of God, and there will remain none; yea, one of the ten commands will fall to the ground; therefore, sigh we may not observe the old, we must observe the new, otherwise there's no Religion in us, as appears by God's complaint on the breach of this command: How long refuse you to keep my commandments and my Exod. 16. 28. [Cum statum religionis funditus eversum, Deus apud Prophetas indignatur violata & polluta Sabbatha conquiritur. Ramus come. de Christi Relig. lib. 2. cap. 6.] Laws, as if all God's precepts were broken by the violation of this one command, and the state of Religion utterly overthrown, when this was polluted: Add hereunto the reasons for the sanctification of the Sabbath, and we shall found them moral, and immutable, and than consequently the preceept must be so:  
As, first Gods resting from the work of creation.  
Secondly, his instituting a day for a Sabbath in Paradise, and blessing it by giving it this singular privilege to be a day of rest and holiness, and of delight unto the world.  
Thirdly, the equity, being one day of seven; and lastly, the ease of servants and cattles, all which belong to us, as well as they did to the jews; nay, the work of our redemption, and the day of Christ's actual triumph over the world, the flesh, and the Devil, the grave, and hell, deserve a more serious and greater commemoration, than could the deliverance of Israel out of Egypt deserve from them, which was but the type hereof, and is rendered as a reason for the observance of the first command, [Vide Doctor Mayrs second reason on the first Commandment, and the context, Exod. 20. 2, 3.] as well as for this; and therefore also in the substance is immutable.  
I will conclude therefore, that without question, by Christ's commanding the Apostles, or by his Spirit inspiring them, did they, and the Christians in all Churches observe the Lords day as the Christian Sabbath, after the example of our Saviour, who appeared on this John 20. 19 26. Mat. 28. 9 Luke 24. 15. 36. day, instructing his Disciples by giving Acts 1. 2, 3. commandments unto them, and speaking unto them of the things pertaining to the kingdom of God; and from the Apostles time, both the Greek, Hebrew, and Latin Churches observed the same to this present day; neither did any religious, spiritual, and godly man, but observe the same, 'tis only profane, erroneous, or licentious spirits have made no conscience hereof, witness the testimonies of former Ages. Justin Martyr [Justin Martyr Apol. 2 sub finem.] brings in his Apology, justifying Christ commanding the Sabbath, and the general practice of the Christians obeying the same. Ignatius [Ignat. Epist. ad Magnat.] Martyr, who was S. john's Disciple confirms it. So did Ireneus who followed both these, [Iren. lib. 4. cap. 19, 20.] in time and opinion [Origen. Homil. 3. in Exod.] Origen, [Tertul. lib. de Idolum.] Tertullian, and [Euseb. Eccles. Histor. lib 4 cap 23.] Eusebius, and S. Ambrose [Ambros. Serm. 62.] approve of the same. cyril Cyrillus lib. 12. cap. 58.] speaking of the apparitions of Christ on the first day of the week, saith, By right therefore are the holy Assemblies kept in the Churches on the eighth day. S. Austin [August. in Epist. ad sand. 119. cap. 13. & Epist. 86. ad Casul.] is full herein when he saith, The Lord's day is more holy than the old Sabbath, and is preferred before it by faith of the Resurrection. So also S. Jerome [Hiero. in vita Paula.] and Gregory, [Gregor. lib. 11. Epist. 37.] S. Athanasius [Athanas. in front. Homil. de seme●●.] that noble defender of the faith, saith, That the solemnity of the Sabbath was of great price with the ancient Fathers, and was translated unto the Lord's day, by the Lord himself, who instituted it. Learned junius [junius in Gen. cap. 2. 1.] saith, not by human tradition, but by the observation, and also institution of Christ himself, was the Sabbath changed: See Tilenus, River, Poliander, Walleus, Thysius, as they are [Byfields vindication of the Sabbath, pag. 126.] cited by Mr. Byfield and Beza, Piscator, Rollock, Hooper, Fulk, Scotus, Panormitane, Silvester, Faelicius, as they are quoted by Mayr, in the Explanation of his English Catechism, published by Authority: and hitherto may be added Bishop Andrews, Mr. Attorfall, Barker, Bound, Willet, Jones, Dod, and Clever; but I will conclude with Mr. Budlinger, [Bulling. in Apoc. serm. 4. pag. 14.] When Constantine made certain holy days, and the Lords day for one, it's to be understood he renewed the custom of the Apostles, and Catholic Church, and not constituted the same: For, that this day was solemnised and consecrated for assemblies in the congregation of Corinth, is manifest, 1 Cor. 16. the same day also the faithful did celebrated their service, which Saint Paul, in the 20. of the Acts: and for as much Saint John the Apostle, knew that the faithful served God in all their assemblies on the Sunday, although he could not be present with them in body, yet was he present in spirit and contemplation. Now, sigh all these famous worthies, who were spiritual, and 1 Cor. 2. 15. able to discern the things that be of God, to whom Mat. 13. 11. Joh 7. 17. [Quod ab omnibus quod ubique quod semper creditum, etc. Vin. Lyrinensis.] 'tis given to know the secrets of the kingdom, the consent of all these is a strong argument to prove the truth; and if to these you add the counsels, decrees and laws of godly Princes, and Synods, it will abundantly confirm the same. The African, [Concil. African. Can. 52. & 62.] Council forbade going to sights and interludes, because the mind was thereby drawn from spiritual duties; and likewise in Concilio Cabilonensi, the Bishops desired the King, that law●● might be made against the same, [Doctor. Mayr on the 4. Com.] Charles the great commanded his visitors, that all worldly business should cease: [Concil. Dingulos. Can. 13.] the Beast that works, by an ancient council, was forfeited on that day, [Concil. Matiscon. 2. Can. 1. & 4.] And in a Council, 588. it was decreed, that no work on the Lord's day be done; and if any neglect this wholesome law, he was to be beaten with clubs, [Euseb. in vita Constant. Zozomen. his Eccles. Hist. tripart. lib. 1. cap. 10.] Constantine the great made godly Constitutions against the violation hereof: and Leo the Emperor [Justinian. Tom. 3. pag. 459. Leoitem imper. constit. 54. & consil. Laod. Can. 29.] ordained, that according to the meaning of the Holy Ghost, and the Apostle thereby directed, that on the sacred day wherein our integrity was restored, all do rest and surcease labour, to keep it singular, and inviolable, without any encroaching on that day which God hath consecrated to his honour. Mr. Byfield, [Byfields Vindication of the Sabbath against Breerwood, pag. 154. & 163, 164] citys many other Counsels, as that of Loadicea, and the general Synod held at Petricovia, beside the Council of Nice. The Council of Paris, under Gregorius quartus, the Synod of Cracovia generally received: Guntram, [Precept. Guntram. ad Episcop. dat. in council. Ma●tiscon. 2.] King of France, commanded that no bodily work be done on the Lord's day, besides what was prepared to eat and maintain life conveniently: Edward [Fox, his Acts and Mon. vol. 1. pag. 715. printed 1610.] the elder, and Gythrum the Danish King, made a law against all labour, buying and selling on the Sabbath, and no execution be done on the Sunday: King Edgar your predecessor, made a Law that Sunday should be kept holy, from Saturday at noon, till Monday morning; so did Canutus his successor, as Edgar had done before, forbidding Markets, hunting, labours, and court-keeping, during the said space: so did King Inas, [Fox, ut supra, pag. 714.] who reigned in this land long before these, made a law, that no man, lay nor spiritual, free nor bond, should work on the Sunday; nay, our Churches of England, Scotland and Ireland, do all hold the Lords day to be directly grounded on the fourth Commandment; and therefore are taught in the liturgy, [Vide the Book of Prayer, Lord have mercy upon us, and incline our hearts to keep this law.] after the repeating of the same, to ask mercy and pardon for our transgressions past, and grace to observe it for the time to come: And the Book of Homilies [Homil. of the place and time of Prayer, pag. 125.] calls it our Sabbath; saying, God hath given command to all men, that upon the Sabbath, (which is now our Sunday) that they should cease from all weekly and workday labour, etc. and also give themselves wholly to heavenly exercise of God's true Religion and service, herein following the example of our gracious Lord and Father.  
The [Vide the Preface of the Assembly at Perth.] Scottish Church also teacheth, that the sanctification of the Lords day is of divine institution, as well by divine precept, as by practice of the Church. Lastly the Church of Ireland [Vide the Articles of Religion in a Synod as Dublin, 1615.] teacheth the same doctrine; the first day of the week (which is the Lords day) is wholly to be dedicated to the service of God; and therefore we are bound therein to rest from our common and daily business, and to bestow that leisure on holy exercises, hath public and private. If than this Christian Sabbath be of divine institution, and grounded on the moral law of God, it will necessarily follow, that what God enjoined the jews in that command, is required also of us; and what was forbidden to them, is also forbidden to us, being both under the same law. Now, the duty enjoined them, was to remember to sanctify the seventh day, viz. to separate it from common works wholly, (such as pertain to this natural life) and to consecrated it to God and holy works, such as concern our spiritual life; as to assemble in the Levit. 23. 3. and Acts 16. 13. 2 King. 4. 23. Church, and in them, to pray, read, Luke 4. 16. 22. and Acts 15. 21. and expound the Scriptures, to dispute Acts 17. 2, 3. of matters of Religion, to talk and meditate Psal. 92. tit. cum Psal. of God's Word and works, to do works Mat. 12. 10. 11, 13. and Luke 13. 10, 11, 12, 13, etc. of mercy, both to man and beast, and all other like actions tending to sanctification. And all this doth God require of us to perform, and that not some part of the day only, but the whole day must be sanctified; for how unseemly is the mixture of high and low, of divine and human▪ of heavenly and earthly things? We cannot serve God Matth. 6. 24. and Mammon together, nor follow the worship of God and our own works at one time: we cannot sanctify a day to the Lord, and yet found our own pleasures and recreations, God will not allow of any partner in his worship, neither of Baal, 1 King. 18. 21. and 2 Cor. 6. 14, 15. nor Satan, nor sin, nor yet in the time thereof, no work must be done therein, which thou canst properly call thine, or which tends only to thy natural life; as buying, Nehem. 13. 16, 17. selling of wares, or victuals, carrying Jerem. 17. 22. of burdens, embalming Luke 23. 54, 56. of the dead, going Exod. 26. 29. and Acts 1. 12. of journeys, ploughing, Exod. 34. 21. sowing, reaping, any ordinary and not necessary labour, or any other thing that is of our own Isai. 58. 13. ways, or pleasures; nay, we may not speak our own [ supra Isai. 58. 13.] words, nor think our own thoughts, much less may we do our own works. The Hebr. [Maimon Treatise of the Sabbath, cap. 21. 23, 24.] Doctors say, We may not do things like unto works, as riding of an horse, climbing of a tree, judging of civil causes, valuing of goods, separating of tithes, executing of malefactors, marrying of a wife, contriving of business for the next day; yea, St. Austen, [August. lib. de Civit. Dei, 22. cap. ult] saith, the duties of God's worship and immediate service may be done on the Sabbath, that in doing them, we do our own wills, and so break the Sabbath: God himself condemned him that gathered sticks on the Jewish sabbath, and our Church hath condemned those that prank and prick, paint, and point themselves to be gorgeous on that day; yea, those that toyishly talk, are worse than those that keep markets; and those who rest in superfluity, in wantonness and filthy fleshiness, by such, God is more [Homil. of the time and place of Prayer, 1. part. pag. 126.] dishonoured, and the Devil better served on the Sunday, than upon all the days of the week besides. And I assure you, the beasts which are commanded to rest on the Sunday, honour God better than this kind of people, so far our Homily. I find in Scripture four sorts of works, allowed on this day, and no more. First, works of holiness, as Luke 4. 16, 17. Preaching, Acts 16. 13. praying, singing of [Psal. 92. tit. cum Psal.] Psalms, etc.  
Secondly, works in their own nature servile, yet directly tending to piety, as the kill and Mat. 12. 5. sacrificing of beasts, the blowing Levit. 23. 24. & Numb. 10. 2. of Trumpets, the compass Jericho Joshua 6. 10. round, carrying the Ark, the impotent man John 5. 11. that was cured by carrying his bed, and of this sort is our tolling or ringing of a bell to call the Assembly, our going or riding to Church, 2 Kings 4. 22, 23. etc. Thirdly, works of mercy, both to man and beast, as feeding the hungry, Mat. 12. 4. & Mark 2. 25. watering of Luke 13. 15. cattles, helping man or beast Luke 14. 5. out of a pit, curing of wounds, Luke 13. 16. & Mark 3. 4, 5. or healing of the sick, and under works of mercy are comprehended works of absolute necessity, as quenching a house on fire, defending a man's self 1 Maccab. 2. 41. against his enemies, tending of 1 Sam 1. 22. children, etc. The Jews themselves acknowledge peril of life, [Maimon. Treatise of the Sabbath. cap. 24. sect. 5. & cap. 2. sect. 1.] putteth away the Sabbath; therefore to a sick person that is in danger, they do all things needful for him on the Sabbath day. Lastly, works of common honesty, as putting on of , going to ease, dressing and preparing convenient food, etc. are lawful, and approved. All other works, sports, recreation and plays, are sinful and forbidden, though never so small, whereby the mind is withdrawn from sanctifying the whole day unto the Lord. Therefore [Tertul. 2. cont. Marcio.] Tertullian saith, Thou shalt do no work, namely, thine own. Mr. Greenham [Greenhams Treatise of the Sabbath, pag. 169.] saith, That recreations, shooting, and the like, on other days lawful, are now sinful; as we deny Church-feasts, Wakes, and Revels, as imitations of the Heathen: so we deny Holy-day-Playes, as remnants of ancient profaneness. Mr. Bullinger [Bullinger in Apocal serm. 4. ad finem.] complaines of those, who abused the Sunday in gaming drinking, dancing, and worldly business. Godly Mr. Perkins saith, [Perkins Golden chain, pag. 150.] The Sabbath is polluted by using Jests, sports, banqueting, or any other thing whatsoever, which is a means to hinder or withdraw the mind from that serious attention, which aught to be in God's service. For, if the works of our calling must not be exercised, much less these, whereby the mind is as well distracted from God's service, as by the greatest labour. The whole Sabbath, from the beginning to the ending must be sanctified. Dr. Mayr [Mayr. Expos. of the Catechis. pag. 393.] condemns all worldly speeches, and thoughts, whilst the day consisting of four and twenty hours continueth. If we muse or meditate upon any thing, yea, even in our beds in the dark of the night, it must not be upon our worldy affairs, but upon the word which we have heard, or read. Small works which come not within the compass of Religion, mercy, or necessity, are forbidden on the Sabbath: so Mr. Dod, [Dod & Clever on the 4. Com.] All civil works saith the Author of the practice [Practice of Piety, pag. 442.] of Piety, from the lest to the greatest, as studying of any books, but Divinity, all recreations, liberal drinking, gross feeding, and talking about worldly things; yea, to be merely vacant is absolutely forbidden, for it is to be sanctified. Therefore Dyonisius Bishop of Corinth to [Euseb. lib. 4. c. 22.] Sofer Bishop of Rome, saith, We have spent the Lords day an holy day, after their ancient custom. And justin Martyr affirms [By fields vindication of the Sabbath, pag. 150.] of the Christians, that after the performance of the works of piety, they spent the rest of the day in godly conference, and works of charity. And S. Austin saith, If the jews celebrated their Sabbath with such devotion, how much more aught Christians to be vacant to God alone, on the Lord's day, abstaining from all earthly affairs, and enticements of the world? and reproveth them of telling of tales, slanders, playing at Dices, and such unprofitable sports, as it one part of the day were set apart for duty to God, and the rest of the day, together with the night, were for their own pleasures. And S. Ambrose his teacher saith, [Ambrose tom. 3. serm. 33. pag. 259.] Let us all the day be conversant in prayer, or reading, and he that cannot read, let him ask of some holy man, that he may be fed with his conference, let no secular acts hinder divine, let no table play carry away the mind, let no pleasures of Dogs call away the senses, let no dispatch of business pervert the mind with covetousness, and so S. Jerome [Jerome ad Rustic.] saith, On the Lord's day, they only give themselves to prayer, and reading. Constantine the godly Emperor, although by an over great facility, being misled, under pretence of the miscarriage of the fruits of the earth, to grant leave for husbandmen to work, as our famous [Hooker Eccles. polit. lib. 5. sect. 71. pag. 385.] Hooker speaks, yet being belike after better instructed, he made more religious [Euseb. in vita Constan. & Zozom. hist. Eccles. tripart. lib. 1. cap. 10.] constitutions afterwards, that all should cease from suits, and other business, and should be only occupied in prayer upon it. And that holy Martyr [Ignat. epista. d Magnetios.] Ignatius wils the Magnetians, Let's not Sabbatise after the Jewish manner, as rejoicing in idleness, but let every one of us keep the Sabbath spiritually, rejoicing in the meditation of the Law, not in the remission of the body; admiring the workmanship of God, not eating things of the day before, nor drinking things lukewarm, nor walking measured spaces, nor rejoicing in dance, and mad shoutings, and clapping of the hands and feet: Thus both Scripture, Counsels, Fathers, have condemned as unlawful, all works, sports, recreations, whereby the heart may be withdrawn any way from holy duties.  
Yea, the very [Bianca fields vindication of the Sabbath, pag. 81, 82.] Heathen observed their festivals with severe exactness from all work. I will conclude with Musculus, [Wolf. Muscul. loc. come. in quartum preceptum, pag. 161.] This is a sin which hath made the multitude drunk, and so hath lost the truth of examining it: for, if a man go to blow or cart, he is we say a profaner of the Sabbath, but let him drink or dance, whore and play, fight and brawl, he is not condemned for profanation, surely the beasts which do towards sanctification, do better observe the sabbath than these men; for, if necessary and lawful works are forbidden, how much more vain sports? He which disobeyes Gods command is disobedient, and rebellious, but he which herein will not imitate his example, degenerates from God, and openly declares himself to be an alien to the Spirit of God. For, is there not need of the vacation on the whole day: Consider what preparation is required before we come into God's Eccles. 5. 1. presence, what meditation after the hearing Deut. 5. 32. & 6. 6. & Psal. 119. 11. Luke 2. 19 Acts 17. 11. of the word, that we may chew the cud ourselves, and after call our families to accounted as S. [Chrysost. in Mat. cap. 1. Hom. 5.] chrysostom exhorts, by the similitude of one going into a Bath; and Mayr at large illustrates the [Mayr expos. on the Catechis. pag. 390.] same, showing its our Fair day, to buy spiritual food, wherein we aught not to be idle and negligent: God allows six whole days for our bodies, and but one for our souls, and shall we curtail that too? If men will see that their servants work all the six in their business, will God permit his servants to be idle, wanton, or slothful on this day? surely 'tis just with God to make our six days labour unprosperous, when we are careless of his seventh day's work. For, 'tis a heinous sin of which he greatly complains, and doth punish, as by the Prophet Jer. 17. 21, 22. Jeremiah, that they carried and bore burdens on the Sabbath, and did not sanctify it, as he commanded them; but they obeyed not, nor yet inclined their ears, but made their neck stiff that they might not hear, nor receive instruction. And so by the Prophet Ezekiel Ezek. 20. 12, 13. & 20. 20, 21. etc. I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctifieth them; But the house of Israel rebelled against me in the wilderness, they walked not in my statutes, they despised my Judgements, (which if a man do, he shall live in them) and my Sabbaths they greatly polluted, than I said, I will pour out my fury upon them in the wilderness to consume them, and the same lesson I gave to their children, but they also walked in the steps of their fathers, and polluted my Sabbaths. Than I said, I will pour my fury upon them to accomplish mine anger against them in the wilderness, yet God spared them than for his Names sake, jest that should be polluted in the sight of the Heathen; yet he swore that he would scatter them among the Heathen, and disperse them through the Countries, because they had not executed his Judgements, but had despised his Statutes, and had polluted his Sabbaths, and their eyes were after their Idols. And again, Ezek. 22. 8. 13. 15. Thou hast despised mine holy things, and hast profaned my Sabbaths, behold therefore, I have smitten my hand at thy dishonest gain, I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And in the next, Eze. 23. 38. 45, 46. ad finem. chapter; Moreover, this have they done unto me, they have defiled my Sanctuary in the same day, and they have profaned my Sabbaths, which God severely amongst other sins, threatens to punish: the same you may see in the Prophecy Amos 8. 5. 7. 8, 9, 10. of Amos; and God complains, that the Priests had violated the law, and put no difference between the holy and profane, the clean and the unclean, but they had hid their eyes from Ezek. 22. 26. his Sabbaths, and he was profaned amongst them: And God spoke, Exod. 16. 28. unto Moses, that he might speak unto the people, and show them this sin.  
How long refuse you to keep my commands and my laws, he accuseth them for the breach of them all, when this is violated, and indeed in violating this, we break all the rest, not only in regard of guilt, habit, or disposition; but also actually: For, first, in following our pleasures or profits on this day we set up other gods Ezek. 14. 3. before him in our hearts; and secondly, we fail in the manner, Numb. 15. 39, 40. of his worship, by neglecting those holy duties which he hath required on that day; and thirdly, we take his name in vain, professing ourselves Christians, and yet not allowing Ezek. 22. 26. a day for his service, which the very Pagans' denied not to their gods: Fourthly, we serve sin, Satan, and our own lusts, and not sanctify a Sabbath to the Lord, when we follow our pleasures, sports, and pastimes, [Testium est quod famulatum impendat majusque peccatum est in exercitu, similes infideliter agens cum hoste pactum habeat, quam si in aliquo obsequio ducis deficiens inveniatur. Aquin. Sum. 12 de q. 100 Ar. 6. c.] neglecting his household service, and holding league with his enemies, which is a greater sin than the neglect of any other duty enjoined by our captain. Fifthly, herein we transgress the command of God our Father, Prov. 1. 8. and obey not the precepts of our mother, the Church, who both commands the observance thereof, nay all superiors, that transgress herein, teach a bad lesson against themselves, and give a worse example for those under their charge to follow; and so sixthly, become guilty, not only of their own souls blood, Matth. 5. 19 [Nullus censebitur in Ecclesia, Beza.] but also destroy those that follow their wicked example, and so thereby loose their own souls; for he shall be called the lest in the Kingdom of God, that breaks the lest command, and teacheth men so; woe be to that man than, by whom such an offence cometh, it were better a Matth. 18. 6, 7. millstone were hanged about his neck, and he were cast into the Sea, than that he should offend one of Christ's little ones. Seventhly, hereby they commit spiritual Hosea 2. 5. and Isai. 50. 1. adultery with their pleasures and profits, and so reject Christ, who is their only Lord, Ephes. 5. 32. and husband; yea, by this sin, they defile their bodies, which should be the temples 1 Cor. 3. 16. of the Holy Ghost, and so 'cause him to departed, making them houses for Satan, Luke 11. 26. and Rom. 6. 12. and sin to reign in. Eigthly, they rob God of his time and service to be performed therein, which is aggravated, in that God hath given us six, and required but one day of us, whereas he might have taken six, and have given us but one: Therefore 'tis not only unreasonable, but horrible ingratitude, thus to recompense him evil for good; this is a reason rendered in the command, Six days shalt thou labour, but the seventh day is the Sabbath of the Lord thy God; nay, thou robbest thyself and posterity of God's blessings, both here and hereafter, which he hath promised to those that delight to keep the Sabbath, as the Isai. 58. 13, 14. and 56. 2. 6, 7. Prophet's witness. Ninthly, hereby they lie unto Isai. 29. 13. God, in baptism, having promised to keep Gods holy Will and Commandments; now this being one, as hath been proved, in wilfully violating the same by their practice, they lie Acts 5. 3. unto the holy Ghost, violate their Psal. 78. 36, 37, 38. covenant with God, and so make shipwreck of faith and a 1 Tim. 1. 19 good conscience. Lastly, they covet after those things that are Gods, to employ it on themselves, their lusts, profits, being weary of his Sabbaths, and longing to have it overpast, like those in the Prophecy Amos 8. 5. of Amos: For we being Gods obliged servants, both by Psal. 110. 3. creation, and redemption, 1 Cor. 6. 20. we may not the lest moment of time withdraw ourselves from attending on his service prescribed us, in the day of his holy assemblies, without being guilty of covetous and deceitful intentions towards our Creator and Redeemer, which he accounts no less than rebellion, and treason against his sacred Majesty; which offence, who so wilfully committed, was by the Judicial law of the Jews, Exod. 31. 15. to suffer death: And we see God himself giving sentence of stoning Numb. 15. 31. on the man that but gathered sticks on that day: The Rabbins of the jews, [Maim. Treatise of the Sab. cap. 1.] understand it of the wilful open and presumptuous offender; otherwise, if he offended through ignorance Numb. 15. 27. Levit. 4. 2. or carelessness, he was to bring his oblation; but if it willingly was done, though in private, God, they said, would secretly cut him of; and herein they erred not, for it brings Gods judgements on a man, if it be particular, or nation if general. God brought much misery and affliction on the jews his own people, slew them with the sword of their enemies, who carried them away captive into a strange land, even for this sin, as they▪ themselves confess their Nehem 9 33. compared with chap. 10. 29, 30, 31. affliction just, particularly for this sin, and therefore entered into covenant to sanctify the Sabbath, and if the people of the land bring ware, or any victual on the Sabbath day to cell, that they would not buy of them; and therefore that good Govenour, Nehemia, Nehem. 13. 5. when he saw in judah some treading of wine presses, and bringing in of sheaves, and lading of Asses on that day, and carrying of burdens, and buying of fish, and wares, he contended against the Nobles of juda, and said unto them, What evil is this that ye do and profane the Sabbath? did not our fathers thus? and did not our God for the same bring all this evil upon us, and upon this City? Yet ye bring more wrath upon Israel, in profaning the Sabbath; therefore to prevent this, he caused the gates of the city at even of the Sabbath, (when it began) to be shut, and not to be opened, till after the Sabbath, setting his servants to watch that no burden be brought therein, and threatening the merchants and sellers, if they came again on the Sabbath, he would lay hands on them. And after that, he caused the [Qui die quoque Sabbathi ut reliquis pro festis necessaria comparabant. Trem. & jun. not. in loc.] Levites to cleanse themselves, and that they should come and keep the gates to sanctify the Sabbath. And indeed, God threatened so much before unto the Israelites, Jerem. 17. 27. that if they would not hearken to him, to hollow the Sabbath day, and not to bear a burden, even entering in at the gates of jerusalem on the Sabbath day, than I will kindle a fire in the [In toto termino est synecdoche pars pro toto. Trem. & jun. in locum.] gates thereof, and it shall devour the palaces of jerusalem, and it shall not be quenched: so by the Prophet Ezekiel, Ezek. 22. 26. conjoined with 31. because the Priests hide their eyes from the Sabbath, and God was thereby profaned amongst them, therefore have I poured out mine indignation against them, I have consumed them with the fire of my wrath, their own way I have recompensed upon their own heads, saith the Lord: Have we not also had many examples, both at home and abroad, of God's justice on the prophaners of this day, both for working and sporting? Doctor Mayr [Mayrs Exposition of the Catechism, pag. 385.] relates of a Council in Paris, wherein divers honest men urged for some special decrees for the observation of the Lords day, alleging, how some on that day intending their husbandry, had been smitten with thunder and lightning, to the laming of some, and utter destruction of others: Another carrying home corn, had both corn and barn burned.  
