SECT. 1. The Designe of some Presbyterians.

TIS an ill presage of worse events, to be­gin with the subversion of Gods house, the Church: It is not Reformation, but totall Innovation many men look for.

'Twas a signe of no good intent, when such a petition must bee smother'd up from the know­ledge and Counsells of the Gentrie: And though it were supprest after it had beene spread abroad, as (perhaps) finding the times not ripe for a full discovery of their occult designes: yet (to those that will see) it gives light enough, that un­der pretext of Reforming the Church, the true aime of such spirits is to shake off the yoke of all obedience, either to Ecclesiasticall, Civill, Com­mon, Statute, or the Customarie Lawes of the Kingdome, and to introduce a meere Arbitrary Government.

But it may perhaps be said, this is but the fancy of some distempered Zelots in that part onely: and that I doe but raise a shadow and fight with it: let such compare well the harmonie of other licentious raylers (whose pamphlets garnish e­very stall) and the concurrence of those of the same straine in the times of Queen Elizabeth and King James, with the present positions and petition complained of; and I dare promise they [Page] shall finde them all of a peece, all champions for the Presbyterie, which they then cal'd, The great cause, the Holy cause, which (as they then decla­red) Rogers his Preface to the Articles. they will never leave suing for, though there should be a thousand Parliaments, untill either they obtaine it, And lately preach'd by Eaton in Chester in the pulpit to the like effect. or bring the Lord in vengeance and bloud upon the State, and the whole land for repel­ling the same.

With what Method, Iustice, and Moderation they goe about it, is worth the observation.

SECT. 2. The Method of their proceedings.

IN this Chart of their petition, we may find our selves plac'd among the Antipodes to all order, rather than in a State govern'd by Lawes. It hath been the Method of former times, that the Parliament, the Primates, the Nobiles, with the mi­nores Nobiles, the Gentrie, consult and dispence the rules of government, the Plebeians submit to and obey them. But in their Petition ordine con­verso, petitioners Plebeians assume to give judge­ment, the Parliament must execute, the Nobili­ty and Gentrie suffer by it.

They make not any one proof or complaint a­gainst any one Bishop, or their order; yet clearely sentence them all, Their Petition. note. 2. Martin Marprelate. f. 11. 12. Engl. Compl. to Jesus Christ. That the Hierarchie is that beast to which the Dragon gave his power. fol. 11. All Prelaticall government is papal. ib. The Bishops the limbes of the great beast, of no other spirit than Athe­isticall. Prelacy is mise­ry fol. 4. Scare budges set up by the Devil. The horned beasts of the Popedome. A Bishop or no Bishop. fol. 1. for the Popes substitutes per accidens at least, if not by solemne covenanted allegeance: They condemne them Their Petition. note. 4. They are cruell Har­pies against Religion. Protest. 27. Febr. 1639. f. 6. They are the make­bates, the Achans of Is­rael. L. Bishops no Bish. fo. 71. Prelacy is an o­pen rebellion against Christ and his King­dome fo 13. They steal Gods word from the people. fo. 20. for the migh­ty enemies, and secret underminers of the Church and Common-wealth: They judge them offices [Page] and Their petition. note 6. An Enemy to salvation and Antichristian. We vow to for­sake the Bishops in Baptisme, because wee vow to forsake the devill and all his workes. Engl. Compl. to Christ. fol. 11. They are the seed of Anti­christ. Bishops no Bishops. fol. 1. Bistwicks good An­gell. What is spoke of Anti­christ is spoke of all Prelates. Bishop no Bishop fol. 53. In worshiping the Name Jesus, they are notorious Antichrists. ib. fol. 64. Sions plea fo. 11.281. government Antichristian, leaving the Parliament onely to execute their doome upon them: no more, (nor no more adoe) but Their petition. note 5. To protest against the Hierar­chy as Antichristian. Good Counsell for the Church. fol. 86. Prelacie to be wholly ta­ken away. Ans. to Lond. peti­tion. 33. To be removed View of the prelaticall Church. 38. utter­ly to dissolve their Offices, & together with ruine of their Antichristian offices and government, their impious Courts, Their petition. note 7. From their corrupt Courts. Walkers Letany. The Bi­shops impious government, Chreda Angliae, fol. 3. their dependent Officers, e­ven from the Chancellor to the Paritor, Some of the Articles agr [...]e not with Scripture. Englands Compl. fol. 21. They except against the 20. Article. A­gainst Ordination of Bishops. fol. 49. Against the third Ar­ticle. Christ on his Throne. fol. 49. The booke of Articles, Their petition note 7. Li­turgy framed out of the Bre­viarie Portuys, and Masse­booke prelate: Church. fol. 27. A Masse of Errors, Supersti­tion, and Idolatrie. Remonst. 27. Febr. 1639. fol. 15. Syons plea. 29. The Service-book raked out of 3. Romish Chan­nells. The English refined Masse­booke of Common Prayer, with all the Popish signi­ficant Ceremonies therein contained.

Here is neither men nor discipline spared, Lord Bishops no Bishops. Fol. 28. A treatise that the Church is Antichristian. Church Ministe [...]y and wor­ship in England all Antichri­stian. 8 Propositions in print. o­thers tel us Prelates, Discipline, and Church of Eng­land are all concluded Antichristian; therefore good Christians should separate themselves from such a Church. And is this the language of our Country, of our times only? If so, 'twere some argument to convince our present Prelates, to have stained the honour of their Coats, as degenerate from their pious predecessors. But O Tempora! O mores! is no new exclamation, all ages, all people condemn the present, and still applaud the times past. With what reverence do we call to mind those pretious days we yet stile the purity of Q. Elizabeths reign? as if then the Church were all innocence, had no spot in her infant whitenes: but if we shall aswell look back, and consider the spirit of the fathers of these Disciples in those days, we shal then find, 'tis not the Churches purity, 'tis not the Pastors piety, can stop the foule mouths of such traducers; 'tis envy and ambition barks thus in emulation of their Order, not in zeale against their Doctrine or Discipline.

SECT. 3. The Presbyterians censure of the Clergy in Queen Elizabeths time.

WEre the Clergy then more meeke and humble? will you beleeve the Brethren of that time, speaking of the Clergy in Generall? They are wolves, Brethrent Supplie. p. 4 [...]. Intollerable op­pugners of Gods glory Ibidem page 53., A crue of monstrous and ungodly wretches, Martins Epistle. an Antichristian Swi­nish Rabble.

Were the Bishops then of purer lives, or Do­ctrine? The charitable Brethren stil'd them The most pestilent enemies of our State Hay any. p. 13. 14. Supplicat. fol. 53. Vdals Dialogue., The Ordi­nances of the Divell, Ibidem page 21. petty Popes, petty An­tichrists, Jncarnate Divels, cogging, cozening Knaves.

Were they lesse rigid in their Censures? They tell you, Hay any. page 28. Martins protestat. 27. page 12. 21. Arch bishop Grindall b [...]nisht in Qu. Maric [...] time. They are Butchers and Horse-leeches; these Dragons tyranny, and blood-thirsty procee­dings are inexcusable.

Is it onely our present Arch-bishop hath op'd the gap of Calumny? They say, Their, then Arch-bishop of Canterbury was more ambitious then Wolsey, Dialogue from Throg­morton. D 3. ibid G. 4. prouder then Stephen Gardner, more bloody then Bonner: Belzebub of Canterbu­ry, Martin sen. C 4. a monstrous Antichristian Pope, Epistle out of Scotland. a most vile and cursed Tyrant.

Was the State more favourable to them? they complaine No enemy. A. 3. The Magistracy and Ministery have walked hand in hand in the contempt of true Reli­gion, and unto both the word of the Lord is made a reproach.

Did the Parliament yet please them better? Admonition to the Par­liament. p. 3. All good consciences (say they) shall condemne that Court: It shall be easier for Sodom and Go­morrah in the day of judgement, then for such a Court: There shall not be a man of their Seed that shall prosper, be a Parliament man, or beare rule in England any more.

Nay, the Queene her selfe scapes not their censure, Hay any. pa. 5. Supplication to the Par­liament. p. 43. Do you thinke our Church governe­ment to be good and lawfull, because her Majesty and the State allow the same? why Ibidem p. 13. 15 23. the Lord doth not allow and approove of it: her Majesty and the State doe maime and deforme the body of Christ, Motion out of Scotland to the Lords. p. 41. and so do bid God to battle, and either her Majesty knoweth not what they desire, or else shee is negligent of her Duty, and unthankefull to God.

Who that reades these would envy our Ance­stors, or pray for the restoring of their dayes a­gaine? Had those times or persons no better te­stimony given of them, certainly a stranger that should have come amongst these to seeke a Reli­gion, would enquire as the Moore did of the Spaniard, what Religion they were of; not out of desire to learne that, but that he might choose the contrary, as concluding the opposite to so extream bad, must needs be good: for doubtles [Page] no man would lay the foundation of his Faith, where he neither findes in practise the principles of Christian Charity, nor naturall Civility.

But let us examine better witnesses of those times, whether were more guilty, the accused, or the accusers.

Beza (a strict Reformer) in his Epistle to some English Brethren writes thus:

Bez. Epist. 12. f. 220. Jmmo optima omnia no­bis de eo regno pollice­mur, in quo tam multo­rum etiam excellentissi­morū martyrum Sanguine obsignata est Christianae religionis instauratio. I promise to my selfe even the best things of that Kingdome, wherein the restauration of Chri­stian Religion hath beene sealed with the Bloud of so many excellent Martyrs: Hortamur ut omni animorum acerbatione de posita, alii alios patienter ferant, Fegiae Majestati clementissimae, & omni­bus praesulibus suis ex ae­nimo obsequantur. And exhorts them, that leaving all bitternesse, they would beare one another with patience, and obey the Queenes Majestie, and all their Prelates with a free heart. And writing to Bishop Grindall Beza Epist. 23. ad Grindall Quod tu igitur quorun­dam [...] perpetu­listi, everendissime vir, in eo sane in signe patien­tiae & lenitatis Chr [...]stia­nae specimen eddisti, quo majore post hac paena dig­ni erunt, qui porro aut ho­ritatem tuam asperna­buntur. he com­mends his Christian lenity and patience, for bearing with the selfe-conceited pride of some, and saith they shall deserve a greater punishment that will re­ject again his authority.

