And with what weapons did they ſubiect men, The weapons of this Kingdom. Heb. 4.12. ſaue with the ſword of the ſpirit, the Word of God, which is the power of God to ſaluation? For the Word of God is quicke & powerfull, & ſharper then any two edged ſword, peircing &c. Therefore ſaint Paul ſaith, The weapons of our warfare are not carnall, but mightie through God, to the pulling downe of ſtronge holds: caſting downe imaginations, and euery high thinge that exalteth it ſelfe againſt the knowledge of God, and bringing into captiuitie euery thought to the obedience of Chriſt. viz. to the obedience of the Word: for this ſword, or ſpirit of his mouth, is the Rod of his ſtrength, his owne diuine power and virtue, vnto whome is ſaide, Rule thou in the midſt of thine enemies. As in Kingdoms of this world, if any ſubiect hold but one caſtle or towne againſt the right and power of his lawfull Kinge, he is iudged a traitour, an enemy, and his pertakers Conſpiratours; ſo is it if a man maintaine but one errour, one ſtronge hold againſt the knowledge of God; much more if he hold diuers as Pelagius did; or many with a high hand, as the Pope doth Moulin Buckler of the Faith. aboute free will, merrits, iuſtification, purgatorie, ſupremacie, the Church of Rome, Preiſts marriage, praying to Saints, worſhipping Images &c. Who yet will be obeied and defended in theeſe and other his errours; and ſoe he is by all Papiſts; which proueth him the grand Antichriſt, and them rebellious conſpiratours, maintaining ſtronge holds of errour and ſinne againſt the Word and Kingdom of God. Saint Paul ſaith of ſome that were with him, Theeſe only are my fellow workers vnto the Kingdom of God: Col. 4.11. that is in thoſe regions, where with him they preached the Goſpell, and ſtabliſhed men in the obedience, knowledge & truth thereof; and as Apollos who mightely cōuinced the Aduerſaries by the Scriptures. Act. 18.28.

And where as ſome doe not obey but reſist the holy Ghost, as S. Steuen ſaide and are gainſayers, Hereticks, enemies, Act. 7.51. and neglectours of this free grace of God offered in the preaching and manifeſtation of the Word, whereby men are made true Subiects of this Kingdō; this cōmeth to paſſe as Chriſt ſaide to ſome proude and obſtinate Iewes, ye beleeue not, becauſe ye are not of my Sheepe. My Sheepe heare my voice, & I know thē, and they follow me: Ioh. 10.26. verſ. 14. Therfore he who is the Word, and therein the light of the World ſaid vnto thē, I am known of mine, ſee charac. of a Chriſtian. pag. 303. not of others to whom it is not giuē: It is giuē to you to know the Myſteries of the Kingdō of heauē: but to them it is not giuen. Mat. 13.11. Chap. 11.25. The Father hid them from the wiſe and learned and reu • aled them to babes; becauſe it ſeemed good in his ſight. Rom. 11.7. Iſrael hath not obtained that which he ſeeketh for; But the election haue obtained it, and the reſt were blinded. Yet a litle while is the light with you: walke while ye haue the light, lest darkneſſe come vpon you: for he that walketh in darkneſſe knoweth not whither he goeth. Ioh. 12.35. Which beeing alſo the caſe of diuers proud Papiſts and Pelagians, who doe not heare, receiue and reade the Word, much leſſe with loue • of the Truth; noe maruaile if they know not whether they goe, that is, that they talke ſo much againſt the promiſed perſeuerance of the Saints, Luk. 19.47. and certainty of ſaluation. For ſuch as doe not delight in the Word, but rather maintaine diuers ſtrōge holds of errour againſt the ſame, can not haue a ſenſe thereof, nor conſequently that they are true Subiects of this Kingdom, but rather of the contrarie: for therefore Chriſt, who is the Word ſaith, Thoſe mine enemies, which would not that I ſhould raigne ouer them, bringe hither &c. and in another place, This is the condemnation, that light is come into the world, and men loued darkneſse rather then light, becauſe theire deedes were euill. For euery one that doth euill hateth the light, neither commeth to the light, leſt his deedes ſhould be reproued, or diſcouered, This ſhall all ſuch know to theire coſt, when the Lord Ieſus ſhall be reuealed from Heauen with his mightie Angels: 2. Theſſ. 1.7. In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Ieſus Chriſt: and ſo that are not true Subiects of this Kingdom. Ioh. 3. But, ſaith Chriſt, he that doth truth commeth to the light, that his deedes may be made manifest that they are wrought in God. And ſo, that he is a loueing and an obedient ſubiect of this Kingdom; as diuers are, in diuers Cities and Kingdoms of this World; and as all ſhould be. Thus then wee ſee that Chriſt had and hath the Kingdom, and what it was, and is.

Now wee are to ſee what it is not, Chriſts Kingdom not of this World. which our Lord telleth vs, ſaying, My Kingdom is not of this world. This hath partly appeared already, becauſe as wee proued, this his Kingdom is the Spirituall raigne of the Word, and therefore not of this World, and conſequently not any thinge preiudicial or deragotory to Ceſars, as his accuſers pretended. The malitious and ſubtill Iewes, that they might be ſure to lay ſuch things (whether true or falſe) to the charge of Chriſt as might certainly procure his death, thought noe accuſation ſo like to preuaile with 'Pilate, Caeſars Deputie, as to ſay that he moued ſedition, and laboured to bringe the people from Caeſers to his owne obedience, and ſoe to get the Kingdom from Caeſar to himſelfe. This they thought Pilate durſt not but queſtion, & ſtriue to preuent, though it were with the death of Chriſt; and that whether he were found guiltie thereof, or noe: therefore they ſay, wee found this follow peruerting the nation, ſaying, that himſelfe is Christ a Kinge: and after He that maketh himſelfe a King, ſpeaketh againſt Caeſar. Luk. 23.2. Whereas that was not to moue ſedition againſt Caeſar: for on the contrarie he ſaide, Giue vnto Caeſar the things that are Ceſars, Ioh. 19. and to God the things that are Gods. Wherein though indeede, he ſeeke Gods Kingdom alſo, (viz. that men would be ruled by Gods Word in all things) and conſequently his owne Kingdom, becauſe he is the Word of God by which all men ſhould be ruled; yet when he ſeekes this, he neither hindereth nor endangereth Caeſars Kingdom, but rather helpeth and ſtabliſheth it.