At Chemstat [Jo. Fincol. lib. 3. de Mirac.] in France, the woman and her children, that would not be warned by the fire sent from heaven twice, for picking of flax, in the third Sunday, were all most miserably consumed. The [Mayrs Expos of the Catechis. ut supra.] Centuriators of Magdenburgh, report of a Noble man, who daily went a hunting on the Sunday, neglecting God's service, therefore God sent him a child with a head like a Dog: The Miller [Idem ut supra.] that would not cease from grinding on that day had both meal and mill burnt: Come we nearer home, and at Teverton [Byfields Vindication of the Sabb. p. 99] in Devonshire four hundred dwelling houses were at once on fire, and consumed for their horrible profanation of the Lords day, Anno 1598. in which above fifty persons were burned: Mr. Byfield relates of them memorable [Byfield, lib. ut supra. p. 101.] examples of God's wrath revealed from heaven against the ungodliness of men, in profaning the Lords day, which fell out whilst he was answering Mr. Breerwoods' Treatise, who wrote against it, the one, Decemb. 19 1630. of one who on the Lords day, would ring a pig, his daughter persuading him to let it alone till the morrow, because it would hinder his going to Church, but he being inexorable, in the midst of his work, was strike suddenly speechless, and never spoke more, but died within eight days after, his name was John Hunt of Occam, in the County of Surrey. The other, [By field, ut supra, pag. 102.] was Richard Roberts, Apprentice in London, who was sent for a gown to Maldon, and returning home, his horse threw him, and after rising, he presently sunk down and died: Also he relates, that at Twickenham in Middlesex, 1626. the people, given to May-games on the Sabbath, as they assembled to take down their old Maypole, a woman standing by with a child in her arms, gazing on, one of the ropes broke that held the pole, and so it fell down, and the edge [By field, lib. & pag. ut supra.] of the Weathercock struck the child on the head, and killed it: In the same year, to my knowledge, at Compton Chamberlain in Wiltshire, at the house (of that profane Justice of the peace) Sir john Penruddocks, there was a dancing match on the Lord's day, there came a stranger of another town thither to dance, whose name I know not, but after some time continuance there, as he was capering, he fell down dead presently in the midst of the company, and left behind him a notable example of God's displeasure, both towards that ungodly [Vide Zanchy in Epist. ad Ephesios', ●ur thorae sunt vitantae: 1. Quia sunt ●urpe ●● homine Christiano indigna: 2. Quia non conveniunt vocationi & professioni suae: 3. Quia sunt contrariae gratiarum actioni: 4. Quia sunt fractus scor●ationis, & immunditiae omnis: 5. Quia ad novas provocant immunditias: 6. Quia per haec male audet Christiana religio apud Turcas, & Infideles: 7. Quia saepe sunt causae rixae blasphemiae, homicidii habent speciem mali: 8. Nutriunt concupiscentias carni● oculorum.] exercise of mixed dancing, and also of profaning his holy Sabbath: Also about 1635. [A ferufull example of God's justice at Sarum, in the County of Wilts.] a profane company of young men, on the Lord's day, early in the morning, went to Clarrindon park to cut down a Maypole, and having loaded one, as they were coming down with him at Milners bars, entering into the city of Salisbury, one of the cart wheels fallen into a rout belike, which caused the young tree in the cart, (which they had stolen for a Maypole) to give a treat furge of one side, which struck one of the company such a blow on the head, ●hat it beaten out his brains, whereof he presently died. A fearful example of God's wrath, both against that heathenish sport, and wilful profaning of his Sabbath, whilst he makes the very thing they had chosen for their sport and pastime, to be the instrument to execute his fury, as appears in this and that other example at Twickenham, hereby making his will known by the judgement which he executeth, ensnaring the wicked in the works of their own hands, Higg●cion, ['tis a matter of deep meditation, worthy to be well minded, and spoken or s●●g with earnest consideration always. Ainsworth in locum. Rem sum moditandu●: so Trem. & Jun. not. in locum.] Selah, Psal. 9 16. which requires our deepest meditation, as a matter that much concerns us, when the Lord himself gins to work, seeing we have made Psal. 119. vers. 126. void his Law: And now indeed his judgements are over all the Land, seeing we have generally trespassed against him herein.  
For we have brought wrath upon ourselves, in profaning the Sabbath; for did good Nehemiah, Neh. 13. 17. grieve for this sin, and contend with the Nobles of Israel, for permitting grapes to be trodden, burdens to be carried, and ways to be sold on the Sabbath? (all which works were lawful on other days) what would he have done, had he seen them carousing, and dancing, fight and wrestling, and doing the works of the flesh, when he was so zealous for these? which are the recreations and sports generally used on the Lord's day, through the kingdom? and countenanced, and approved by a Declaration, contrived by these wicked Counsellors, and sent out in your Majesty's name? enjoining all Ministers to read it in their Churches, under a great penalty? which book was blasphemous to God's holy Commandment, his Word, and Honour, scandalous to all the godly throughout the Christian world, most injurious to your Ma.tie soul, crown and dignity, and posterity, and hurtful, destroying many ignorant souls for ever, and generally evil to the whole kingdom, bringing Gods judgements on the land, as he hath threatened, Jer. 17. 27. and Ezek. 20. 15. 21, and 22. 26. 31. and Nehem. 9 33, 34. and 10. 31. and 13. 18. and Leu. 26. 31. 32, etc. (in his Word) might he not justly censure us as Atheists? contemners and depravers of his Word, wilful prophaners of his Sabbath, stealers of his time and honour, Matth. 15. 6, 7. and lukewarm, 2 King. 17. 33. Laodiceans, professing ourselves Protestant's, Christians, but living like the Papists and heathen, who know not God, who keep their feasts to their gods, with such sports and sins, as to Bacchus and Venus, or to their Idolatrous Saints, which is all one? in both which, [Quide de nostris feriis dicendum alium quam latins esse, ut necessarii● operibus vacetur, quam quod Baccho & Veneri, & omnis generis delicii● non Christo Domino, sed Sathanae servitur, non salus nostra curatur, sed perditio conciliatur, etc. Musc. loc. come. in quart. precept. pag. 159.] Musculus in his time, grievously complained, not Jesus Christ the Lord, but Satan was served and obeyed on which day our salvation is not cared for, but our damnation is procured, God's anger is not appeased, but provoked, manners are not corrected, but corrupted, God's judgements are not by our prayers and tears diverted, but by our plays and laughters converted on us, and that justly, for our horrible profaning this day, & in that most of our Ministers that should have given warning of the sword, Ezek. 33. 6. coming for this sin, have been blind Watchmen, and with the Israelitish Priests, have hid their Ezek. 22. 26. eyes from the Sabbath, and have been leaders and teachers to the violation thereof, becoming wolves, and not shepherds, the Bishops giving an ill pattern to the Nobles, to sit this day at Council Table, when there was no necessary urgent cause, which hath made their counsel speed not better; by reason whereof God hath poured out his indignation upon us, and consumed us with the fire of his wrath, for so he threatened Ezek. 22. 26. 31. He would kindle a fire in the gates of such a people, and it shall devour the palaces thereof, and shall not be quenched; and hath he not fulfilled this prophecy on us for this sin, by kindling, first the fire of jealousy, than contention and war, which hath burnt and flamed in all parts of the kingdom, and yet remains unquenched; nor can it be, till the sins which is the fuel that feeds it, be removed, otherwise the sword shall make us desolate, and than the land shall enjoy her Sabbaths, because we did not, etc. Levit. 26. 31. to the 36. for, shall we fight and kill, drink and dance, buy and cell, at lest vainly talk, sport, feast, walk, or sleep away that day which he hath consecrated to holiness, and to his peculiar service, and yet think we shall have peace? Surely herein we do but mock God, and deceive ourselves, do we not know, as the Psalmist speaks, How all that work painful iniquity, that eat his people eating bread, and call not on Jehovah, that they shall be brought even there in great fear? Shall we, as learned Junius [Psal. 14. 4. In bonos injurii est in Deum impii itae se confirmant in sua impietate & injustitia ut commentationibus & libedini suae audeant indulgere deumque ipsum contemnunt arrogantissime quasi retundentes stimulos conscient. Trem. & jun. not. in loc.] deciphers them, being hereby both blasphemous to God and injurious to good men, confirm ourselves in impiety, daring to continued in our old profanation, by pampering our lusts, and pleasures, & so arrogantly contemn God, searing our consciences that the pricks thereof may not enter, or at lest repressing the accusation thereof, persisting secure without remorse, & so bringing more wrath upon ourselves till we be destroyed? God forbidden, a better and more safe way is it for your Majesty and people, to harken and do what the book of [Homil. of the time and place of prayer, 1. part pag. 126.] Homilies requires, namely, to lay our hands upon our hearts, to repent and amend this grievous and dangerous wickedness, to stand in awe of the Commandment of God, and gladly to follow the example of God himself, and not to be disobedient to the godly order of Christ's Church, used and kept from the Apostles time, unto this day, to fear the displeasure, and just plagues of Almighty God, for our negligence in our labour and travel, and for our wilfulness in out sporting and playing on the Sabbath day or Sunday, and in not resorting together with repentant and prepared hearts, to celebrated and magnify God's blessed Name, in quiet holiness and godly reverence. Will ye draw nigh to him with your lips Esay 29. 13. when your hearts are fare away from him? even in the midst of your devotions, being carried away with the thoughts of pleasure and profit, which after Service you use to practise, which thorns Luke 8. 14. growing in your hearts, makes the word you hear uneffectuall, and your prayers an Prov. 21. 27. abomination, because brought with a wicked mind, or not delivered with 1 Cor. 14. 15. understanding and Rom. 8. 26. power of the Spirit, to God's James 4. 3. glory, and yet think to escape. Not, not, Christ's blood 1 John 1. 7. & Revel. 1. 5. is the only liquor wherewith we must wash away the filthiness of our polluted souls, with only contrite Mat. 11. 28. & Esay 66. 2. & 57 15. hearts lay hold on, by a lively faith, Acts 16. 31. & Ephes. 2. 8. & John 3. 36. 16. 18. and the tears Esay. 28. 5. Jonah 3. 10. Joel 2, 12. 18. of a broken heart are the only water to extinguish [Oratio Deum levit sed Incrima cogit hac ungit, illa pungit. Gregor.] the fire of God's wrath, and assuage the flames of this Civil war. Let your sacred Majesty therefore with Ephraim, now that both by chastisement and reproof of God's word, you are instructed, smite upon your thigh, and be ashamed and confounded, in regard you have borne the reproach of your youth. Let your former Declaration be recalled, and the Counsellors thereof (if not already) be severely punished; and a new Declaration be published, condemning the old, and enjoining strictly the severe and exact sanctification thereof, to be read in all Churches, that the Name of God may be as largely glorified, as he was formerly 2 Cor. 7. 11. profaned, and with good Nehemiah, Nehem. 13. 19, 20, 21. let your Majesty, with your two houses of Parliament enact a new Law, with greater penalty than heretofore, for the sanctification of this day, and let Officers be appointed to see the due performance thereof, that so, such as offend wilfully, may be laid hands on, and be severely punished, for contemning the commandments of God and the King, as that pious Governor took care for jerusalem. Lastly, let the Levits, the Ministers of the Church (in their several Congregations where they read that book) cleanse themselves from this sin, by a public, hearty, and sorrowful Recantation of their error herein, and let them promise' for the future, and exhort also the people thereunto; to labour diligently to sanctify it themselves, and to see it sanctified by those that are under their charge, that so God may remember them concerning this, and spare them according to the greatness of his mercy; and if any refuse to obey herein, let him be suspended; and if they continued obstinate, let them be deprived both ab officio, & Beneficio, until they shall revoke their wicked error. Than will God, according to his promise jer. 17. 25, 26. [Id est regnum totum permanebit florentiss●mum. Trem. & jun. not. in loc.] establish your Majesty's Throne, and you and your posterity shall enter into the gates of your Royal City, surrounded with your Princes, and Nobles on Chariots and horses, loved and honoured by all your loyal subjects, but [Homo pius optimus est subjectus sic. Psal. 101. 8.] especially by those who sincerely fear God, who will all bring offerings, and sacrifices of praise to God, for putting this thing in your Majesty's heart, and God himself will bestow a blessing both on Esa: 56. 2. 3. 4. 5. 6. 7. you, and them, and will give unto you an everlasting name that shall not be cutoff, & will bring you to his holy Mountain, & on this day make you joyful in the house of prayer, accepting your offerings and devotions herein, which is the daily and hearty prayers of your most humble and faithful Subject.   

2. Cause. To permit, or commit Superstition, is a great sin: And brings the judgement of God upon a Nation, if it be general, and public. But ●● have generally and publicly both permitted and committed Superstition. Ergo, God's judgements, are just on us.  
SUperstition [saith Aquinus 22. q. 92. Art. 1. Superstitio vitium est Religio●● oppositum, quo quis divinum exhibet cultum vel cui non debet, vel non co 〈◊〉 quo debet.] is a vice, oppsite to religion, in the access, whereby a man gives divine worship, either to whom he aught not, or not after that manner he aught: So that the species of it, must chiefly be two which I call Idol worship, and will worship; and in both these lieth our offence. By Idol worship, I understand, when men make any Image to worship it, or to worship the true God by it, or to resemble God by that Image so made. This sin Moses forbade the Jews with a strict caveat, Deut. 4. 15. 16. etc. 23. Take good heed unto yourselves, for ye saw no similitude etc. See the? second Commandment; for to whom will ye liken me faith the Holy One? Esay: 40. 22. This was the sin of the israelites in the Wilderness, when they 〈◊〉 the molten calf and worshipped God in it, Exod 32 4. 5. 6. following their old custom they used in Egypt, for they changed their glory into the similitude of an ox that eateth grass, they served the Idols of Canaan. Psal: 106. 19 20. 36. 37. This also was Jerob●●ms sin, wherewith becaused Israel to offend, in making the two golden c●●fes 1 Kings 12. 28. Resemblances, for the people to worship God by; and this was Micahs Idolatry, in making a graven, and a molten Image, and having an house of Gods, making an Ephod, and a Teruphin after his own fancy; and confecrating one of his Sons to be his Priest, Judg: 17. 5. 13. [Hominis imperi●i ser●●● & in pi●t●●●● parum instituti: Jun in loc.] & yet all this he intended for the service of God, for now saith he the Lord will be good unto me; This was the sin of the heathen, Rom: 1. 25. they changed the glory of the incorruptible God into ●● Image like corruptible man, and to binds, and four footed beasts, and creeping things: Nay to use the lest gesture of love, or reverence, unto such Images by whomsoever made, is Idolatry, a great sin. Thus to kiss those Images, as those did that sacrificed to the calves, at bethel, and Dan, Hosea. 13. 2. [Hoc subjectionis symbole Dominum agnoscentes, as Joseph was to be honoured by the command of Pharaoh, Gen: 41 40.] thereby testifying their religious honour, and service, or to bow before them, Commandment the second, Deut: 5. 9 10. and 1 Kings 12. 30. Luke: 4. 7. to put of the hat to them, kneeling before them, is to worship them as you may see in comparing Mat: 27. 20. with Nark: 15. 19 yea to be but present at the Idols service, or feasts, 1 Corin: 10. 20. 21. for this the Apostle condemns as being partaker of the table of Devils; thus Israel joined themselves to Baalpeor, and eat the offerings of the dead, Psal: 106. 28. they burned incense to other Gods, and worshipped the works of their own hands. Jer: 1. 16. so also, Exod 34. 15. Nay, not only to commit, but to permit this Idolatry, is a crying sin, so God requires, Levit: 19 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, 'tis the sum of the second table, to love thy neighbour as thyself, Luke. 10 27. 28. Mat: 19 14 [Ne dissimulato in co ullr●● pecucatum quod non corripias, Jun in loc.] Silence & flattery are both alike, hateful to God, therefore Ainsworth well translates that place, lest thou beat sin for him, to wit, the guilt and punishment thereof. Jun: and Trem: renders it Neque ferto in copeccatum, by conniving or dissembling, because he doth not save a soul from death, as every Christian is enjoined, James: 5. 20. nor perform that duty laid on him, Heb: 3. 12. 13 and Mat: 18. 15. to admonish one another daily, privately to tell thy brother of his fault, his blood therefore God will require at thy hands. Ezek: 3. 18. Which though there, it be spoken principally of the Minister, yet doth it not exclude the Magistrate or neighbour, for whosoever he be that reproveth not, nor punisheth sin, when he may, and aught, becomes partaker with him. Even to hold his peace, makes him guilty, [Qui ta●●t censentire videtur, Deut: 22. 4. Psal. 50. 21.] for silence argues consent. Therefore saith God, thou shalt not see thy brother's Ox, nor his Ass falldowne by the way, and hid thyself from them, thou shalt surely help him, to lift them up again: doth God take care for Oxen? Or saith he not this for our sakes? For our sakes doubtless, as Saint Paul proves, 1 Cor: 9 10. [Cadit asina succurritur ei, cadit anima, non est qui relenat ●um. Ber: in Cont: and Saint Bernard observes, with compassion, and pity. The Ass fells and behold every one is ready to helps him up. But man's soul sins, and yet none yields him aid to ●●ise. And if you look, into the Law, ye shall found, that if the people of the Law, do any ways hid their eyes from the man that offered his seed to Molech, which was one kind of Idolatry, Levit: 20. 4. they became guilty of that sin, and so if any Idolatrous City should departed from the Lord, and serve other Gods, The rest of Israel were to inquire, and make search, and ask diligently, and behold if the thing be true which was heard, or suggested, that such abomination was wrought, they were to smite the inhabitants of that City, and to destroy it utterly, and all that was therein, Deut: 13. 13. 15. with sword and fire; and this we found practised on the Rumour of the Altar, made by the two Tribes, and half, of this side Jordan. Josh: 22. 12. and for neglect hereof, Israel is put to the worst before the men of Ai, Joshua not punishing, and the people not keeping Achan from his sins, as they were enjoined 7. 1. 5. in any wise to keep themselves, and every one his neighbour, from the accursed thing, Josh: 6. 18. 19 [Servate & 〈◊〉 ipsos singuli, & alii, alios. Igitur totus populus peccati unius hominis tanquam membri ad universitatem pertinentis, rem effectus est contagione peccati, quia neque H●canem servaverunt à peccato, neque se à contagione & reatu. Jun. in locum.  disciplinam sanciret obedientiae quam non solum curare quemque oportet in populo sed invicem adfibere diligentiam & tanquam unius corporis ac unius hominis membra alia pro aliis esse soliceta. Aug.] for though their conscience were not stained, with the knowledge of the sin, yet their hearts were defiled, through their negligence in God's command, in not watching diligently, and hindering him from the sin. Therefore saith Saint Austen, he in his invisible and wise Counsel, punished many, temporally, for this sin, that so he might strike terror in others, and establish the discipline of obedience, among his people, whom he will hereby teach, not only for themselves to be careful in particular, but diligently to look one to the other, and to be careful one for the other; as the natural members in man's body do: so would we, being all members of Christ, and so each one of another Rom: 12. 5. and 1 Cor: 12. 25. 26. for surely 'tis an unhappy friendship, and no true love, to favour thy brother's ears, and break thy own, if not thy brother's neck, by thy silence suffering Satan, to prevail against thy brother, and to entrap thee, ●● Carthusian saith, Quae illum quem diligit, tacendo, tradit diabolo, Ephes: 5. 7. 11. Saint Paul commands us to have no fellowship with the unfruitful works of darkness, nor to be partakers with wicked men in their sins, either by consenting, or rejoicing with them, Rom: 1. 34. or by holding our peace, or secretly favouring them. 1 Tim: 5. 20. But those that offend, are to be reproved before all. Tim: must lay hands suddenly on no man, and though unworthy men for lucre, or vainglory, will thrust themselves into the Ministry, or foolish and corrupt Elders for fear, or favour, will suddenly join themselves to ordain, whom they affect, yet he must not partake with either of them in their sins. It was a fruit of a holy zeal stirred in the israelites, when they arose all as one man, Judg: 20. 1. to execute justice on that horrid fact of the Benjamites, and therefore God approves the War, and commands those of Jabesh Gilead that came not to it, to be destroyed. Judg: 21. 8. 10. [Omnes uno ore constituerunt sibi permanendum esse in illa ratione divinitus ostensa consulendi reliquiis Benjaminitarum contumacis castigandi, Jun: and Trem. in locum nota.] 'tis a chief part of the Magistrates duty, who is the Minister of God, to be the Avenger, to execute wrath upon him that doth evil, this being one special act of his power, to strike with the sword, as occasion serves: That so he may be a terror to those that do evil. Rom: 13. 3. 4. 5. 6. And for not putting this in execution, the Magistrates of Israel are called Rulers of Sodom, Esa. 1. 10. [Malitia atque sceleribus cum Sodomitis comparandi quibus propterea non immerito gravissimum excidium importasset Deus. Jun. & Trem. not. in loc.] as shameful in impiety and sin as they; and for this cause, those thousand heads of the people are commanded to be hanged up, who suffered the people unpunished to join themselves to Baalpeor, and to eat the sacrifices of the dead, [Primarios multitudinis eoram qui ad Idololatriam se contulerunt.] Numb. 25. 4. that so by their death, Moses might reconcile the people unto God, by executing justice on them, according to God's command: it was no excuse for King Saul, to say, the people took of the spoil, when he should have hindered them, and have punished them for it, 1 Sam. 15. 21. 23. for the Prophet tells him to his face, because he had rejected the Word of the Lord, and connived at the people, to do contrary to his command, for fear of them, vers. 24. the Lord had rejected him from being King: For, as God will require the blood of him that dieth unwarned at the watchman's hand, as it is, Ezeek. 33. 8. and 3. 18. And therefore commands him to warn the wicked from his way, that he die not in his iniquity: So also of the Magistrate, he expects judgement to be done, for to punish the wicked, and to reward the good, by executing judgement and righteousness, and deliver the spoilt out of the hand of the oppressor, and to do no wrong, nor violence to any person, but most chief to the fatherless and widow, Jerem. 21. 12. and Jer. 22. 3.  
Great and grievous was the punishment threatened on Eli's house, in conniving and sparing his sons sins: For, though he sharply reproved them, 1 Sam. 2. 23. [Non ad hoc reliquum est peccatis sacrificium, nec quisquam pro eo apud Deum intercessurus: quid ergo si sacerdos ipse peccet, cui sacrificiorum cura & intercessionis munus commissum est. Cypr. lib. 1. Ep. 13.] by telling them, that if a man offend against his brother, the law, either Ecclesiastical or Civil, could bridle and restrain the matter; but if presumptuously and willingly, a Minister of God will offend against his Lord and Maker, there remains no sacrifice for his sin, for who shall entreat for him? yet, because, as he was a public Magistrate, he did not punish them for their adultery by death, a● was commanded by the law, Leu. 20. 10. nor yet put them from their office, as being polluted and profane; therefore, for honouring his sons above God, 1 Sam. 2. 29. he is severely threatened and punished, 1 Sam. 2. 39 ad finem, & 1 Sam. 3. 11. 12, 13, 14. [Ea severitate & modis quibus debuit pro auctoritate patris sacerdotis & judicis ac scelerum magnitudine. Trem. & Jun. not. in locum.] where is a most fearful judgement of a most just God, punishing the accessary, as well as the delinquent; and indeed, 'tis justice and law in this kingdom, to punish misprision of treason, and the receiver to be as far guilty as the thief, and both to be punished alike.  
Christ laid to the Angels charge of Pergamos, that he had them that held the doctrine of Balaam, who taught Balack to cast a stumbling block before the children of Israel, and to eat things sacrificed to Idols, and to commit fornication; also he had them in his power, that held the doctrine of the Nicolaitans, which thing, saith Christ, I hate; and therefore tells him flatly, that unless he did repent of this his damnable connivance, or at lest negligence, he would quickly come unto him, and fight against him, Rev. 2. 14, 15, 16. with the sword of his mouth: and so likewise he warns the Angel of the Church of Thyatira, that because he suffered that woman Jezabel, etc. he had a few things against him, Rev. 2 20. What was the cause of Joash apostasy? was it not because the high places were not taken away in the beginning of his reign? but the people were still permitted to sacrifice, and burn incense in the high places, 2 King. 12. 3. that proved a snare to him, and to his posterity, as it's noted by the Holy Ghost, in rendering the cause, why Amaziah his son, did not that which was right in the sight of the Lord, like David his father, 2 King. 4. 3, 4. but did according to the corrupt ways of his father Joash, because the high places were not taken away, but as yet the people did sacrifice, and burn incense thereon: So also it's a brand of ignominy and sin on Amaziah his son, 2 King. 15. 3, 1. though he did many other things very godly; yet because he permitted the people to sacrifice in high places, (although unto the Lord their God only) contrary to his command, Deut. 12. 13, 14. and because he usurped the Priest's office, therefore he smote the King so, that he was a leper unto the day of his death, for his heart was not upright in his coniving and permitting of the people in their Idolatry and sin, and lo the Lord leaves him to himself, and suffers him to offend openly, as a just punishment of his former carelessness, and superstitious devotions, that so he might severely punish him for both sins together, by depriving him both of health and crown, [Justa est poena inflicta propter antecedentia peccata. Zanch. in Epist. Thes.] for God often punisheth one sin by another, as he did the Gentiles ingratitude, and detaining the truth in unrighteousness, with giving them over to vild affections; so Rom. 1. 24. 26. 28. So he dealt with the Israelites for their Idolatry in the Wilderness, God turned and gave them to worship the host of heaven; so Saint Stephen, Acts 7. 42. for God is very careful to forbidden all conniving, or permitting of sin; but especially of Idolatry in any, how near or dear soever unto us: Deut. 13. 6. 9, etc. and Deut. 17. 2, 3, 4, 5. [Supplementum est capitis 13. supra, quo d●cetur quid faciendum sit eo qui alios quidem non seduxit, sed ipse seductus Idololatriam commitit. Trem. & Jun. not. in locum.] For, if any mother, son, daughter, wife, or friend shall entice thee to Idolatry, thou shalt not consent unto him, thine eye shall not pity, nor spare, nor conceal him, but thou shalt surely kill him, thine hand shall be upon him first; nay, not only the seducers, but those that are seduced, be they what they will, man or woman (how near or dear so ever allied by blood, or affection, or affinity) that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, and have gone and served other gods, and worshipped them, either the Sun, or Moon, or any of the host of heaven, which I have not commanded, and it be told thee, and thou hast heard of it, and enquired diligently, and behold it is true, and the things certain, that such abomination is wrought, than thou shalt bring forth that man, or that woman, which hath committed that wicked thing, unto the gates, even that man, or that woman, and shalt stone them with stones till they die.  