But Beza is but a single witnesse, take another then, though later in time, yet no lesse eminent in worth: Peter Du Moulin (both superintendents of the Reformed Churches:) In England, saith he, Moulins Buckler of Faith fol. 347. Petr. Molinaeus Thesibus. de notis Ecclesiae par 2. Th [...]s. 33. Episcopos An­gliae post conversionem ad fidem & ejuratum papis­mum asserimus fuisse fide­les D [...]i servo., ne debu­isse deseraere munus vel titulum Episcopi. where God hath used Bishops to strive a­gainst, and to resist Papistry, And where God hath given them Soveraigne Princes, which maintained and upheld them by their power: Episcopall order continueth and flourisheth at this day, And God hath here raised up, and still doth, excellent Bishops, both for learning and pietie, which couragiously [Page] maintaine Gods cause both by word of mouth, and writing and some of them also have received the Crowne of Martyrdome for the Confession of the Gospell.

If the men were without exception, was their Discipline the cause of quarrell? Aske them, they will tell you yea.

They say First Admonition to the Parliament. p. 17. 24. 26. Syon [...] Plea. 29. The Communion Booke is culled and picked out of that Popish Dung-hill, the Por­tuise, and Masse book. Second admonition pag. 42. The Sacraments are wic­kedly mangled and prophaned. Gilby pag. 2. They eate not the Lords Supper, but play a Pageant of their owne. The publike Baptisme First Admonition. pag. 40. is full of Childish and superstitious toyes, the Ceremonies Gilby. pag. 40. are popish fooleries, Romish Reliques, and ragges of Antichrist.

If all were thus farre amisse, what hope was there yet of Reformation? They tell us Pen [...]es Epistle be­fore the motion. Eng­land with an impudent forehead hath said, I wil not come near the Holy one; and Gilby. pag. 77. hateth them to this day that faithfully doe their office. What mise­rable condition shall any charitable Christian consider this distressed Nation to bee in? that views it either in such colours, those Fathers, or these our Brethren have set us forth in? What must be the comfortable Contemplation of that great day of which Job 19.25. Iob sayes, I know that my Redeemer liveth, and that I shall stand at the latter day upon the earth, and in my flesh I shall see God, whom I shall see for myselfe, and my eyes shall behold. And as St. Paul sayes, 1 Corinth. 13.12. see face to face, and [Page] know even as also we are knowne. When we call to minde our prim [...]geni [...]ors were Heathens deny­ing God: our predecessors Apostates fallen from the true God to Romish Idolatrie and superstiti­on: our Fathers and our selves such Schisma­tiques from whom all good Christians must sepa­rate themselves.

Miserable indeed were the condition of this forlorne state, if other Reformed Churches spake not better of us, than wee of one ano­ther.

SECT. 4. The opinions of the Reformed Churches.

HEare Calvins opinion in his Epistle to the Lord Protector of England Calvin in his Epistle to the L. Protector. Quod ad formam precum & Rituum Ecclesiarum, valde probo, ut certa illa extet a qua pastoribus in sua sunctione disiedere non liceat. The forme of prayer, and the Ceremonies of the Church I doe exceedingly approve of, as that from which the Ministers ought not to depart.

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

Beza superintendens Genevae. Doctrine puritat viget in Anglia, purè & sincerè. Ro­gers Preface. Beza writes from Geneva, That in England [Page] true Doctrine flourishes purely and sincerely.

The German Zanchie, Zanchius de Strasbo­rough. per hanc Regi­nam factam, &c. That by this Queens comming to the Crowne, God hath againe restored his Doctrine, and true worship.

And Danaeus Danaeus a French­man at Geneva. Rogers in his Preface to the 39. Articles. gives this large testimony, That the whole compasse of the world hath neuer seen any thing more blessed, nor more to bee wished for, than is her Government.

If then we find, that neither Queen, Parliament, State, Clergie, Doctrine, Ceremonies, nor the Church it selfe can please such Separatists, but they revile all, whom all the world else admires, approves: 1 Corinth. 13.1. Though they speak with the tongues of men and Angels, and have so little Charity, let us va­lue them, but as sounding Brasse, and tinckling Cym­balls; Let us weigh their noyse no more; let it be said to them as Jehu to Jo [...]am, 2 King. 9.22. What hast thou to doe with peace, so long as the whoredomes of thy mo­ther Jezabel, and her witch-crafts are so many? what do these men with religion in their mouths, when they have no Christianity in their hearts? 2 Timothy 3 3, 4, 5. Being without naturall affections, truce-brea­kers, false-accusers, fierce, despisers of those that are good, heady, high minded, having a forme of godli­nesse, but denying the power thereof, from such turne away. And from the delusions of such, God turne the hearts of all loyall Subjects.

'Tis the nature of Man-kinde, that being decei­ved by the species of an imaginary good, they ma­ny times covet their owne ruine. These sugred baits of parity and libertie infus'd into vulgar [Page] apprehensions under the pretext of pietie, and re­formation, are such popular poysons as will soon o're spread the body of the Common-wealth, and corrupt or dissolve the Nerves & Ligaments of Government (conformity to Lawes) if not ear­ly prevented by those precious Antidotes against Confusion, Loyalty, and Constancy.

SECT. 5. A Discussion whether they seek to pull downe, or advance the Clergie.

LEt us then ere wee imbrace the thoughts of such a totall subversion of the Fabrick of a Church and State, examine whether such Reformers aime at our liberty, or their owne ad­vancement, whether such bitternesse of Spirit proceed from zeale to truth, or emulation of the order. What a Monopoly is this, to take away the title wherein the office of all true Pastors is comprehended, and to transferre it to one a­lone among many? Christs Throne fol 43.

Is it to clip the wings of the Clergie that they soare not too high, that these men crie out a­gainst Episcopall jurisdiction? or rather is it not to Imp out their broken Feathers, that they may mount above the reach of all Lawes? Is it to re­gulate any exorbitant power in them? or rather is it not to make their power as indefinite, This Monopoly is a my­sterie of mischiefes, view Prelat. Church. fol. 3. as their numbers are infinite? Is it not really to pull downe 26. Bishops, and set up 9324. potentiall Popes? when in effect the Pastor of every parish Church must be such.

The consequences these men promise to them­selves in their petition (seconded by the writing of their fellow-laborers) promise no lesse, which are,

First, to quit themselves from the circumscrip­tion of any Ecclesiasticall Authoritie, either in di­scipline or doctrine, Their petition, note 16. View of the Prela­ticall Church, fol. 16. They pray that the revea­led will of God, contained in the books of the old and new Testament may be the rule that wee should follow; As if certainly this whole State and Church had all this while followed a wrong Guide. Their petition, note 17. (d) That the morall doctrine of the Pro­phets and Apostles may bee old Englands Canons, (of which themselves must be Expositors) as if all Canonicall obedience were a meere intrusion up­on Gods word, and had no foundation in Scrip­ture.

Doe wee not know, that Timothy and Titus were by Saint Paul set over the Churches of E­phesus and Crete, and in the stile of both the E­pistles, by the interpretation of the Fathers, ap­peare to have beene Bishops, and to have Canoni­call power committed to them? 1 Timoth. 1.3. To suppresse false doctrines, 2 Chap. 1.8. To direct time and place for prayer and supplications, 9. To prescribe formes of apparrell, 11. To impose silence upon women, 1 Timoth. 3.2, 12. To institute Bishops and Deacons, 1 Timoth. 5.19. To receive accusations, and to punish Elders, Ibid. 22. To ordaine Ministers, Titus 3.10. To admonish and reject obstinate He­retiques, 1 Timoth. 1.20. To excommunicate such as blaspheme. And these things not transmitted to them as do­ctrines, but as part of their jurisdiction.

1 Timoth. 4 11. These things command and teach, and rebuke with all authoritie. Titus 2.15. And let no man despise thee.

So that here wee may see a foundation of Ec­clesiasticall Government laid even by the Apostles themselves, and to us enjoyned obedience.

And though in the infancie of the Gospell, when Matth. 8.20. Luke 9.58. The Son of man had not where to lay his head: when his Disciples all past thorow the fire of Martyrdome, and no free State, scarce any whole Village had received the Gospell, even Rome it selfe was for many ages after, the seat of the Heathen Emperours, Fox his Martyrs, fol. 39. under whose terrible persecutions the Church was scattered into corners and deserts, where they could best hide themselves: It could not then (I say) be expected, that so ex­act a platforme of Discipline should be laid down to governe handfuls, as was after necessarie to be extended to sway the converted Christian world.

Yet then did Paul see the necessity both of insti­tuting rules of government, & putting the execu­tion into the hands of some supreme power: To which purpose, as Erasmus observes, Eras. tom. 6. fol. 343. Timotheum, Paulus in mi­nisterium adoptarat, pro­bae indolis juvenem & sacris literis eruditum, Quoniam autem huic Ec­clesiarum curam delega­rat, sicut & Tito, insti­tuit eum in sunctione E­piscopali. Hee ele­cted Timothy, a hopefull young man, and learned in holy writ, into the ministerie; and that hee might commit to him the care of the Churches, instituted him (as also Titus) in the office of a Bishop. And Saint Hierome Hieronymus Dialogo adversus Luciferianos. Ecclesiae satus in summi Sacerd [...]ti [...] dignitate pen­det, cuis [...]on exors quae­dam & ob omnibus e [...]i­nens detur potest as, tot in Ecclesiis efficientur Schismata quot Sacerdo­tes. gives the reason of the necessi­tie of such superintendencie in the Church, for sayes he, The safetie of the Church depends upon the dignitie of the chiefe Priest, to whom if some extra­ordinarie [Page] power above the rest bee not given, there would bee as many schismes in the Church, as there are Pastors.

If then the Institution of Ecclesiasticall Go­vernment were Apostolicall, the administration committed by Saint Paul himselfe to prime Pres­byters, or as all ancient Fathers agree, to Bishops; Let us next see, whether such Ecclesiasticall Lawes have beene deduced downe to our fore-fathers in a continued current, from (the fountaine head) the Apostles; or are but as these charitable men stile them, The Reliques of Romish Tyranny.