For if Gods Word enioine ſubiection to Princes, Chriſts Kingdō ſtabliſheth Caeſars. then Gods Kingdom ratifieth and eſtabliſheth Ceſars Kingdom, and Chriſt the Word, who ruleth for God, ruleth people in this point, and maketh them more obedient, then otherwiſe they would be: for there is noe greater tie of ſubiection in ſubiects to Princes, in children to Parents, in wiues to huſbands, in ſervants to Maiſters, then the bond of religion; becauſe theeſe and all others that owe ſubiection to any, ſhall finde theire duties commanded in the Word, 1. Pet. 2.13.17.18. &c. Epheſ. 6.1.5. Rom 13.1. as they are often: ſo that if either Princes, Parents or Maiſters doe not finde them ſelues duly obeied, let them confes that it is, becauſe they ſeeke not Gods Kingdom, they doe not carefully cauſe theire ſubiects, children and ſeruants to heare and reuerence the Word, which enioineth ſubiection in all theeſe, and namely in ſubiects to Princes, and Magiſtrates; while he who is the Word of God ſaith, Giue unto Ceſar the things that are Ceſars. Viz. tribute ſubiection, honour, &c. and after by his Apoſtle, Let euery Soule be ſubiect to the higher powers, &c. for this cauſe pay ye tribute alſo &c. & to the like effect in diuers others places, whereof more in the ſequel: Therfore not only to Pilates queſtiō, but alſo againſt the accuſations & ſuggeſtions of the Iewes & all others, he ſaith, Audite Iudaei & Gentes, audi circumciſio & praeputium, audite omniae regna terrena; non impedio dominationem veſtram in hoc mundo, regnū enim meum non eſt de hoe mundo. Aug. in Ioan. Tract. 115. Regnum ſe Chriſtus habere concedit, ſed non qui alios expellat. Tol. in 10.18. My Kingdom is not of this world; as if he ſaide, mine accuſers pretend loue and true allegiance to Ceſar, in haueing greate care of his right, that I ſhould not vſurpe nor diſturbe his Kingdō, nor any part of his gouerment, nor did I euer: for my Kingdō is not of this world. The Kingdoms of this world often endamage & endanger one another by worldly polecies, ſecret practiſes, & opē hoſtilities, whereby the greatnes of one Kingdom oftē riſes out of the ruins of another; and imbred rebels ſomtime accheiue theire Soueraignes throne by clandeſtine practiſes, and crafty inſinuations; but there were noe ſuch deuices vſed by Chriſt; he did not as Abſolon, 1. Sam. 15.2.3 who roſe early, and ſtood by the way of the gate, and when he ſaw any man that had a controuerſie to come before the Kinge for iudgment, he called him, and with inſinuating ſpeeches inueighed againſt the gouernment, and wiſhed himſelfe a Iudge to helpe them, but on the contrarie, when one came to Chriſt, ſaying, Maiſter cauſe my Brother to diuide the inheritance; he anſwered, Who made me a Iudge or a diuider? ſo far was he from ſeeking any worldly gouernment. Luk. 22.24. Neither did his doctrine allow, but expreſly forbid it in his Diſciples. For when there was a ſtrife among them, which of them ſhould be gratest, He ſaide, the Kings of the Gentiles excerciſe Lordſhip ouer them, and they that exerciſe authority ouer them are called Benefactors; But ye ſhall not be ſo; but he that is greateſt among you, let him be as the younger, and he that is cheife, as he that doth ſerue. 1. Pet. 5.3. Where whatſoeuer the Papiſts ſay to the contrarie, he would haue among them noe ſupremacie or dominion as Lords one ouer another, like as in the Kingdoms of this World; but he that was greateſt among them by reaſon of his age, or beeing firſt called, which is all the greatnes or Prioritie Chriſt would here acknowledge, he ſhould be as the younger, that did ſerue in ſome kinde. Rightly therefore doth he ſay againſt the ſuggeſtions of his Accuſers, my Kingdom is not of this world: thereby ſhewing that his Kingdom hath noe worldly or pompeous dominion, & ſo doth nothing hinder nor hurt Caeſars; as euen Pilate himſelfe foūd & teſtified, whē after examinatiō had of the matter, He went out vnto the Iewes, Io • . 18.38. and ſaith vnto thē, I finde in him noe fault at all. Chap. 19.12. Which thinge he affirmed twiſe or thriſe; yet for all this his aduerſaries enuying, & hating his doctrine and fame. Cry out, ſaying; If thou let this man goe, thou art not Ceſars freind: whoſoeuer maketh himſelfe a King ſpeaketh againſt Caeſar. As if they ſaide Ceſar is King here: In this land, wee haue noe Kinge but Caeſar. He therefore that makes himſelfe a Kinge here, ſpeakes againſt the right and prerogatiue of Ceſar, whoſe Kingdom can not be in ſafety while this man is ſuffered to preach: his doctrine draweth them to the obedience of another King, and it ſtandeth not with the ſafety, and polecie of a Kingdom to ſuffer it: for when Pilate ſaide, he found not that fault in him; Luk. 23.5. this is all the prooſe they bringe of peruerting the Nation, ſaying, He ſtirreth vp the people, teaching thorowout all Iury. His teaching is that which they will needes account dangerous.

This is that which they and other obſtinate enemies of the Truth did euer pretend, that the Kingdom of God, Iewes account Chriſts preaching dangerous to the Nation. viz. the preaching of the Word diſturbeth and hindreth the peace of Kingdoms and endangereth theire beeing, at leaſt theire well beeing.

Firſt becauſe they wilfully perſwade themſelues that the Neighbouring Kingdoms, which are of contrarie religions will the ſooner inuade and ſpoile them.

Secondly becauſe they alſo will needes be perſwaded that the daily preaching of the Word makes the hearers ſtout & ſtuborne againſt theire Kings and Gouernours.

For the firſt, They ſay that it would cauſe an inuation. this was the wilfull opinion of the cheiſe Preiſts and Phariſes, that if Chriſts doctrine were ſuffered to be preached and followed, the heathen who were otherwiſe affected would inuade and ruin them: therefore vpon report of that greate myracle of raiſing Lazarus, they ſay, What doe we? for this man doth many miracles. If wee let him thus alone, all men will beleeue on him, Ioh. 11.42. and the Romans ſhall come, and take away both our place and nation: therefore die he muſt. What doe we? as if they ſaide, what ſluggiſh Gouernours are wee? how dull, how ſleepie? how negligent in our offices? how careles of our countries ſafety? how improuident in preuenting foraigne inuaſion, that wee ſuffer this doctrine to carrie ſo many away after it, to incenſe the Romans that worſhip other Gods, and that are ſo zealous of theire honour, that they brooke not to ſee any more honoured then theire owne idols, and that if a few follow him, it muſt needes vexe them, but if wee let him thus alone, thus to worke myracles for confirmation of his Doctrine, all men will beleeue in him, it can not be auoided; and then the greate and iuuincible nation, the moſt puiſlant Romans, muſt of neceſſitie be much more ptouoked to Ielouſie, enuie and wrath, and conſequently to take away both our place and nation: Our place, that is where our God is ſomwhat worſhipped in ſacrifices &c. This is ſomwhat, and better this then none at all; if wee goe any further, to ſuffer a deale of preaching of a new law and Kingdom; that is further from the heathen religion, and ſoe wee may anger them more and looſe all; ſeeing in policie to pleaſe them, wee ſhould rather come neerer them, at leaſt in things indifferent.