And unto this had Christ reference, when he commands us to pull out the eye that offends, and to cut of the right hand that offends thee; for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell, Matth. 5. 29, 30. [Si oculus tuus dexter, i e. conciliarius tuus, ut pater, vel mater, vel socius te scandalizat ad illicita trahendo, ●rue eum reprobando, resistendo, & projice abs te, à te elongando, ipsum omnino fugiendo, Gorran. in loc. Christus hyperbolice docet esse resecandum quicquid nos impedit, ne obsequium Deo praestemus quale flagitat in lege sua.]  
It was zeal and justice befitting a King which Asa did, who removed his mother Maacha from being Queen, because she had made an Idol in a grove, which he cut down, and stamped the Idol to powder, burning it first at the brook Kidron, 2 Chron. 15. 16. and 1 King. 15. 13. [Dignitate, & potestate eam privavit. Trem. & Jun.] so severe is God, and zealous are his people against Idolatry and superstition, that not only Plagues are due to the actors, but also to the connivers and consenters thereunto; for they both are to be punished with the same judgement: [Agentes, & consentientes pari poena puniendi sunt. Justinian. Rev. 18. 4.] Therefore God's people are commanded to come out of Babylon, that they be not partakers of her sins, and that they receive not of her plagues; we must departed from her in mind and manners, so that we may abstain from all Idolatry and heathenish worshipping, so as we allow it not, so as it please us not, so as we neither assent, nor frame ourselves to the manners of the ungodly; so as we betray not our Religion, either for men, or for worldly gain: So Bullinger, [Serm. 78. in Apoc. mandati causae 2. tum ut fugiatur contagium peccati, tum ut vitetur suppliciorum ex peccato communicatio.] we must fly Papistry, that is to say, Popish Churches, none of the godly aught for worshipping or obedience sake to enter in, nor to acknowledge, nor to allow, or use any Popish rites, or ceremonies, but to flee from their vices and corruption; so far as is possible, jest we be destroyed with them, Jer. 51. 6. and 50. 8. flee out of the midst of Babylon, saith the Prophet, and deliver every man his soul, be not cut of in her iniquities, for this is the time of the Lords vengeance, for judgement, both general and particular are threaned, both on the actors and permitters of this sin; yea, there is no sin in the sacred Sccripture more complained of, nor yet more threatened, nor more severely punished. When the Israelites sacrificed to their Calf, and went a whoring after their inventions, God had utterly consumed them all, had not Moses stood in the gap, and turned away his wrath, Exod. 32. 10. 11. 28. and yet Moses like a godly Governor, suffered them not to go unpunished, but commanded the chiefest of them to be slain; so that there fell of the people that day about three thousand: [These were the principal Authors of the wickedness, though Aaron, and many more were also guilty. Ainsw. in locum.]  
When they joined themselves to Baalpeor, the wrath of the Lord was kindled against them, so that he sent a plague amongst them, which destroyed 23000. 1 Cor. 10. 7, 8. besides, God commands one thousand of the chiefest to be hanged up before the Lord against the Sun, Numb. 25. 4. Psal. 106. 29. you may see the curses are great and many threatened by Moses to follow on the heels of all Idolaters, Deut. 28. 15 ad finem, both on their bodies, on their goods, their children, their honours, their liberties, but on their souls especially.  
Joshua also foretold the Israelites for this sin, that the anger of the Lord would be kindled against them, and they should perish quickly from the good Land which God gave them, Josh. 23. 16. for if they should forsake the Lord, and serve strange gods, than will the Lord turn and do you hurt, and consume you, after he hath done you good, Jos. 24. 20. grievous is the woe that is denounced to such, Jer. 9 15. Behold, I will feed them, even this people with wormwood, [Amarissimis rebus tractabo, nam amaritudinem absynthio comparat Scriptu●a, ut Prov. 5. 4. Lam. 3. 15.] and will give them water of gall to drink, I will scatter them among the heathen, whom neither they, nor their fathers have known, and will sand a sword after them, till I have consumed them, and accordingly he performed his word, when they served strange gods, as you may read in all the Prophets almost: For, when they served Baal and Ashteroth, the anger of the Lord was hot against Israel; so that he delivered them into the hands of spoilers, that spoiled them; he sold them into the hands of their enemies round about; so that they could not longer stand before them, Judg. 2. 14. for the King of Mesopotamia oppressed them eight years, Judg. 3. 8. 18. he made them servants to Eglon, King of Moab eighteen years; and again, when they did evil, he sold them into the hands of Jabin, King of Canaan, who mightily oppressed them twenty years, Judg. 4. 3. And again, he delivered them into the hands of Midian seven years, judg. 6. 1. and so throughout their judges reigns, not sooner was the Judge dead, that ruled them and delivered them, but forthwith their devotion dieth also, and the true worship of God ceaseth, and Idolatry springs up; you may read it at large in the history of Gideon, jepthah, Samson, Bedan and others, which the Prophet in a short compendium abridgeth, 1 Sam. 12. 9, 10, 11. Look on the judgement of jeroboam, who made the two Calves, and it's very bitter, 1 King. 14. 9, 10, 11. and on Israel, (the ten Tribes) which were the worshippers of them, for God rejected them, and afflicted them, and delivered them unto the hand of spoilers, until he had cast them out of his sight, and land, 2 King. 17. 16. to the 23. The like portion happened to judah, who were partners with them and practised their patterns, they were utterly destroyed, and carried to Babylon, 2 Kings 25. and indeed, God threatened so much in the second Commandment, The Lord thy God is a jealous God, visiting the iniquities of the fathers on the children, etc. and in the song of Moses, taught their fathers so much Deut. 32. 16. to the 27. that he would for this sin abhor them, and hid his face from them, that he would heap mischief on them, and burn them with hunger, and devour them with burning coals, and with bitter destruction; that he would sand the teeth of wild beasts on them, with the poison of Serpents of the dust; the sword should be without, and terrors within shall destroy both the young man and the Virgin, the suckling, and the man of grey hairs, he would scatter them to corners, and make their remembrance to cease. And this we find accomplished, when they provoked him with their high places to anger, and moved him to jealousy with their graven Images, Psal. 78. 58, 59, 60, 61. when God heard this than he was wroth, and greatly abhorred Israel, than follows the effect of his wrath, and the punishment of this sin. Every Prophet brings his burden against this sin, Esay 2. 8. Deut. 4. 25, 26. & 27. 15. Psal. 97. 7. jer. 2. 11. 15. 20. 27, 28. Ezek. 3. to the 8. & 8. 18. Dan. 3. 29. Hos. 2. 5, 6. & 8. 5. & 9 15. & 10. 1. per totum. Micha 1. 6, 7, 9 & 6. 15, 16: Naum 1. 8, 9 to the 15. Hab. 2. 18, 19 Zeph. 1. 3, 4, 5. Zach 10. 2, 3. Mal. 2. 11, 12.  
And he that alloweth, tolerateth, or conniveth at the same, becomes guilty thereof, for not only they that do such things are worthy of death, and so of the judgement before spoken, but also those that have pleasure in them that do them, or consent with them, [Rom. 1. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compared with Luke 11. 48. approbatis opera patrum vestrorum. Beza.] as the word is used, truly ye bear witness & allow the deeds of your fathers, by approving their works; we may see it in the judgements threatened, or executed on the permitters, or connivers of the sins before spoken of.  
God will require the blood of the people from the Watchman's hand, if they die unwarned, Ezek. 3. 18. and will severely punish the Magistrates if they restrain not, or punish not sin in their subjects: you may see it rend the kingdom from Saul, 1 Sam. 15. 23. without hope of recovery. It was no excuse for him to say the people took of the spoil, when he should have hindered it, If the people of the land any way hid their eyes from the man that commits Idolatry; The Lord will set his face against that man, and against his family, and will cut him of, and all that go a whoring after him Levit. 20. 4, 5. [Populo illius terrae qui dissimulabit scelus synecdoche sic accipitur familiae nomen. Mich. 2. 3. & jer. 3. that wittingly connive and dissemble at his sin.  
For, hereby the fierceness of God's anger would burn against them, Deut. 13. 15. as it did sometimes against all Israel for Achans sin, Iosh. 7. 12. nor Magistrates, Ministers, nor people escape censure, yea, and judgement too. Those Rulers of Sodom that refused to seek judgement, to relieve the oppressed, to judge the fatherless, and pled for the widow, Esay 1. 17. 20. and so rebelled against God's precept, are threatened to be devoured with the sword. Elies' conniving and permitting his sons in their sins unpunished (as before is showed) brought ruin to himself and his family. The evil both of sin and punishment, could not be put away from the Israelites, unless the Idolater, or Idolaters, few, or many, great or small be put to death, Deut. 17. 2. etc. to the 7. for so (saith Moses) shalt thou put away the evil from among you: Solomon for building high places for his strange wives, which burned Incense, and sacrificed unto their gods, for this deed his wives are said to turn away his heart after other gods, for which fact God was angry with him, and rend the kingdom from him, and gave it to his servant 1 King. 11. 4. 8, 9, 10, 11. [Minas enim suas non revocavit Deus ex recipiscentia Salomonis nam Idolatriam non plane evertebat, nec cultum Dei redintegrabat. Jun. & Trem. not. in 2 Chron. 11. 17.] for, though he repent afterwards, as appears by his book of Ecclesiastes, and 2 Chron. 11. 17. yet did not God reverse his sentence; Because he did not utterly destroy the high places, and the Idols which for his wives he had before erected, nor perfectly restore the true worship of God.  
Thus you see the Major most true, and is not the Minor also true, have we not had Idols erected, both in stone and glass? let Paul's Church and the Universities speak, whose rich windows, carvings, paint, hang, pinched the poors bellies, whilst they laid it on their Idolatrous Saints backs; the Leaders of this people honoured the dead Images of the Saints, but persecuted and spilt the blood of Christ's living members, as the Pharisees did, Mat. 23. 29, 30. who built the tombs of the Prophets, and garnished the sepulchers of the righteous whom their fathers slew, and boasted, if they had been in their days they would not have been partakers with them, when notwithstanding they killed Christ himself, and persecuted his Apostles, and so filled up the measure of their father's sins; so these seemed to honour the Martyrs in their carvings and paint, and condemned them as cruel that murdered them, but in this act dishonoured God, and in the mean time hated and persecuted Christ's faithful Ministers and Members, that spoke against this old kind of Idolatry, filling up the measure of those bloody Prelates their predecessors, that so they might again introduce their beloved Popery, for though for the present, they did not worship these Idols themselves: Yet did they tolerate the Papists, in their adoring both to their Crosses, and Images, else would they have destroyed them, as the godly Bishops in Edward the fixth time [See injunctiones Edvardi sexti Regis & consilii ejus. The homily against peril of Idolatry, printed by Queen Eliza. and King James as it was set forth by Edw. the sixth 1562.] did, and not have new painted, and adorned them: to allure and entice the more men to reverence, and bowing, for rightly hereof speaks St. Austen [Lib. de Civit. Dei Cap. 4● & in Psal. 36 & 113.] when Images are placed in Temples and set in honourable sublimity, and begin once to be worshipped, forthwith breedeth the most vile affection of error? Surely there hath not only been an allowing of old pictures inglasse, and painted walls, of carved Images and Crucifixes in Churches, but there hath been a new painting & trimming of the old, and a forming, and setting up of new, placing them in the eminentest place of the Church, chiefly in the Chancel, & on or over the Communion Table, which hath been cried up for an Altar, [Se● Doct: Heylin and Pocklintons' books, and the Archbishops of Cant: Common Prayer books sent to the Scots, in the prayers at the receiving the Communion,] and than necessarily, there must follow, a Sacrifice, but these are stumbling blocks and occasion of Idolatry: Yea the very placing them in the Church is unlawful, wicked superstitious, so our Church adjudgeth it, both in the second and third parts of the Sermon against peril of Idolatry, and bringeth in the judgement both of the ancient Doct: and of Ecclesiastical Historians, concerning the same, which had our Prelates, rightly considered of, I could not conceive with what face (being sworn men) they could have appeared in this matter, or durst oppose by deeds, a truth so manifestly declared by their Mother. But no marvel sigh they have rebelled against the command of God their Father, that they feed ●f ashes, and their deceitful hearts hath turned them aside, that they cannot deliver their souls, nor say, is there not a lie in my right hand, as the Prophet speaks? Esay 44. 18. 19 20. [Pr●●ep● r●et in perditionem suam ac, no cogitare quidem de salute velit aut falsitatem cui adharit agnos●ere, excaecantur onim Idolis suis ipsorum occuli & corda & indies obfirmantur ad suam ipsorum perditionem. jun. & Trom. notae in locum.] for God denounceth him accursed, that maketh the blind to wander out of his way, Deut. 27. 18. and again thou shalt not lay a stumbling block in thy brother's way, Levit. 19 14. for woe be to him through whom offences come. Luke 17. 7. [Scandali zantis anima pro ejus eff●ditur quem scandali zavit. Origen. But Pictures and Images in Churches and Temples, have been, and be, and ever will be offences, and stumbling blocks especially to the weak, simple, and blind common people, deceiving their heats by the cunning of the Artificer, as the Scriptures expressly in sundry places do testify, and so bringing them to Idolatry. Jeremiah 10. 3. etc. Esay. 44. 9 etc. Psal. 115. 4. etc. Esay. 46. 6. 7. [Pictures were absolutely forbidden to be used in any religious manner, so Levit. 26. 1. and Numb. 33. 52. The Israelits are commanded to destroy all the Canaanites Pictures or their imagery works. Ainsworth in locum.] Therefore woe be to the erecter, setter up, and maintainer of Images in Churches, for a greater penalty remaineth unto him, than the death of the body: so saith our homily book, for as there at large it's proved, 'tis impossible if Images be suffered in Temples or places of Divine Service, that either by preaching of God's word, or by any other means, the people should be kept from worshipping of them, and so from committing Idolatry, as by woeful experience the Christian world found, after the 2. Council of Nice. [Dr. Chadderton in his Chron. of the last age. Fox Acts and Mon. Vol. 1. printed 1610.] for the space of about 600. years, to the utter subversion and destruction of true Religion in most places; for 'tis impossible that Idolatry can be severed from Images any long time, but that as an unseperable accident (or as the shadow followeth the body when the Sun shineth) so Idolatry should follow and cleave to the public having of Images and Pictures in Churches; therefore I may conclude with our Church, in that homily, as Idolatry is to be abhorred and avoided, so are Images and Pictures, which are inciters and causers of it to be put away and destroyed; The very reading of that Sermon, will sufficiently instruct any man, whose heart is not hardened both of the sin and danger therein. And yet so impudently wicked, have too many professed learned, and wise men of our age been, that they have not only in the Colleges of the Universities, and Chapels of the Inns of Court, but in many if not in all cathedrals, erected new Images, and Pictures in glass, stone and needle work, yea and new painted, trimmed, and scoured up the old which remained unbroken, [As in Christ Church, S. Io. Col. Mag. Col. cumcaeteris, and in most of our Cathedrals.] and escaped the zeal, of those famous Worthies & Martyrs, in K. Edward the sixth days. [Bishop Hooper Martyr in his book of the Offices of Christ against Images.] By reason of the cunning devices, and lukewarm profession, of many Civil, and Ecclesiastical Governors in those dawning days of Reformation, but as the high places in Judah were not taken away in many (though otherwise good) Kings Reigns, and than in future time, they were made by their posterity use of to Idolatry: So it's to be feared, it may (and hath too much already happened to some) be our lot, and sin, if this scandalous evil be not speedily prevented, for already we have had cringing, and bowing to the altar, at lest towards it, or before it, and the crucifixes painted above the altar, in the window, or wrought on the cushion which was on the table, or altar, as it was styled by them, as is openly and notoriously known in many Churches and Chapels. And though uniformity was pretended by the Archbishop, in his book for adoration towards the East, at the entering in of men into the Church, yet surely Idolatry was intended by those Pictures, Images, and bowings, at lest conformity therein with the Papists, which differs not: [All nations were bound to punish malefactors, it was jus Gentium, Ainsworth in Gen. 9 4. The Hebrew Doctors say, the men of Shechem were guilty of death, because Shechem had committed a rape, and they saw, and knew it, and did not judge him for it. Maim. in his Treatise of Kings, cap. 9 sect. 14. sic Ainsw. in Gen. 34.] why else in all cathedrals and Colleges did the Vicar's choral, Singing-men, Fellows of Houses, Students, yea, and generally the whole seduced Clergy duck and bow, not only at their entering into the Church, but whensoever they moved out of their places to read, sing, or perform any other business? Especially, why should they cringe, or adore towards the altar thrice, at the lest, whensoever they approached to it, to say the second Service, or to administer the Sacraments? But that they had some Idol there, the naked Altar, or Crucifix (enlightened in many places with burning tapers) show us, these must a while serve the turn till the Breaden god, could by degrees be brought in to be worshipped; surely the calling, and proving the Communion to be an Altar, the turning it altarwise, and railing it, setting it in the place where formerly the Popish altar was, are too evident proofs they intended a saerifice we all must adore.  
No marvel than, the destruction threatened is fallen on us, when the sin is so evident, but if we can free ourselves from acting, yet can we not from tolerating many Images: when as the Papists had a free and general toleration of all their Idol worship, openly solemnised in divers places of this kingdom: [Vide the Remonstrance of the House of Commons, July 11. 1628.] and Dominion of Ireland, without [Vide the Proclamation, concerning the growth of Popery in Ireland, April 1. 1629.] control? How many Friars were allowed only for the Queen? the whole kingdom knows. A Chapel must be built for the same purpose▪ even as Solomon did for his wives; a Bishop and Covent of Friars, not less would serve the turn, who as Baal's Priests, fed at Jezabels' table, so did these at her Majesty's allowance; besides infinite swarms of these Locusts, which devoured in many places of the Land, many ignorant and superstitious souls without control, [Vide the Bishop of Kilmores' Letter to the Bishop of London, April 1. 1630.] or punishment; the Laws against them lay dormant, the penalties remitted, and if any vigilant or zealous officer apprehended or imprisoned them, they were unjustly released, [Thus Secretary Windebank threatened Grace and Harwood: Vide Works of darkness, pag. 122.] and the officers thereby endangered, if not plagued. I need not speak of Ireland, where more Papists were nuslend up, and tolerated in their Idolatry, than Protestants maintained in true piety, [Vide the Letter of the Bishop of Kilmore, ut supra.] yea, to this day, are not the Papists allowed and protected, when those (whom profane men call Puritans) who are indeed the zealous Protestants, are warred against, murdered, and reputed rebels? How than can we look for other than ruin, 2 Cron. 34. 24, 25. when our Idols are so many? when we have so many Masses, Crosses, Saints, Images, Altars, adored and bowed unto in most places; there can be no peace, so long as these sins are allowed, maintained, as Jehu answered Joram, 2 King. 9 22. Surely God is just, in all that he hath brought on us; and if this fault be not amended, as it never was with the ten tribes, though often they were admonished, and punished for it, surely, as it did on them, so will it bring on us, utter ruin and extirpation: from which, good Lord deliver, both your Majesty and people, and grant us all eyes to behold, and hearts to lament our sins, in time to leave of our Idolatry, and to cast away our Idols, jest his fury be increased, and than there be no remedy, 2 Chron. 36. 16. Amen.  
Secondly, will-worship is, that whereby any man, without the command of God, or prescript rule of his Word, deviseth any thing of himself, to the intent to worship God thereby: Col. 2. 23. [Superstitio est quando traditioni humanae, religionis nomen applicatur, Glos. Amb. circa finem come. ad c. 2. Tom. 5.] For, it's no less than superstition, when the name of Religion is applied to human tradition. God hath in his Word prescribed both the matter, and manner of his divine worship, which to neglect, or exceed, is most pestiferous, [Exterioribus praeceptis, circa hoc homines sunt instructi, quae preterire pestiferum est. Aquin. 22●ae q. 93. A. 1. 2 m.] For whilst man yields that reverence to his own fancy, which alone is due to his Word, he becomes superstitious, Numb. 15. 39 a sin forbidden; ye shall remember all the commandments of the Lord, and do them: that ye seek not after your own hearts, and your own eyes, after which ye use to go a whoring, etc. Not human invention of our own, is tolerable; for St. Paul tells us, whatsoever is not of faith, is sin, Rom. 14. 23. [Etenim opera nostra Deo nunquam approbare poterimus, nisi nobisipsis conscii simus illa cum ejus verbo, & veluntate convenire. Gualt. Hom. 84. in Epist. ad Rom.] Our works can never be approved of God, unless we are conscious to ourselves, that they agreed with his Word and Will. Now, faith is grounded on the Word of God, which is the object of it; therefore, whosoever doth aught in his worship, which is not warranted by his Word, is superstitious, and becomes guilty of this fact.  
All fictitious worship of men's brains, this Text condemns▪ to the Law, and to the Testament, saith the Prophet, Isai. 8. 20. if they speak not according to this word, 'tis because there is no light in them, neither of truth nor faith; for for God requires we should observe to do whatsoever he commands us, neither to add thereto, nor diminish from it, Deut. 12. 32. Matth. 28. 20. and Christ commands his Apostles, and in them all his Ministers, to teach them to observe only those things which he had commanded them, and they as faithful teachers, laid no greater burdens on the disciples, than those necessary things, which seemed good to the Holy Ghost, Acts 15. 28. for the Scriptures, (as the Apostle saith) are able to make us wise unto salvation, and to make the man of God perfect, throughly furnished unto every good work, 1 Tim. 3. 17. sure than, what is more, is will-worship, and cometh of that evil one; for both voluntary humility, the doctrines of men, Col. 2. 22, 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will-worship, are all the fruits of a fleshly mind, vainly puffed up. Christ himself would put no other burden on the Church of Thyatira, Rev. 2. 24. but what they had already received from the mouth of him and his Apostles, or from the Scriptures, which he commands them to hold fast till he come to judgement; therefore whosoever serves God for custom, or after the old manner, making the example of the multitude, or of his forefathers, or the tradition of man, or the constitution of of any Council, or Church, the rule of his worship without or against the prescript rule of God's Word, transgresseth God's command, and becomes guilty of this sin; for what other is this, but to fear God after the precepts of men? like, the hypocritical Jews, Isai. 29. 13. who drew nigh to God with their mouths, and with their lips did honour him, but removed their hearts far from him, by reason their fear towards him, was taught by the precepts of men; this sin Christ condemned in the Pharises, Matth. 15. 3. 6. who taught for God's Word man's traditions, and so made the Commandments of God of none effect, as Christ there instanceth in the breach of the fifth Commandment: Thus also of old the Samaritans feared the Lord, and served their own gods after the manner of the nations, whom they had carried away from thence, 2 King. 17. 33, 34, etc. ad finem capiti●. By reason hereof, it followeth, they fear not the Lord truly, neither do they after their statutes, nor after their ordinances, nor after the law and command which the Lord commanded the children of Jacob, whom he named Israel; for God will have no partner with him, neither ourselves, nor the world, Angels, nor Devils, the flesh, nor Mammon, nor any other creature; so much Joshua told the Israelites, Josb. 24. 19 [Subandi Deos, alienos retinendo, & eorum cultum cultui Dei commiscendo. Jun. & Trem. in loc.] ye cannot serve the Lord, joined with other gods, nor after the manner of your own wills; indeed the Samaritans, are said to fear God, but it was only in regard of punishment, because of the Lions he sent amongst them, and they are said, not to fear him, because they obeyed not his precepts, but honoured their own inventions, and worshipped God after the false manner of their fathers, 2 King. 17. 41. [Balaam before his sin, durst not in the lest thing go beyond God's command, Numb. 22. 18. and the Angel enjoins him to speak no other word.] You may see how angry God is with the Jews for this sin, in that they had forsaken his Law, which he had set before them, Jerem. 9 14.  
Who is a wise man, saith God by the Prophet that he may understand this? and who is he to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth and is burnt up, as a wilderness, that none passeth through? And the Lord himself makes answer, 'tis because they have forsaken my Law which I set before them, and have not obeyed my voice, neither walked therein; but have walked after the imagination of their own hearts, and after Baalam, which their fathers taught them; therefore thus saith the Lord of hosts, the God of Israel, I will feed them, even this people with wormwood, and give them water of gall to drink; I will scatter them among the heathen, etc. God saith by the Prophet Amos, Amos 2. 4. I will not turn away the punishment of Judah, because they have despised the Law of the Lord, and have not kept his commandments, and their lies caused them to err, after the which their fathers had walked. Saint Peter accounts of such a life, but a vain conversation, which they had received by tradition from their fathers, 1 Pet. 1. 18. [Opponit autem partim legales purificationes, ipsi rei, (i e. Christi sanguine) partim etiam humanas traditiones, quas ut prorsus vanas & superstitiosas damnat, quantumvi● sint inveterata. Bezae not. in locum.] for he opposeth the legal purifications in part, and also partly human traditions to the thing itself: (to wit, Christ's blood, by which we are redeemed) and altogether condemns both, as vain and superstitious, though never so ancient, and generally received: And Saint Paul testifies so much, concerning the observation of the legal ceremonies, that if after the general publication of the Gospel, they should still peruse them, Christ should profit them nothing, Gal. 5. 2. 4. [Si tale sit judicium in licitis, quid dicendum est de votitis? Bezae.] Christ is to such become of none effect, they are fallen from grace; if than the use of those ceremonies, which were sometimes lawful, and commanded, were so dangerous, yea deadly, surely than this sin must needs be aggravated, when men borrow rites and observations from the professed enemies of God, to add them as parts of his worship, as did the Israelites in worshipping the golden Calf, or God by it; after the custom of the Egyptians, Exod. 32. 6. 5. This was the sin of King Ahaz, when he made his Altar to sacrifice on, after the fashion of the Altar that was in Samaria, ● King. 16. 10. by reason of which, by degrees the Altar of God was removed, and his true service justled out.  