SECT. 6. The Ecclesiasticall Lawes agreeable to Gods word.

I Have in the Epistle formerly set forth the first plantation of the Gospell in England, in the time of Lucius, Fox his Martyrs, fol. 34. Archbishop Vsher, De primord: Eccles: fol. 54, 59. about the yeare 169. when as Elutherius (then Bishop of Rome) shewes from what principles wee derive our Ecclesiasticall Lawes: In his lettet to Lucius King of Britaine he writes thus:

Fox Martyrs, fol. 108. Vsher. De Britannicarum Ecclesiarum Primordiis, fol: 102. Yee require the Roman Lawes, and the Emperors to be sent over to you: The Roman Lawes and Em­perours we may ever reprove, but the Law of God [Page] we may not. Esutherii rescriptum ad Lucium Britanniae Regem. Petistis a nobis Leges Romanas & Cae­saris vobis transmitti, quibus in Regno Britan­niae uti voluistis, &c. Habetis penes vos in reg­no utramque paginam, ex illis Dei gratia per Consilium regni vestri sume legem & per illam Dei patientia vestrum rege Britanniae regnum. Yee have received of late, through Gods mercie in the Realme of Britaine, the Law and faith of Christ, yee have within your Realme both the parts of the Scriptures: out of them by Gods grace, with the Counsell of your Realme, take you a Law, and by that Law rule your Kingdome of Britaine; for you be Gods Vicar in your Kingdome. A King hath his name of ruling, and not of having a Realme; you shall bee a King while you rule well, but if you doe otherwise, the name of a King shall not remaine with you, and you shall lose it, which God forbid.

Sure none will so much honour Popery, to say these were Popish infusions, they will not grant them a plea for such antiquitie, which is more than by some hundreds of yeares they can justly lay claime to. Calvin does some right to the an­tiquitie of these Lawes, in his Treatise concer­ning the state of the ancient Church and the manner of government thereof before the Papa­cie, Calvins Institut. lib. 4. cap. 4. sect. 1. Which (sayes hee) will represent unto our eyes a certaine image of the divine Institution; for although the Bishops of those times made many Ca­nons, whereby they might seeme to expresse more than was expressed in the holy Scriptures, yet with so good caution they framed their whole administra­tion according to that onely rule of Gods word, Vt facile videas nihil ferè hac parte habuisse à verbo Dei alienum. that you may easily perceive that they had almost no­thing in this behalfe, dissonant from the word of God.

Nay further (sayes hee) If wee looke into the [Page] forme of government it selfe, Sect. 4. Sirem intuemur, reperiemus veteres Epi­scopos non aliam regendae Ecclesiae formam voluisse fingere, ab ea quam Deus verbo suo praescripsit. wee shall find that the ancient Bishops would not devise another forme of Church regiment differing from that which God hath prescribed in his Word.

And there is none I am sure can say this was Kingly flatterie; Happie were it, that every King laid this counsell to heart, had it engraven in cha­racters of gold for his Memento vivere. It is so consonant too, that it is incorporated with our Common Law. Bract. lib. 3. fol. 107. Nil aliud potest Rex in terris, cum sit Dei Mini­ster & Vicarius quam quod de sure potest. Di­citur enim Rex à benè regendo, & non à reg­nando, quia Rex est dum bene regit, Tyrannus dum populum sibi creditum vi­olenta opprimae dominati­one.

If then this Ecclesiastique Discipline were de­duced from the Apostles, built upon the Basis of the Old and New Testament, continued ever since, and is now so confined within the limits of of our Lawes: Stat. 25. H. 8. c 19. That the Clergie can enact no Canons or Constitutions without the Kings Royall assent, and that none formerly made shall be in force, but such as by Commissioners of both Houses shall be adjudged worthy to be kept. And that it is provi­ded, that no Canons, Constitutions, or Ordinances shall be made, or put in execution within the Realme, which shall be contrariant or repugnant to the Kings Prerogative Royall, or the Customes, Lawes, or Sta­tutes of the Realme. Then this Ecclesiasticall Law becomes a meere regulated Law by the judge­ment and consent of the Civill State: If so; That the continuation of this Discipline, in the dispensation of such Ministers, whose deviations are punishable as misdemeanours, should bee in­consistent with the government of this State, I confesse I understand not.

SECT. 7. They must not be prescribed in Doctrine.

BVT is this all? No: They must be free in Doctrine as well as Discipline, prescribed by no Ecclesiasticall Authoritie. Their Petition, Note 18. They must preach the word of God, and administer the Sacra­ments according to the mind of Christ, (And God forbid they should not) but we must beleeve them more familiar with Christs mind, than all the Fa­thers of the Primitive times, or the Church ever since, or admit them an infallibilitie of spirit, as that they are unerring.

Why so? belike (they say) they are: Some of them tell us, their Sions Plea. Presbyterian Discipline is the Scepter of Christ, swaying his owne house accor­ding to his hearts desire. And another of them, And the Epistle be­fore the Supplicat. Anno 2. El. This Discipline is the Scepter alone, whereby alone Christ Iesus ru­leth among men. T. C. lib. 1. pag. 220. Suckliffe 16 3. They that reject this Discipline, refuse to have Christ reigne over them, and deny him in effect: That it is the eternall counsell of God.

They are as well privie to his doctrine as his will. If you aske them Saint Pauls question, Rom. 10.16. How shall they heare without a preacher? and how shall they preach except they bee sent? They will tell you, H. N. Euangel. c. 13. sect. 6. The Word is not taught by the Sermons of Ministers, but by the Revelation of the Spirit. And though the Prophet makes a great complaint, Hosea 4.6. My people are destroyed for lack of [Page] knowledge; because thou hast rejected knowledge, I will also reject thee, that thou shalt bee no Priest to me.

And as the Apostle sayes, Christ on his throne. 67. The prime and proper conferring this Order, is by Christ inwardly, gifting a man for the worke. Some things are hard to be understood, which they that are unlear­ned, and unstable wrest (as they doe also the other Scriptures unto their owne destruction. Yet these men will tell you learning is not necessary; when the Spirit inclines them to the worke of the Mi­nisterie, they must not doubt of gifts. For saith Cartwright, T. C. lib. 1. pag. 180. When men are called to a publique calling, God doth poure his gifts on that person, which is called so plentifully; that hee is as it were suddenly made a new man, which presumption they derive high.

God (say they) rebuked Moses, for excusing himselfe to be a man of imperfect lips. And though the Apostle saies, 1 Tim. 2.7. I am ordained a Preacher, which implyes the necessity of a lawfull Calling, whereupon is grounded an Article of our Re­ligion, 23 Article. That no man ought to Preach or mi­nister the Sacraments, before he be lawfully called or sent: (with which accord the Confessions of all the Reformed Churches) Helvet: Con: 2: Ca: 18. Moulin Frem Con. art. 31. Bohem an Cap: 6. Belgique art. 14. Wittemberg. art. 20. Suevian: art. 13. And St. Paul seemes to rebuke all intruders into the Ministery, asking, Are all Teachers? 1 Cor. 12.28. Yet they contra­ry to the example of the Apostle, in absolute op­position to the Article of our Religion, will an­swer St. Paul in the Affirmative, yes. R. A. Conf. of Brow. p. 113. Lay men may teach to get Faith Corda Angliae. prop. 16. may preach to Con­gregations to exercise their abilities. Nay, Barow: Disc: p. 36. that [Page] every member of the Church hath power to examine the manner of administring the Sacraments. To restraine this liberty with them is the Yoake of [...]ondage. Christs Throne. As also to enjoyne a decent forme of outward reverence, to accompany the inward de­votion of the heart; in humbling the body as well as the soule at the reception of the pledge of our salvation; in standing up in the profession of our Faith in the Creed, or in celebrating the obsequies of such as dye in the Lord, Revel. 14.15. with thanks for their deliverance, and with prayers for the surviving faithfull, with the like, (though the Maxime be unanswerable, Non servatur unitas in credendo, nisi eadem adsit in colendo.

And though againe it be unquestioned by all Ancient, uncontroverted by most of the late Writers, and concluded in one of our Articles, Article 20. That the Church hath power to decree Rites and Ceremonies, with which agree all the Refor­med Churches, Rog. book of Art. 100. Ne una Contradicente: And that great light of Germany, (Melancthon) holds them inseparable from the Church, judging it a wicked thing, Melanct. par. 2. fol. 22. Jmpium quoque est sen­tire omnes Ceremonias institut as esse ab impijs pontificibus, fuerunt non­nulli prudentes & sancti viri qui senserunt vulgi ita supinos & demissos animos, ut nunquam sint dignitatem & amplitudi­nem religionis animad­versuri, nisi aliqua exter­na & oculis exposita spe­cie remorati & detenti, &c. Habes autem praeclarum locum de Ceremoniarum usu. Josuae 22. Ne vestri pueri, &c. Pro pueris & infirmis istiusmodi sunt instituti ritus, Ibidem. to thinke that all Ceremonies were instituted by bad Bishops, recommending to us an excellent place of the use of Ceremonies in Joshua: That it may be a witnesse betweene us and you, and our Generations after us; That your Chil­dren may not say to our Children in time to come, yee have no part in the Lord: For children and the weake were such Ceremonies instituted. And al­though we are required by the Holy Ghost, To [Page] submit to every Ordinance for the Lords sake, 1 Peter 2.13. whe­ther it bee to the King as supreame, or to Gover­nours. Yet, these men teach us new Doctrine; that such Ordinances as these, (though becom­ming Christian humility and piety, derived from Antiquity, imposed by Authority, and obedi­ence commanded by Holy precept, are an Christ on his Throne fol. 24. fol. 25.27. Syons Plea. fol. 91. eva­cuation of Christs death, and so an Apostacy from Christ, and suit not with the libertie of the Go­spell, wherewith Christ hath made them free. Christs Throne. fo. 25.