Therefore alſo when Paul preached at Theſſalonica, Act. 17.5. The Iewes which beleeued not moued with enuie gathered a Company, and ſet all the citie on an vprore, and drew out Iaſon and certaine brethren vnto the rulers of the citie, crying, Theeſe that haue turned the World vpſide downe are come hither alſo: and theeſe all doe contrary to the decrees of Ceſar, ſaying that there is another King one Ieſus. Whence wee may ſee that though they knew, that Ieſus had longe before left this life, yet they wilfully infer that his followers conteſt to haue him to be another Kinge beſides or againſt Caeſar, Iewes ſay that preaching diſturbeth Caeſars Kingdom. and that this Kingdom, in the preaching of the Word, turned the World vpſide downe, and ſoe diſturbed, diſhonoured and endangered Caeſars Kingdom. And this the high Preiſt and Elders ſay of ſaint Paul, We haue found this man a pestilent fellow, Act. 24.5. And mo • eth ſedition. and a mouer of ſedition amonge all the Iewes throughout the World, and a ringleader &c. That is by preaching Ieſus Chriſt, and obedience due to him; as if they ſaide, this doctrine maketh them ſtuborne and ſeditious againſt C • ſar, and his miniſters. This or the like hath beene and euer was the wilfull aſſertion of all enemies of the truth, whether Infidels or Papiſts and other hereticks, and prophane ſcoffers of preaching and hearing: but againſt this out Sauiour ſaith, my Kingdom is not of this World, and conſequently hurteth not the tranquilitie of temporall Kingdoms, but rather makes them flooriſh and excell in Iuſtice and honour, as the experience of all ages hath openly ſhewen in the ſight of all traducers of the Word preached.

And firſt that the ſame doth not make nations of a contrarie religion the more ready to inuade them: Preaching of the Goſpel doth not cauſe inua • ions. or if it doe, the more the true preaching of Gods Word is maintained by a Prince in any Kingdom, the more doth God defend that Kinge and Kingdom from inuaſion and ruin, and to the honour thereof turne the deſtruction vpon his and theire inuaders and enemies. Dauid was a greate louer and maintainer of the teaching of Gods Word, alſo of prayer, reading, & holy conference: for theeſe haue theire due and how exceedingly did his Kingdom floriſh, and he proſper, and preuaile againſt the enemies thereof? 2. Chro. 1 • 2. And Aſa did that which was good and right in the eyes of the Lord, He tooke away the Altars of the ſtrange Gods, and the high places, and brake downe the Images. And cōmanded Iudah to ſeeke the Lord, & to doe the law, & the commandemēt. And the Kingdō was quiet before him. Marke here quiet, & free frō ſedition: And whē Zerah the Ethiopian came out againſt him with a thouſand thouſand and three hundred charets. Aſa cried vnto the Lord, and he ſmote the Ethiopians before Aſa and Iudah. So that the Prophet ſaide to them, Chap. 15.2. Chap. 16.2.7. The Lord is with you while you be with him. But if ye forſake him he will forſake you; as this Aſa found, when after leauing to truſt in God, he ſought to the Kinge of Syria and relied on him, Chap. 17.3.4.6.7.8. The Lord was with Iehoſhaphat becauſe he walked in the firſt waies of his Father Dauid, & ſought not to Balaam, but to the Lord, and Walked in his comandements and tooke away the high places, and ſent diuers preiſts and others; who tooke the booke of the law of the Lord with them, Verſ. 5.10. and went aboute throughout all the cities of Iudah and taught the people. Therefore the Lord ſtabliſhed the Kingdom in his band, and all Iudah brought to Iehoſhaphat preſents, & he had riches and honour in abundance. And the feare of the Lord fell vpon all the Kingdoms of the lands that were round about Iudah, ſo that they made no war againſt Iehoſhaphat: but ſome of the Philiſtines and Arabians brought him preſents, and he waxed exceeding greate: behold here ye traducers the fruite of due preaching and teaching. Hezekiah alſo did that which was right in the eyes of the Lord, Chap. 31.20: 21. Chap. 32. Chap. 34. wrought greate reformation amonge the Preiſts and people, to ſeeke God; wherefore he proſpered, and God deliuered him and his from the greate Hoſt of Senacherib. Ioſiah alſo purged Iudah and Ieruſalem from the high places, renued the couenant betweene God and the people, and cauſed the booke of the Law to be read and obſerued; Wherefore it was ſaide to him, thou ſhalt be gathered to thy graue in peace, and that euill ſhould not come vpon the citie in his dayes. The Emperour Conſtantine, notwithſtanding that in a manner all his Predeceſſors were Pagans, moſt of them perſecutors, Maxentius and Licinius ſharers with him in the Empire, heathen Tirants, perſecutors, and his enemies: and though (beſides an infinitie companie of heathen people) almoſt the whole Senate of Rome were of the heathen faction, and ſo continued after him; yet did he embrace the Chriſtian Religion, fight for it, ſeeke to propogate it, called a generall Councell to repres the Arrian hereſie, afther the councell cauſed the bookes of the Arrians to be burned, and greatly loued and furthered the preaching of the Goſpell, and all the trueſt Profeſſors thereof; and how exceedingly did God defend him from his mightieſt enemies, and bringe them into his ſubiection? In ſo much that ſome haue thought, that that which is ſpoken in the Reuelation of a man child, Reu. 12. which the Church ſhould bringe foorth, that ſhould rule all Nations with a rod of yron, was fulfilled in him. But to come neerer our owne times. Popiſh errour and ſuperſtition had greatly corrupted the Chriſtian Religion and doctrine in many parts thereof, whē God raiſed vp in France, Waldo a meane mā, who yet ſtuddying the Scriptures, diſcouered many of theire errours and abuſes, and had many followers; who were mightely & miracalouſly preſerued for a longe time; and though in the ende they were vanquiſhed by the Beast, that for a time ſhould warre with the Saints & ouercome them: Reu. 13.7. yet becauſe the Scriptures ſhew, that the Beaſts Kingdom muſt alſo goe to wrack; God at laſt raiſed vp againſt it Luther, a Meane Monke, a priuate Doctor, who notwithſtanding that he & his Protectour the Duke of Saxonie, were exceedingly oppoſed and perſecuted by the Pope, the Emperour, and other mightie aduerſaries; yet were they deliuered and wonderfully proſpered and preuailed. The like might be ſhewed of diuers other Princes of Germanie, who in mans ſight were but weake in reſpect of theire aduerſaries, and yet maintaining the preaching of the Goſpel, and the expulſion of Poperie were maruelouſly defended, and proſpered. King Edward the Sixth expelled Poperie out of his Kingdom, maintained & furthered the preaching of the Goſpel, and though he were but a child, how yet did God bleſſe and defend him from his mightieſt enemies? Queene Marie leauing the Kingdom Popiſh; Queene Elizabeth againe excluded Poperie, See the thankfull Remembrance. commanded the preaching of the Goſpel & puniſhment of Popiſh Preiſts for theire ſeditious intruſion; and yet though ſhe were but a Woman, and found the Kingdom in weake eſtate, and had at her entrance greate aduerſaries, as the Pope, Spanie, France, yea & Scotland alſo; beſides diſcontented Popelings and Rebels in her owne Kingdoms of England and Ireland; yet ſhe cleauing to Gods cauſe, and maintaining it with all her heart, was not only miracalouſly defended from al forraigne enemies and homebred Conſpirators, but alſo acheiued many glorious Victories, and grew a terrour to her mightieſt aduerſaries; ſo truly doth God ſeeke theire Kingdom, that ſincerely ſeeke his, as Dauid did.