Therefore the Lord brought Judah low because of Ahaz King of Israel, for he made Judah naked, and transgressed sore against the Lord. 2 Cron. 28. 19 to prevent this sin, God commanded all Monuments and places of Idolatry to be destroyed, Deut. 12. 23. ye shall utterly destroy all places, wherein the Nations which ye shall possess served their Gods, etc. the very name of them, was to be destroyed out of that place, yea, God forbade all enquiry after any false worship, or false manner of worshipping Deut. 12. 30. ad finem. and that with a strict caveat, take heed to thyself that thou be not snared, by following those Idolaters, after that they be destroyed from before thee, and that thou inquire not after their Gods etc. whatsoever I command you observe to do it, thou shall not add thereto, nor diminish from it, for the breach hereof, God complains, ye have not walked in my statutes, neither executed my judgdments, but have done after the manner of the heathen that are round about you. Eze. 11. 12. v. 8. 9 10. 11. Now that this sin brings the judgement of God, you may see in the Chapter before quoted, ye have feared the sword, and I will bring a sword upon you, saith the Lord God: I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgements upon you, ye shall fall by the sword, I will judge you in the border of Israel, and ye shall know that I am the Lord, because of this sin, and the punishment of it; and so the Psalmist speaks Psal. 106. 39 40. 41. of the Israelites; they were defiled with their own works, they went a whoring [Id est, misso conjugali erga Deum quidvis aliud, potius quam Deum, prolibito sui animi amplectentes. Jun: in locum.] after their own inventions: Therefore was the wrath of the Lord kindled against his people, in so much that he abhorred his own inheritance, so that he gave them into the hand of the heathen, and they that hated them oppressed them, and ruled over them, this sin God also threatened by the Prophet Isa. 29. 13. 14. [Duae Judiciorum causae una hypocrisis, altera superbia, non acquiescens praeceptis Dei, sed humana anteponens.] in regard of their hypocrisy, and pride, in preferring their own human precepts before Gods, for as much as this people draw nigh to me with their lips, and with their mouths do honour me, but have removed their hearts fare from me, and their fear towards me is taught by the precepts of men, therefore behold, I will proceed to do a marvellous work among this people, and a wonder; for the wisdom of their wise men shall perish; and the understanding of the prudent shall be hid, which was accomplished after our Saviour's death, shortly after Saint Paul had cried out 1 Cor. 1. 19 20. [Above eleven hundred thousand of them were slain by Titus, besides what were sold, 2000 carried with him in tiumph, which he gave to be devoured by wild beasts, and above 17000 sold into parts about Egypt, besides those that were killed by Vespasian in his subduing Galilee. Fox Acts pag. 28. 1 p.] where is the wise? Where is the Scribe? where is the disputer of this world? By Vespasian and Titus his Son that Nation was utterly destroyed, the City and Temple was burnt, and they miserably slaughtered, and sold, and even to this day remain hardened, scattered in sundry parts of the world, feeling in their miserable slavery, and hatred of all Nations, the greatness of God's wrath poured on them, as for others so especially for this sin, as God had long before threatened Jer. 14. 10. 12. [Decretum Dei compensantis errores spirituales populi suppliciis paribus, ipsi sunt in causa, errari amant huc. & illue, & discursare ad Idola sua itaque faciam ut errent. jun. notae in loc.] he would consume them with the sword, famine, pestilence, because they loved to wander after their own inventions; they have not refrained their feet from their Idols, therefore the Lord will not accept them, he will remember their iniquity and visit their sins in his due time: and so again by the Prophet Amos Amos 2. 5. I will sand a fire against Judah, and it shall devowr the palaces thereof.  
Eight woes Christ denounced against the scribes and Pharises for this sin; and for their hypocrisy, Mat. 23. 37. Mat. 15. 3. 6. for by their traditions they made the word of God of none effect, and transgressed his Commandments as their Fathers before them had done, therefore was wrath poured out on them to the uttermost, so that he fed them with wormwood, because they walked after the vain imaginations of their hearts, he gave them water of gall to drink, and scattered them amongst the heathen whom neither they nor their Fathers knew: he sent a sword after them, till he had consumed them, because they followed those vain traditions and superstitions which their Fathers taught them, Jer. 9 14. 15. 16. yea but to permit this sin brings judgement as before hath been showed in Idolworship, and is true in this will worship, which Hezekiah that good King knew, who was the repairer of the breaches, and the restorer of Religion in Israel, for he remo●ed the high places, he broke the Images, cut down the groves, and broke in pieces the brazen serpent that Moses had made, though it was a religious Relic and of great antiquity, commanded to be made by God himself, and a special type of Christ, yet he spared it not, when it gave offence, & caused much superstition, for unto those days, the children of Israel burned incense to it, and he called it Nehushtan, brass, of the matter whereof it was first made, 2 Kings 18. 4. Numb. 21. 8. [Christus pradicit ut ipse foret per evang●lii predicationem, v●lut salutiferum signum attollatum, ad quod totus mundus accurreret quod olim scrpentis erecta figura fuit in deserto adumbratum. Bezae in Jo. 3. 14. notae.] And sigh we now see both the sin and punishment, can we pled ourselves guiltless?  
Have we not devised things of ourselves to worship God thereby, yielding that reverence to our own fancies, which alone is due to his person and word? Is not the Cross in Baptism a mere invention of human reason, (which is foolishness with God?) 2 Cor. 1. 20. Are not the Ministers enjoined by the Rubric in the book of Common Prayer, to make a Cross on the child's forehead, signing him therewith, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and to fight manfully under his banner, against sin, the world, and the devil, and to continued Christ's faithful soldier, and servant, unto his lives end? and this service must be observed, [so the 30. Cannon of those agreed on, An. 1603.] as lawful, godly, and not to be spoken against, as corrupt, or superstitious, under pain of Excommunication, ipso facto [Cannon the 4. and 6.]  
But, where hath God, Christ, or his Prophets, or Apostles, ordained this kind of worship? surely there is no mention thereof in the Scriptures, and therefore cannot be religious, nor oblige the conscience of any man [Conscientia nunquam obligat in virtute propria, sed in virtute praecepti divini. Anton. part 1. tit. 3. cap. 10.] which is subject in divine matters only to the word of God, which commandeth or prohibiteth any thing, [Sub hac conditione quia est à Deo praeceptum vel prohibitum. Aquinas 2. Sent. didst 39] and so being apprehended, it seemeth good or bad. The Apostles Commission was no larger than to teach those things which Christ had commanded them, Mat. 28. 20. and on that condition, promised to be with them to the end of the world: neither did they teach any thing of themselves, but what they had received from Christ, or his Spirit. S. Paul Acts 20. 27. declared only the counsel of God, to the Ephesians; what he had received of the Lord, he delivered to the Corinthians, 1 Cor. 11. 23. see the sum of his Gospel, 1 Cor. 15. 1, 2, 3. and he tells the Galatians, that if he himself, or any other Apostle, or an Angel from heaven, should preach any other than that, let him be accursed, Gal. 1. 8, 9 yea, he doubles the sentence, to add weight to his censure. And we shall find by the Apostles practise, Acts 15, 28. that they would not lay upon the Disciples any greater burden, than those necessary things enjoined for a while, which seemed good to the holy Ghost, therefore to bring this sign in Baptism, as another Sacrament, to put us in mind of our duty to God, of our spiritual warfare, of our perseverance in the faith, wherein we were baptised, what other is it but pride, and presumption of men of corrupt minds, destitute of the truth, who usurp Christ's office, of instituting a new Sacrament, and thereby nullify the office of Baptism itself, which is to put us in mind of these duties, which are ascribed to the sign of the Cross? for so the Apostle tells us, Rom. 6. 3, 4. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death? therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life; for if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection, knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead is freed from sin.  
Lo, in Baptism we are engrafted into Christ, baptised into his death, therefore we aught not to be ashamed of Christ crucified, but to be crucified with him, as S. Paul saith he was, Gal. 2. 20. [Hujus sanctificationis tres sunt parts, nempe veteris hominis, seu peccati mors & sepultura, & novi hominis resurrectio, à Christi mortis sepulturae & resurrectionis virtute in nos promanans, cujus benefic●● pignus, & sigillum, est Baptismus noster. Bezae not. in Rom. 6.] to grow together with him, that we may receive power from his death, burial, and resurrection, to dye to sin, and to fight manfully under his banner against sin, the world and the Devil, and to continued Christ's soldiers and servants unto our lives end; for there are two parts of our sanctification, viz. The death and burial of the old man, or of the body of sin, and the resurrection of the new, all which flow from the power of Christ's death, burial, and resurrection flowing into us, the pledge, and seal of which benefit, is our Baptism: yea, that is a sign, and representation unto us of our profession, [Vide the exhortation given in the Common Prayer book at the end of public Baptism.] which is, to follow the example of our Saviour Christ, and to be made like unto him, that as he died, and risen again for us, so should we which are baptised, die to sin, and rise again unto righteousness, continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue, and godliness of living. If than Baptism itself, be a sign, and seal of Gods own ordaining, and that, not a naked and fruitless one, as is the sign of the Cross, but an efficacious and powerful one, to effect, what it signifies, and represents; how durst presumptuous man, without intruding into God's seat of Justice, invent a sign of his own, and give a law to his Church, contrary to our only Lawgiver. James 4. 12. who hath alone power to ordain Sacraments, and forms of his own worship? 1 Cor. 11. 20. therefore, if we will not be wiser than Christ, nor break the unity of his Church, as learned Zanchy saith, [Quare ad unitatem Ecclesiae servandam, neque alia sacramenta instituenda sunt, quam quae Christus instituit, neque aliud in illis esse, aut per ea nobis exhiberi credendum, quam quod Christus docuit nobis dari: sed neque hoc nega●dum est dari, quod omnino Christus docuit preberi, & quidem eodem modo accipi, qu● Christus praecipi docuit.] We may not institute other Sacraments, than those which Christ hath ordained, neither is there any thing in them, or by them, by us to be believed, to be done, than that which Christ hath taught us, to be given unto us, both in regard of the matter, and form, we may not deny to be given, what Christ hath taught to be given, and truly, after the same manner are they to be received, as Christ hath taught, and our Saviour hath given us a rule to discern the work of his Spirit, from the delusion of Satan, or invention of man, which is, that his Spirit speaketh not of himself, but whatsoever he heareth, he speaketh, Joh. 16. 13. and that he glorifieth Christ; for he shall receive of Christ's and all things that the Father hath, are Christ's, v. 14, 15. and he showeth it to his people, he being the Spirit of truth, shall lead them into all truth, because he teacheth nothing but according to the Word of God, which Word is Truth, John 17. 17. by which Word, all spirits must be tried, whether they be of God, 1 John 4. 1. This therefore having no foundation in the Word, and usurping the office of Baptism, (the sign and seal which Christ hath ordained) it must needs follow, it proceeds from that evil spirit of error, (who is the Father of lies;) for if Christ hath afforded us his death, burial, and resurrection, to be not only the efficient, but also the exemplary causes, of our death, and burial to sin, and of our living to righteousness, as Saint Peter showeth, 1 Pet. 4. 1, 2. and hath also given us Baptism, his holy Sacrament, to signify and effect the same, to be a continual sign to us, of our mortification and vivification, as its plain, Rom. 6. 3, 4. Col. 2. 12. 1 Pet. 3. 21. To bring than, surely this new sign of the cross, to put us in remembrance thereof, it frustrates one end of Christ's Ordinance, and is a mere wilworship, which hath indeed a show of wisdom, but is an abomination in the sight of God: for hereby, (to dedicated the Infant to the service of him that died on the cross, [See Cannon 30. made in the Synod of London, Anno 1603.] as by an honourable badge) do not they make themselves wiser than Christ? who hath by Baptism marked and consecrated us to his service, as he did the Jews by circumcision, Rom. 4. 11. for, 1 Cor. 12. 13. by one Spirit, we are all baptised into one body, and hereby distinguished from the Jews, Turks and Infidels.  
So that unless a man be born of water, and of the Holy Ghost, he cannot enter into the kingdom of God, Joh. 3. 5. and whereas in the Cannon, they would have the remembrance of the Cross precious to all that are baptised, surely they derogate much from Christ's death, burial, and resurrection, and from Baptism itself, the remembrance of which, should be much more precious, that so, we may faithfully and sincerely keep our vows and promises therein made; for by faiths daily applying the virtue of Christ's death, burial, and resurrection, into which we were baptised, and again risen with him, we may receive power to perform the same, Gen. 17. 11. [Sacramenta novi Testamenti dant salutem: sacramenta veteris promiserunt salvatorem. August. in Gen.] Did God give the Jews circumcision, to be a sign of the covenant which he made with the Jews, and to distinguish them from other people? and hath he not given us Christian's baptism, Col. 2. 11, 12. to perform the same? Did he command them to remember all his commands, and to do them, and not to seek after their own hearts and their own eyes, after which they used to go a whoring, Numb. 15. 39, 40. if they meant to be holy unto their God? and hath he not enjoined us, only to observe those things which he hath commanded us? Matth. 28. 20. Did he in the levitical law (which was a law of ceremonies, contained in ordinances) not permit the faithful to observe the lest ceremony, which he did not enjoin or command them, but did nominate the number of the rings, loops, Exod. 36. 17. and 37. 13. the places of the sockets, Exod. 36. 24. the wood of the bars, Exod. 37. 31. of the sanctuary? and they made all the work according as the Lord commanded Moses, Exod. 39 42. and was not both the matter, manner, time, and quality, of all their sacrifices expressed, which to omit, or add in either, made them profane, as appears in the Book of Leviticus; and hath he, not taught us all things? Surely, if Christ had not taught us all things necessary for his service, that of the Apostle could not be true, that the high Priest of our profession, Christ Jesus, was faithful to him that appointed him, as Moses was faithful in all his house, Hebr. 3. 1, 2, etc. But we believe that Moses was faithful, as a servant, for à testimony of those things which were to be spoken after; but Christ was faithful, as a son, over his own house, his Church, whose house are we: Hebr. 3. 5, 6. and therefore we aught to hearken alone to him, who is the Lord and builder of his house, [Applicat suo fini superiorem doctrinam verbis Davidis, omnes exhortans, ut jam filium ipsum loquentem audientes, ejus verba plena fiducia acquiescant, cum aliter, non possint in aeternam illam requiem admitti. Bezae not. in loc.] and fully to rest in his words; sigh otherwise we cannot be admitted into his rest; how dare men without great rashness, and impudent presumption, (when the ceremonial law is quite abrogated, Gal. 3. 25. and 4. 9 and 5. 1. 2, 3. and Christ the substance is come, who is the end of the Law, Rom. 10. 4. who hath by his own, and his Apostles preaching, taught us all the counsel of God, Acts 20. 27. Joh. 17. 8. For he spoke to the world, the things which he had heard of the Father, John 8. 26. he taught the meaning and the end of the Law, urging the sincere keeping of it in love, and freeing it from the false glosses, Mark 7. 6, 7, 8. 13. and leaven of the Pharisees, cutting down their traditions,) bring in new rites and ceremonies of their own brains to be observed by the Church of God? therein seeking after their own hearts, and going a whoring after their own inventions, contrary to ●t. Paul's counsel, Heb. 13. 9 Be not carried about with divers and strange doctrines; for it is a good thing, that the heart be established with grace, and not with human services, or ceremonial worship, as he instanceth in meats, by one kind of will-worship, condemning all, as Junius well observes, [Ex una specie, nempe mundor 'em & immundorum ciborum discrimine intellige, omnem cultum ceremonialem, etc. Vide Bezae not. in loc.] And Beza plainly condemns, as diametrically opposing the pure doctrine of Christ and his Gospel; and therefore tells them, they cannot be partakers of the benefits of Christ, who obstinately maintain those legal rites; Surely Baptism is a sign, and seal of the covenant, which God hath made with us, and we with him, to the end that we remembering the same, and the promises therein contained, and benefits conveyed and sealed, may give the more earnest heed to the things which we have heard, received, and promised, jest at any time we should let them slip. But he hath neither by himself, nor by his Apostles, any where enjoined us, to remember the sign of the cross, or to make use of it; and therefore we may not without running into this sin, and incurring the judgements threatened thereon, tolerate the same, (although thereby Christ, and his benefits, may be understood,) not more than the brazen Serpent might be worshipped, which was a type of Christ, and our salvation, by faith in Christ, who was hanged on the cross, which the good King Hezekiah broke in pieces, when the people committed Idolatry with it, 2 King. 18. 4. For, is not the remembrance of our promises made in Baptism, a better means to preserve us from being ashamed to confess the faith of Christ crucified, than the remembrance of our being signed after Baptism, with the sign of the cross? and is not the power of Christ's death, being still fresh in our memories, into which death we were baptised, more able to keep us from being ashamed of our profession, more able to help us to fight manfully under his banner against sin, the world, and the Devil, and to continued Christ's faithful soldiers and servants unto our lives end, than is the memory of the cross the Minister makes on our foreheads? Indeed, from the power of Christ's death, we receive strength to kill sin, Rom. 6. 6, 7. and from the virtue of his resurrection, we obtain ability to grow in grace, Eph. 1. 19, 20. Phil. 3. 10. [Finis justitiae ex fide hic est, quod ad nos attinet, ut virtute resurrectionis ipsius ex morte evadamus. Beza in locum. 1 Pet. 4. 1, 2.] Now baptism is a sign to represent it, Rom. 4. 11. a seal to confirm it, and an instrument to convey it, Rom. 6. 4. and Gal. 3. 1. But from the sign of the cross, can flow no such virtue nor efficacy, although the Papists say it will drive away devils, and ascribe a great deal of holiness and strange virtue unto it, highly honouring it, praying to it, and adoring it in their blasphemous hymns, [In hymnis per annum ex aureo libello: o crux ave, spes unica, hoc passionis tempore, ange piis justitiam, reisque dona veniam.] Hail, O cross our only hope in this passion time, increase righteousness to the godly, and give pardon to the guilty; and therefore they use it continually, going out, coming in, on all occasions, and about nine and twenty times in saying the Mass, [Aquinas. 3. part. q. 83. Ar. 5.] But as our Church ingeniously confesseth, such signing to be superstitious, so surely our signing with it, in, or after baptism, to the end there spoken, is no less than wilworship, and so is accounted sinful, and superstitious in God's sight, and consequently, hath been one means of bringing this ruin and destruction which is now falling on us, and will surely come without repentance.  
Secondly, Is there not bowing of the knee, or putting of the hat, or some other due or lowly reverence commanded? [Cannon 18. made in the Synod of London, 1603.] whensoever in time of divine service, the Lord Jesus shall be mentioned thereby, derogating from the honour due to all the other titles and attributes of God and of Christ, alleging it to be a duty of the Text, Phil. 2. 10. [So Dr. Andrews sermon, Giles Widow, and his second of All-souls College.] which is contrary to the opinion of the ancient Fathers, and of the World itself, from whence the Apostle borroweth it; for so learned Zanchy saith, [Zanchius in Philip. 2. pag. 120. Nomen, pro nomine filii Dei accipit. Theod. sic fere omnes Graci & Latini. Amb. Hierom. Aug. & aliis ex nostris non indocti: Alii pro nomine Jesus, sed minus commodè] That Theodoret, and almost all the Greek and Latin Fathers, did understand that place of the name of God, or of the Son of God: so Scolia graeca, Ambrose, Hierome, Austin, and others; and he himself saith, that those who understand it of the name Jesus, it was not so fit, nor profitable; nay, 'tis false, heretical, and superstitious, as now it's used, for the words are plain, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] In, or at the name of Jesus, and not at the name Jesus, as it must needs have been by opposition, had it been spoken of that verbal name; and if it be objected, that it's not, nomen sine re, the name without the thing, 'tis not the name, but the person they adore, by consequence it will necessarily follow, that we should as well bow at the name of Christ, or of the Son of God, or of Emmanuel, or any other title of Christ, as well as the name Jesus.  
Secondly, the context here proveth it, for so much this illative [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text infers, wherefore God hath highly exalted, and given him a name, above every name; therefore he hath given, because he hath humbled himself, and became obedient unto the death, even the death of the cross.  
Now, the time when this name Jesus was given, was at his circumcision, as the Angel commanded Mary, Luke 1. 31. and 2. 21. even at the beginning of his humiliation, and therefore could not be the reward of it.  
Nay, thirdly, the name Jesus was common to other men, as to Joshua, Heb. 4. 8. Esd. 4. 49. 14. and 50. 29▪ Agg. 1. 1. Zac. 3. 1. Col. 4. 11. to Jesus the son of Syrach, to Jesus the son of jozedec, to jesus justus, to jesus the high Priest; and therefore, it could not be a name above every name, when other men partaked of the s●me.  
Fourthly, the name given to Christ, was a real, not a verbal name, viz. that glory, power, and dominion, which God conferred on his human nature, when he raised him from the dead, and set him in heavenly places, at his own right hand, far above all principalities, and powers, and might, and dominion, and every name, which is named, not only in this world, but in the world to come, and hath put all things under his feet, which is the interpretation of the Author of this Text▪ Saint Paul himself, Ephes. ●▪ 20. 21, 22. and of many godly and learned Divines, both ancient and modern, [Non panci aliquet (hand vulgares viri) volunt illo nomine intelligi gloriam & potestatem, & dominationem, quae sit supra omnem creatam gloriam et potentiam. Zanc. in Phil. 2. interpreta io haec fuit tempore. Theo. So our reverend and learned Perkins on the Creed, which name is his exaltation in Heaven, in full power and glory. and so oftimes in Scripture, is the name, taken for authority and power, Acts 4. 10. 12. there is no other name, given under Heaven, among men, whereby we must be saved: and by the name of Jesus Christ of Nazareth, doth this man stand whole, for it is a kind of Haebraisme, [Non est alius, vel alia vis cujusquam sive authoritas, ortum est autem illud genus loquendi Hebraeic familiar, eo quod in periculis two soleant appellari, a quibus ope●● expectamus. Bezae not. in Acts 4.] because in times of danger, we implore those men, or God's names, from whom we expect help, Ionas 1. 5. 6. and thus the Apostle saith, Christ hath obtained a more excellent name, than the Angels, Heb. 1. 4. viz. a more excellent dignity, and power; for to which of the Angels, said he at any time, thou art my Son, or to which of them granted he divine worship, as he did unto the Son, commanding the Angels themselves to worship him? v. 6. for the human nature of Christ, is so super exalted, and honoured, that it partakes of divine worship, even the same with the Father, in regard of the Hypostatical Union. And this dignity and honour, hath God given to Christ, as the reward of his humility, and obedience; and indeed, 'tis a phrase we use in vulgar speech, viz. Name, for Power. As to arrest a man in your Majesty's name, is to arrest him, by your power, and authority, creditors use to make letters of attorney to others, to sue the debtors in their name, in their power, and so in the 4. Acts and 7. verse. They are made Synonimous, by what power, or by what name, say the Rulers to the Apostles, have ye done this? To whom St. Peter answered; by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him, doth this man stand whole before you all: which cannot be understood of the verbal name Jesus, for than might the exorcists have thereby dispossessed the Devils as they assayed, as well as the Apostles, Acts 19 13. for they called over them which had evil spirits, the name of the Lord Jesus, but the Devil cared not for the bore word, when Christ had not committed unto them the power of casting out Devils.  
This name therefore is to be understood of his power, and authority, of which Christ speaks. Mat. 28. 18. All power is given unto me both in heaven and in earth, and indeed let this text be understood of Christ's power, and dignity, and none but a jew, Turk, or Atheist, can deny the literal sense, which aught chiefly to be chosen by the consent of all Divines, so it contradict not the Analogy of faith, ●●so it aught here to be understood, he hath given him a name, viz. power and glory, above every name, viz. above all power and glory, that at the name, viz. the power of Christ, every knee should bow both of things in heaven, viz. the holy Angels, and glorified Spirits, and things in earth, viz. both good men, and bad that are alive, and things under the earth, viz. the Devils, and wicked men in the grave, or hell, and that every tongue should confess, that Jesus Christ is the Lord, (which cannot be manifested, without his honour and power) to the glory of God the Father, who hath put all things in subjection under his feet: 1 Cor. 15. 27. [Dignitatem & celebritatem nominis, sed cum re ipsa conjunctam. Jun.] The accomplishment whereof, cannot be till the end of the world, 1 Cor. 15. 24. [Nam omnis creatura tandem, subjicietur Christo. Jun. in Phil. 2. 10.] when he shall have put down all rule, all authority, and power. In his own person he hath already performed it, Ephe. 1. 20. 21. 22. Col. 1. 18. 20. and 2. 15. 1 Tim. 6. 15. Judas 25. Reve. 1. 5. but as yet, his members are not perfected, and therefore he must reign, till he hath put all his enemies under his feet, 1 Cor. 15. 25. Psal. 110. 1. and so indeed the Apostle expounds it in the future tense, as I live saith the Lord, every knee shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow to me, & every tongue shall confess to God, & showeth the time when this shall be accomplished, viz. not before the day of Judgement, Rom. 14. 10. 11. we shall all stand before the Judgement-seat of Christ, for so it is written, Esay 45. 23. every knee shall bow to me, and every tongue shall swear, which the Apostle interprets, shall confess to God; and indeed to this end, Christ both humbled himself, and became obedient unto the death, and risen again, he both died, and revived, that he might be Lord, both of the dead, and the living: Rom. 14. 9 according to his deity, he is, was, and for ever shall be glorified, and adored, with the same worship as the Father, and the Holy Ghost are, in regard those three Persons, are but one essence, one God, as in the Ephesine Synod it was, [Si ergo ad nomen Jesu debet omne genu se floctore, sequitur totam personam hancesse aedorandam, ideoq●● & carnem, una cum deitate, idque una adoratione, ut definivit Concil. Ephesinum. vid. Zan. in Phil. 2. 10.] excellently defined, and as he was mediator according to both natures, in the unity of his person, so is he to be adored, even the flesh, with the deity: for by his humiliation, he is so far from deposing ●● losing that right of divine worship (belonging to him, from eternity, and common to him with the other two persons.) that rather after a new, and certain manner, he clearly and openly showeth, that the same belongeth unto him, viz. by his resurrection, Ascention, and coming to judgement: when, though before, many wicked, and ungodly men, will not bow to his sceptre, no● acknowledge his power, and glory, yet than shall every knee Apo. 17: Zac. 12. 10. Mat. 24. 30. nol●ns volens, bow to him, every eye shall see him, and they also which pierced him: And all kindreds of the earth shall wail because of him.  
Now the name Jesus, being Christ's personal name, and his whole person being to be honoured, with glory, and power: [Sicut una & eadem est persona, sic una, & eadem adoratione adoranda est. Zanchy ut supra.] The Apostle saith that at the name of Jesus, every knee shall bow, to distinguish this power, and honour, from the Fathers, and the Holy Ghosts, and to declare, that the same Jesus, that humbled himself, and became obedient unto the death, even the death of the Cross, is also superexalted, and shall be wonderfully honoured, but not fully before the day of judgement, when all Angels, men, and Devils, shall bow down to his sceptre, acknowledge his power, and confess his sovereignty, to the glory of God the Father who hath conferred the same on him, committing all power, and judgement unto him; and this is a truth generally confirmed by Scripture, Ephe. 1. 20. etc. Mat. 28. 18. Joh. 5. 22. Col. 1. 17. 18. Joh. 13. 3. Heb. 12. 2. Dan. 7. 14. Luke 1. 33. Apoc. 19 16. and this is done in regard of his humiliation, and sufferings, as the Apostle proves in that text, Phil. 2. 9 but more plainly, Heb. 12. 2. we see Jesus who was made a little lower than the Angels, for the suffering of death crowned with glory and honour. [Meritum humilitatis, est claritatis premium. Gor. expos. in Phil. 2.] The joy of which, being set before him, caused him to endure the Cross, and despise the shame, and now is set down at the right hand of the Throne of God. Heb. 12. 2. To conclude this point, Christ himself saith, Jo. 5. 22. 23. the Father hath committed all judgement unto the Son, that all men should honour the Son, even as they honour the Father, there fore look what reverence, is to be used at the names, Titles, or Attributes, of the Father, the same and not more is due to the Son, otherwise we should honour the Son, above the Father: Now as to the names of God, Jehovah, Jah, Elohim, we bow not the knee of our body, but that only of the mind, speaking of them reverently, using them in judgement, justice, truth, with all possible reverence, and devotion, due to so glorious a Majesty: Com. 3. Deut. 28. 58. with the same affection, and fear, are the titles and names of Christ to be used, as Jesus, Emmanuell, Lord, Christ, etc. and we may not make an Idol, of the verbal sound of the word Jesus, as if there were efficacy, in the bore hearing the word, as enchanters think in their charms, [As did the exorcists, Acts 19 13. Nihil sanctius est nomine Jesus, at illius hic vides abusum. Sic hodie magi & incantatores utuntur Evangelio Johannis etc. Aretius in Acts 19] and the Jesuits, in the often repetition of the same, [In their Jesus Psalter blasphemously so called, wherein they begin with this text, in nomine Jesus &c and so say together jesus, jesus, jesus, mercy, jesus, jesus, jesus, help me, jesus jesus, jesus strengthen me, jesus, jesus, jesus, comfort me, jesus, jesus, jesus, make me constant and stable: each of these must be said 10 times over, and yet this is but one part of the 3. Vide Henoch Clapham 4. part, of song of songs.] and blasphemous abuse of that sacred name.  