In which extravagancies, such men runne into all the desperate Schismes that formerly rent the Church: In their contempt of our Service, Rites, and Ceremonies, being Brownists, Brownists write, to have a Lyturgie, or form of prayer, is to have a­nother Gospell, Barrow refut. pag. 244. In their false pretended libertie, Familists, The Familists say, they are a free people, in Bondage to no creature. H. N. Sperland. c. 3. Sec. 6. C. 40. Sec. 7. In their neglect of due calling, & disdain of learning, Anabaptists. (fanatici homines) Olim fanatici homines ut sibi applauderent in sua inscitia iactabant Davidis exemplo sper­nendas esse omnes Lite­ras. Sicut hodie Anabap­tistae non alio praetextu se pro spiritualibus vendi­tant nisi quod omnis Sci­entiae sunt expertes. Cal­vin. Comment on the Psalm. f. 330. Ps. 71.14. Brain-sick men in times past would take example from David; to despise all learning, as now our Anabaptists, who onely hold themselves inspired with gifts, because they are ignorant of all Literature. These obey none of their pretended Patrons. Beza sayes, Consequitur eum abu­ti Christianae libertatis beneficio, qui vel suis Ma­gistratibus, vel praepositis suis sponte non paret in Domino. Beza Epist ad peregrinarum Ecclesiarum fratres in Anglia. he abuses Christian Liberty, who submits not freely to the Magistrate. And Melancthon holds, Melanct. in 13. Rom. 'Tis a mortall sinne to violate the Edicts of the Magistrate. Quod neque contra fidem, neque bonos mores injungitur, indifferenter esse habendum, & pro eo­rum inter quos vivitur Societate servandum est. Augustin. Epist. 118. ad Ianuarium. Cap. 2. St. Austin gives these men good Counsell, (x) That which is neither against Faith, nor good Manners, is to bee held indiffe­rent, and observed for their society with whom you live.

Zanchie is a little sharper with them, [Page] Damnandi sunt Ana­baptistae & alii qui a veris Christi Ecclesiis se subdueunt. Zanchy. Tomes. fo. 692. These Anabaptists (saies he) and others that withdraw themselves from the Communion of the Church either for the pretended vices of the Mini­ster, or other excuses are to bee cut off from the Church: But if none of these incline them to the peace of the Church,

Their pretended great Master Calvin, Calvin. Epistola Dom. Protector. Epistol. fol. 88. hath a sharper Rod for such State-troublers: Amplissi­me Domine, audio esse Deo seditionum genera, quae adversus regem ac regni statum caput extulerunt; Alii enim Cerebrosi quidem, videlicet, sub Evange­lii Nomine, passim invectam vellent, Alii verò in superstitionibus Antichristi ita obduruerunt, ut earum revulsionem ferre non possint; Ac merentur quidem tum hi, tum illi gladio ultore coerceri, quem tibi tradidit Dominus, Cum non in regem tantum insurgunt, sed in Deum ipsum, qui & Regem in Regiasede constituit, & te protectorem instituit tum personae, tum etiam Regiae Majestatis.

SECT. 8. They must be free from Civill Miseries.

BUt all this tends yet but to free their Consci­ences, over which (say they) No man Christ on his throne. fol. 60. on earth hath power in matters of Religion: If so, 'twere more tollerable.

But this large Conscience will have the [Page] body as free as the minde: They must hold their Conventicles, intimated by that their meeting, Petition, Note 20. View of Prelaticall Church, and divers o­thers. together to pray for the King and Queen with­out punishment, or false Calumniation.

This is a gap to let out Law, and take in liber­ty; Thus may they infuse what Doctrine, con­trive what stratagems, accumulate what multi­tudes they please, not onely without punish­ment, but without enquirie of the Lawes. Nor is this all.

Freedome of their Consciences and persons is not enough, but they must have their purses and estates as free too. They tell us they have Civill miseries, as well as Ecclesiasticall: such as Their Petition, note 11. The payment of Tithes, to Parsons or Impropriators, which whether due Jure Divino I dispute not, but by Civill, Common, and Statute Law, wee know they are.

The prescription is somewhat ancient, for 'tis said, Melchizedeck Genes. 14.20. Heb. 7.2. blessed Abraham, and hee gave him tythes of all things. And under the Law it is ordred, That Nehem. 10.37. the Levits might have the tythes in all their Cities of our tillage. This we find not discontinued under the Gospell, Heb. 7.5. They which are children of Levi, which receive the office of the Priesthood, have a commandement to take accor­ding to the Law, tythes of the people. And Saint Paul holds it good equitie, 1 Corinth. 9.13. That as they which wait at the Altar, are partakers of the Altar; even so hath the Lord ordained, that they which preach the Gospell, should live of the Gospell. Our Statute [Page] Lawes have established and incorporated them into our estates; for, Stat 27.31.32.37. H. 8. Tythes in the hands of Lay-men become temporall inheritances, and shall be accounted Assets: And Lay men proprietaries of tythes, Cookes Littleton, fol. 159. have election either to sue for the tre­ble value by the Common Law, or for the double in Ecclesiasticall Courts.

The ancient jurisdiction of Court Leets, and Court Barons, Petition. note 12, 13. Sions plea, fol. 47. they would subtilly under­mine by quarrelling at the oath, whereby the Court must fall, Ex consequenti, Cookes Littleton, fol. 58. Britton, 274. Bract. de Actionibus, fol. 105. Civiles actiones ter­minari debent in Curia Baronum, de quibus ipse petens clamaverit tenere. taking away the use of Juries, or the testimonies of witnesses. Though we find them held in the time of Edward the Confessour, and so called, Barones vero qui suam habent curiam de suis hominibus: and conti­nued ever since. And indeed they would have no Courts at all to have jurisdiction over them, as appeares by many of their writings, as that they would have Courts to proceed only against sins by the word of God, Chord. Angl prop. 8.10. Sions plea, fol. 48. If it be no sin, there is no ground of an oath. View Prelaticall Church, 41. of which the Presbyterie would be Judges, and (as they say) it would free us from weekely Courts.

The would withdraw the customarie right of Their petition, note 21. Bract. lib. 2. fol. 60. Cookes Littleton, fo. 185. Lambert, fol. 119. 58. Herriots taken in the Saxons times, in which language it is called Heregeat, or the Lords best; for Here is Lord, and Geat is best. And in the Lawes before the Conquest it is said, Sive quis incuriâ, sive morte repentina, fuerit intestat mortuus, Dominus tamen nullam rerum sua­rum praeter eam quae jure debetur Herrioti nomine sibi assumito. Whether by a judiciall sentence, or by sudden death, any man dyes intestate, yet the Lord shall take none of his goods, but that which is due by Law in the name of a Herriot.

Nay, they yet goe higher, even to the denyall of the right of proprietie in our estates. They would pay no Fines, Their petition, Note 22. do no Boons nor Duties to their Land-lords, or at best bring them within the Arbitrarie Jurisdiction of the Presbyter, who must be Chancellour betwixt Lord and Tenant.

And these things are not represented by way of complaint, or submitted to the consideration and determination of the Parliament, but seeme to be inforced by intimation of a strong, occult, implyed Covenant; in that they say, Their petition, Note 15. Christ on his Throne, fol. 77. So woe may recover that Christian liberty wher­with Christ hath made us free, and for which his bloud was powred forth. Sions plea, fol. 333. Rom. 14.1, 2. 2 Pet. 13.14. Goodman, pag 30. The con­trarie priviledges Christ hath purchased, and com­manded them to stand unto. If this be not to sub­vert Lawes, I know not what is? It is not onely a defiance to Civill Government, but a Band a­gainst it.

Nor Law nor Gospell scape such censures: If Saint Paul teach us not to resist authoritie, but ra­ther to submit to punishment: Some tell us, This is a dangerous doctrine, taught by some, by the per­mission of God for our sins. Certainly these are dangerous doctrines indeed, and God open our eyes in time to fore-see and prevent the conse­quences: So much are people infatuated with these false glosses of pretended libertie, that they are easily seduced to swallow such guilded pils, with open armes to embrace, with eager hands to pull upon their owne heads their owne ruine. For alas, what is it else, but to enthrall our selves under an irrecoverable servitude, whence can be no redemption? Is it not to make that choyce [Page] the Israelites refused, Whether is better for you, Judges 9.2. ei­ther that all the sons of Ierubbaal (which are three­score and ten persons) reigne over you, or that one reigne over you? Whether shall wee content our selves with the dispensation of Lawes our selves assent to, can at any time expand, or contract, as we shall find them too narrow, or too large for the circle of our Isle, trust the administration of these in the hands of six and twentie Bishops, whose Delegate power is limited by our Statute Lawes, whose persons are easily responsall for any extent of that power, beyond those bounds the Parliament allots them? Or submit our selves to the meere Arbitrarie Government of thrice twentie six thousand Presbyters and Elders, for more than so many will that Hierarchy amount to, under which they would now draw us, by the platforme of their new pretended discipline.

In which, if there were any more but the Spe­cies of libertie, that we should thus be quit from all Ecclesiastique subjection; (though it is a prin­ciple too oft proved true, Moulins Confession, 408. Tyranny is more tolle­rable than such a free­dome, which under the title of libertie introdu­ceth licentiousnesse, and this licentiousnes brin­geth in extreme servi­tude. that Over-much desire of libertie is the originall of Tyranny, every one by being too free, becomming a slave: The Vulgar being well resembled to birds long caged and kept tame, which breaking loose starve for want of food, or become a prey to the first destroyer. Yet this might be a popular motive to entice ma­ny into this new Coy.

If it did conduce to a reall freedome, I wish all men should know, I hold my selfe as free-borne [Page] as any man, and as much disdaine the thought of servile fetters of Romish Tyranny, or an insultant Prelacie, as any he that lives. But I ever held, that Nunquam libertas gratior extat quàm sub Rege pio. That it is Law, which is to a free State (not a Band, but) a Guard against oppression; That it is Magistracie which levels the scale of justice be­twixt power and povertie, that preserves degrees, distinction, order, All Societies, Oeco­nomick, Civill, and Ec­clesiasticall, doe consist by the submission of in­feriours to superiours, which being removed, confusion necessarily fol­loweth. without which no Church, no State, no family can stand.