And here let noe man obiect the late loſſes that proteſtant Princes, Kingdoms & prouinces haue ſuſtained. An obiection of late loſſes with the Reaſon of them. For if the Word of God had in theeſe later times beene countenaneed, preached, and furthered with that ſinceritie, and zeale of aduancing Chriſts Kingdom, and receiued with that affection, ioy, reuerence and obedience, and that the Princes of the reformed Churches had all ſtucke to Gods cauſe, and to one another, as zealouſly now, as in thoſe former times, theeſe damages could not haue befallen them. It is ſaide of Hezechia that in euery worke, 2. Chro. 31.21 that he began in the ſeruice of the howſe of God, and in the law, and in the commandements to ſeeke his God, he did it with all his heart, and proſpered. If then Princes in doeing the things they did, haue not donne them with all theire heart, but coldy, ſlowly, ſparingly, not timely, nor without greate importunitie, and that to ſtop mens mouthes; If in policie or for wordly ends, they haue conniued at poperie, ſuffered ſupplies and materials of warre to goe to theire aduerſaries in religion, thought they might ſoe far permit helpe to both ſides; 2 Chro. 26.2.7. or with Aſa haue ſought and made lauges with the aduerſaries of religion, and relied on them; noe maiuaile if theire defenſiue wars at home, and theire vndertakings abroade haue not ſucceeded well, which otherwiſe muſt needes haue proſpered. For if Princes that are men be ſomtime true, and firme to thoſe theire confederates of the ſame religion, that mutually ſeeke the good of each others Kingdom; how much more, muſt God needes be alwaies ſure to thoſe that ſincerely ſeeke his Kingdom? ſeeing he is Iuſtice it ſelfe, and Truth it ſelfe, yea almightie & therefore of power to doe more for ſuch as cleaue to his cauſe, then Kings can for thoſe that adhere to them. Vor • . 9. For the eyes of the Lord run to and fro throughout the whole Eareh, toſhew himſelfe ſtronge in the behalfe of them, whoſe heart is perfit towards him. Thus then the due preaching of the Word, doth not make the enemies thereof inuade the Nation that hath the ſame in eſteeme, or if it doe, God turnes the ſhame & loſſe vpon the Inuadors thereof, to the greater honour of ſuch as ſtick to his cauſe ſincerely, and with true zeale, as in England in the yeare 1588.

Indeede true it is, Maintenance or ſufferance of Hereſies cauſeth ſeditions and inuaſions. that whē Rulers hinder God in his ordinances, by ſuffering the preaching and maintenance of errours, as that is plainly repugnant to Chriſts Kingdom, to the raigne of the Word reuealed; ſo hath it much infeſted and diſturbed the peace of all ſuch Kingdoms as haue permitted it. I might inſtance in the Iewes, Ioh. 11.48. who beeing in polecie hinderers of the Word, and ſuffering and maintaining the oppoſers of Chriſts doctrine, came the ſooner to deſtruction. Howſoeuer this did the Arrian Hereſie in the times of the Emperours Conſtantius, Conſtans and Valens; A ſhort time ſufficeth not to recount the troubles, ſeditions, wars, loſſes and bloodſhed that followed therevpon, mentioned by Vincentius Lerinenſis Nee enim tantū affinitates, cognationes, amicitiae, domus, verum etiam vrbes, populi, prouinciae, nationes, vniuerſum poſtremò Romanum Imperiū funditus concuſſum & emotum eſt. Vin. cont. Haer. cap. 6.1. King. 4.24. &c. Chap. 11.4.9.14. Chap. 12.15., as an example of Gods iudgments following the Suffererers and Supporters of errour. And that not only inteſtine amonge themſelues: but indeed the Emperours and Rulers permitting ſuch errours, and the ambitious riſing of the Popiſh Primacie, together with the intruſion of his authority and heatheniſh ſuperſtition, who now began to make the Word of God of none effect, with his pretended power & traditions, God in iuſtice ſuffered and ſent the Gothes & Vandals, and other heathen Nations to inuade and ſpoile the Empire and Churches of Chriſtendom: according to that which he did to the howſe of Salomon, who while he walked in the wayes of Dauid his father had peace, proſpered and grew rich and mightie, but when his Wiues turned away his heart after other Gods, the Lord was angrie with him, and ſtirred vp Aduerſaries vnto Salomō, Hadad the Edomite & Rezon, who did him & his Kingdō much harme; alſo Ieroboam the Sonne of Nebat; and finally rent tenne Tribes from Rehoboam his Sonne: who hearkened not vnto the people: for the cauſe was from the Lord: who vſed this his auſtere anſwere as a meanes to puniſh his and his fathers idollatrie. Euen as alſo in the time of the Iudges, Iud. 3.7.8. when the children of Iſraell did euill in the ſight of the Lord; forgate the Lord theire God, and ſerued Baalim, and other Idols, it is ſaide, Verſ. 12. Chap. 4.2. Therefore the Lord ſold them into the hands of theire enemies: The Lord ſtrengthened Eglon the King of Moab againſt Iſrael. The Lord ſold them into the hand of Iabin. Chap. 6.1. The Lord deliuered them into the hand of Midian. Againe, Chap. 10.7. Againe, He ſold them into the hands of the Philiſtines, &c. Errours are in effect idols. Heb. 13.8.

And let noe man ſay here, that the maintenance or ſufferance of Hereſie is a leſſe ſinne in Princes, then the maintenance or ſufferance of Idols. For Chriſt is the eternall and vnchangeable Word of God: Ieſus Chriſt yeſterday and to day, the ſame alſo for euer. Whoſoeuer therefore ſetteth vp any new, or contrarie word againſt the Word of his grace, he ſetteth vp an idoll to be of men beleeued and reuerenced: The errours of Hereticks are ſtrange Gods, as Qui ſunt D • j alteni, niſierrores extranei, quos ignorabas, id eſt noui & inauditi? Vine. Lerien. aduer. haereſ. cap. 15 Photinus creditā ſibi plebem Dei perſuadere coepit, vt ſequeretur Deos alienos, id eſt, errores extraneos, grauiter diſputaret ac ſcriberet. Idem cap. 16. Vincentius Lirenenſes ſheweth. And therefore when Saint Iohn, who affirmeth Chriſt to be the Word, had ſaide of the Father, 1. Ioh. 5. Wee are in him that is true in his Sonne Ieſus Christ (that is true in his Word.) This (viz. this Word, this Sonne) is very God and eternall life; he addeth, Babes keepe youre ſelues from Idols. Viz. from all idols, as well errours as others. For while he ſaith of the Word, which was in the beginning, this is verry God; it followeth that whoſoeuer ſets vp a new and contrarie word, ſets vp an Idoll or falſe God, and is therein an Antichriſt: for therefore he ſaith of Cerinthus, Ebion and other Hereticks, and Deceiuers that brought in a new and contrarie word, (Chap. 2.) euen now are many Antichriſts: ſuch as would not haue the reuealed Word of God to rule in ſome matters of faith and ſaluation, but therein giue the Kingdom to the idols of theire owne braine, as all Hereticks doe.