'Tis confessed, in the Primitive times, the jews, and Heathens blasphemously scorned, and derided at the glorious name of jesus, and the Christians (in those days) to declare their profession, and faith in him, at the mention of that name, adored his person, and uncovered their heads, as an outward testimony of the affection of their hearts, as Zanchy relates: And this custom, by the Church was confirmed, in regard of the Arrians, and other heretics, that denied Christ's Deity. Hitherto things were not much amiss, but afterwards, it turned into superstition, as many other things, which were holy, and godly, in their first institution, as that Orthodox Divine, [Consuetudo non fuit improbanda, sed postea, est versa in superstitionem, ut multa alia, pie, & sancte instituta. Zanch. in Eist. ad Phil. cap. 2. 10.] confesseth; and therefore till this superstition be taken away, God is robbed of his honour, the Papists are emboldened in their Idolatry, many ignorant people commit superstition, and many learned Idolise this name, and wrench the Scripture, for the maintenance of this wilworship, and human invention, when they urge it as a duty of the Text, contrary to the opinion of the holy Fathers, and of truth itself; therefore, sigh the Israelites, might as well prove the adoring of the brazen Serpent, which was of Gods own institution, and had as great antiquity as this, and a special command for making and looking on it, which this hath not, and yet good King Hezekiah destroyed it, when by the superstitious, it was abused to Idolatry: so, 'tis your Majesty's part to see, that this service be forbidden, this offence be removed, this will-worship be quite abolished, by making void that part of the Cannon that enjoins it, and by decreeing a new one, by the advice of the learned and religious Clergy of the Land, [Whereby the people may be informed of the truth of this Text, who ignorantly worship at every name of Jesus, which is spoken in the Church, although it were not the name of our Saviour, as of Joshua, of Jesus Justus, of Jesus the son of Jozedek, of Jesus the son of Syrach, etc.] jest otherwise, maintaining this human invention, (which gives offence to the godly, and causeth many to be superstitious, and commit Idolatry) Gods judgements still continued on us, till with others, this sin bring destruction to our Kingdom, and Nation, from which, good Lord deliver us, even for Christ Jesus sake, his merits and intercession, who now sits on the right hand of God, making intercession for us, having all power and glory committed unto him. Amen, Amen.  
Thirdly, have we not rested in the outward work of his service only, whilst in the mean time we were not zealous to serve him in spirit, and in truth? In our devotions, have we not prayed by book, rather than by heart, and with understanding, and power of the Spirit, as Saint Paul requires? 1 Cor. 14. 15. We have so much rested on the verbal Litany, that most of us, have forgotten the mental liturgy; Our prayers (for the most part) have been a continued wilworship, a mere lip-labour, instead also of the calves of our lips, Heb. 13. 14. we have offered the lips of calves; for we have been forced in our devotions [Cannon the 4. of those made at London, 1603.] and tied to a form of words therein, and in performance thereof, have placed the chiefest part of our religion; Idolising the book of Common-prayer, as if it had been made by divine inspiration, as the Scriptures, 2 Pet. 1. 20. which holy men of God spoke and wrought, as they were moved by the Holy Ghost; and hath not the discipline of the Church been maintained for Apostolical, without error unalterable? That Diocesan Bishops, [Cannon the 7. made, ut supra, to affirm any thing contrary thereunto, is excommunication, ipso facto, which is to continued on him, till the person repent, and publicly revoke his wicked error.] are jure divino, when 'tis apparently known, that the one, for the most part, was compiled out of the Mass book of St. Ambrose: [St. Ambr. his Te Deum, Greg. Kirie Elison, Agnus Dei, etc.] and Gregory, and hath since caused great dishonour to God, and offence to the godly, [Vide the Preface to the Directory.] and the other was the invention of Antichristian spirits, by which that Beast at first erected his throne, and now Lords it over all that are called gods, as shall appear: For, the first, those two service-books in the beginning of Antichrists kingdom, were in competition, which should be used, circa annum, 780. or there about: Hadrian the first, than Pope, ordained, that Gregory's service should be observed and kept universally, and so burned by his special friend Charles the than Emperor, the book of Ambroses service, and with threats, and divers punishments, compelled the Priests to agreed thereunto; for before that, Hadrian had gathered a Council of his friends, to decide which of those two books should be generally used: [Nauclerus & Jacob. de Voragine in vitâ Gregor. de hoc: etiam, vide Fox Acts & Mon. 1. vol. fol. 117. printed, 1610.] All the Fathers did consent and agreed, that both the Masse-books should be laid on the Altar of St. Peter the Apostle, and the Church door most diligently to be shut, and sealed, and they would give themselves that night to prayer, that so the Lord might reveal, and show unto them, by some evident sign or token, which of these two he would have publicly used, (which was indeed, a means disallowed of God, who hath sent us to his word, and commands to search the Scriptures for trial, Isai. 8. 20. joh. 5. 39 but the only means approved, and used by Antichrist, for the establishment of his kingdom: for his coming is after the working of Satan, with all power, and signs, and lying wonders) 2 Thes. 2. 9, 10. and in the morning found both open, or rather, as some say, Gregory's book plucked asunder, one piece from another, and the leaves scattered all over the Church, but Ambrose his book, lay open in the same place, where it was laid, which this Pope Hadrian, (who was the grand Patriot of Images, and Idolatry, in that most wicked Queen, Eirenes' days) expounded, that like as the leaves were torn and scattered abroad all the Church over; so Gregory's book should be used throughout the whole world, and Ambroses only at Milan, where he was Bishop, which miracle and exposition, godly Mr. Fox, [Mr. Fox Acts and Monum. vol. 1. pag. 118. printed 1610.] calls, a forged invention: another man, saith he, might percase, interpret the miracle otherwise, (who had the Spirit of God in him, as this Pope had of the Devil) viz. that God was angry with Gregory's book, and therefore rend it in pieces, and scattered it abroad, when as the other, as good, or at lest better, and more Orthodox than Gregory's, lay sound, untouched; surely, not till this time, (as that great Antiquary and godly Historian observes) was there any uniform, order of prayers, or Masse-book amongst Christian nations generally received; but now in this most Idolatrous, and bloody age of Hadrian was it confirmed: and if such a Murderer, and Idolater, was the confirmer of the greatest part of our book of Common prayer; shall we think there's no fault in it? no, surely shall we not rather judge it like the person, Idolatrous, at lest in many places corrupt, and superstitious, by reason of that darksome light, which was granted unto our reformers of that book, who indeed are to be acknowledged, for excellent instruments, raised up by God, to begin the purging, and building of his house, according to the measure of knowledge granted unto them? and were they living now, would certainly join, for the utter extirpation thereof, with other godly Ministers, and Christians; for besides the many scandalous expressions, and vain babble, and unnecessary repetitions and erroneous sentences, in divers particulars of it, there are sundry reasons, why it aught wholly to be taken away, and no longer to be tolerated.  
1. Reason. Because it is made no better than an Idol, by many ignorant, and superstitious people, who pleasing themselves in their presence at this service, and their lip-labour in bearing part thereof, sought after no other means of salvation, nor way of serving God on the Lord's day, in spirit and truth, (as Christ requires) John 4. 24. than what cursorily they heard at Matins, and Even-songs, (as they call it) so that they supposed, that if they came to Church twice on the Lord's day, to hear this Service, (no matter with what affection or devotion, fear or faith) they had sufficiently served God that day; (though the word they heard read, were as a book sealed) for how can they understand, without an Interpreter, as the Eunuch told Philip? Acts 8. 31. How can I understand, except some man should guide me? and how can they believe, without preaching? Rom. 10. 14. and so wanting faith, the mother Grace, which purifieth the heart, Act. 15. 9 they needs must perish for lack of knowledge, Hos. 4. 16. and err, both in life and doctrine, not knowing the Scriptures, Mat. 22. 29. [Ignorantia cognitionis Dei, omnium est vitiorum mater, & totius confusionis origo.] for so in the second place.  
2. Reas. By reason of this book of Prayer, preaching was in many places much hindered, and curtalized; yea, in some places, quite justled out, as unnecessary, this, being (by double beneficed men) thought sufficient food, for many Congregations, many weeks; yea, sometimes months together: For, if they had a dumb Minister, a hireling that crept in at the window, john 10. 1. [Quum per unum Christum pateat nobis ad patrem aditus, nec alii ulli sint veri pastors, quam qui ad Christum primi accidents, alios, eo etiam adducunt. Bezae in loc. not.] for some eight or ten pounds stipend yearly, who could with much ado read this book, the parish was sufficiently served, and so they thought, God too, though there were never a Sermon at all; so that thousands of people, many Lords days together, never received into their heads, much less hearts, one lesson, either of duty to be performed, or of prohibition to avoid this, or that sin: So that the preaching of God's Word being neglected, men heard, and cared only for this human tradition of men.  
3. Reas. For so thirdly, preaching of the Word, God commands to be in season, and out of season; so Paul to Timothy, 2 Tim. 4. 2. reprove, rebuke, exhort, with all long-suffering, and doctrine, and this he lays on him, [Summa, & precipua omnium admonitionum, ac proinde gravissima obtestatione sancita haec est, ut sancta etiam quadam cum importunitate, proponatur Dei verbum, prout fert necessitas. Bezae not. in loc.] above all other his precepts; and therefore gives him such a strict charge before God, and the Lord Jesus Christ, who shall judge the quick and dead, at his appearing, and his Kingome, to preach the Word, and to be instant, in season, and out of season; for well St. Paul knew, that there was a woe provided, for all Ministers, that neglected this duty, 1 Cor. 9 16. There is a necessity imposed by Christ, on them all, to look both to themselves, and to the flock, over which the Holy Ghost hath made them Bishops, the substance of which care, is to feed the Church of God, which he hath purchased with his own blood; therefore they are not to eat for their own ease, or profit, to declare unto the people, committed to them, the whole counsel of God, and to warn every one, night, and day, with tears, from house to house, as Saint Paul, by his own example, taught the Ephesian Elders, Acts 20. 27. etc. ad finem cap. Now this duty which was so necessary, for the soul, as food is for the body, 1 Pet. 2. 2. was in divers places, for many weeks together, totally omitted, and this human invention supplied all the service; this, under pain of excommunication, ipso facto, must not be omitted, and spoken against; [Cannon 4. made in the Synod at London, An. 1603.] though at best but man's traditions: When zealous preaching, for the conversion of souls, (if any thing long, above the prescribed time of an hour) was cried out against; yea, derided, scoffed at, and in some places the Ministers were suppressed and punished: at best, preaching, which was God's Ordinance▪ might be omitted; and was accounted, far inferior, to the reading of the book of Common-prayer, which was man's ordinance and invention; and thus, with the Scribes and Pharisees, they made the Matth. 15. 3. 6. Word of God of none effect, by their traditions; yea, transgressed against it, by obeserving the same.  
4. Reas. It was a heavy burden, for the most godly, and laborious Ministers, to read all those Prayers, and after to preach, and pray himself, perhaps also to baptise, two, or three, and to church as many, and sometimes to marry others, and to bury others; yea, and after all this, to administer the Sacrament to multitudes, many score of souls. Surely it must needs be a great wasting, of his spirits, and a decay to his body, thus to be tied to the largeness of those forms, and so its contrary to charity, or piety, [Christ will have mercy, and not sacrifice, and the obediential knowledge of God, rather than  offerings; but these, like Adam, have transgressed the covenant, and dealt treacherously against me. Hos. 6. 6, 7.] It was indeed, the invention of the Prelatical party, who laid heavy burdens, and grievous to be born, Matth. 23. 4. on the inferior Clergies shoulders, but they themselves would not move them with one of their fingers, they had their journeymen Curates, and Singing men, as one wittily saith, they were like the great brass andirons in a chimney, only for show; and their Curates and Vicars, the little Dogs who bore all the buthen, [Leves loquuntur Curae ingentes stupiunt.] and extremest heat of the fire. Those that had scarce sufficient to live, must read and preach much, but your Cathedral, and double beneficed men, their mouths were stopped, they lived at ease, starving both the hireling, and their flock, and thereby murdered both themselves and others: [Si homicida est, qui hominis extinctor, eidem sceleri obstrictus est, qui peccat, quia seipsum necat. Lactant.] the Apostles would lay no other burden than what seemed good to the Holy Ghost, Acts 15. 28. nor Christ, would lay no other burden on the, Rev. 2. 24. Church, than what his Apostles had done before; and surely those that lay other burdens, they trouble the Church with words, and subvert men's souls, (in the opinion of the Apostles) Acts 15. 24. by teaching them to observe ceremonies, and human traditions, all which are antiquated by Christ.  
5. Reas. Fifthly, there were many unprofitable, burthenson, and superstitious, or at lest scandalous ceremonies in it, which occasioned much mischief; as the cross in baptism, kneeling at the Sacrament, praying in some manner to the Bread and Wine, or at lest to the body, and blood of Christ severally, placing more holiness at the East end of the Chancel, than elsewhere, and therefore standing up at the Creed, with faces that way, and reading second Service in that place, bowing to the name of Jesus, wearing of coaps, hoods, squared caps, tippets, rochets, surplices, which are all ornaments of Babylon, from whence we borrowed them, or at lest never departed from them, contrary to these places of Scripture: 2 King. 17. 33, 34. Ezek. 11. 12. Deut. 12. 3, 4. 13. Rev. 18. 4. For this is some of the whore's array, wherewith she deeked herself, Rev. 17. 4. Also, that warning was sufficient after prayer, immediately before the Communion, and so the Minister had neither leisure, nor time, to separate the precious from the vile, (which is God's injunction) Jer. 13. 9 [Vide the Rubric before administration of the Lords Supper.] nor the people (that should be found ignorant or profane) time, for due examination, or repentance. Although he knew malice, and wickedness to reign in many, yet had he not power to debar, them from the Communion, unless their offences were adjudged so, in fore exteriori, in their carnal, called, spiritual Courts. [Vid. Lindwood & the general custom in all consistories. The clavis Jurisd. they kept to themselves.] The great burden of Saints days and other holy days, (which frustrated God's command, six days shalt thou labour,) & of fasts, which must be observed, with a greater penalty on the breach thereof, than was set by our Laws, on the profaning of the Lords Day; Childrens performing faith, and repentance by their sureties. [So the catechism in Ans. why than are Children baptised? Women after Childbirth giving thanks with the words of the 121 Psalm. [Hoc est canticum didascalicum, non gratulatorium. Trem. & Jun. not. in Psal. 121.] what godly discipline is that which may not be restored, though it be much to be wished? Surely none other, I doubt but auricular confession, and penance; [Which was greatly abused, and made a cloak for much sin, by reason whereof. Nectarius Bishop of Constantinople abrogated it, for that a Deacon had deflowered a noble woman in private shrift, Chadderton in his 6. Ages of the World.] these, with other sundry things, disquieted many godly Ministers, and People, who could not, in faith, yield unto them, by reason whereof, many were deprived of the lawful Ordinances of God, which, they might not enjoy, without conforming, or subscribing hereunto, yea sundry holy, and zealous Christians, have been by means hereof, kept from the Lords table, cited up to their Courts, excommunicated, imprisoned, if not murdered; divers able, and faithful Ministers, have been debarred from their calling, at lest from exercising thereof, to the endangering of many thousands of souls, (in a time of such scarcity, of faithful Pastors:) They have been spoilt of their liveliehoods, to the undoing of them, and their families, and many have been driven to exile. Such a yoke and unsupportable burden hath been laid on the most zealous and pious Pastors, Christians, for it was the chiefest engine the Prelates used, to dispossess many godly Ministers of their Live.  
6. Reas. The Papists, (Christ's, and our enemies) boasted, and that not without just cause, that we complied [Vide Cassander, Andreus Frisius, Seravius Modestus, he that proves the Huguenots of right, to be members of the Romish Church, and our Franciscus de Sanct. Clara.] with them, in a great part of their service▪ and that this, was the chief difference, theirs was in latin, our book in english; and yet this, favour also, they grant, to some of their own side, which thing, gave great offence to the conscientious, and zealous protestants, both at home, and abroad, and became a stumbling block, to the blind, and deluded generation, who, hereby, were not a little confirmed in their old Superstition, and Idolatry, expecting daily our return to them, rather than yielding one iota, or minding any return to the truth; for this book was not excepted against by them, but contained in it either the same matter, with their mass book, or at lest it was such, as they disliked not [Dr. Featly on Vertumnus Romanus, & Francis. de sanct. clara. Musculus de missa Papist. in loc. come.] but more especially, was this strengthened in our age, ever since, the Arminian faction bore sway, who all laboured, to conjoin with them, as far as might be, in outward ceremonies, and some superstitions, yea some heresies too, and surely 'twas long since doubted, and 'tis still to be feared, that if God had not, or at lest by reason of our formality, and luke warmness, will not, by the wisdom, fidelity, and courage of this Council, and Synod, prevent it, we may again incorporate into one body. For a temporal pacification being granted with, and a spiritual toleration being granted, unto those monsters of men, (the inhumanst, and worst of Antichrists members, the Rebels, and bloody thirsty Locusts of Ireland,) & having gotten already this suffrage to be your most loyal Catholic Subjects, what shall hinder, but as now, with the Prelates, they are joined, armies in arms, the next victory atcheived, the Prelates shall join with them, animis, in mind and opinion, as indeed before, they were not far different, as appears by that one conjunction, they already so long laid, for your Majesty, to join with a chief member of their Church, which was a corner stone, in the foundation, of all our misery; which though it was intended by the Jesuits, and Arminian, Prelates, for our ruin, (yet blessed be God, who out of darkness, can extract light,) hath been one chief occasion, and means, of re-edifying, the Apostolical Discipline, and Doctrine amongst us, and of the purifying of those things in both, wherein we were before, too much soiled, with the filth, of Antichrists late footing here: for they, by the pretended warrantableness of the old ceremonies, obtruded new inventions, of their own, on the Church, and under the cloak of unity in all, declared their hidden malice, and hypocrisy, to the purer party, and to truth itself: That so from lukewarmness, they might bring us to coldness, to benumnesse; from slackness, to defection, from indifferency, to senselessness, and so to a loathing, of all Religion; and than, Satan knows, 'tis just with God, to give such a people up to their own hearts lust, sending them strong delusions that they should believe a lie ●. Thes. 2. 11. 12. [There's no peace to the wicked, nor with them, Esay 48. 22. and 57 25. as Jehoshaphat, by experience found true. 2 Cron. 20. 37. ne copulemi●● cum illis, aut consortium habitote, sed fugite. Trem. & Jun. in Esay 48.] that they all might be damned, who believe not the truth, but had pleasure in unrighteousness, and so received not the love of the truth, that they might be saved.  
7. Reas. The Prelates and their adherentes, laboured to raise the estimation of this book, to such a height, as though there were no other worship, or way of worshipping God amongst us, by reason whereof generally, (and I speak it with grief, and by experience,) the whole country hardened themselves in ignorance, being unwilling, either through a wicked shame, or an ill custom, to ask knowledge of their own Ministers, for fear of contempt, or lack of company; or in regard of the Courts, [Who pronounced excommunication, ipso facto, on those who spoke any thing against it, as corrupt, superstitious, or unlawful, Can. 4. made at London, 1603.] prohibition deterred, from seeking saving knowledge abroad: For, as a reverend Divine well observes, [Newcomens' Sermon on Novemb. 5. before the honourable House of Commons, 1643.] two Sermons in a day, was the forbidden fruit, and so was also catechising out of the roadway; and to go to another parish, to hear a Sermon, (though none, or worse than none, at home) was a piacular offence: By reason whereof, the communality, most of them, were careless of the truth, and never laboured to know the power of godliness, and so wretchedly and securely perished, for want of knowledge, Hos. 4. 6. For, to be baptised in infancy, to answer the Minister (though by rote) to the Catechism enjoined, in childhood; to be confirmed by the Bishop, in youth, and when come to manhood, to pay the Minister his tithes, and offerings; twice a Sunday to come with the assembly to hear these prayers, and perhaps, once a month to hear a Sermon, and now and than an Homily, and to receive the Sacrament twice, or thrice a year, this man was accounted for a good Protestant; and yet many thousands there are, that do not, or at lest cannot say so much, yet these men must pass for true Christians, and be buried, with (in sure and certain hope of resurrection to eternal life,) although they were all their life-time ignorant, both of their natural estate, and of the nature and punishment of sin, though they never knew what it was, seriously to examine, confess, and hearty to bewail their sins, though they were strangers to the covenant of Grace, never felt the joys of God's Spirit, nor laboured after the assurance of their election, vocation, nor strove after inward sanctification, nor endeavoured to keep a conscience, void of offence, towards God and man. Thus false teachers, having made an Idol of this Service, they cry peace, Jerem. 6. 14. and 1 Thes. 5. 3. [healing the people slightly, and crying peace, peace, when sudden destruction is coming on them.] peace, unto souls, that know not the power of godliness, nor the way to serve him in spirit, and in truth, in regard they can bear a part, in these written read prayers, can say the ten Commandments, the Creed, and the Lords Prayer without book, though they know not the extent of any command, nor labour sincerely for God's sake, to keep either, and are ignorant of the sense of those Articles, and Petitions, and can in no other words, tender an account of their faith, nor in no other form make their requests known to God; and no marvel, sigh they depend hereon, as sufficient; and this Catechism is necessarily enjoined to be taught, without any exposition, but only to teach the bore and naked words, just as the Bishops of Rome, [Bibliorum lectionem, gignere haereticos, si per mittatur Laiicis ut illa libere legant. Muscul. in loc. come. pag. 402. in Tract. de Script.] forbade the laity, the reading of the Scriptures, for fear of errors and heresies, when, in truth it was, jest they should spy out their errors and heresies, superstition and Idolatry.  
8. Reas. The gift of prayer, (which is alone proper to all God's people, Zach. 12. 10. Rom. 8. 26. as he hath promised, to pour on them, the Spirit of Grace and supplication, and by his Spirit to help their infirmities, and to make intercession for them, with groans, and sighs, which cannot be uttered, but is most eminent in his Ministers, who are to pray always, for the people committed to their charge, Col. 1. 3. Phil. 1. 4. and remember them in their prayers night and day, 2 Tim. 1. 3. Ephes. 1. 16. Col. 1. 9 without ceasing: It being one of the main duties of their Calling, as the Apostles told the Primitive Church, but we will give ourselves continually to prayer, and to the ministry of the Word,) Acts 6. 4. this most excellent gift, was by very few Ministers laboured after, this necessary duty of their calling, was by most neglected, and that in regard of this form of prayer, set to their hands; yea, lately, before their Sermons, many used only the bore words set down in the Cannon, [Cannon 55. set out, and made at London, 1603.] so that it was rather a bidding of prayers, than praying indeed, with power and understanding, as we are all enjoined, 1 Cor. 14. 15. So far were we from pouring out sighs, and groans, and showing the fruits and power of the Spirit in us, and uttering the same in a pure language, even the language of Canaan, Isai. 29. 18. [Illum alloquentur ut populus ipsius, & fidem dabunt illi. Trem. & Jun. in locum.] praying with all prayer, and supplication, in the Spirit, as the Apostle exhorts, Ephes. 6. 18. without distractions, 1 Tim. 2. 8. [For as the distractions arising from passion, must be avoided so must all others. B●field in loc.] Now, God looks at the fervency of the affection, and not at the elegancy of our affected speech; he delights in the lifting up of our hearts, and not of our voice: [Non vox, sed votum, non musica cordula sed cor, etc. Oratio, est elevatio cordis ad Deum. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. per durabimus incumbemus.] Surely, this book hath quenched many good motions in Ministers hearts, and stifled, the Spirit of prayer, in them that used it, as all conscientious Ministers know, and have found it (many of them) by experience at best it hindered, (in regard of the great time bestowed on it,) many godly, from stretching out their affections in prayer, and pouring out their supplications unto God, by making their request known unto him, and caused others rudely, perfunctorily, hastily, to pass over this duty, or else to read it with affectation, either of which, is no less than will-worship.  
9 Reason. It hath been sacrilegious, in robbing the souls of the people, of the praying gifts of their Ministers, upon any special occasion, but specially at the administration of the Sacraments, which was one part of their Function, to intercede between God and them, upon all occasions, and to praise him for them, upon any special blessing received; Exod. 23. 31. Numb. 16. 47. Deut. 10. 8. 1 Chron. 23. 30. Acts 6. 4. Therefore neither Christ, nor his Apostles, prescribed any set form, neither to pray, nor praise before the administration of them, but only instructed us in the forms of consecration, without adding any more; Matth. 28. 11. and 26. 27. 26. Mar. 13. 22, 23, etc. hereby, teaching those that are Dispenser's of his mysteries, to pray, and praise God, with, and for the people, according as God's Spirit shall move, and enlarge their hearts.  
10. Reas. It hath been in every age, and would, if continued, be a cause of endless strife in the Church, and of raising differences and discord amongst the Ministers thereof, whilst some applaud it as good; others condemn it as evil, and others connive at it, as tolerable; now, St. Paul adviseth us, Rom 14. 19 to seek those things which make for peace, and whereby one may edify another withal; and Rom. 12. 18. if it be possible, to live peaceably with all men, and by no means to give 1 Cor. 10. 31, 32. [Sigh it may be left of without sin, and to retain it; is, and hath been, occasion of sin, Ergo, it aught to be taken away.] offence, either to the Jews, or to the Greeks, or to the Church of God, but to do all to God's glory, and the people's edifying, in faith, and love.  