And when I see in these men, no shadow of true libertie, by pretending legall government; nor yet the false glosse of libertie, by extinguish­ing all power, but that it is evident by desiring to share the power of the keyes, Paraeus Catechetica 5. praecepti. and to execute Ecclesia­sticall censures in their congregations within them­selves. Petition annexed, note 3 They have no thought of the peoples li­bertie, but to assume into their owne hands the same power they cry downe in the Bishops, not to qualifie, but to exalt it above all moderation.

The use thereof being fully explaned by Expo­sitors of their owne straine, to import no lesse, than to trample under feet the sacred Crownes of Kings, the power of Parliaments, the seats of Ju­stice, the use of Magistrates, the efficacie of Lawes, and make themselves Chancellours over our lives and conversations, our wives, our children, our servants, our private families, and our estates: That any hands should help to hoyse up unlimi­ted, unbounded Tyranny, I have nothing left me but acclamation, O fortunati nimium bona si [Page] sua norint, and shall conclude with that saying, Quos Iupiter vult perdere, hos prius dementat.

Yet shall I freely display some of those positi­ons, which divers that pretend reformation lesse blush to publish, than I to recite, as part of their new Christian doctrine; which how consistent with the Monarchique Government of this State, how far inclinable to an Anarchy, and whether subversive of the Lawes, or destructive to the Subjects libertie, I shall not take upon mee to de­termine; but perhaps the consideration may please some others, though I professe I only write to please my selfe, Liberare animam. Yet I hope no man will be so far displeased with mee, as to apply what I collect from some, as meant by all that pretend a Presbyteriall Government. I have charitie to thinke many men that way enclined, have good intentions, and desire reformation out of a pure heart: But I am confident, the more they acquaint themselves with such positions as these, the lesse they will like the discipline.

SECT. 9. Episcopacie most agreeable with a Monarchie.

HEre, as in all distracted States, may well be applyed the poets exclamation; ‘Tantum Religio potuit suadere malorum?’ Not that Religion it selfe (which is the band of [Page] peace) is cause of evils, but that it is made the usu­all cloake of all seditious disturbances either in Church or State.

All the shafts of malice, every clamour, oblo­quy, shot at the order, doctrine, and persons of the Bishops, how ever feathered wirh the pretext of pietie, yet still light all in one center, and may appeare to be levelled all at one mark.

The power of the keyes is the burthen of all their songs, Sions plea, fol. 82. All the fearfull evils of sin and iudgement from withholding the keyes of Christs Kingdome. in which consisting the Ecclesiasti que Dis­cipline, not Doctrine of the Church, it becomes rather a question in Policie than in Divinitie, whether it should rest in the hands of a few intru­sted by the Church, or to be transmitted to the hands of a multitude, or (as our Preacher would have it) Politions annexed to the petition, 10 to every particular member of the Church.

And where it is cleare in point of Divinitie, where the Scripture hath not expressely set the rule, as in this particular it is left doubtfull, such Separatists interpreting that place of Matthew, Matth. 18.17. Sions plea, 285. Titus 2.15. 3.10. In his rebus de quibus ni­hil certi statuit divina Scriptura, mos populi Dei, & instituta majorū pro lege tenenda sunt, & si­cut praevaricatores divi­narum legum, ita contem­ptores Ecclesiasticarū con­suetudinū coercendi sunt. August. ad Casulanum. Goe tell the Church, to bee the whole Congre­gation; whereas others conceive it clearely re­strained to such as are set in authoritie by the Church, out of that of Titus, who being entru­sted by Saint Paul in the Churches of Crete; hee directs him to rebuke with all authoritie: And more particularly, A man that is an heretique, after the first and second admonition, reject. In this case, we must examine the ancient, continued pra­ctice and opinions of former times and Writers: [Page] And such contemners of the customes of the Church (sayes Saint Austin) are to be compelled.

But truly this was so little questioned in anti­quitie, that it seemes it was never doubted by Calvin himselfe, sayes he, Calvin. Epistol. ad Ga­sperum Lizetum. Nun quam utile putavi jus ex­communicundi permitti singulis pastoribus. Nam & res odiosa est, nec ex­emplum probabile, & fa­cilis in Tyrannidem lap­sus, & alium usum Apo­stoli tradiderunt. I never thought it use­full, to commit the power of excommunication to everie Pastour, for it is an odious thing, and not to be approved, but would soone slip into tyranny, and the Apostles left another custome.

And indeed, what tyranny were not to be loo­ked for from such aspirers, if they were once in­vested in power? who cannot smother their am­bition till they get into possession what is the pride of the Prelates? (who admit the King the supreme head of the Church under Christ, receive their designation from him, hold the inferiour hath not power over the superiour) compared with these spirits? who tell us, That Princes T. C. Reply, p. 144. Rogers Preface. Huic disciplinae omnes or­bis Principes & Monar­chas falce suas submitte­re & pare [...]e necesse est. Travers. de Disciplina Ecclesiae, fol 142. Baron. Annals, 1076. must be subject unto the Church, and submit their Stepters, and throw downe their Crownes be­fore the Church, and lick up the dust of the feet of the Church; all which is applyed to their Presby­terie, ascribing to every Presbyter what the Pope onely assumes to himselfe; That all Kings ought to kisse his feet.

How this superintendencie is derived from Scripture, how consonant to Antiquitie, or con­sistent with the glorie of a King, is considerible.

I conceived God himselfe had an high hand in the institution of Kings and Princes, when hee leaves this principle in the Mosaick Law:

Deuteron. 17.15. Thou shalt set him King over thee, whom the Lord thy God shall chuse. And in that hee sayes, 1 Samuel 15.11. I have set up Saul to be King. And of David, he sayes, 1 Samuel 16.1. I have provided me a King. And of Salomon sayes the prophet, Nehemiah 13.26. God made him King over all Israel.

Nor does he dispose Crownes at the direction, or by the advice of others, Daniel 4.31. for the most high ruleth in the Kingdome of men, and giveth it to whomsoever he will. But it should appeare he chal­lenges to himselfe the sole proprietie of this King-making Jurisdiction, in that he rebukes the Israelites, saying; They have set up a King, but not by mee, Hosea 8.4. They have made them Princes, and I knew it not.

And as in institution, so in succession will hee be the sole disposer of Monarchies; 1 Chron. 17.11. I will raise up thy seed after thee, and establish his Kingdome. Nor were his intentions sure to let this be a titu­lar shadow onely without power, when wee are told, Proverbs 16.14. The wrath of a King is as messengers of death. And we are commanded to 24.21. feare the Lord and the King. Daniel 2.37. Thou, O King, (sayes the prophet Daniel) art a King of Kings: for the God of heaven hath given thee a kingdome, power, and strength, and glorie.

And as the donation of this power is solely his, so will he have the revocation too. To Saul sayes the prophet, 1 Samuel 28.17. The Lord hath rent thy kingdome from thine hand, and given it to thy servant David. And to Salomon, 1 Kings 11.11. I will surely rend the kingdome [Page] from thee, and will give it to thy servant. Daniel 2.21. Hee removeth Kings, and setteth up Kings, sayes Daniel.

Nor doth he seeme to subject them to the que­stion of inferiours, sayes Salomon, Ecclesiastes 8.4. Where the word of a King is, there is power, and who may say unto him, What doest thou? Iob 34.18. Is it fit to say to a King (sayes Job) thou art wicked, much lesse to ex­pose them to violence: But his precept, 1 Chron. 16.22. Touch not mine anoynted, puts a guard upon their sacred persons, which to violate, though in our owne defence, is a breach of his command.

Though Saul persecuted David for his destru­ction, yet sayes he to Abishai, 1 Samuel 26.9. Destroy him not, for who can stretch forth his hand against the Lords anoynted, and be guiltlesse?

And lest these precepts might seeme disconti­nued with the Law, they are renewed in the Go­spel: 1 Peter 2.13. Submit your selves to the King, as supreme. And as if bare obedience were not enough with­out due reverence, wee are againe commanded 1 Peter 2.17. to feare God, and honour the King.

But was this honour due to them onely from the Laitie? Aaron the high priest called Moses the chiefe prince, Lord; Exodus 32.22. And Aaron said, Let not the anger of my Lord wax hot.

Or was the power of Kings subordinate or superiour to the Church? We read that Jehosa­phat King of Iudah appoynted Iudges, Levites, and Priests. 2 Chron. 19.5.8.

And was this power continued in the Royall Race of Kings, since the comming of Christ? or [Page] extinguished by the greater light of his presence? We find Christ himself rendring Tribute to Cae­sar, Give unto Caesar the things that are Caesars. Mathew 22.19.

Or is it that Regall right, fixt onely to the Scep­ters of Christian Kings and Princes? We find the ancient Fathers gave to the Thrones of Princes, (though Heathens) the prerogative God left them; Tertullian tells us, We give that Reverence to the Emperour, as belongs both to us and him, as a man second to God, and onely lesse than God, for so hee is greater than all others being onely lesse than God. Tertullian. ad Scapulam. cap. 2. Colimus Jmperatorem sic quomodo & nobis licet, & ipsi expedit ut Homi­nem a Deo secundum, & solo Deo minorem; Hoc & ipse volet, sic enim omnibus major est, dum solo vero Deo minor est.

Or is this right solely annext to the Imperiall Throne? Hee againe tells us in the generall, Kings are onely in the power of God, from whom they are second, after whom first, before and above all others. Tertullian, ad Scap.

Are we onely to be subject while they rule o­ver us after our owne desires; and quit from our Allegeance under persecution? St. Ambrose recei­ving Imperiall command to deliver up the Chur­ches, sayes, Jf I bee compelled, I may not oppose: I may grieve, I may weepe, I may sigh: Against Armes, Souldiers, the Goths also, my Teares are my weapons, such are the guards of a Priest, I neither can, nor ought to make other defence. Quid ergo turbami­ni? volens nunquam vos deseram, coactus repug­nare non novi, dolere po­tero, potero flere, potero gemere: adversus arma, mi­lites, Gothos quoque, La­chrymae meae arma sunt. Talia enim Ambrosius Concione 1. contra Aux­entium.