And here becauſe Iuxta Apoſtolicam comminationem • elagiano illi proueniſſe cernimusluliano. Idem cap. 40. Iulian was a Pelagian, take an example in the Pelagians; who affirmed, that Ex Aug. de nupt. Homo nō na ••• tur cum originali peccato: peccatū originis nō eſt peccatū: quiae non eſt volun tarium. Originall ſinne is nothing, and doth not make men guiltie of death. Contrarie to that Rom. 5.12. By one man ſinne entred into the world, and death by ſinne, and ſo death paſſed vpon all men, for that all haue ſinned. And verſ. 16. The iudgement was by one to condemnation. Verſ. 19. By one mans diſobedience many were made ſinners.

Alſo for the free Will of an vnregenerate man to conuerſion: They affirmed Epi. Hila. ad Aug. Arb •• riū ad hoc liberū aſſerūt, vt velit, vel nolit admittere medecinam Eph. 1.19. • . the will to be ſo free, that it can of it owne accord admit or refuſe cure: and ſo that thoſe that haue ſinned may by the power of nature repens without inward grace from the Spirit. Contrarie to that Epheſ. 2. Ye were dead in trespaſſes and ſinnes. Ioh. 5.25. The dead ſhall beare the voice of the Sonne of God, Nō quia v. • vunt audiunt, ſed audiendo reuiſcunt. Aug. in 10. t. 19 and they that heare ſhall liue. Beeing borne againe not of corruptible ſeede, but of incorruptible, by the Word: not of blood &c. Which places ſhew that an vnregenerate man hath noe more power actiuely and of it owne accord to admit or refuſe the regenerating power of Gods Word and Spirit, then a dead body hath to raiſe it ſelfe: Ioh. 1.9.13. which might be ſhewed in the conuerſiō of Paul; Indeede there is a paſſiue power in the elect, who by God are made as fit to receiue illumination & regeneration by the Word, as a kandle vnlighted is to receiue light by another; which power is not in blocks and ſtones: but the kandle that is neere the light, doth not light it ſelfe; noe more is man lighted, but by the Word, the true light that lighteth euery man that commeth into the world. Which are borne not of blood, nor of the will of the fleſh, nor of the will of man, but of God. Therefore the Apoſtle ſaith, Eph. 2.3. to 10. Ier. 31.33. Ioh. 15.6. Rom. 5.5. Philip. 2. that the exceeding greatnes of his power to vs-ward who beleeue, is according to the greatnes of his power, which he wrought in Chriſt, when he raiſed him from the dead: that it is of his grace and gift. God ſaith. I will put my Law in theire inward parts &c. I will giue you a new heart, and a new ſpirit. Chriſt ſaith, Without me ye can doe nothing. The loue of God is ſhed abroade in our hearts by the holy Ghoſt. It is God which worketh in you both to will and to doe of his good pleaſure.

Alſo touching the ſignification of the word grace, They affirmed, Ex Aug. Epi. 105. gratiam illam, quam volebat I'elagius ſine vllis praecedentibus meritis dari, eſſe humanā naturā in qu • conditi ſumus &c. By grace is meant nature indued with reaſon and will; contrarie to that Epheſ. 2. By grace ye are ſaued through faith, and that not of youre ſelues, it is the gift of God. Alſo touching the cauſe of the increaſe of grace, They affirmed Ex concilio Dioſpolitano, Gratiam Dei ſecundum hominū meritae dari. & Aug. de bono perſeuer. Cap. 2. that by the workes of nature man promeriteth (or gaineth) the aide of grace. Contrarie to that Ro. 9.16. It is not of him that willeth, nor of him that runneth, but of God that ſheweth mercie. And 1. Cor. 1.7. Who maketh thee to differ frō another? and what haſt thou that thou didſt not receiue? And thus alſo they made foreſeene faith and good workes to be the Ex Hilar. Epiſt. Praedeſtinationem ad id valere contēdunt, vt eos Praedeſtinauerit, vel praeſciuerit vel eligere propoſuerit, qui fuerant Credituri. Ex Proſperi Epiſ. ad Aug. Eos Praedeſtinaſſe in Regnum ſuum, quos gratis vocatos diguos futuros electione, & de hac vitae bono fine exceſſours eſſe praeuiderat. cauſes of praedeſtinatiō. Contrarie to the Scriptures, which ſhew faith and good works to be fruits of election, and of his free grace in electing vs to be ingrafted into Chriſt the true vine, in whome wee beare fruite. Ioh. 15. Eph. 4.5.6. He hath choſen vs in him before the foundation of the world (not that wee were, but) that wee ſhould be holy and vnblamable before him in loue, &c. 2. Tim. 1.9. He hath ſaued vs & called vs with an holy calling, not according to our workes, but according to his owne purpoſe and grace, which was giuen vs in Christ Ieſus before the world began. Rom. 9.11. to 20. The children beeing not yet borne, neither haueing donne any good or euill, that the purpoſe of God, according to election might ſtand, not of works, but of him that calleth &c.

Thus then they preſumpteoufly held (againſt Gods Word which ſhould rule, againſt Epheſ. 156. the good pleaſure of his will, and againſt the praiſe of the glorie of his grace) that a man is without originall ſinne, at leaſt that it makes him not guiltie of death; that ſuch a man in the ſtate of nature may of his owne free will, either reſiſt Gods conuerting power, or repent and be regenerated, and that without the helpe of Gods grace and Spirit; or if by grace, or at leaſt by helpe thereof, yet by grace in meant nature indued with reaſon and will; or if it be by aide of Gods grace, yet by the works of nature man promeriteth that aide of grace: and what more is, the works of nature, viz. the well vſing of free will and naturall power is the cauſe of Predeſtination; and ſoe in effect of redemption, of vocation, iuſtification, glorification & all: which theire groſſe errours (beeing alſo followed and mantained by the Arminians of our times, as the Pelagius rediuiuus: Paralleliſmus. With the ſecond Parallel. Parallel proueth) doe take the Kingdom, honour and power from the Word of God, from grace which ſhould raigne, Rom. 5.21. and giue it to nature and the foreſeene works thereof, yea all the honour and power of election, conuerſion and ſaluation from God, and his free grace and Power in Chriſt, and giue it to nature and the works thereof.