11. Reas. This books reading, together with the book of Homilies, was all the service expected from many Ministers, especially from Vicar's Chorals, & country Curates, by reason whereof, idle, deboyst, at lest illiterate, and many handicrafts men, were continually chosen to be Ministers, and ordained to be stewards of the mysteries of God, in as ample and large a form, as the most grave, and learnedst of our Divines, there being but one manner of [Vide the book of ordination of Ministers.] consecration, by reason whereof, God was greatly dishonoured, Acts 6. 3. Heb. 5. 4. Rom. 10. 15. [How shall they preach, (de jure) unless they be sent of God.] his Word contemned, Jer. 23. 31. 1 Tim. 3. 4. this sacred Function disgraced, [Ridiculosa res est, imo magis periculosa speculator caecus, Doctor inscius, praecursor claudus, prelatus negligens, praeco mutus. Gilbertus.] the souls, both of the ordainers, 1 Tim. 5. 22. and ordained, Act. 8. 19, 20. hazarded, endangered, if not Zach. 11. 16, 17. Hos. 4. 5. Mat. 22. 29. starved to death, by reason of these blind and dumb watchmen: For he is dishonoured, when they run before they are sent, as they must needs do, who are not qualified with gifts: his Word is contemned, when they are not apt to teach; this sacred office disgraced, made ridiculous, by setting a blind man to watch, when the Wolf comes, an ignorant Pastor, to teach, by sending a lame man in a speedy message, a lazy Prelate to the great work, or a dumb man, to reprove the people, and to instruct them; the ordainers souls are hazarded, in laying hands suddenly on the unworthy and unfitting, whilst the sheep perish for want of knowledge, for the hireling being fled, the Wolf catcheth them, and scattereth them: [Vide the harmony of Concessions, Sect. 11.] For, except a Priest be ordained for the work of teaching, he cannot take to himself the name of a Priest, or Bishop.  
12. Reas. Lastly, the names, titles, and attributes of God, are hereby taken in vain, for it is impossible, in that time which is ordinarily allotted for this service, and as commonly, it's usually read, that any man can with understanding and reverence, and affection, as is due, relate, and read them all, as in the book is prescribed. God commands our words to be few, Eccles. 5. 1, 2. [ commodius tibi caveas, à festinatione, & offensa ejus. Trem. & Jun. not. in locum.] And the reason is added, because God is in heaven, and thou art in earth; he is full of Majesty, and wisdom, and thou art an infirm and sinful creature: Vain repetitions and babble, declare thy infidelity, in both these attributes; for either thou thinkest to be heard with the hypocrite, Matth. 6. 7, 8. for thy much speaking, (as Baal's Priests, did 1 King. 18. 26. call on him, from morning to noon, O Baal! hear us: So we in our Litany, We beseech thee to hear us good Lord; and Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us, which is above thirty times reiterated, and the Lords Prayer five or six in every morning service,) or else thou doubtest of his love, in granting thy first Petitions, and so askest without faith, which is sin, Rom. 14. 23. Heb. 11. 6. James 1. 6. Or, lastly, thou questionest his omniscience, as if Christ's words were not true, your Father knoweth what things ye have need of, before ye Matth. 6. 8. ask, and whatsoever ye ask the Father in my name, shall be granted, John 14. 13, 14. and 15. 7. and 16. 23. 1 Epist. Joh. 5. 14, 15. unto you.  
Nay, 'tis to be feared, there is a great deal of sin in our prayers we use, in directing our Petitions to particular persons in the sacred Trinity, excluding the other two, or not using Christ as our Mediator in them, when as we are taught, that the Unity in Trinity, and Trinity in Unity, is to be worshipped, [Athanasius Creed, the Catholic faith is this, That we worship one God in Trinity, and Trinity in Unity, without confounding the persons, or dividing the substance.] and Christ hath taught us, to direct our prayers unto his Father, Mat 6. 9 in his Name, joh. 19 23. being moved by his Spirit thereunto: In that day, ye shall ask me nothing; verily verily I say unto you, whatsoever ye ask the Father in my name, he will give it you; hitherto have you asked nothing in my name, Ask, and you shall receive, that so your joy may be full: And so the Apostle, Col. 3. 17. Whatsoever ye do, in word or deed, do all in the name of our Lord Jesus Christ, giving thanks to God, and the Father by him. [Besides, it's enjoined by this book, to read jowish fables, as Tobit, and human commands, contrary to Tit. 1. 14. excluding the reading of other canonical Scripture; and reading the Psalms in the corruptest translation, omitting the tit●●s, and some words in the body of the Text, adding and detracting from the Word, which is every where forbidden, as Psal. 9 16. & 92. 4. contrary to God's prescript, Prov. 30. 6. Deut. 12. 32.] To close up all, if than this book be made no better than an Idol by many, whereby the vulgar are Iulled asleep in ignorance and superstition, in security, and lukewarmness; if thereby God's ordinance he hindered, justled out, or at lest shortened, neglected, and his Word made of none effect by this tradition, if it be burdensome and injurious to the painful Ministers of Christ, and hath many unprofitable, superstitious, and scandalous ceremonies in it, (which hath occasioned much mischief, as in hindering the Ministers from the due execution of their office, in being a means to raise persecution against them, whereby they have been dispossessed of their livelihoods, and liberties; also being an offence to the godly, both at home and abroad, and a stumbling block to the Papists, hardening them in their Idolatry and impenitency) if it hath hindered the spiritual worship of God, in most parts of its service, and caused the Ministers to neglect the gift of prayer, and the stirring up those gifts are in them, and the executing the special duty of prayer imposed on them: if thereby the people are deprived of the praying gifts of their Ministers, where they are, or at lest aught, or might be; if it hath been, now is, and for ever, is like to be, a matter of endless strife, [Vide the Preface to the Directory.] and contention; if it hath brought in an ignorant Mechanic ministry, and thereby hazarded both the souls of the ordainers, and ordained, and of those poor ignorant souls, that are under their charge: if lastly, God's Word is hereby corrupted, and the reading of it neglected, and Jewish fables read in the place thereof, in God's service, and hereby occasion is given of God's name being taken in vain, to the abuse of his titles, and attributes, and if hereby the manner of his worship is not rightly observed, nor Word obeyed, as hath been declared, surely than, this book aught not any longer to be tolerated, but totally, and speedily to be taken away, and his spiritual worship to be set up, or else surely his judgements will fall on us for this will-worship. As for Episcopacy, and Church-discipline, are they not both as they are now exercised, cruel, and Antichristian? cruel in their tyranny, Antichristian in their ambition, and Prelacy? John Wickliff (that great Champion of the Gospel, and Martyr for Christ's sake) reckoned up [Fox Acts & Mon. vol. 1. p. 414. printed 1610.] the twelve disciples of Antichrist: as, 1. Pope's: 2. Cardinal's: 3. Patriarches: 4. Archbishops: 5. Bishop's: 6. Archdeacon's: 7. Officials: 8. Deans: 9 Monks: 10. Cannons and Prebends: 11. Friars: 12. Pardoners: this being one of the Articles exhibited to the Council of Constance against him; nor is there any of these named in the Gospel of Christ, (unless it be Bishops, as they are Synonimous with Pastors, and Elders) and yet six of these we still retain, contrary to the Word, and the opinion of other Protestant Churches, for the latter Confession of the Church [Vide the harm. of Confess. printed at Cambr. 1586. In the latter Confess. of Helu. p. 344.] of Helvetia, saith of Archbish ops, Suffragans, Metropolitans, Archdeacon's, &c. governor's of that Hierarchy, both higher and lower, touching all these, we pass not a rush, what they have been in times past, or are now; it is sufficient for us, that for as much as concerneth Ministers, we have the doctrine of the Apostles, and therefore, knowing that those sort of Church-officers, are neither instituted of Christ, nor his Apostles, we teach that they are so far from being profitable, that they are pernicious, and hurtful unto the Church of God: for the power that's given to the Ministers of the Church, is the same, and alike in all, and in the beginning, the Bishops, or Elders, did with a common consent and labour, govern the Church: Not man lifted up himself above another, none usurped greater power, or authority over his fellow Bishops; for they remembered Christ's Mat. 20. 26. [Christus, hic non dehortatur, nequis Rex sit, aut magistratu fungatur, sed dehortur, nequis inter ministros sui verbi quaerat praecellentiam ac potestatem. Beza in loc.] words, he that will be chief among you, let him be your servant: Therefore they kept themselves by humility, and did mutually aid one the other in government and preservation of the Church; notwithstanding, for order sake, some one of the Ministers, called the assembly together, propounded to them matters to be consulted of together, did collect and gather the votes, and sentences of the rest, and as much as in them lay, provided that there might be no confusion, as Peter did, in the first Acts 15. 7. Council in the Acts: who, for all that, was neither above the rest, nor had greater authority than the rest: so true is that of St. Cyprian, [Cypr. de simpli. Cleri. Apostoli & Presbyteri non de honoribus & sessionibus, his pugnatumest, sed summa humilitate convenientes ipsam causam inspexerunt. Aretius' in Act. Res prius in Apostolorum, & Presbyterorum conventu audita, utraque parte disceptatur, deinae cum plebo communicatur, à Petro & Jacobo. Beza in loc.] the same doubtless were the rest of the Apostles, that Peter was, having an equal fellowship with him, both in honour and power, but the beginning hereof precedeth from unity; to signify to us, that there is but one Church, and St. Jerome is very [Hierom. in Epist. ad Titum.] bold, before (saith he) that by the instinct of the Devil, there was parts-taking in Religion, the Churches were governed by the common advice of Priests, but after that, every one thought that those whom he baptised, were his own, and not Christ's; it was decreed, that one of the Priests should be chosen, and set over the rest, who should have the care of the whole Church laid upon him, and by whose means, all schisms should be removed. But this order Jerome avoucheth not to be of God; for he straightway addeth, even as the Priests knew, by the continual custom of the Church, that they were subject to him that was set over them: So the Bishops must know, that they are above the Priest; rather by custom, than by prescript rule of God's truth; for they should have the government of the Church in common with them, and therefore no man can forbidden by any right● that we may not return to the old appointment of God, and rather receive that, than the custom devised by men. So far that Church: yea St. Hierome is [Hiero in Epist. ad Evagr.] plain, in the old time, Churches were governed by the common consent of Priests, and at that time Bishops and Priests were all one; after, by custom of the Church, and not of the truth of the Lords Ordinance, Bishops were preferred before Priests, but yet, they must govern Churches together in common.  
Now that both the prelacy, and power, which the Bishops in our days arrogate to themselves, is not Jure Divino, but Antichristiano, is manifest from the word; for the Apostle tells us, 2 Thes. 2. 7. that the mystery of iniquity did than work, only he who now letteth, will let, until he be taken out of the way, which learned Zanchy [Nos per mysterium iniquitatis, ipsum Antichristianismum, furtim Serpentem, una cum Haereibus ei viam sternentibus intelligamus: Jam enim fundamenta tirannidis Antichristi jaciuntur a Diabolo sed quae adhuc clam serpunt, nullo propemodum hanc impietatem subodorante: Zanch. in Epist. ad thes.] expounds thus: by the mystery of iniquity we understand Popery or Antichristianisme itself, which by stealth, creeps together with those Heresies, which make way for the same, for even now, the foundation of Antichristian Tyranny were laid by the Devil, but yet so, as they lied, and creeped closely, no man almost smelling the impiety thereof; Now if you will know what these foundations were, godly Bullinger will tell you, they were none other, but this Ambition, and covetousness, in the Clergy, and the exalting of Episcopacy, above Presbytery. For from the exaltation of Bishops, above Elders, or rather from the abuse of that custom, Antichrist had his beginning, Bulling. Serm. 58. in Apoc. for at the first saith he, the Apostles, and Apostolical men, were Ministers of Churches, and governed the Church, equally, neither did one, take upon him, more pre-eminence than another, which thing I am able to prove by many testimonies of ancient writers, if need required. About the Council of Nice and a little before that time, when Churches were greatly multiplied, were ordained, and customably received, Metropolitans, (instituted indeed by a laudable, but yet man's Ordinance,) viz. in every Province, or head City, was ordained a Bishop, or Pastor, which should have, as it were the oversight of the rest, and should serve for the calling of Synods, and Assemblies: Yet was it diligently provided than, that he should not be called primate, (as our Archbishops are) because no man should think himself preferred above others, in power, but in order: This was confirmed by the Nicen Council. Socrates lib. 5. Cap. 8. Eccles. Hist. so far Bullinger. Now these foundations of Antichrist being laid, Boniface the first, in the reign of Theod. Jun. [Chadderton in his description of the 6. Ages.] began first, to take upon him dominion over the Churches of Affaicke, but was repressed by the sixth African Council, whereat was St. Austen. [Bullinger serm. 58. in Apocal. pa. 177. English. After that began also the Bishop of Constantinople, to challenge to himself supremacy, for this cause chiefly, because that was the Courtly Palace, and Metropolis of the Empire, but he also by many Bishops was resisted: amongst whom, Leo the first, Bishop of Rome was chief, as appears in his Epistles to the Emperor, and to divers Eastern Bishops, and this hindered his Ambition; shortly after another Bishop of the same sea, and spirit, afresh, required to have the supremacy given him, whom Pelagius, and Gregory the great, Bishop of Rome withstood, yea so eager was Gregory, that he affirmed, whosoever should usurp the title of general Bishop, he [Grego. Epist. vide the harmony of confession, sect. 11. out of the english confession pag. 361. printed at Cambridge. 1586.] was the forerunner of Antichrist; that he did give unto himself a presumptuous, profane, a sacrilegious, and Antichristian name, that he was also the King of pride, and Lucifer, which preferreth himself before his brethrens; That he hath forsaken the faith, and is the vant curror of Antichrist: St. Cyprian [Cyprian de simplic. cler.] saith, all the Apostles were of like power amongst themselves, and the rest were the same that Peter was, & therefore it was said indifferently to them all, feed ye, indifferently to them all, go ye into the world, & teach ye the Gospel: For there is but one Bishopric, and a piece thereof, is perfectly, and wholly holden, of every particular Bishop; and St. Hierome saith, all Bishops, wheresoever they be, whether at Rome, or at Eugubium, or at Constantinople, or at Rhegium, be, of all like pre-eminence, & of like preisthood, [Harmony of confessi. sect. 11. out of the english confessi. pag. 360.] But at last, Boniface the third, Bishop of Rome, by money obtained of Phocas the Emperor, [Chadderton of the 6. Ages of the World, and Mr Fox his Acts and Mon. vol 1. pag. 108. By Phocas his constitution, Rome became head of all Churches, Heraclius the succeeding Emperor cut of his hands and his feet. Fox ibid.] (who killed his own Sovereign Mauritius by a traitorous villainy to aspire to the Empire Anno 613. or 607. as others,) to be called chief or universal Bishop) and thus Antichrist was enthroned; for after that (saith Bullinger) he was taken of most part of the Western Bishops [Bullinger. in Apocal. cap. 13. ser. 58. pag. 177.] for Apostolical, and many matters were brought before him to determine, whereby he got the favour of many Princes, chief of France, by whose aid he drove out of Italy both the Emperor of Greece, and the Kings of Lombardy, and brought Rome, and the best and most flourishing parts of Italy, under his own subjection. Thus he that let in the Apostles time, being taken away, lo 2. Thess. 2. 7. 8. that wicked one is revealed, climbing thereto by this usurped Prelacy.  
Having thus proved the original of this Antichristian Hierarchy, please you to see the confession of the rotestant Church of France, [Harmony of confessi. sect. 11. Art. 29. 30.] we believe that this true Church, aught to be governed by that regiment or discipline, which our Lord Jesus Christ hath established, viz. so, that there be in it Pastors, Elders, Deacons; and again, we believe that all true Pastors, in what place soever they be placed, have the same, and equal authority among themselves, given unto them under Jesus Christ, the only head, and the chief and alone universal Bishop: And that therefore it is not lawful for any Church, to challenge unto itself dominlon, or sovereignty over any other Church: See also the Belgic Confession in this matter, [Harmony, ut supra, the Confession of Belgiq. Art. 30.] The spiritual regiment which God himself hath delivered in his Word, and by which the Church aught to be ruled, and governed, are Pastors and Ministers, which preach, and righty administer the holy Sacraments, and Elders, and Deacons, of whom the Senate of the Church may consist, that by this means true Religion may be preserved, sincere doctrine in every Place maintained, and spread abroad, that vicious and wicked men, might after a spiritual manner be rebuked and amended, (and, as it were, by the bridle of discipline) kept within compass, that the poor in like manner, and those that be afflicted may be relieved; either with aid or comfort, according to the several necessity of every one: Again, [Harmony, ut supra, Art. 31. pag. 263.] in what place soever the Ministers of the Word of God do keep, they have all of them the same, and equal power and authority, being all of them the Ministers of Christ equally, who is the only and universal head of his Church: But leaving human authority, I proceed to divine.  
1. Reason. First Christ forbids all Prelacy and superiority, amongst his Apostles, Matth. 20. 25, 26, 27. and consequently amongst his Ministers, who succeeded them; it shall not be so amongst you (viz. to exercise dominion and authority, one over another in the Church, as it's in the State) but he that will be chief among you, let him be your servant. There must be no Lording, or overruling Gods heritage, 1 Pet. 5. 2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] much lesse over his Ambassadors, 2 Cor. 5. 20. who are all sent by one Commission, Mat. 28. 19, 20. in one Message John 3. 25. with equal power, Acts 26. 18. So that it was neither lawful for Princes, to derive the power of civil Judicature, [Harmony of Confession, sect. 11. 3. Observe.] unto Bishops, nor for the Bishops to take it when it was offered, because our Lord hath so distinguished these two, as he hath also severed them, the one from the other, he alone is both King and Prophet of his Church, he is the universal and 1 Pet. 2. 25. chief Bishop of our souls, whom all must hear, Matth. 17. 5.  
2. Reas. Secondly, if Bishops were an office [Priore loco, functiones Ecclesiasticas partim extraordinarias, & temporaneas ut Apostolos, Prophet●●, Evangelistas, partim ordinarias & perpetuas, ut Pastorss & Doctores comm●●●● orat. Bezae not. in loc.] different from Elders, and Pastors, no doubt but the Scripture would have distinguished them, when it records all sorts of Church Officers, as 1 Cor. 12. 28. there are first Apostles, secondly, Prophets, thirdly, Teachers, after that Miracles, than gifts of healing, helps in government, diversities of tongues; here's no mention of Bishops, unless they will understand them by helps in government which is three degrees below Teachers, which surely the Bishops will never allow of: And so Ephes. 4. 11. there are Apostles, Prophets, Evangelists, Pastors and Teachers, all which Christ gave, and which indeed are sufficient, for the perfecting of the Saints, for the work of the Ministry, for the edifying the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; now sigh the word of God which is able to make the man of God perfect, throughly furnished unto every good work, hath not distinguished them, but contrariwise, where the office of a Bishop is spoken of, there every particular thing required therein, belongs to every Pastor, or Minister to observe, as appears 1 Tim. 3. 2. to the 8 verse. And Titus 1. 6. to the 10 verse, as namely to be blameless, The husband of one wife, having faithful children, not accused of ●yo●, or unruly, not selfe willed, nor soon angry, nor given to wine, no striker, nor covetous, but a lover of hospitality, and of good men, sober, just, holy, temperate, holding fast the truth:) Ergo they are not different. Christ's Bishops, Teachers, Pastors, are all one, though Antichrists be not.  
3. Reas. Thirdly, the preaching Elders, we read of in the Scripture, were Bishops, thus those Elders Titus was to ordain; in the 5 verse he enjoins him to ordain Elders in every City, and shows how [Titus 1. 5. 6. 7. it was in the 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the 7.] they aught to be qualified, that are to be ordained. Verse 6. if any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly, and in the 7 verse he changeth the name Elders, into Bishops, giving a reason, why they must be thus qualified, in regard of the office of a Bishop or Elder, who must be blameless, as the steward of God, not selfe willed, not soon angry etc. And so Acts 20. 17. St Paul sent to Ephesus and called the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 17. of the Church; and these men he bids to take heed unto themselves, and to all the flock, over which the Holy Ghost had made them Bishops, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 28. to feed the Church of God, which he hath purchased with his own blood. Nor were there any other Church Officers at Philippi, than Bishops Phil. 1. 1. and Deacons: by Bishops, understanding those that ruled and taught them, by Deacons those who were the Stewards of the Church's stock. So Beza expounds it. [Episcoporum nomine, eos qui verbo & gubernation praeerant, diaconorum, eos qui Ecclesia aerarii essent oeconomi intelligit. Beza in locum.] it; and indeed promiscuously in Scripture are these two names often taken, hereby showing, that they both signified the same persons; nor doth the Word of God declare to us any other ordinary officers in the Church, than Bishops and Deacons, which are sometimes called Pastors, Teachers, Elders, Ministers, Stewards, Ambassadors, Doctors, of these two alone, the duty is prescribed; and because they were one, therefore the duty of an Elder, or Teacher, is not where prescribed, but under the office of a Bishop; Nor did the first Primitive Christians know any difference between them; indeed, I find in the third Epist. of St. John, who was the longestliver of the Apostles, that he therein blames Diotrephes, for loving to have the pre-eminence. 3 Epist. Joh. vers. 8. [Ambitio & avaritia, duae pessimae pests, presertim in eyes qui aliquod Ecclesiasticum munus sustinent, in persona Diotrephis damnantur. Bezae not. in loc.] he was the first upstart Prelate we read of, whom he there sharply rebukes, and threatens to punish for his prating malicious tongue, and for his ambitious and uncharitable deeds, and for his covetous and vainglorious heart.  
4. Reas. Fourthly, we read of many: Phil. 1. 1. Acts 20. 17. 28. and 14. 23. Tit. 1. 5. 7. Bishop's together belonging to one Church, but never of many Churches, much less of all the Churches in a large Shire, or two, belonging to one Bishop in the Scripture: Ergo, it was not from the Spirit of Christ, but of Antichrist, that first ordained Prelacy and Episcopacy, as it's now exercised in most parts of the Christian world: For 'tis not without an Emphasis, that which Saint Paul gives in charge to Titus, to place Presbyters or Bishops, in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza, and Erasmus tender, Oppidatim, in every town, where might be a convenient assembly, and these also in every town are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural number. So far was it from having oneman in a Province, or Country; yea, St. Paul commands the Elders of Ephesus, to take heed to themselves, and to all the flock, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] not flocks, neither in the dual, nor plural number; this was one special difference, between the Apostles and other Bishops, that they had care over all other Churches of Christ, throughout the world, 2 Cor. 11. 28. as St. Paul confesseth; and Zanchy well notes, [Apostolus non certi● sedibus & locis aligaretur, sed ubique locorum auctoritatem plantandi Ecclesias haberet. Zan. in Exp. Ep. ad Eph. c. 1.] that the Apostles were not tied to any place, but every where had authority to plant Churches, as is plainly manifest in the Acts of the Apostles; but Bishops were tied to some flock, or someparticular Congregation.  
5. Reas. Fifthly, there were no greater ordinary Church-officers or Rulers, than those Elders who did labour in the Word, and Doctrine, who were therefore accounted worthy of double honour, 1 Tim. 5. 17. as St. Paul commands Timothy to see performed; and therefore, either these were Bishops, or at lest they could not be exalted above them, nor were they in the Apostles times, but afterwards one of the Elders, (for the preservation of unity, and to avoid schisms) by way of excellency, was called Bishop, for order sake, yet for many years he did no act of power, but with the consent of Presbytery, and also with consent, and in the presence of the people, [Euseb. Eccles. Hist. lib. 6. cap. 35. Cypr. lib. 3. Epist. 10. & lib. 1. Epist. 3. Causab. advers. Baron. exerc. 15. Numb. 28.] For till Dionysius, Bishop of Rome, rashly and presumptuously invented the Hierarchy of Angels, intruding himself into those things he knew not, vainly puffed up with his fleshly mind; the Church knew no distinction of Parishes, for two hundred year's space; for it was he (they say) distinguished and made division of parish Churches, [Chaddertons ages of the world.] and Dioceses, circa Annum 277. and than shortly after came Gaius, circa An. 295. and he distinguished the degrees of orders, to Priesthood in the Church, [Chadderton, ut supra.] Now, if before there were no particular parishes, nor distinction of Ministers, what power could the Bishops have over their fellows, [Fox Acts and Mon. in the second Persecution. Par in parem non habet imperium.] equals, or what power to visit other Churches, and execute jurisdiction over those, were not? Christ willeth, saith Mr. Fox, [Fox Acts & Mon. 1 vol pag. 6. printed 1610.] all worldly States to be subject under their superior Rulers, and Magistrates, in whose regiment is dominion and subjection: And which are not in the regiment of Christ's spiritual Kingdom. We read often in the degrees of old Counsels, that there was an equal degree of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex Council▪ Constant. 2. cap. 36.] thrones, and of honour amongst Priests, and Ministers. That all Bishops were of like merit, [Fox, ut supra, pag. 8.] and of like honour, and all successors together of the Apostles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Dion. Areop. in Mr. Fox.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equal order, and of like honour amongst themselves.  
6. Reas. Sixthly, the ●eys of the kingdom of heaven were equally given to all the Apostles, John 20. 22, 23. and from them conveyed to all Ministers successively, equally, and so to every Church, and Congregation; so that where two or three are gathered together in Christ's name of these Ministers, Christ is in the midst of them, and whatsoever they shall bind or lose on earth, shall be bound or loosed in heaven, Matth. 18. 17, 18, 19, 20. and therefore the jurisdiction which our Bishops challenge herein, is fraudulent and injurious; and the reason thereof is, because the government of the Church, was of old, and is still committed to the Elders, Heb. 13. 17. and 1 Tim. 5. 17. and how shall, or how can they govern without this power? Surely Christ never severed the key of order, from the key of jurisdiction, but always joined them together, when he gave them: as the Evangelists witness, Mat. 16. 19 and Job. 20, 22, 23. Indeed the lawyers amongst the Jews, Luke 11. 52. took away the key of Knowledge from the common people, and so have the Prelates the key of jurisdiction from the Elders: and doubtless there is a we belongs to both, in that they sever those things, which God hath joined together. [Illa autem potestas communis est omnibus ministris. Camer. Promulgatio enim remissionis peccatorum per fidem in Christ●●, & ira Dei, declaratio retinendis in credulorun peccatis summa est Evangelicae praedicationis. Beza in Jo. 20.] But this is a sin proper to Antichrist, who grants to Chancellors, Commissaries, Officialls, the key of jurisdiction, who never had the key o● orders, and sacrilegiously take away the key of jurisdiction, (for to maintain their Prelacy and covetousness,) from those Ministers, who are equally Ministers with them; the confession of our Church is plain, though the practice be contrary [Harmony of Conf. sect. 11. out of the English Conf. Art. 7.] and ill; seeing one manner of word is given to all, and one only key belongeth to all; we say that there is but only one power of all Ministers, as concerning opening and shutting: as touching the Bishop of Rome, for all his flattering Parasites sing this in his ears, To thee will I give the keys of the kingdom of heaven, (as though these keys were fit for him alone, and for no body else) Except he go so to work, as men's consciences may be made pliant, and subdued to the Word of God, we deny that he doth either open, or shut, or hath the keys at all, and although he taught and instructed the people (as would God he might once truly do, and persuade himself it were at lest any piece of his duty) yet we think his key to be never a whit better, or of greater force than other men's; for who hath severed him from the rest? Who hath taught him more cunningly to open, or better to absolve than his brethrens? all which may most justly be retorted on the Bishops. For, seeing one manner of word is given to all Ministers, by God, and one only key belongeth to all, we conclude therefore, that there is but one only power, belonging to all ministers: as concerning opening and shutting, and as touching all Diocesan Bishops, although their flattering Chancellors, Officialls, Registers, Civilians sing this in their ears, that the keys of ordination, and jurisdiction belong alone to them, (as being fit alone for them, and for none else) except they go so to work, as men's consciences may be made pliant, and be subdued to the Word of God, we deny that they do either open, or shut, or have the keys at all, and although they taught and instructed the people, (as would God they would once truly do, and persuade themselves it were at the lest any piece of their duty) yet we think their key to be never a whit better, or of greater force than other men's, for who hath severed them from the rest? or who hath taught them more cunningly to open or better to absolve than their brethrens? surely not God, nor Christ, and if not, who than?  