But perhaps such passive piety was more requi­site in those dayes, when Gods designe was to convert the world by suffering, nor by subduing; when the seeds of Religion must bee water'd with the blood of Martyrs, Sanguis martyrum se­men Ecclesiae. than now in [Page] these purer times of Reformation. Yet we see Cal­vin advises us not to fight for righteousnesse, but to suffer for righteousnesse: Calvin. Institut. l. 4. c. 20. Art. 29. Si ab imp [...]o & sacrilego principe vexamur ob pie­tatem, subeat primùm de­lictorum nostrorum recor­datio, quae talibus haud dubiè Domini flagel­lis castigantur. Jnde humilitas impatientiam nostram fraenavit; suc­currat deinde haec cogita­tio, non nostrum esse hu­jusmodi malis mederi, hoc tantum esse reliquum, ut Domini opem imploremus, cujus in manu sunt regum corda & regnorum In­clinationes. If we be persecuted for godlines, by an impious and sacrilegious Prince, let us first of all remember our sins, which no doubt are corrected by God with scourges; this will bridle our impatience with humility: Then let us enter­taine this thought, that 'tis not our part to heale such distempers▪ that this is our onely remedy, to ap­peale to Gods assistance, in whose hand are the hearts of Kings, and the inclinations of Kingdomes. And in another place he tells us, Calvin. Institut. l. 4. Insignis est & memora­bilis apud Jeremiam lo­cus, quem tamet si prolixi­orem, ideo non pigebit re­ferre, quia totam hanc quaestionem clarissimè de­finit. the Prophet Ie­remiah clearly resolves this question, Ieremiah 27.6. 8. 9. 12. I have gi­ven all these lands into the hands of Nebuchad­nezzar the King of Babylon. And it shall come to passe that the Nation and Kingdome which will not serve the same Nebuchadnezzar the King of Baby­lon, and that will not put their neck under the yoke of the K. of Babylon, that Nation will I punish saith the Lord, with the sword, and with the famine, and with the pestilence, untill I have consumed the land. Therefore hearken not yee unto your Prophets, nor to your Diviners, and which speak unto you saying, yee shall not serve the King of Babylon. I spake also to Zedechiah King of Iudah, according to all these words saying, bring your necks under the yoke of the K. of Babylon serve him and his people and live. Why will you dye thou and thy people by the sword, pesti­lence and famine, as the Lord hath spoken against the Nation that will not serve the King of Babylon: Upon which place saies Calvin Videmus quantâ obe­dientiâ Dom [...]nus tetrum illum ferocemque Tyran­num coli voluerit, non a­lia ratione nisi quia reg­num obtinebat. Calvin Institut. l. 4. cap. 20. Art. 27., we see what obe­dience [Page] the Lord will have given to this wicked and fierce Tyrant, for no other reason but be­cause he was a King. With whose counsell his suc­cessor Beza Beza Epist. 24. 2d pe­regri. Eccl. in Anglia fra­tres. well agrees. Illud solis precibus & patientiâ sanari potest. The Triacle against this ve­nome is Prayer, not Vengeance. We must be subject for Conscience sake. Rom. 13.5. Hence it is deduc'd and incorporated into an Article of our Religion, Article 37. That the Kings Majestie hath the chiefe Go­vernment of all estates Ecclesiasticall and Civill, in all causes within his Dominions. Which is not the sole position of our Church: But with this agree all the Reformed Churches: Helverian Art. 16. Bazil. Art. 7. Bohem. Art. 16. Belg. Art. 36. August. Art. 16. Saxon. Art. 23. And more particularly the French Church, whose Article of Religion is, Moulins Buckler of Faith. Art. 40. fo. 535. Wee must not onely endure and suffer Superiors to Governe, but also wee must ho­nour and obey them with all reverence, holding them for Gods Lieutenants and Officers, whom he hath ap­poynted to exercise a Lawfull and an Holy charge: we must obey their Lawes and Statutes, pay all Tri­butes and Imposts, bear the yoke of Subjection with a good and free will, although they be Infidels. There­fore we detest those that would reject Superioritie, and establish community of goods: and overthrow all course of Justice.

But yet perhaps the policy of States have found this Supreame power prejudiciall to the good of Common-wealths; and the Lawes of God must give way to the Lawes of Nations, since Salus populi Suprema Lex: Gregor. Tholosan. Syn­tag. jurum. l. 47. ca. 17. N. 1. But experience tells us, the Romans were quickly wearie of their change of Go­vernment [Page] from a King to a Senate, and in nine yeares reduc't it to a Dictator, finding by experi­ence, that commands depending upon divers votes, beget distraction and Ruine.

And Historie informes us, that the Spartan State, wherein, The King, the Nobilitie, and the people had their just proportions of power, administration of Iustice, and obedience, subsisted above eight hundred yeares in a happy and flou­rishing Condition; whereas Athens being a po­pular State, scarce stood out an age. The nearest degree of government to a Monarchy, being ever longest lived, and most glorious, most safe for the people, as was seen in Rome; when the Com­mons to suppresse the power of the Nobilitie in the Consulls, created the Tribunes of the people; who sharing in government, would share in ho­nours, and fortunes too, which occasioned the Agrarian Law: Titus Livius. That no Citizen should have a­bove five hundred Acres of Land: and that the people should share equally in all Conquests: This bred the quarrell of Sylla and Marius, con­tinued in Caesar and Pompey, and ended in the ru­ine of Rome.

From these observations, Tacitus drawes this conclusion, Vnius Imperii corpus, Tacitus Annalls. 1. unius animo re­gendum videtur. It is necessarie the body of one Empire should bee governed by one head, which must not bee barely a Titular head, a shadow of power without the weight of it: for Lawes well made availe little, unlesse they be entrusted to a [Page] hand that hath power to exact execution of them.

Nor doe I observe that these principles of Di­vinity or Policie doe essentially differ, but rather seeme to bee [...]he same with the fundamentalls of the Lawes of this Kingdome. For sayes Bracton the learned Historian in the Genealogie of our Lawes. Bracton. fol. 107. Rex ad hoc creatus est & electus, ut justitiam faciat universis, quia si non esset qui justitiam fa­ceret pax de facili possit exterminari, & super­vacuum esset leges con­dere & justitiam, nisi esset qui leges tueretur. Potentiâ verò omnes sibi subditos debet praecellere, parem autem habere non debet, nec multo fortius superiorem, maximè in ju­stitia exhibenda, ut dica­tur veré de eo, magnus Dominus noster & magna virtus ejus. To this end was a King created and chosen, that he might doe Iustice to all men, because if there were not one to administer Justice, peace would soone be rooted out, and it were vaine to enact Lawes, or talke of Iustice, if there were not one to defend the Lawes.

Who must be one not subordinate to inferiour powers, but sayes hee; Hee ought to excell all his subjects in power: And hee must have no equall, much lesse a superiour, chiefely in administring Iu­stice: That it may truely bee said of him, Great is our Lord (our King) great is his vertue.

And hence is it, that such Princely jurisdiction, superiorities, and authority over Ecclesiasticall Causes and persons, is annexed to the Imperi­all Crown for ever by our Statute Lawes; 1 Eliz. 1. And that in the oath of Supremacie Oath of Supremacie. 1 Eliz. 1. we not one­ly acknowledge the King to bee the supreame Go­vernour in all Ecclesiasticall things or Causes, but are sworne, That to our power we shall assist and de­fend all Iurisdictions, Priviledges, Preheminences, and Authorities united and annexed to the Impe­riall Crowne.

In this Scala Regia, this Gradation of Royall [Page] Monarchy, we can finde nothing incongruous to the faith or liberty of a true Protestant. But wee see our selves bound by Oath to acknowledge and support that Regall Government our Sta­tutes have establish'd, our Lawes approved: Hi­storie represents most happy, policy recommends as safest, to which all protestant Churches con­fesse due allegeance: All Primitive times yielded full obedience, To whose Throne Christ himselfe yields Tribute, To whose power he commands submission and reverence; To whose jurisdicti­on is committed the designation of Bishops and Judges, whose persons God will have sacred, whose Actions unquestionable, whose succession he himselfe determines, whose Kingdomes hee disposes, and whose Election is the All-Makers sole prerogative.

Now whether these Crownes and Scepters shall be held Jure Divino or not, I take not on me to determine: but I may be bold to deliver Du-Moulins owne words, Moulins Buckler of Faith. fol. 560. Whosoever buil­deth the authority of Kings upon mens institutions, and not upon the Ordinance of God, cutteth off three parts of their authoritie, and bereaveth them of that which assureth their Lives and their Crowns more than the guards of their bodies, or puis­sant armie, which put terrour into subjects hearts, instead of framing them to obedience: Then the fi­delity of subjects will be firme and sure, when it shall be incorporated into piety, and esteemed to be a part of Religion, and of the service which men owe to God.

SECT. 10. Presbyterie inconsistent with Monarchy.

IN the government of the State as now it stands, there being then so much Harmonie, (though it may sometimes bee out of Tune) Let us examine this new found Discipline, how consistent with a Protestant Monarchy, least by admitting it ex improviso, we may shoulder Re­gem ex solio, & Religionem ex solo, A King out of his Throne, and Religion out of the Land.

'Tis a faire species of piety, to cry out for Re­formation, and too many (I feare) for this shadow are ready to let goe the substance: Never was Gods Church so pure, but shee had her spots; it will be perfect charitie to wipe them out, but it argues none to make them greater: In stead of Reforming, some so deface, deforme her, that one would scarce thinke there were Christians in it; when for the most part the greatest slanderer proves the greatest Hypocrite.

If the Intention were unitie; the way to pre­serve it, 1 Epphes. 4. is by meeknesse of spirit in the band of peace: but those that expect any from some of these Disciplinarians delude themselves; If wee [Page] may believe their owne writings (however wee may hope Reformation might qualifie them) we shall finde they have no such designe.