Thus while they preſume to make to God a minde & word out of theire owne, noe maruaile if they, to theeſe errours, adde others as preſumptuous againſt the perſeuerance of the Saints, and certainty of ſaluation. For how ſhould they beleeue perſeuerance, that giue ſo much, and euen perſeuerance it ſelfe, where it is, to fraile nature? Men that are called into the grace of Christ, Gal. 1.6. Men that ſtand by grace (Rom. 5.2.) and that are Rom. 6.14. Gal. 5.4. Reu. 9.1. Iſai. 14.13.14 not vnder the Law, but vnder grace, will eaſely beleeue, that they that thus highly exalt nature are fallen from grace: Euen as the Starre is ſaide to fall from heauen, who would exalt his throne aboue the Starres, and be like the most high; that would be vniuerſall Biſhop, vſurpe Chriſts place, and take the Kingdom, the power and the glorie from the Father and his Word, and giue it to himſelfe and his traditions and errours of free will, merrits, ſatisfactions &c. And how then ſhould they but fall away and doubt of the certainty of ſaluation, who build vpon ſuch rotten foundations of theire owne? the Saints may be more certaine: for theire perſeuerance and aſſurance is built vpon a ſurer Word: and not on ſuch Pelagian and Popiſh dreames & nouelties, which indeed are doctrines of this World and Antichriſtian, not the Word of that Kingdom, which is not of this World; Ioh. 8.44. but errours comming from the Father of lies, doctrines of deuils, and ſo meere Idols: cleane contrarie, ye ſee, and oppoſit to the whole purpoſe and ſcoape of Gods truth and new couenant of grace reuealed in the Goſpel, as might be ſhewed more at large, if many others had not alreadie donne it.

The Pelagians therefore and Demipelagians, Papiſts, Arminians and others of that ſtampe, who thus bringe doctrines contrarie to the Word of grace, Act. 13.8.10. as with Elimas the ſorcerer they turne away Princes and Magiſtrates from the faith, and are therein children of the deuill, and enemies of all righteouſnes, peruerting the right waies of God; ſoe doe they not leſſe then ſet vp Idols, other words to rule mens ſoules, and to be reuerenced, beleeued & followed, and conſequently draw the iudgments of God on that Kingdom or nation whereinto they intrude thē, and are therein noe better then ſeditious preachers in Chriſts Kingdom, mouers of rebellion and apoſtacie againſt Chriſt, if not traitors to thoſe Princes alſo, whome they perſwade to receiue them, to the extreme danger and hazard of theire Kingdoms: (as Biſhop Carlton alſo proueth pag. 214. againſt the Appealer) becauſe God almightie, that is euer iuſt, muſt needes doe to them, if they doe not repent and amend, as he did to thoſe Emperours and Kings, that ſuffered theeſe and the like errours in Saint Auguſtines dayes, when the Gothes and Vandals ouerran all: and as before that he had donne to Salomon and others in like caſe: 1. King. 12.27.28. and namely to Ieroboam, who when he and his councell in polecie to preſerue his owne Kingdom brought in ſome new doctrine and worſhip, ſet vp Idols, ſtretched out his hand againſt the prophet, Chap. 13.33.34. Chap. 16.2.3. made preiſts of the loweſt of the people, and ordained high places, the text ſaith, This thinge became ſinne vnto the howſe of Ieroboam, euen to cut it off, and to deſtroy it from of the face of the earth. Soe was it with Baaſha and others. And ſeing the Apoſtle ſaith, let noe mā deceiue you with vaine words; for becauſe of theeſe things commeth the wrath of God; Epheſ. 5.6. ſo muſt it needes be in the Chriſtian Church with them that maintaine or ſuffer errou • s: for therfore Chriſts ſaith to the Church of Thyatira, which ſuffered the woman Iezabel to teach and to ſeduce his ſernants: Behold I will caſt her into a bed, and them that commit adultry with her into greate tribulation, except they repent of theire deedes. And I will kill her children with death, &c. Thus therefore muſt it needes fall out with thoſe Churches and ſtates that ſuffer the Bomiſh ſuperſtition and lawes or other hereſies to be taught in theire dominions, much more if they maintaine them, and ſoe cōmit fornication with that whore, or any other hereticall teachers. And this as I ſaide haue thoſe Emperors, Kings and Princes found, that haue either receiued (whether in polecie or otherwiſe) the errours of Heriticks, or the Antichriſtian doctrine of Rome; as for ſuffering of hereſies was inſtanced in ſome Emperours, and might be in many others. Now for poperie, it would be to longe to recite the examples of Gods iudgments that fell vpon thoſe Emperours, Kings and Princes, or on theire iſſue and Kingdoms in Germanie, England, France, Spaine and other parts, who ſubiected themſelues o • theire people and Kingdoms to the Popes Supremacie, and to his ſuperſtitions lawes, rites and errours, or temporiſed with him in ſome of them: therefore omitting the moſt, obſerue only theeſe few.

The Eaſterne Emperours, Iudgments that fell on temporiſors in religion. Iuſtinian and after him Phocas in polecie the better, to recouer and keepe Italie, did the Popes much honour, and greatly furthered theire ſupremacie, who ſoone after (by Gods iuſt iudgment) in requitall ſetting themſelues againſt the Emperours theire ſucceſſors in the cauſe of Images made the greateſt part of Italie reuolt from the Emperours obedience. After this the Emperour Conſtantine 7. and his mother Irene to get the Popes fouour, and thereby to recouer ſome parts of the weſtern Empire, or keepe thoſe they had from reuolting, ſummon a ſecond councell at Nice; and there with ſtronge hand, they get the worſhipping of Images eſtabliſhed: which temporiſing God ſoe curſed, that within twelue yeares after, God ſuffered the more full reu • lt and the Pope to crowne Charles the greate Emperour of the W • ſt.

The Emperours of Greece had longe held warre with the Turkes: at laſt leauing to truſt in God, and relying on humane polecie, to get the Popes fauour, and by his meanes the aide of Chriſtian Princes, the Emperour Iohn Paleologus brings the Eaſterne Biſhops to reconcile in all differences the Greeke Church to the Lat • : Concil. Flo • . anno 1439. and there in the councell of Florence, he gets them (beſides other articles) to agree that the ſoules of the faithfull that haue not yet ſatiſfied for their ſinnes goe to purgatorie: that the Pope of Rome is head of the vniuerſall Church &c. The fruite of this earthly wiſdom was this, God ſuffered not the Pope to ſtirre vp Princes to reſcue him, but the Emperour to be wholly left, and Conſtantinople yea the Empire to be loſt within 14 yeares after that councell.

The french King Henrie 4. a profeſſed Proteſtant, proſecuted by the leaguers, that he might poſeſſe life and Kingdom in peace went to maſſe, and let in the Ieſ • ts: the iſſue was, God leſt him, and ſuffered him to die by a Ieſuited Vilaine; ſoe dangerous is temporiſing and newtralie in matters of religion. And thus Barneueile & others letting in Arminiaiſme in the low countries, the States ſuffering it a while, ſeditions aroſe, whereby they had like to haue loſt thoſe prouinces, and ſo had, if by wiſdom and valour that traitour & his complices had not beene ſodainly ſubiected, a Synod aſſemb • ed, and ſome of the Arminians baniſhed: ſince when they haue had ſome better ſucceſſe; which might be a warning to England now infeſted with that pernicious Sect.