7. Reas. Seventhly, the Elders were to be ordained by the imposition of the hands of the Presbytery, 1 Tim. 4. 14. for that gift was conferred on Timothy, by their laying on of hands: so Bamabas and Saul, (though Apostles) were separated unto the work whereunto the Holy Ghost called them, by the Elders, fasting and praying, and laying their hands on them, and after sending them away, Acts 13. 2, 3. and Timothy is commanded to lay hands suddenly on none, 1 Tim. 5. 22. [Ne temere quosvis ad Ecclesiasticam ullam functionem admine quantum videlicet in te est. Camer. Nullius hac in re stultitiae; aut minus recto affectui favens alienam culpam in te derivato: si quid à collegis perperam fiat tuam conscentiam puram servato. Bezae not. in Tim. 5.] and though other more licentious, or covetous Elders, should by their laying on of hands, consecrated unworthy and unlearned men, unto the Ministry, without his consent, yet must not he be partaker of other men's sins, viz. neither of the persons, who being unworthy are ordained, nor of these unwise Elders, who for fear, favour or profit, ordain such men; which plainly shows, that even the power of ordination (which is the chief thing our Bishop's challenge to themselves) was as well in the rest of the Elders, as in Timothy, though they might use it unlawfully: A Priest, and a Bishop, saith the Church of Wirtemberg, are all one, [Harmony of Confess. sect. 11. out of the Confess. of Wirtemberg.] And whereas it's objected, that Timothy and Titus were Bishops of Ephesus and Crect, as in the postscripts appears to their Epistles, and that they were commanded by Saint Paul, to ordain Elders; and therefore that this power belongs only to the Bishops, I answer: First, they were both Evangelists, as appears, 2 Tim. 4. 5. and Tit. 3. 12. and so as Evangelists, not Elders, or ordinary Bishops, were not tied to any certain Church, but to attend and follow the Apostles, finishing their work, in planting and watering Churches where they came, being left in those places, to execute what was left undone by the Apostles: Secondly, though they were, or might be chief in setting things in order in the Church, both in ordination, and jurisdiction; yet did they not perform these, but with the consent of the Presbyters, as appears in Timothy's laying on of hands with other Elders, 1 Tim. 5. 22. and in that other Elders might ordain without him, otherwise he could not abstain from their sin. I will conclude this point with the Observator upon the confession of Ausburg, [Harmon. of Confess. printed at Cambr. 1586. sect. 11. out of the Confess. of Ausburg.] There are three kinds of Bishops may be reckoned up: First, Apostolical, which is indeed the Apostles Bishops, and is common to all persons and Ministers of the Word: The second is Ecclesiastical, and is a Bishop in order, not in degree, which came in by an old invention of man's appointment, and not of God's ordinance: The third is Satanical, Tyrannical, Antichristian, whereby at first, Dioceses, after Provinces; and at last, the whole Church, was under the power and jurisdiction of one Bishop, which as yet flourisheth in the Roman, false named Church, which we detest, as a most certain pestilence of the Christian Church; and yet this is the discipline, with vi, & armis, must be maintained as Jure Divino, which plainly appears to be Antichristian, if not diabolical; their cruelty in practice that use it, and impiety in doctrine, will plainly declare the same, viz. That they are fare from observing the spiritual, regiment, which God hath delivered in his Word, and therefore justly hath God poured out the vial of his wrath, as was fore prophesied Apoc. 16. 10. on the seat of the beast, which is this Episcopal and Prelatical power of the Clergy [Cottons exposition of the 7. vials.] whereby the Beast came to be enthroned in his seat, and continueth there still sitting, so that now their power and authority is eclipsed, their monarchical government darkened, Revel. 16. 10. 11. [Quinti Angeli Historia, duabus plagis Regnum Bes●iae affigentis, foris tenebris, intus ulceribus doloribusque gravissimis, in universo Regno, quibus malorum conscientiam afficeret & obfirmationem per vicacissimam Idololatrarum castigaret, unde perturbatio orta est furibunda, ex perturbatione indignatio, insaniaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deum frendens, & in scipsam injuria eff●ciem. Junius in locum.] and they are mad with rage against themselves, in that they suffered the Puri●●ans at all to live, or made any pacification with the Scots, or called a Parliament, and because of the pains they suffer, both in their honours, goods and persons, they blaspheme the name of God, writing, and speaking against the known truth, and hardening themselves in wickedness, for the maintenance of their former honours, and revenues, they have not repent of their sins formerly committed, to give God the glory, by an open and humble confession thereof: for although their do both in the high Commission, Starchamber, and other inferior Courts, Conclaves and Consistaries openly proclaim their cruelty, by molesting, silencing, suspending, yea and depriving as much as in them lay most of the godly Ministers of the Kingdom (such as allowed not their superstitious and human inventions, and ungodly ceremonies) exposing them to their fury making them the spectacle of their indignation, and accounting them as the offscouring of all things, adjudging them as enemies to the State, disturbers of the Church, schismatical Teachers, men unworthy to live, (who indeed than were holy, and religious men, such as of whom the ungrateful world was not worthy) yet have they not recanted of this their malice, and hypocrisy, covetousness, or vainglory: Therefore as Christ saith of the pharisees, Scribes, and Doctors of the Law in his time, who spoke against, and persecuted the known truth, so may I of these men who have persecuted his members; and also of those who are persecuted by them; Blessed are ye when these men hate you, and separate you from their company, and excommunicate you, reproaching you, and casting out your name as evil, for the son of Man's sake: Luke 6. 22. [Haec autem sententia piis omnibus, praecipue vero electis Christi ministris maximam consolationem adforre solet. Camerar.] rejoice ye and leap for joy, for your reward is great in heaven. But unto those Bishops and Prelates of the Antichristian Hierarchy (who loved the highest place in the Synagogues, and to be called of men Rabbi, Rabbi, or Luke 22. 25. [Benefactores, pastors non ad dominandum, sed ad serviendum vocati sunt. Bez. in. loc. Quoties auditis d● Regno Calorum quod utique spirituale est, nec minus differt a Regno mundi, qu●● terra differt à Caelo, nolite vobis fingere talem speciem rerum qualem videtis in Regnis terrenis. Camer.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious Lords, who enjoyed temporal Lordships and usurped Dominions over their brethren's consciences, and means, who declared their pride like Sodom, Esay 3. 9 and with the Peacock the emblem of it, must have their silken trains carried after them, imitating herein that Son of perdition, that man of sin (who cares only for great revenues, and multiplying dignities, though got by murder, and cruelty, fraud, and hypocrisy,) who have devoured the people's goods, and nothing cared for their souls, starving them by their seldom preaching, and less ear-ring for the flock; who kept their brethrens as slaves, or at lest their hirelings, who followed Antichrists Laws, Constitutions, Decrees, and injunctions, for the most part, flat contrary to Christ's Doctrine, and Word (as I will instance in some few particulars.) Consider how opposite they are to God's Word in their inventions, and practise: For besides their bowing down to Altars, erecting of Images in Churches, bowing at the verbal name of Jesus, crossing in baptism, and dedicating the infant to the service of Christ by that sign, and other superstitions before mentioned, flat contrary to God's word, Deut. 5. 8. and Numb. 15. 39 40. by reason whereof the two first Commandments are broke, first in the third commandment, God requires not to take his name in vain, but to swear in judgement, justice and truth, Jer. 4. 2. [Judicium discretionis ex parte jurantis, ut neque sit falsum, neque illicitum, quod per juramentum confirmatur, & justitia per quam confirmat quod licitum est: judicio vero caret juramentum incantum; veritate autem juramentum mendax, justitia autem juramentum iniquum sive illicitum. Aquin. 22. daes. q. 89. Ar. 3. c.] but these give and allow of general oaths ex officio, wherein the party knows not what he swears to, and which cannot possible sometimes be kept, without great sin, and danger: that impossible oath of Churchwardens and Sidemen: also the blind oaths of Canonical obedience, to Ordinaries and to the observation of the popish statutes of the Universities, and for the maintenance of their pride, superstition, and ceremonies, and in all, or most of which, the name and honour of God is profaned, polluted, men's consciences burdened, and a great deal of sin committed, and so there wants judgement, truth, and righteousness, which are the three proper ingredients for this physic.  
Secondly, God commands us to keep holy the Sabbath Day, Commandment the 4. [Heylin, Pocklington, Brierwood contra Byfeild, Dr Prideaux in lect. de Sab.] They say there is no Sabbath, and there fore tolerate playing, dancing, sporting, fight, and finding their own recreations on that day, which is opposite to his word, Esay 58. 13. thou shall not do thine own ways, nor found thine own pleasures, nor speak thine own words, but these Arminian Prelates, made this command of God which is guarded of either side with three other commands, to be voided, and of none effect; but only of human constitution, and not from any obligation of the Word, or God's command.  
Thirdly, Gods requires or commands us, to harken unto, and obey his Word only, both in doctrine, Isai. 1. 20. and discipline, for this is able throughly to furnish the man of God, and 2 Tim. 3. 17. to make him perfect to every good work; they say, we must follow and obey the Cannons, Injunctions, and Traditions of the Fathers, and of the Church, or rather of the Synod, of these Bishops, Prelates; yea, they punish the violation, and speaking against these, with far greater punishment than they do the violation and speaking against the commands of God, as appears in their 3, 4, 6, 7, 8, 9, 10, 11, 12. Eccles. Cannons, agreed in the Synod of London, 1603. where excommunication, which is the severest censure of the Church, is the lest punishment, on the breach of either of them; yea, and that in most of them, ipso facto, and no restitution from this censure, but from their Pope, the Archbishop, being herein plainly Antichristian: For, but to speak against any of their human traditions, vain ceremonies, as being either wicked, or superstitious, or such as godly men may not with a good conscience use; this is excommunication, ipso facto, when lo, let a man curse, or swear, abstain from his service, profane his Sabbath, be drunk, lie, or commit fornication, etc. If he will pay his mulct in Court, or compound secretly with the Chancellor, Archdeacon, Register; yea, sometimes, if but with the Paritor, his offence is presently remitted; and for many of these, never called in question; but if he be absolved, his fine being paid, presently he hath his pardon, or indulgence, although his own Minister be offended, and the whole Congregation scandalised, and yet having his Quietus est, from the Court, or Letters of dismission, he must be received to the communion, nihil obstante.  
Fourthly, Christ tells us, the labourer is worthy of his hire, Mat. 10. 10. and 'tis St. Paul's command to all Christians, Gal. 6. 6. Let him that is taught in the Word, communicate to him that teacheth him in every good thing; nay, 'tis God's own ordination, 1 Cor. 9 13, 14. that they which preach the Gospel, should live of the Gospel, as they that wait on the Altar were partakers of the Altar: Also that they are worthy of double honour especially, 1 Tim. 5. 17. [honour double, of reverence, of maintenance.] who labour in the Word and doctrine: For, thou shalt not muzzle the mouth of the Ox that treadeth out the corn; but these frustrate all these commands of God by their words, and do; for they say, ten, or twenty pounds' stipend, is sufficient by the year, for a Curate, the lesser and privy tithes belong only to the Vicar; 'tis for a sacrilegious Bishop, or Lay-Gentleman, for a prelatical Prebendary, or Monkish Dean and Chapter to have the greater tithes; for perhaps, preaching once a year at a Cathedral, or over-seeing a Curate read prayers, and getting a Sermon to be preached once a month, and for this or the like only service, I have known those have had six hundred, eight hundred, nay, thousands of pounds yearly: The Bishop of Winchester, as I am informed by honest men, hath had five or six thousand pounds yearly income, seven years together, and yet never did preach one Sermon in his Cathedral. But this sacrilege, and ungodly deeds of Prelates, and double beneficed men▪ might not be spoken against, none of the inferior Clergy might move their tongues against them, on peril of suspension, [As of old the Prelates against the Lollards, Wicklivists, Lutherans: So now of late, against the Puritans, Nonconformists, Calvinists, as they styled them, when they vented their spleen and malice.] deprivation, excommunication, loss of liberty, members, and sometimes life itself.  
Fifthly, St. Paul commands, that a man, 1 Cor. 14. 11, 12, 13, 14, 15. speak, and sing, Col. 3. 16. and Epist. 5. 19 in the Church, that all may understand, what is spoken or sung: For, if I (saith he) know not the meaning of the voice, I shall be to him that speaketh, a Barbarian, and so he to me; for as we must pray with the Spirit, and understanding, so we must speak, and sing with the Spirit, and understanding; we must teach and admonish one another in Psalms and Hymns, otherwise, though thou speak, and sing well, yet thy brother is not edified; therefore the Apostle would rather speak five words with his understanding, to teach others, than ten thousand words in an unknown tongue: but our Bishops, and Prelates, are of a contrary opinion and practice; who have their psalms, confessions; yea, prayers sung out with such theatrical music, and voices, as sackbuts, organs, cornets, etc. That the ignorant, and vulgar sort of people perceive naught but a noise, understand not a word, not, not so much as Amen, 'tis so tossed and quavered up and down, with the warbling tongue, and frisking of the air; so that should a Turk, or unbeliever, come into the Church, they might well say they are mad, 1 Cor. 14. 23. For, instead of teaching, and admonishing one another heteby, they corrupt and defile one another; The [Cornel. Agrip. in lib. de vanitat. scient. cap. 17. circa finem.] zealous Friar complained of it long since, that such liberty was used in cathedrals, that profane and obscene sonnets were played on the organs, equally, in the midst, with divine service, and those pious duties, and holy prayers, even that one not excepted, which Christ commanded to say, not sing forth, are sung forth, not with human, but rather belluine noises, made with lascivious music, and great cost, not for the better understanding of the hearer, nor for the greater elevation of the mind to Godward, but rather to provoke to uncleanness, and to stir up lust, whilst the Choristers neigh forth the triple, others roar aloud the tenor, others bawl forth the counter-tenor, others bellow forth the mean, and others groan out the base; and so they 'cause indeed, a great noise to be heard, but nothing of the matter, which is sung, is understood, not, not so much as the words: but the power of judgement, is taken away together, both from the ear and mind; and indeed, [Cum mihi accidit, ut me amplius cantus quam res quae canitur movet, poenaliter me peccare co●fiteor, & tunc mallem non audire cantantem. Aug. Confess.] Austen confesseth, (who was no hater of Church-music) when the melody of the music moveth me more than the matter sung, I confess myself to have grossly sinned, and than my singing offends me; which is always in our cathedrals, where men unskilful in the art of music, cannot understand what is sung; and therefore come often, more to be delighted with the melody of the music, and voices, than with the divine matter of the Psalms and Hymns: Aquinas therefore calls it Judaizing, which is, [In veteri testamento, instrumenta corporalia aliquid figurabant: sed nunc uti Judaizare videatur; preterea tunc, populi duri erant, & carnales, unde erant per ejusmodi instrumenta provocandus: sednuns non est cadem ratio, nam musica instrumenta magis movent ad delectationem, quam per ea formetur interius bona dispositio. Aquin. Sum. 3. par. q. 91.] not lawful under the Gospel, nay, in truth, musical instruments, they allure rather to carnal, than spiritual delight, instructing more the ear, than the heart, and delighting the flesh, rather than the spirit; yea, there is this sin more in it, that many tradesmen, and ignorant persons are made Ministers, and Deacons, only to sing, that they may be capable of Vicar's Choralls places, which is quite opposite to God's Word: our Bishops herein, laying hands on the unworthy, 1 Tim. 5. 22. and partaking with them in their sins, Tit. 1. 6, 7. making those Pastors, or at lest Deacons, who have no Acts 20. 28. flock to oversee, not Acts 6. 2, 3. tables to serve. But this invention came from Satan, and by the man of sin, into the Church, who instituted the Mass, which cannot be well performed, without these inferior officers; for when Leo the ninth, degraded, [Chaddertons ages in tempore Leon. 9] a sub-Deacon for singing out of tune, or at lest not singing the Epistle in the Romish tune, the Archbishop departed from the Altar, and said, he could not proceed in his mass, without his subdeacon, and so the Pope was feign to restore him again to his former degree: And how our cathedrals can stand without these I know not: What a simoniacal intrusion this is into the Ministry, every godly man seethe, that such so ordained, they are Antichrists, not Christ's Ministers, all whom he commands to baptise, and to preach, and to feed the flock, Mat. 28. 20. which, how well able these are to do, let the world judge: if Peter, adjudged it justly, a horrible crime in Simon, Acts 8. 20. to offer money to obtain this gift, how heinous it is for both the ordainers, and ordained, the one to give, the other to receive this gift, only for to get money? singing will not serve the tum at the day of judgement, Satan may say to these, as he did sometimes to the seven sons of Sceva, Acts 19 15. Christ's Apostles and Pastors I know, his Evangelists and Deacons, but who are ye? who made you Ministers, Deacons, will Christ surely ask? and than they must needs answer their voice, their profit, or the like, made them give the Bishops their fees, and they entertained them afterwards in their quires; for they cannot say it was Gods call, or the motion of his Spirit, who sets none a-work, but furnisheth them with gifts, and rather than they shall want, will work a miracle, Acts 2. 4. But Aquinas, [Consuetudo valde est reprehensibilis, ut in diaconatus ordine constitutus, modulationi vocis inserviunt: quos ad predicationis officium & studium Aelemosynarum vacaro congruebant. Aqu. Sum. 3. par. q. 91.] long since, out of St. Jerome, sharply censures such: yea, learned Zanchy, [Zanc. in Epist. ad Eph. cap. 5. 19] tells us, that those songs which are studied, (as all pricksong is) in the singing, to withdraw the singer's mind, or else so warbled forth, as to hinder the auditor from understanding it, whereby either of their devotions is slackened, is naught, and to be left as sinful; therefore did holy Athanasius (who was the mirror of faith in his age) altogether, and that justly, condemn music in Churches, well knowing that God looks for our making of melody in our hearts, our singing with grace in our hearts, making melody to the Lord, Col. 3. 16. [Non vox, sed votum, non mus●ca, etc.] And yet alas, these lazy Songsters devour, too much of the Ministers holy things, having many of them, more means for the profaning of God's Word, and using it irreverently, without understanding, than many godly and painful Ministers have, for preaching sincerely the same; and yet this is the only, or at lest the greatest care of Cannon's Residents at cathedrals; these are the flock they oversee, the succentor being one chief dignity in those Churches, and the Dean and Chapter their Bishops or overseers to look that they be present, and sing lustily in the choir, secundum usum Sarum, or Bangor, so purely Antichristian is our Church in this thing.  
Sixthly, Gods requires of all his Ministers, that which St. Paul did of Timothy, 2 Tim. 4. 2. to preach the Word, to be instant in season, and out of season, to reprove, rebuke, exhort, with all long-suffering, and doctrine; and this charge is given him in the presence of God, and of the Lord Jesus Christ, as he will answer it at the judgement-seat in the last day, and as he hopes to enjoy heaven; for he well knew, there was a heavy woe belonging to them, if they preached not the Gospel, for such a necessity is laid on all Pastors 1 Cor. 9 16. and Ezek. 34. 2. and cap. 3. 20. in their office, to take heed to themselves, and to all the flock over which the Holy Ghost hath made them Bishops, Acts 20. 28. to feed the Church of God, which he hath purchased with his own blood: Verbis & Exemplis, viz. with the sincere milk of the Word, that they may grow thereby, 1 Pet. 2. 2. in public speaking, as the Oracles of God, 1 Pet. 4. 11. and in their lives, following St. Paul's example, who, though he had the care of all the Churehes coming on him daily, 2 Cor. 11. 28. yet when he resided at Ephesus, he kept nothing from them that was profitable, but shown it them, and taught them, both publicly, and also privately, from house Acts 20. 20. to house, and therefore commanded those Bishops or Elders he left there behind him, when he departed, to [Non ad o●ium vocavit, sed ad vigilantiam, quod esse Episcopum, ne putes dignitatis & honoris esse titulum, falleris, laboris est nota, inspector debet esse, & lustrare passim, qua parte laboret grex, qua sit medicina illi occurrendum. Aretius' come. in Act. Apost.] watch, and remember, that for three year's space he ceased not to warn every one, night and day with tears, and yet he coveted no man's silver nor gold, or apparel, but shown them all things, Acts 20. 31. to the 35. wherein they aught to follow him in his example; but alas, how far is our discipline from these divine injunctions? For many of our Bishops and Prelatical Clergy, and Bigamos Priests, preach very seldom, if at all; for having many Cures, most of them, and dignities in cathedrals, they either reside at your Majesty's Court, ambitiously gaping for honour and preferment, or at lest attend on their Cathedral devotions overseeing the choir, and the letting forth of their Manors and Parsonages impropriated: the best of them, reside but now and than on their live, nor is it possible that they can do otherwise; for besides, that its contrary to their order (who were before regular Monks, but are now secular Cannons, tied to some residence, and service on their cathedrals, as their very name Cannon residents implies) they cannot be in divers places on one ●unday, and so one of their flocks must want food, and looking too that week; O, but they have their Curates, it may be answered, 'tis true indeed, they have their hirelings, (the greater pity) who as Christ saith, Joh. 10. 12. seeing the Wolf coming, leaveth the sheep, and flieth, and the Wolf catcheth them, and scattereth the sheep; nor can there be much fault found with the Curate, for Christ tells us, an hireling will fly, because Joh. 10. 13. [Verum quia illi ad mercedem respiciunt, illiusque respectu omnia faciu●●, etiam negligentius laborant, aut sedulius, pro ratione mercedis. Aret. Com. in Eva. Jo.] he is an hireling, and careth not for the sheep, 'tis the stipend and wages he looketh for, as well as his Master; nor can he well, if he would care for the flock, when his stipend will scarce afford him food and clothing, and so want means to provide for books, and attendants befitting his calling; his Master devours the wool and the flesh, leaving him only the locks and pickings of the bones, just like Ezekiels, Ezek. 34. 3, 4. shepherds, who eaten the fat, and clothed themselves with the wool, and killed them that are read, but feed not the flock, by strengthening the diseased, healing the sick, binding up the broken, reducing the strayer, seeking the lost sheep, but with force and cruelty ruled them; great and grievous are the woes threatened against false and foolish teachers in the Word, by the Prophet Isaiah, they are called blind watchmen, because of their ignorance, dumb dogs in respect of their Isaiah 56. 10, 11, 12. [Alii ignavia laborant, alii ignorantia exc●●antur: avaritia alii astuant, alii perduntur luxu. Trem. & Jun. not. in loc.] negligence, sloth, and voluptuousness, greedy dogs, in regard of their insatiable covetousness and cruelty, and gluttony, where our Prelates are painted out in their right colours, and the beast of the field called to devour them; by the Prophet Jeremy, Jer. 23. 12. 13. 17, 21. 25. they are called destroying Pastors, seducing Prophets, teaching lies, strengthening the hands of evil doers that none of the people return from their wickedness, Gods hates such, as bad, as he did the people of Sodom, and Gomorrah, and therefore will feed them with wormwood and make them drink the water of gall. By the Prophet Zachary, Zach. 11. 17. they are called idle shepherds, who leave the flock, the sword shall be on such an one's arm, and upon his right eye, his arm shall be clean dried up, and his right eye shall be utterly darkened, our Saviour calls them Mat. 7. 15. ravenous wolves in sheep's clothing, false Prophets, thiefs John 10. 1. and robbers, and St. Paul calls them Rom. 16. 17. Authors of divisions, offences, false Apostles, deceitful workers, transforming 2 Cor. 11. 13. themselves into the Apostles of Christ, dogs, Phil. 3. 2. evil workers, men departed from the faith, giving heed to seducing spirits 1 Tim. 4. 1. 2. 3. and 2 Tim. 3. 2. 4. 5. 8. and doctrines of Devils, speaking lies in hypocrisy, having their conscience seared with an hot iron, forbidding to marry, and abstaining from meats, for they shall be lovers of themselves, Covetous, Boasters, Proud, Blasphemers, Disobedient to parents, unthankeful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady highminded, lovers of pleasures more than lovers of God, having a form of godliness only, denying the power thereof, being men of corrupt minds, reprobates concerning the faith, for they resist the truth: in St. Peter's phrase they are plainly called false Teachers, who shall privily bring in damnable 2 Pet. 2. 1. Heresies, even denying the Lord that bought them, and bringing on themselves swift destruction; for woe be unto them saith St. Judas, they have Judas 11. 12, 13. [In his duobus locis graphica est ●orundem pictura in quibus diversis similitudinibus eorum divers● vitia palam manifestantur. Bezae not. in loc.] gone in the way of Cain and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Chorah; spots they are in your feast of charity, feeding themselves without fear, clouds without water carried about with winds, trees without fruit, withered, twice dead, plucked up by the root, raging waves, of the sea, foaming out their own shame, wand'ring stars, to whom is reserved the blackness o● darkness for ever. Now whether many of these crimes which the word of God doth tax in false Teachers, and periphrases, and signs, which the Holy Ghost hath given to know these corrupt Pastors by, may not, and doth not justly belong to the greatest part of our Prelatical Clergy, let God, their own consciences and the world judge, when they consider their seldom preaching, their ambitious aspiring, their covetous desiring, their proud boasting, their great despising of those that were good. In a word, their negligent caring for the conversion, and feeding of souls, and their fervent desire and zealous endeavour for the getting these earthly things: Viz. the pleasures, profits, honours, of this world, all of them, for the most part, seek themselves, and not the things that be Jesus Christ's. But as St. Paul told the Phillipians, Phil. 3. 19 with tears, so do I (surely with grief) say, they have been enemies to the Cross of Jesus Christ, and are at this day the greatest enemies the Church of God hath, whose end is destruction, [In nostris propriis bonis forte ferri poterat aliqua negligentia, sed quid in Dei ecclesia excusabit oscitantiam. Aretius' in Acts 20. 28.] whose God is their belly, & whose glory is their shame, who mind earthly things, for such seducing spirits hath bewitched them, that they speak lies in hypocrisy, & their conscience being seared, they have not considered of those grievous miseries, they, by their [Nusquam crudeliores piorum hosts, quam qui versantur intra ipsum ecclesiae sacrarium, sed Deus vidit, & suo tempore requiret: Camer. Nulli asperiores, vel diligentiores, vel audaciores sunt ecclesiae hosts, quam qui se vocant ejus Architectos. Beza in Act.] means have brought on these Kingdoms, nor yet fear the woes, and judgements that are now falling on their own heads. For they join Revel. 16. 14. with those unclean spirits that came out of the mouth of the Dragon for gathering the world together to fight against the Almighty.  