Some tell us plainly the Episcopall Govern­ment must not be moderated, nor reserved, Answ. to Lond. petiti­on. fol. 33. If the Hierarchy be not removed, our desolati­ons are like to be the a­stonishment of all Na­t [...]ns. Syons plea. fol 5. 160. Christ on his Throne. fol 47. Jer. 4.11.12. Syons plea. 196. Syons plea. 185. but pre­sently and wholly taken away. The Bishops must be utterly extirpated, no lesse than the Romans roo­ted out the very name of Tarquins, for the tyranny they had exercised. A wind to fanne or cleanse will not serve the turne, but it must bee a full mightie wind, to root up, and carry away the very foundati­on of their being. It is not lopping, nor pruning, nor shaving, nor paring the nailes of this evill that will serve turne, unlesse yee pluck up these stumps of Dagon by the very roots, their nayles will grow ran­ker than ever they did. Except this strange fire be removed, the Lord must make the consuming fire of his wrath breake out upon us. If it live, [...] 187. the Com­mon-wealth must dye. Nay, some of them goe so farre, as to professe, The Church-Ministerie and worship in England, are all Antichristian, 8. Propositions prin­ted by an unknowne Author. Protest. against the Hie­rarchy, as an Antichri­stian Tyranny. Lord Bishops no Bi­shops. 86. from which all Gods people are in dutie and conscience bound to separate themselves; by these obloquies, see­king (as they confesse) to stirre up a holy hatred of the Prelates, Syons plea. 196. & Epistle to the Reader. even to dash their Brains against the stones. By such clamours cherishing in the vulgar a discontented Humour (which is the common source of Schisme and Heresie) there­by the better to broach their new invented Dis­cipline, built upon no other Basis, but the peoples dislike of Poperie: as If the onely rule to draw [Page] out the line of our Religion by, were to take the direct opposite in all things to that of the Church of Rome, That Religion most pure which hath least conformity with Rome. Christ on his throne. 23. when we know that such as travell absolutely East and West from one another, if they live to it, shall meet in the same line they parted, whereas parallells continued to any ex­tent doe never interfare.

The first quarrels of the greatest breaches in the Church have for the most part bin in points of dis­cipline: And for all the noise, some of these men make of dissention & enmity in rites and ceremo­nies, which are but shadows; we shall find that in the most essentiall parts of Discipline, which con­cerne the sway of Church and State, the subjecti­on of Prince and people to the tyranny of their Discipline, they doe not onely shake hands again with Poperie, but with the strictest of them, (the Jesuites) clearely sever themselves from the Tenets of the Protestant Church; Jesuits Declarat. motu­um. cap. 20. Quodlibets. p. 142. both sides laying this for a fundamentall, both agree for the utter abrogation of all Episcopall jurisdi­ction: Contrary to the 36. Article of our Re­ligion.

The Church so subdued, see how they sway the Civill State, wherein it will bee observed whe­ther the Luke-warme Protestant (as they call us) or such zealous separatists be likest to give fire to that Popish powder, which would blow up in fumum all Kingly Supremacy, or Magisteri­all Superioritie over the Independent Hie­rarchie.

God sayes, Thou shalt make him King whom I shall chuse, and this rule we admit for Law. Some that pretend to be presbyterians, tell us, Gilby, lib. de Obedi­entia, pag. 25. & 105. Populo jus est ut imperium cui velit deferat. Buchan. de jure Regni, pag. 61. In regnis hominum pote­stas regis est à populo, quia populus facit Regem. Bellarm. de Concil. l [...]b. 2. cap. 19. Kings, Princes, and Governours have their authoritie of the people, and upon occasion they may take it away againe, as men may revoke their Proxies and Let­ters of Atturney. The Jesuites come not much short of this, for say they, In the kingdome of men the power of the King is from the people, because the people makes the King. To a bad prince God hath said, I will rend the kingdome from thee, and every true protestant expects the performance, not taking the staffe out of Gods hands, who sayes, Deuteron. 32.35. Romans 12.19. To mee belongeth vengeance, and I will repay.

One of these sayes, Goodman, pag. 144, 145. Evill Princes ought to bee deposed, and inferiour Magistrates ought chiefly to doe it. With this Bellarmine agrees, Bellarmin. lib. 3. de Pont. cap. 7. Talis con­sensu omnium potest, imò debet privari suo dominio. Such by the consent of all may, nay ought to be deprived, and if this was not done in old time, it was for want of strength to doe it.

Salomon sayes, Who shall say unto a King, What doest thou? Goodman tels us, Obedience, pag 111. Bancroft, 36. Judges ought to sum­mon Princes before them for their crimes, and to proceed against them as all other offenders. Here I find they have outgone the Jesuit; David thought no man could stretch forth his hand against the Lords anoynted and be guiltlesse. Yet this Dis­ciplinarian sayes, Goodman, pag. 185. When Magistrates cease to doe their duties, God giveth the sword into the peoples hands. Nay, Obedience, pag. 110. a private man having some speciall [Page] inward motion may kill a Tyrant. In this the Je­suite is too slow paced too, hee thinks fit to give him a publike triall first; Tyrannicè gubernans, justè acquisito Domino non potest spoliari sine publico judicio. Ema­nuel Sa. Marry sentence gi­ven, then any man may be the executioner.

Suarez is more moderate, Si Papa Regem depo­nit, ab illis tantum pote­rit expelli, vel interfici, quibus ipse id commiserit. Suarez lib 6. cont. Iacob. Regem, cap. 4. If, saith hee, the Pope deposeth a King, hee may not be driven away, nor killed, but by those to whom the Pope shall give order to doe it.

The Apostle bids us, 1 Peter 2.13. Submit to the King as supreme, and to this the protestant sweares al­legeance.

They say, T. C. lib. 1 pag. 3. The establishing of the Presbyterie is the full placing of Christ in his kingdome; that Kings and Princes must be subject to some parochiall Presbyter: with whom concurs Bellarmine, Chr [...]stus Ecclesiam re­gendam Petro & Episco­pis, commisit non Tiberio & ejus Praefectis. Bellar. de Laicis, cap. 7. Annot. on 1 Pet. 2.13. Christ (sayes hee) committed his Church to bee go­verned by Peter and his Bishops, not by Tiberius and his Officers. And in the Annotations on the Rhe­mish Testament, Kings and Princes must be subject unto some Bishop.

Christ commands us obedience, to pay tribute to Caesar: The ancient Fathers direct us to beare with prayer and patience the persecutions of bad Princes: Nay, the very Heathens found huma­nitie (where Divinitie was wanting) to qualifie this Barbarisme: Tacitus Tacitus Annals, 12. advises, To beare with the riots and covetousnesse of Kings, as with bar­rennesse and other infirmities of nature; for whiles there are men there will bee vices, but they cannot continue long, and will be recompenced when better come. And he leaves us this his golden sentence, [Page] Men are to reverence things past, and submit to what is present, and should wish for good princes; but whatsoever they are, endure them.

But some of these pious Presbyterians will nei­ther be guided by precept nor president, They hold it not enough for subjects not to obey, but they must withstand wicked Princes, Goodman, pag 43, 57, 72. They must take up armes against them, Englands complaint against the Canons. They may kill them as monsters and cruell beasts Goodman, 99. Buchanan, de jure Regni.: And if neither the Magistrates nor the people doe their office, in depo­sing or killing of them, then the Minister must ex­communicate such a King, Knox Histor fol 78. Obedience, fol. 116. Goodman, 199. T. C. Part. 2. Reply 65. and any Minister may doe it against the greatest prince.

Nay, if he be a just and gracious Prince towards his people, yet hee must learne obedience to the presbyters, otherwise sayes Barrow, Barrowes Discourse, pag. 116. A Prince contemning the censures of the Church, is to be dis­franchized out of the Church, and delivered unto Satan.

Here the universall Shepherd welcomes his brethren to the Romish fold, whose principle it is, Bellarmin. in Barkl. cap. 21. Moulins Buckler, fo. 547. That being Pastour hee may shut up and destroy furious Rams, that is, Kings which are not obedient to him. And the Jesuite tels us, that Tollet lib. 1. de Insti­tutione Sacerdotali, c. 13. An excommunicate person can exercise no act of jurisdiction. And then sayes Tollet, Tollet. lib. 4. de In­struct. Sacerdotali, c. 58. Vrbanus secundus. Wee doe not hold them for homicides, who being transported with zeale of the holy Church against the excommu­nicate, shall chance to kill one of them.

Here let the loyall hearted Protestant stand at gaze a while, and consider what effects the power [Page] of the keyes being thus distributed, may produce, when his King, his Soveraigne, to whom hee owes religious dutie, legall obedience, and to whom he is (perhaps) bound by oath, shall by the breath of every Schismatike pastour of a parish be blowne into hell, and he must then abandon all reliefe or communication with him, to whom he is bound by allegeance.

To the poyson of such devillish doctrins, let the eares of all good Christians be deafe; from the infection God turne their hearts, and with the Psalmist let al true protestants pray to the King of Kings, Psalme 61.6. Psalme 21.7. That hee will prolong the Kings life and his yeares as many generations. For the King trusteth in the Lord, and that through the mercie of the Most High he may not be moved. Verse 8. But that his hand may find out all his enemies, and his right hand those that hate him.

SECT. 11. Presbyterie inconsistent with Civill Magistracie.

BVT may bee these King-Curbers will bee themselves conformable to the Civill Magi­strate, and to keep the power of Kings with­in a tether is no hurt. Though the light of Na­ture encline all creatures, the experience of all Nations instruct all people to seeke a head to that [Page] body, in which they contract themselves by con­ferring power to that head, to conserve those rules of government or order they prescribe for their more securitie, as well as Lawes to regulate the exorbitancies of unbounded Nature, which semper nititur in vitium: Yet all power that growes too great, growes suspect and dangerous. And this perhaps may be doubted easily to dege­nerate from securitie into Tyranny: And there­fore one prescribes us a remedy, and tels us, Knox, Hi [...] That God hath appointed the Nobilitie to bridle the inordinate appetites of princes, and in so doing they cannot be accused as resisters of authoritie. And some of them tell these great officers, Goodman, pag. 34. whence this superintendent power is derived to them: Wher­of (sayes one of them) came this division of perso­nages, Lib. de obedient. p. 114. seeing all men came of one man and one wo­man? was it for their lustie hawking, hunting, di­cing, carding, dancing, swearing, fleering, flatte­ring, for their cruell polling and pilling? No, Lib. de obedient. p. 107: there was no such thing, they have their honour of the people, to revenge the injuries of their Governours.