Thus then it is not the preaching of Gods Truth, but the maintenance or ſufferance of errours that hurteth and endangereth temporall Kingdoms. If Princes will not ſuffer the Lord to come into theire Kingdome and fight againſt ſuch hereticks with the Spirit of his mouth: that is, if they ſuffer not his Miniſters and Seruants with the Weapens of theire warfare, 2. Cor. 10. to caſt downe theeſe ſtronge holds, and high things exalted againſt the knowledge of God▪ but forbid or hinder then, then they may feare the iudgments written; becauſe this is to breake his bands aſunder, and caſt his cords from them, Heb. 10. and indeede to tread vnder foote the Sonne of God (who is the Word) and doe despite vnto the Spirit of grace. And how then can God vphold theire Kingdom, that doe not indeauour to vphold his? or which doe not ſuffer thoſe that would, but rather hinder them? Pſa. 2. Be wiſe now therefore, ſaith he, ô ye Kings &c. ſerue the Lord with feare and trembling: Kiſſe the Sonne leſt he be angrie: and they had neede ſo to doe: Hoſ 13.1. for when Ephraim ſpake trembling, he exalted himſelfe in Iſrael, but, when he offended in Baal, he died: God turned his bleſſings into puniſhments, his victories into loſſes, his glorie into ſhame.

Now then as to the ſecond inference which the Iewes make here before Pilate, Preaching of Gods Worde doth not mak • hearers ſtubborne and ſeditious. and Heriticks and prophane perſons haue made at all times, and in all Kingdoms where the Goſpell hath beene freely preached: viz. that the daily preaching of the Wo • d reuealed in the New Testament, and the maintenance of the Truth there manifeſted, maketh the hea • ers ſtout, and ſtubborne, if not contentious, hereticall and ſed • tious againſt theire Kings and Gouernours: I anſwer, that as it was in the Iewes, ſo is it in all others a meere ſlander, a wilfull cauill and calumnie, a Mache • illian trick of thoſe who loue not the Light of Gods Word, and whoſe deedes and practiſes, diſcouered thereby, Ioh. 3. will not ſtand with it. When the Kingdom of God ſo comes into any Kingdom of this World, that the preaching of the Wo • d is courtenanced, and in all points receiued, it makes the ſame ſo happy both to Prince and people, that the one will not oppreſſe, nor the other rebell, though they be oppreſſed. Here let them not tell vs of the Waldenſes and others in France or Bohemia; who, rather then they would be compelled to idollatrie, or butchered and murthered, tooke vp defenſiue armes for theire liues, like the Iewes vnder An ioch •• Epiphanes, of whoms is ſaide, Dan. 11.32. The people that doe know theire God ſhall be ſtronge and doe exploicts. For noe Nation or commonwealth ſo peaceable & obedient to Princes, as that wherein the Word is duly preached and raigneth: God giueth this bleſſing to the preaching of his Word, that in the Kingdoms where it is receiued and contenanced, the ſame is a bridle holding the heart, a rod awing the conſcience, making men ſuffer much rather then be rebellious: witnes this Kingdom of England, how free hath it beene from theeſe euills for theeſe 70. yeares, wherein the Goſpell hath beene preached and maintained?

Whereas before in the time of Poperie, Where errours are maintained, there rebellions haue followed. how many dangerous rebellions? what reſiſting of the higher powers? what killing of Officers and Magiſtrates? The people ioyne in rebellion with the Sonnes of Henry II. againſt theire owne Father: diuers alſo tooke part with the Traitour Becket; a Biſhop ſtouter in the Popes quarrell, then euer any ſince the falling of poperie hath beene in Chriſts. The ſubiects of King Iohn rebell, and many, ſtand out againſt him after he was reconciled to the Pope. The Ba • on • and people for a few taxes and court fauories rebell againſt Henrie 3. in a longe and bloodie warre. Alſo vnder Edward • . the barons and people roſe againſt his fauorit Ga • eſton, cut of his head, and held longe warres with the King for fauouring the Spencers; at laſt Mortimer and the Queene are aided to depoſe him. For a ſubſidie granted in Parliament to Richard 2. Iohn Or B •• l. wall a Preiſt eaſely cauſed that greate and dangerous rebellion of wat Tiler and his companions, whome mulitudes of ignorant people followed; after diuers armies are leauied by ſubiects againſt the King and his fauorits; at laſt the people revolt and he is depoſed and murdered. Owen Glender and others rebell againſt Henrie 4. Iacke Cade and others raiſed diuers ſtout rebellions againſt Henrie 6. The Yorkſhire men and diuers others for ſmall cauſes rebell againſt Edward 4. After his Brother Richard practiſeth, murdereth and vſurpeth, but not without helpe. Lord Louell and others raiſe rebellion in the North againſt Henrie 7. Lambert cauſeth another rebellion. A taxe impoſed by Parliament cauſeth another rebellion in the worth. After another ſmall Parliamentarie taxe cauſeth the Corniſh men rebell, and come with power as far as Kent. After others ioine with Perkin Warbeck. Vnder Henrie 8. beſides euill may day, the lincoln ſhire men rebell, and after them the northern men more then once.

And yet you may finde it to haue beene formerly, and in this later age alſo, much worſe in other countries where poperie hath raigned, or doth ſtill raigne. Soe alſo was it lately amonge the Turkes, who for ſmall greiuances haue depoſed theire Emperours Killed Oſmond and his cheife officers; ſoe vnbridled and vnſtable are all forts of people that are not guided by the Word of God. And that alſo appeared by the moſt famous common wealths that euer were in the world, as the auncient Lacedemonians, Romans, Carthaginians and others, who wanting this bridle, all the wiſdom; power and lawes of all theire greateſt Princes, Senators and Philoſophers, ſufficed not to keepe the people in obedience, but vpon euery light occaſion they haue rebelled, reuiled, and killed theire Gouernours, and filled theire cheife cities with harliburlies, mutinies, rapins, murders & alterations. The Popes of Rome themſelues after they began to keepe the people in ignorance, and to make the Word of God of none effect with theire traditions, Anaſtatius in Vigilio. haue no • beene free from theire outrages and inſolercies, as wee may ſee in the liues of V • g • lius, Leo the third, Zonar. to 3. pag 79. Iohn the fourtenth▪ Gregory the fift, & many others: and indeede, ſeeing they would not let them know the things, • hat belonged to theire peace, how could it be otherwiſe.