Seventhly, God saith, every creature of God is good, 1 Tim. 4. 4. and nothing to be refused, if it be received with thanksgiving: and that Heb. 13. 4. Marriage is honourable amongst all, yet these to witness, they are the men before spoken of by the Apostle, they forbidden to marry at 4 seasons in the year without a licence, from them at a dear rate, sixteen shillings at the lest, that so they may fill their coffers, and they forbidden eating of meat, without like toleration, bought of them, at a dearer rate, as in Sts. Eves, Emberweeks Lent, Fridays, and Saturdays, herein verifying St. Paul's prophecy of them, which were to come in the latter days: thus in direct terms they oppose God's word, Judayzing again, which sins S. Paul foresaw, and reproved, Col. 2. 16. 20. usque ad finem. when he commands the Colossians; Let no man judge you in meat, or in drink, or in respect of an holy day: for if ye be dead with Christ, why are ye subject to the rudiments of the world? why as though living in the world, are ye subject unto ordinances? touch not, taste not, handle not, which all are to perish with the using, after the commands and doctrines of men, which things have indeed a show of wisdom, and in will worship and humility, and neglecting of the body, not in any honour, to the satisfying of the flesh.  
Eightly, God commands us to labour six days, Com. 4. Gen. 2. 3. [Singularem ipsi prae aliis diebus sanctimoniam indidit facto institutione & virtute sua, ac proinde eum haberi sanctum & in sanctis solum rebus consumi voluit. Trem. & Jun. notae in loc.] and to rest the seaventh, and to sanctify it, contrary, they forbidden work on many of the six, for the honour and reverend memory they have of the Virgin Mary, of the Apostles, Evangelists, and Martyrs, when as neither God, nor they, never required any such thing, but rather forbade the same, as St. Paul did before, and they tolerat the works of the flesh on the seventh by plays, masses, dancing etc. Christ bids his Disciples Luke 11. 34. to beware they be not over charged, with the cares of this life, and St. Paul wills Timothy not to 2 Tim. 2. 4. entangle himself with the affairs of this life, yet these heap cares to themselves, thinking themselves to be such, as the Poets feigned Atlas to be, that could bear up the poles of both States and therefore intrude themselves into all sorts of Courts, and state affairs, from the pettie-sessions, to the high and Hon. Court of Parliament.  
Lastly, that they may parallel the Mat. 23. 4. 23. Pharises in all things they bind heavy burdens and greiveous to be borne, on men's shoulders exacting the lesser things as Tithes, keeping clean Churches, observing holy days, and sundry ceremonies, with force, and rigour, but as for judgement, mercy, saith, preaching sincerely, living uprightly, praying in spirit, and in truth, reverend and frequent receiving the Sacrament, for sanctifying Gods holy name, and day, both in private, as well as in public, separating the wicked, and vile, from the good, and other weightier matters, both of the Law, and Gospel, of these they have been careless and quite omitted, such blind guides are they, to strain, Mat. 23. 24. 25. 27. at a gnat and swallow a camel; to make a fair show outward, and within to be like graves, most corrupted and stinking; for by reason of the Pride, Covetousness, Luxury, Ambition, Bribery, Extortion and Simony, in the Prophets, in the Courts, and actions of the Prelates, from their ill example in the Church, hath proceeded Bribery, Extortion, [Dum pastor per abrupta vitiorum graditur, necesse est, ut inpracipitium grex sequatur. Gregor. Pastor.] Perjury, and Injustice, in other secular Courts, even in the Judges, Lawyers, Solicitors, and so when the eyes of the Land are darkened, and the fountains which should sand forth wholesome waters poysened, than, the blind leading Mat. 15. 14. the blind, they must needs both fall into the ditch, and the people that drink those baneful waters, must be infected: For from these, have issued lying, Flattery, Deceit, Covetousness, Pride, etc. in Court and City; and through their negligence and slavish fear, pride, profaneness, Idleness, Riotousness, Gluttony, Drunkenness, Swearing, Whoring, Gaining, Oppression, is upheld and countenanced, in the Nobility and Gentry: Or else 'tis flattered; connived and spared: Atleast, 'tis seldom censured, sharply, and gravely reproved, and punished; nay all sorts of sins, Heresies, Hypocrisy, proceeding of Ignorance, Self-love, and security, and ill example, is maintained, and connived in the vulgar, [Cacus pastor ruina est plebis, sed hen, quia sicut claudi volunt praeir●: Ita fa●●i praeesse. Gorran. in Evang.] and Country people, as was the estate of Israel's Common wealth in Jeremiahs' days, both the Prophets and Priests are profane, in my house have I found their wickedness saith the Lord etc. Jer. 23. 11. 12. 13. 14. 15. Yea a wonderful and horrible thing is committed in the Land, Jer. 5. 30. 31. the Prophets prophesy falsely, and the Priests viz. the Bishops and Prelates, for so they call themselves, bear [Dominos agunt in hareditatem Domini idque ministerio pseudoprophetarum quos sacerdotes ad conciliandum sibi auctoritatem submittebant. Trem. & Jun. not. in loc.] rule by their means, and my people love to have it so, and what will ye do in the end thereof; surely by reason hereof the Land mourns, our sins have cried so loud for vengeance, that the voice of them is come up into God's cares, and he hath poured out the fury of his wrath, even the cup of trembling, and astonishment.  
Sigh therefore Episcopacy and our Church Discipline is so cruel and Antichristian, the cause of so much sin and profaneness, thus saith the Lord of Hosts, Jer. 23. 16. 17. 19 20. harken ye not unto the words of the Prophe●● that prophecy unto you, they make you vain, they speak a vision of their own heart, and not out of the mouth of the Lord, they say still to them that despise the Lord, the Lord hath said, ye shall have peace, and they say to every one that walketh after the imagination of his own heart, no evil shall come unto you, when as a whirlwind, of the Lord is gone forth in fury, even a grievous whirlwind; it shall fall grievously on the head of the wicked, the anger of the Lord shall not return, until he have executed, and till he have performed the thoughts of his heart. Harken not my Lord O King any longer to these false Teachers, but let my council be acceptable unto thee, and break of thy sins by righteousness, and thine iniquities, by showing mercy unto the poor, if it may be a lengthening of thy tranquillity. O harken not to these who seek their own ease, honour, profit, (though with Jezabels' Prophets, they are many) but harken to those holy, humble, zealous, and painful Ministers in your Kingdom, those few Micaiahs, and Elians who seek not themselves Phil. 2. 21. but the things that be Jesus Christ's, for the settling of the discipline, and reforming those things that be amiss in our Church, that so Baal and his Prophets being removed, and that Antichristian Hierarchy quite abolished, those few Eliahs harkened unto, and obeyed, the true worship of God may perfectly, and purely be restored, as in the Apostolical times, and according to the unerring rule of God's word, and most pious example, and holy practice of the best reformed protestant Churches, by means whereof alone, (men being brought to a true sight and sorrow for their sins, and for these especially which have been the cause of these judgements,) Gods plagues may be removed, and your Majesty's honour, and greatness, be far more resplendent than heretofore, and better settled by divine grace; for hereby you shall obtain the mercy and favour of God, the hearts of all your godly subjects, the prayers of all the Saints alive, the love and approbation of all true Protestant Princes: hereon alone, can a firm peace be built, your subjects be quieted, your throne established, and from none can you expect hatred, or envy, but from the Papists, the Devil, and his children, against whom in your baptism you promised to fight, in which war▪ Christ will assure you of victory and glory.  
Neither marvel, that I counsel your sacred Majesty to hearken to few, and despise the multitude, because what our book of Homilies, [Book of Homilies, part 3. of the Sermon against peril of Idolatry, pag. 56. printed, London, 1623.] said long since, is true in our days, the faithful workmen are but few, and if they were divided, every Shire would scarce have one good Minister; for sincere preachers were, and ever shall be, but a few in respect of the multitude to be taught. Our Saviour Christ saith, the harvest is plentiful, but the workmen be but few, which h●th been hitherto continually true, and will be to the world's end;▪ 'tis but one of a thousand, Job 33. 23. Cujusmodi nuntius, & interpres fidus voluntatis Deiest rarissimus: for the most part of our Ministers, and people, think with the Church of Laodicea, Rev. 3. 17. and boast themselves, that they have need of nothing, neither in doctrine nor discipline, but are rich, increased with goods, viz. they seem to themselves just, and sufficiently taught, and furnished with godly rites, and services that please God, and leave no place for further instruction, but contemn the Word of God, and Christ's institution, preferring their own mixtures before all the justifications of God, (as [Bulling. in Apoc. Serm. 20.] Bullinger well observes, commenting on that place,) for they are neither hot, nor cold, in their service to God; of such sort are the Masses that are used at this day of many, neither altogether Papistical, not yet wholly Gospellike, for the Lords Supper appeareth not in them: The Popish Mass also is cut of, and altered in the same, (for which he goeth on, reproving still) if we believe that Christ set forth the best rule of Religion, and living, why follow we not him for our only Master? but we set more by the favour of men (which in no wise we will loose, than by the favour of Christ,) for we set not so much by the favour of Christ, as to call that saying of the Apostles into memory, If I should please men, I should not be Christ's, Gal. 1. 10. servant [Pseudo Apostolos perstringit, qui homines, semper in ore habent, ille, etsi nihil derogare velit Apostolis, se tamen Deum suadere non homines dicit. Camer.] so far that holy and reverend Divine; and indeed, the greatest part of our Protestants are ignorant of the knowledge of salvation, and of the mysteries of godliness; yea, those who have knowledge, have been misled by the greatest sort of Ministers, who are not only ambitious, covetous and profane in their lives, but are corrupt, erroneous, and heretical in their teachings of Ar●inian and popish doctrines; and little hope can there be expected from an ordinary, or national Synod, when the members thereof almost all; which should be reformers of the Church's errors, are chiefest informers therein; not only assisters and helpers of these false teachers, but the first broachers, and ringleaders thereof, who have countenanced and allowed of few for Ministers▪ nor scarce promoted any, to any chief dignity, but those who before had given approbation to their opinions, or were well levened with their corrupt doctrine; for they endeavoured to silence all Calvinists, stigmatised them for Puritans, and cast them forth for Non-conformists, when indeed it was for condemning their superstitious ceremonies, and heretical opinions; yea, your Royal father, in his latter time, (notwithstanding that most Christian confession, promise, oath, and subscription, made in the fourteenth year of his reign, in Scotland,) was also carried away with their dissimulation; and though his Declaration is excellent against Vorstius, yet as soon as that Archprelate, (by the Duke of Buckingham's means) got into favour, [Vide Antidote against Arminian. pag. 16. printed 1641.] he procured of him an Edict, to silence all Antiarminians, as his brother Courtney, in [Fox Acts & Mon. pag. 472. vol. 1. printed 1610.] Richard the seconds time, procured an Edict Royal, [Fox, ut supra, pag. 464.] for the punishing of the Lollards, so did he for the silencing & punishing of those whom he called Calvinists, Puritan, Non-conformists, (but indeed, were zealous Protestants, Antianninians, and Antipapists) but as godly Mr. Fox well notes, putting down the reasons, or [Fox ut supra, pag. 472.] causes, which purchased the King much evil amongst his subjects; this was the special reason, that he starting out of the steps of his progenitors, ceased to take part with them, who took part with the Gospel; whereupon it so fell out, by the secret hand of God, which directeth all estates, (and not by the blind wheel of fortune) that as he first began to forsake the maintaining of the Gospel of God: So the Lord began to forsake him, (and where the protection of God gins to fail, there, can lack no causes to be charged on him whom God once gives over to man's punishment;) so that no cause seemeth so much weighed of us, or hurtful to him, as his forsaking the Lord, 1 Sam. 2. 30. [God will be especially sanctified in his Vicegerents, eos qui publice peccav●rint, statuam in publicum exemplum, atque documentum severiss●ma & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justitia mea, ut timeant caeteri. Trem. & Jun. notae in 〈◊〉. 10. 3.] and his Word, and choosing rather to serve the humour of the Pope and Archbishop, and other bloody Prelates, than to further the Lords proceed, in preaching of his Word; yea, in persecuting the faithful Ministers and Preachers thereof, as appears by his letters and commissions, against William Swinderbie, Stephen Bell, and Walter Brute, John Wickliff and his favourers; but especially by that ungodly statute, and unjust law made (by the Clergy, with the consent of the King, [Fox Acts & Mon. ut supra, pag. 406.] but without consent or knowledge of the commons, in the fifth year of his reign) against the godly Preachers in that age, which bastard statute, though in the next Parliament it was disannulled, and repealed, with the consent of the King; yet, by the persuasion of the Prelates, and the connivance of the said King, this act of repeal was never published, nor ever since imprinted, with the rest of the Statutes of that Parliament. And what our English Pope, and other Arminian Prelates (disaffected to the sincere doctrine of our Church, and to the faithful and zealous Ministers therein) have prevailed with your Royal father, and your most excellent Majesty, is too notoriously known: (and let me humbly, in Christ's stead, beseech your Majesty, with patience, charity, and godly sorrow, to hear the reiteration) As first, [Vide Antidote against Armin. pag. 16.] to inhibit preaching against Arminianism: secondly, to [Vox populi, Mr. Prynnes Royal Favourite.] persuade your Majesty to marry with a Papist, and that upon ungodly terms, as to allow her Religion without control; to permit Idolatry, and the Mass to be openly exercised in your royal City: thirdly, to [Your Majesty's Declarati●● to your subjects, concerning lawful sports to be used, printed at London, 1633.] grant a toleration for sports and pastimes on the Lord's day, to the great dishonour of Almighty God, and profanation of his Sabbath: fourthly, to grant [The new Cannons made, 1640. at the latter end of that book.] Letters-patents for the licensing those new Constitutions and Cannons, which were contrary to the Law of God and the Kingdom; and therefore justly condemned this Parliament: fifthly, [Pryns royal Favourite at large herein.] too procure your Majesty to release many known Priests and Jesuits, by your special Warrants out of prison, contrary to the known Laws of the Land, to the great danger of many souls, and great increase of those Locusts and their Idolatry, and not the lest cause of the rebellion in Ireland, (see Doctor Jones Relation to the House of Commons) and of all our troubles here in England, they had so strong an influence on her Majesty's designs, and she on yours: sixthly, to destroy [Thus did divers Bishops, ●●. Wren, and Bath and Wells, etc. Vide Newcomens' Serm. on the 5▪ of November, before the House of Commons.] or at lest hinder preaching, under pre●●nce of piety; for so it was scattered, as coming from your Majesty, that there should be but one Sermon a day, which being well heard, was enough; the afternoons must be only destinated to Catechising, and ordinary Prayers, all Ma●●●ns, all Lecturers must be put down, as if they had been vagrants, not to be tolerated in the Church, conscientious Ministers must be silenced, suspended, which would not constantly practise the ceremonies, all catechising must be in the words of the primer Catechism; yea, prayer itself must be in the words of the Cannon, and that new farthel of Idolatrous ceremonies are commanded to be practised, by your Majesty's letters [your Maj. letters patents printed with the Cannon's 1640. pag. 3.] patens. under pretence that most of them were used, by those learned and godly Divines, who were martyred, in Queen Mary's days, and under pretence of uniformity and peace in the Church, when indeed, those religious Divines used no such superstitious Rites, but battered dow●● all stone and enclosed Altars [as Latimer, Hooper, Babington, Jewel, practised in their Churches.] Images, and painted glass, and forbade all worshipping to the Host, or toward the Altar etc. many of which perhaps before their conversion were practised, but after, hated, and fled from, for well they knew, that the maintenance of these, would breed contention, and distraction both in Church, and State, as ever since, but now especially, by woeful experience appears: Seventhly, they [Pryus royal favourite] persuaded your Majesty to receive a Nuntio. from the Pope, and to allow of a popish Bishop, and a Covent of Friars for the Queen's Chapel which are all contrary to the Laws of God, and this [The Statutes made in the Reigns of Queen Elizabeth, and King James.] Kingdom, which punisheth with death all such persons.  
Eightly, [Pryns royal favourite in the account on the Papists composition.] too realease the penalty of the Laws against Recusants, to the great encouragement of them in their Idolatry, and to the impoverishing the estate of your Majesty's revenue, and to the great scandal of all your Majesty's good Subjects, and zealous Protestants; and lastly to the great enriching of our enemies, and enabling the Papists with the sinews of War, against a fit time. Ninthly, by prevailing with your Majesty to departed from your Parliament, when the Bills against Episcopacy, and double beneficed men were preferred, or at lest in agitation, (which never any King did above forty days, save Richard the second, who was deposed, since the conquest) which hath been, the great spring in our past miseries, and present troubles, at lest a cause of most differences, and of this present unnatural War, which hath already made the whole Kingdom swim in blood, and if not speedily prevented will bring utter desolation. Lastly, they persuaded your Majesty not only to entertain, but to arms the Papists, as your most loyal Subjects, and to entrust them, not only with your Castles, and Towns, and chief command in divers parts of your Armies; but to commit the custody, both of your Royal [As Aston and Gage a● Oxford the place of your Court, being Governors.] person, and our Illustrious Prince, (the heir apparent to the Crown) together with most of the Royal Progeny, and divers of the Nobility of the Kingdom, into their hands, when they aught not by the Law of the Kingdom to approachnigh the Court: And are known (the whole r●bble of) them to be sworn enemies to our Religion, [Fr●●●. d●ver●●. ●●●stant in Apol. par. 1. Chap. 7.] and State, for they count us all Heretics, and to murder such, 'tis a most meritorious work, yea Subjects are obliged hereunto, [Neu●om. serm. Novemb. 5. preached before the House of Commons.] by divine precept, on peril of losing their souls yet these must be armed to high against your Parliament, for the defence of the protestant Religion, under pretence, that your grand Council (who can in Law, not more do ill than your Majesty,) are Rebels, and enemies to your Crown, and dignity, where as, 'tis only to the Prelates Ambition, and Covetousness, together with both their Superstition, and Idolatry, and their outrages and villainies, formerly practised, by your abused power, and their devilish policy, and still fomented, and continued by the same breath, against the most protestant, and loyalest of your Majesty's Subjects; for whosoever he be, that makes conscience of his ways, and feareth an oath, and wisheth well to a Reformation of those things that be amiss, in Church, or State, presently he is branded for a Puritan [So Mercurius A●licus styles them in his mildest language. Vid. the vindica. of Episcapacy pag. 64. and the blasphemies and horrid crimes laid to their charge.] a Roundhead, and accounted no less than a Rebel, or a Traitor, and ●o is imprisoned, plundered, if not wounded, or murdered; but which is worst of all, and my heart trembles to think of it, they have seduced so far your Majesty, as to make peace with those most inhuman cut throats, and malicious fighters against God, (who beyond the fury of Antwerp, or the Massacre in France, have most bloodily butchered the innocent sheep of Christ, who made no resistance in Ireland, to the number of above a hundred and twenty thousand [Vid. the Remonstrance in Ireland, and the horrible blasphemies and cruelties against God, his word and people in the petition to the House of Commons and the Remonstrance of the general Assembly of the Church of Scotland, to your Majesty printed July 5. 1645.] Protestants, whose blood cries to God for vengeance, and to your Majesty, who hath his sword in your hand, to exec●e wrath upon them) nay, and which is worst of all, these are sent for, to do the like upon the poor Protestants here, whereby they would engage, your Majesty (who is, and so ever should be the Defender of the faith, which is truly Christian, and Apostolical▪) to be a Patron of them, in their horrid c●u●l●y, a destroyer of Christ's flock, an upholder of that man of sin. From the lest thought of either of which, the Lord of his mercy preserve your Majesty, and open your eyes to behold their divillish stratagems, and grant you an upright heart, zealously to love, and to maintain his truth, delivered in his word, and to honour, and defend the true professors; and godly Preachers thereof, and the good God of his infinite mercy, pardon your failings for the time past, and avert his Judgements from your Sacred Majesty, and Royal Progeny, and from the whole Kingdom, (by reason of these things▪ which these seducing spirits have drawn your Majesty unto) and he direct your Counsels for the future, who is the fountain, and God of wisdom, James 1. 17. the Father of lights, from whom every good and perfect gift and work doth proceed, even for his Son and our Saviour's sake, who is the way; Joh. 14. 6. the truth, and the life, that you may know 1 Chron. 28. 9 the God of your fathers, and serve him with a perfect heart, and with a willing mind, for he searcheth all the hearts, and understandeth all the imaginations of the heart, that so you may be more careful for the s●●rituall worship of God, (according a● he hath in his Word prescribed) than for the gaudy external part thereof, that you may with all possible zeal, and care, fly from, and abhor all Idolatry, 1 Joh. 5. 21. superstition, and will-worship, and may strive to have God served, (in your kingdom, and especially in your Court) acceptably Hebr. 12. 28. with reverence, and godly fear, knowing him to be a jealous God, Hebr. 12. 29. a consuming fire, who regardeth not persons Deut. 10. 16, 17, 18. [Jehovah Deus vester est, Deus deorum, & Dominus dominantium, Deus fortissimus, maximus potentissimus, summeque formidabilis, qui non accipit personam, neque recipit munus. Trem. & Jun.] nor taketh reward, but will tender to every one according to his works, Rom. 2. 6. 11. to them (who by patiented continuance in well-doing, seek for glory and honour and immortality) eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation, and anguish upon every soul of man that doth evil, Amen.  
O! than to that end, let God's Word alone be the rule, (as it aught, of all our actions, that they may all tend to his 1 Cor. 10. 32. glory, without giving offence, either to the Jew or Gentile, or to the Church of God) both in the ceremony, and in the substance, both in our discipline, as well as in our doctrine, and whatsoever is found amiss, which hath no sure ground out of the Word of God, and tends rather to contention, than edification, let it be not longer retained, either for antiquity, or custom sake, which are both the old pleas of Popery, [Quanta sit vis i●●eterata consuetudinis, hand indiligentur ●●imadvertit, qui ill●●●uique●tati tyra●nidem esse dixit, cujus rei, nostris temporibus in religionis nostra corruption, etc. Muscul. in loc. come. de Missa Papistica.] and Idolatry, Acts 19 27. [Vide Mr. Dike on the Heart, pag. 174. c. 14.] but with Asa and Hezekiah, godly Kings of Judah, let all Idolary and superstition be destroyed, together with all causes, provocations, and appearances of will-worship, or of evil, without respect of persons, for fear, or favour, profit, or pleasure, O let your Majesty trust in the Lord God of Israel, and cleave to him, and departed not from following him, but keep his commandments, which the Lord commanded by Moses, and than the Lord will be with you, and prospero you, whithersoever you go, a● he was with upright Hezekiah. 2 King. 8. 5, 6, 7. and to that end; let all good means be taken for removing the Hos. 4. 6. gross ignorance which hath besotted the great●●● part of the husbandmen in your dominions, and special care and diligence (above all other Prov. 3. 13. and 4. 7. and 8. 15, 16, 17. things be used;) for the instilling of the saving knowledge of the Gospel into their hearts, as well as into their ears, or mouths; that so they may be enabled to worship God in spirit, and in John 6. 24. truth, which can never be accomplished, till Popery, Arminianism, with their relics, and adherents, and all theirs, 2 Cor. 6. 17, 18. be banished and punished, till a painful, learned, zealous, and Orthodox Ministry be placed Joh. 5. 39 in every parish, (which will be the better accomplished, if two or three parishes be joined together in one, having two or three Ministers belonging to it) till all Impropriations, and sacrilegious customs and privileges be quite taken away; and the full tithes, or what money doth equal, if not the fifth Leu. 27. 31. part superabound the value of them, be paid, which is Gods own Ordinance; 1 Cor. 9 14. till Antichristian Prelacy, Phil. 3. 19 and Rev. 13. 16, 17. and that ambitious Hierarchy, Nonresidency, Pluralities of live, be exploded out of our Church, till the semipopish book of common Isai. 2. 12. and 66. 2. prayer, together with all the superstitious rites, and Mat. 15. ●. 6. ceremonies therein enjoined; as also all outward pomp and glory of the 1 Cor. 27. 28, 29. Church be abolished, and we be content with the elegant plainness, and simple purity of the Scriptures, 1 Cor. 1. 20. without the gloss of man's wisdom, (which is foolishness with God) for as the Church of Bohemiah confesseth, [H●●on. of Confess. Confess. of Bohem. de Scrip. pag. 7. sect. 1.] In the Scriptures, such things that are necessary to doctrine, or discipline and government of the Church, for all, and singular persons, in the ordinary Ministry of salvation, (whence springeth true faith;) in this, I say, are all such things, fully, absolutely, and so farforth as is necessary, (as in a most excellent and exquisite work of the Holy Ghost) comprehended and included, than which no Angel from heaven can bring any thing more certain, and if he should bring any other thing, he aught not to be believed. For, as IRAENEUS [Apostoli perfectam veritatem posteris tradiderunt, quam viam salutis, non alibi quaeramus quam in Apostolicis scriptis, & literis Evangelicis. Iraeneus, sic etiam Aret. in Evang.] saith, the Apostles delivered to the Church the perfect truth; and therefore elsewhere, we are not to look for any other rule, or way to walk by; and this is St. Austin's opinion, [Aug. in proe●. in 3. the sanct. Trinit.] and of other godly ancient Fathers, who commands us, not to be servants to their writings, or do, but to search into the Canonical Scriptures, and to believe, and do what there is enjoined, and to be followers of them, as they were of the truth, and of Christ, and what in their writings, could not be proved by the Scriptures, that we should not hold resolutely. We aught therefore, in all matters of difference, either in doctrine, or in discipline, to go to the Isai. 8. 20. Law, and to the Testimony, and if it agreed not therewith, it is because there is no light in them, and not to require what was done in this, or that century of the Church, (as if antiquity could make an error, or superstition lawful:) But to reform ourselves according to the Word, and according to the first Primitive and Apostolical times, as others our neighbour [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was the first Cannon in the Council of Nice.] Protestant Churches have already done, to which in things lawful, we aught as near as may be, (for the honour of God, for avoiding Rom. 14. 15, 16. and Matth. 18. 6, 7. [Fratem quantumvis abjectorum, summa nobis habenda rario, qui secus fecerit, graves paenas dabit. Beza in loc.] scandal, for the peace and welfare of your Majesty, and these kingdoms) become conformable, for want whereof, the Kingdom at this day groans under an unnatural division, and intestine war, as a just judgement of God sent on us, for our superstition and profaneness, our Idolatry and will-worship, for the greatest part of our discipline and worship we have borrowed from spiritual Egypt, Babylon contrary to God's command, Levit. 18. 3, 4. and also Rev. 11. 8. we imitate them too much in their worship, orders, ceremonies, which is contrary to that God requires, Deut. 5. 32, 33. and 6. 14, 15. and 7. 25, 26. and 12. 2. 30, 31. Isai. 29. 13, 14. Jerem. 1. 15, 16. Rev. 17. 2. and 18. 4. 3. 11. 12. by reason whereof, his judgements are heavy on us, and unless we by repentance speedily prevent, it, will destroy us without remedy.  
FINIS.