Whereas here in England vnder the Goſpell, Gods Word makes the heaters luffer and be peaceable. notwithſtanding all thoſe greiuances, whereof the commons haue of late yeares complained ſoe much in Parliaments, and now this laſt ſummer in theire remonſtrance of diuers leuies, and other things againſt theire priueleidges, the lawes, liberties and religion eſtabliſhed; of the increaſe of poperie, the freinds that Papiſt. & Arminians haue had in court, and the carriage of many things at home and abroade by the late Duke and his faction, to the greate loſ • e and diſhonour of this Kingdom and aduantage of the aduerſaries: yet bleſſed be God, and to the honour of his Word preached, it may be ſpoken, noe man euer ſaw a ſword drawen to remedie theeſe things; but the commons and diuers of the Lords, haue ſtill ſought redreſſe by humble petition, and not as in time of poperie, or as the Ieſuits hoped and practiſed, who loue to fiſh in troubled ſtreames. The Duke and others of his partie, that for the moſt part defeated & preuented the howſe with whiſperings, and were ſoe greate freinds to Arminiaiſme and poperie, knew that the Goſpell awed Proteſtants, and kept them from armes & reuenge; and that they could not haue eſcaped with ſoe many iniuries donne to any other religion whatſoeuer: ſoe vnkinde in the meane while were theeſe detractours to that religion, by which cheifely vnder God they haue held theire liues & honours, without the leaſt violence offered by ſuch as groaned vnder thē.

And whereas of late there hath beene ſome vnrulines in Sallours and Souldiers; If men conſider that the remonſtrance declareth the increaſe of poperie and Arminiaiſme, the fauour that thoſe of theeſe religions haue found of courtiers, as wel of Biſhops as others; that Schollars finde the latter the way to preferment; that orthodoxe preachers (though conformable in rites formerly commaunded) are not preferred, but rather moleſted & oppoſed; lectures & bookes againſt theeſe aduerſaries prohibited, or hindred thē they will cōfeſſe, that this vnrulines of Saylours & others comes rather from hence, that the preaching of Gods Truth, which reſtraineth all ſorts of people, is not ſo much countenanced now, as formerlie, but inſteade thereof contrarie doctrines finde the fauour. The true knowledge and worſhip of God, beeing failed in the dayes of Salomon & Rehoboam, then the people began to waxe ſtoute, to mutinie and reuolt.

The preaching, manifeſtation and knowledge of Gods Word are the Pſal. 2.3. cords and bands of Chriſt, which hould & reſtraine men; ſo that theeſe things, when they are countenanced, preuent ſuch mutinies, and ſau • Magiſtrates much labour in gouernment. The knowledge of Chriſt who is our wiſdom, maketh Soli qui ejus doctrina imbuti ſunt prudentes dicendi ſunt Bern. de ordi. vit. Pſal. 18. Pſal. 66.7. Pſal. 76.10.12. men wiſe. They are eaſely ruled by a few, whome God ruleth: It is God that ſubdueth the people vnder me, ſaith Dauid: and it is hard to gouerne them by many and wiſe whom the Lord doth not gouerne & reſtraine, who ruleth by his power for euer, euen the rebellious; who restraineth wrath, ſtilleth the raging of the Sea, and the madnes of the people. Pſal. 127.1. Except the Lord build the howſe, they labour in vaine that are builders of it. Except the Lord keepe the Citie the watchman waketh but in vaine. For if they heare not Moſes and the Prophets, nor Chriſt and his Apoſtles, neither will they be perſwaded though one roſe from the dead. Heb. 4. For the Word of God is mightie in operation &c. 2. Co. 10.5. Rom. 1. Bringing into captinitie euery thought to the obedience of Christ: and conſequently to the higher powers, to whom he hath commaunded euery Soule to be ſubiect, as to the powers ordained of God. And that in euery ordinance that doth not reſiſt • he Word, or the manifeſtation thereof: Act. 4.19. but if they doe, then whether it be right to hearken vnto you more then vnto God, iudge ye.

If any ſay, that preaching and writing aboute Predeſtination, Free will, perſeuerance and the like, cauſe diſcord and trouble: I anſwer there may be a time, when men may be to buiſie and curious in diſputing and writing on ſuch points, that is, when in them the Church is at reſt in the Truth But if Pelagians haue peruerted the truth in thoſe points, and infected people with the poiſen of theire doctrines, then it is noe time to forbid preaching, or writing againſt them. 1. Becauſe Pelagian & Arminian Prelates may preſſe ſuch decrees with all power to ſuppreſſe Orthodoxe labours in that kinde, and ſparing theire owne mens works at pleaſure, may preuaile thereby; and this were not to worke a right peace and vnion. 2. Becauſe the Truth of God muſt be vindicated, leaſt as a worthy Biſhop inferred, Biſhop Carlton Examinat. of the appeale. pag. 126. the infection ſhould ſpread further, the greah myſteries of our ſalvation ſhould be ſhakē, & by giueing libertie to theeſe beginings, a more generall apoſtacie ſhould follow, & that as much in other points, as in theeſe. 3. Luk. 19.41. And principally becauſe Chriſt with teares ſayde to Ieruſalem of the myſteries he taught, that they were the things that belonged to her peace, wiſhes that ſhe had therefore knowne, and receiued thē, becauſe he knew they would worke peace, and that when they were hid from her eyes, ſedition and ruin muſt needes follow; and ſoe they did, as ye may ſee in the Acts, Ioſephus and others. Act. 21.29.30. Beſides as the faithfull Biſhop proueth, they are the Appealers doctrines, B. Carlton in Exam. p. 214. if not confuted that endanger the State, though he ſay they are not ap • ae natae to breede dangers: like a deſperate man that ſets a howſe on fire, and ſayes there is noe danger. The ignorance of Gods Word, and Truth therein contained, ſoe deepely concer uing Gods glory, is able not only to breede danger, but to cauſe deſtructions of Curches and States. The Prophet complaineth that the people of the Iewes were deſtroud, and led into Captiuity for want of knowledge. Then the want of knowledge of God, and of the holy doctrines of Gods Word, is a thinge aptanata to throuw States and Kingdoms into deſtruction. And the true knowledge thereof is a thinge apta nata to keepe States and people from deſtruction. To preuent ſuch ruins and the cauſe of them, apoſtacie from God, he ſaith, I deſired the knowledge of God: But they like men haue tranſgreſſed the couenāt: there they haue dealt trecherouſly againſt me. Hoſ. 6.6. hindring knowledge & peruerting his truth which beeing knowne maketh men free from feruing ſinne. Ioh. 8.32. Character of a Chriſtian. pag. 329. &c.

If therefore any that frequent ſermons haue beene ſeditious, contentious, hereticall or wicked, let noe man ſay that the preaching of the Goſpell is any more the cauſe of it, then Chriſts preaching was of Iudas his treaſon; or the preaching and conuincing proofes of the Apoſtles, of the Simonie of Simon Magus, the diuiſions of the Corinthians, the hereſies of Himeneus, Philetus, Cernithus and Ebion, the worldlines of Demas and inſolencie of Diotrephes: when indeede the due preaching of the Word, and conuincing of Hereticks by it, are (as ye ſee by our Sauiours words to Ieruſalem,) the beſt meanes to reſtraine and amend ſuch diſorders, and to worke peace.