And though such advance this power in the Nobilitie, above the thrones of princes, yet they think fit to put them in mind, they have a superi­our power above them too, Knox, pag. 272. by charging the No­bilitie upon paine of excommunication to joyne with them; where they see cause to resist their prince.

But these degrees of government in Kings or Nobles, are held perchance but the ill effects of [Page] too much power, encroachments upon the liber­ties of free-borne men; therefore they who have this power of the keyes Jure divino, ought not to bee subordinate to any power that is of hu­man institution.

Yet knowing that God who is the God of or­der, and not of confusion, hath ever appointed Magistrates to rule the people, shewing the incon­venience of want of government in the men of Laish, 1 [...]7. who (sayes the Prophet) dwelt carelesse after the manner of the Zidonians, where there was no Magistrate in the land that might put them to shame in any thing: who became a prey to the Tribe of Dan. And the Apostles precept being peremp­torie, Titus 3.1. To obey Magistrates: They will perhaps give due obedience to the Civill Magistrate. Me­lancthon tels us, Peccatum est mortale violare edicta magistra­tus. Melancth. in 13. ad Romanos. It is a mortall sin to violate the edicts of the Magistrate.

But some of these Disciplinarians positions are, that (o) Subjects doe promise obedience, that the Magistrate might help them, Goodman, pag 190. which if hee doe not, they are discharged of obedience: Barrow, Refut pag 169. And that without the Prince, the people may reforme, and must not tar­rie for the Magistrate. But where their owne spi­rits guide them; they may become Judges and Ex­ecutioners themselves, laying it for a principle, (p) That if the Magistrates shall refuse to put Masse­mongers to death, Goodman, p. 77, 196. the people (in seeing it performed) doe shew that zeale of God which was commended in Phinees, destroying the adulterers, and in the Israe­lites against the Benjamites.

But in this they have the excuse of zeale in of­fence and indignation at sinnes against God, and negligence in Magistrates. In which case, some hold, that Knox Appeal. fol. 30. Goodman. pag. 185. not Kings and Magistrates onely ought to punish crimes against God, but the whole body of the people, and every member of the same to his abilitie must revenge the injurie done to God.

The French Reformed Church Moulins Buckler of Faith. f. 535. 39. Art. knew none of this Doctrine, who in the thirty ninth Arti­cle of their Faith, declare plainly, That they be­leeve that God will have the world governed by Lawes and Policies, that there may be some restraint of the disordered desires of the world: And as be hath established Kingdomes and Common-wealths, whether hereditary or otherwise, and all that be­longeth to the State of Justice, and will be knowne to be Author thereof, so hath he put the sword into the Magistrates hands, to represse sins committed not onely against the second Table of the Comman­dements of God, but also against the first. Though Isay, their zeale in revenging injuries done to the Majestie of God transport them to share in the execution of Iustice; Yet may be they will submit to the Civill Magistrate in the govern­ment of the Church, and ordination of Rites and Ceremonies, in which by the twentieth, and thirty seventh Articles of our Religion, Rogers Articles. f, 213. Helvetian. Bazill. Bohe­mian. Belgique. Augu­stan, Saxon. Suevian. Confessions. the power is committed to those, to whom God hath gi­ven the superiority, to which Doctrine all prote­stant Churches subscribe as Apostolicall, and Or­thodoxall. Rogers Articles. f, 213. Helvetian. Bazill. Bohe­mian. Belgique. Augu­stan, Saxon. Suevian. Confessions.

But when wee examine how they conforme, we shall finde that in direct opposition to us and other Reformed Churches: Some of them say, that Civill Magistrates have no power to ordaine Ceremonies pertaining to the Church, 1 Tho. Cartwright. 1. Reply. p. 153. 2 Reply. 2. part. p. 4. as being no Church Officers at all.

Viretus Dialogue of white Devills.One of them holds, That if any Magistrates under the Title of authority and power that God hath given them, will make the Ministers of the Church subject to them; they doe verily set up a new Pope, changing onely his Coat and Masque. Indeed they will not allow the Magistrate to be pope, but such will bee popes themselves, and allow him no more power than the pope did. Says Cartwright, T.C. 2. 2. 157. 161. The Prince may call a Councell of the Ministerie, and appoynt time and place. The very same sayes Saunders Saunders. lib. 2. c. 3. the papist, might the Emperours doe of old. Cartwr. 2. 2. p. 156. Harding p. 317. 312. The Counsels were not called Imperatoria, but Episcopalia. The Decrees made there may not be said to be done by the Princes Authority; there­fore the Canons of the Councells were called the Bi­shops, not the Emperours. The same sayes Har­ding, the Emperours did not under-write defini­entes subscripsimus, as the Bishops did, but Consen­tientes. T. C. 2. R. p. 161. Saund. de Monarch. l. 2. c. 3. Cartwright allows Princes to be present in Counsells to suppresse tumults. The same does Harding allow them ad pacem & concordiam reti­nendam, ut nullum fieri tumultum permittant. Nay, the Magistrate is beholding to Mr. Cart­wright, T. C. 2. 2. p. 164. 167. Harding. pag 217. 314: to allow that hee may be an Assistant, and have his voyce in their meetings, and gives this reason for it, That oftentimes a simple man, and [Page] (as the proverb saith) the Gardner hath spoken to good p [...]rpose. Mr. Harding yet allowes more to the popish Magistrates: He sayes Ambassadors of States have honourable seats in all Councells, may sit as assistants, may give their advices, may exhort the Bishops, and subscribe with them. But Cartwright will allow them no power there neyther to bee Moderator, Determiner, nor Iudge.

Nay, they not onely have no power, but they must bee subordinate to their Presbyters; Magi­strates Ecclesiasticall Dis­cipline. p. 185. Lear. Discipl. pag. 89. as well as other men must submit them­selves and be obedient to the just and lawful Autho­ritie of the Church, that is, the Presbyterie: And Travers Travers. pag 142. speaking of the power of the Lay Elders sayes, It is just that Kings and Magistrates must obey them.

Neither is this Government changeable by the will or power of the Magistrate, but 'tis held, that of necessity Martin junior. Thesis. 22. all Christian Magistrates are bound for to receive this government: Which sayes Snecanus: If any Magistrate hinder, let him be freely admonished of his duty; If he doe not then submit, let him be more exactly instructed that hee may serve God in feare. Bancroft. fol. 134. Marry if this way there happen no good successe, then let the Ministers of the Church execute their office, without lingring and staying so long for a Parliament.

Which compulsive power in the Church holds me thinks some analogy with that of the Iesuites Odoard. West. in Sarct. juris. Sect. 6. Ecclesia non solum prae­c [...]pit, dirigit, sed coe [...]cet, disponit virtute potesta­tis gubernativae. whose opinion is, The Church not [Page] onely prescribes and directs, but restraines and dis­pones by vertue of her Gubernative power. Which positions are a language unknown amongst Pro­testants.

Melancthon tels us, Potest as Ecclesiae su­um m [...]ndacum babet, [...] Non iri [...]mpa [...] in ali [...]nū officiem, non transferat regna mundi, Non abro­ger leges Magistratuum, non tollat legitimam obe­dientiam, non impediat Iudicia de ullis civ libus ordinationibus aut con­tractibus, non praescribat leges magist atibus de forma Reipublicae, &c. Augustan. Confession. Articulis fidei fol. 46. The Church hath her owne Rules, and intrudes not into anothers office, dispo­ses no Crownes, abrogates not the Lawes of Magi­strates, extinguishes not lawfull obedience, stops not judgement in Civill causes; nor prescribes Lawes to Magistrates.

But these will derive us another authoritie a­bove the Magistrate. They tell us Counterp. p. 12. Christ hath translated the Iewes Sanedrim into his Church. That there is no reason but the same Authoritie the Synagoge had under the Law, should continue in the Church under the Gospell. Beza praefat. ad libr. de excom. verius fuit Synagogae sub lege, &c. That under the Law judgements betweene bloud and bloud, be­tween plea and plea T. C. l. 2. p. [...]7. Beza de excom. 104. did belong to the Priests, and that it was death for any man to rest in his determination. To deduce this judiciall power to themselves, they tell us, Christ as a King (not as a Priest or Prophet) prescribed the forme of Ec­clesiasticall government. Cartwr. l. 2 p: 240. And that every Elder­ship is the Tribunall seat of God. Bez. de Presbyt. 124. That every well-ordered parish having a perfect Eldership is of equall authoritie. Cartwr. l. 2. p. 419.

So here we see every parochiall Presbyterie in­vested in Christs Throne, claiming judiciall pow­er immediately from Christ, whereby as is set forth in the Geneva Thes 83. Civiles quoque lites an­tequam Christiani essent Magistratus ex Apostoli­ca Doctrina componeban­tur. Discipline, Civill con­tentions were compounded by the Elderships before [Page] there were any Christian Magistrates. But how have they now lost that judiciall power? No, sayes Cartwright, Cartwright. l. 1. p. 175. the same Authoritie which the Church had before there was a Christian Magi­strate, doth still continue.

And another would be glad to learn how this authority was translated from the Church unto the Civill Magistrate Discourse of Discipl. p. 118. 119. For saies Travers, Hea­then Princes being become Christians, doe receive no further increase of their authority than they had when they were Pagans. If so, certainly in their esteeme all Civill Magistracie is but a meere usurpation upon the Tribunall of Christ the El­dership.

SECT. 12. Presbyterie against Lawes.

BUt Kings, Nobles, Magistrates, are all men sub­ject to sins and infirmities, and no reason the blind should lead them who have the light of truth, Christ on his Throne fol. 67. being inwardly called and gifted (as they say) for the work of the Ministerie; yet surely the Law is a perfect guid; to which all men must give absolute obedience, which is enjoyned by St. Paul: Submit yourselves to every Ordinance of man, 1 Pet. 2.13 [...]. for the Lords sake. This precept was so prevalent with the ancient Fathers, that they conformed [Page] to the customes and rules of everie Church where they came. St. Ambrose saies, Ambrosius in Epist. 118. August. ad Januari­um. Cum Romam venio jeju­no Sabbato, cum sum Me­diolano non jejuno, sic e­tiam tu ad quam forte Ecclesiam veneris eius morem serva, si cuiquam non vis esse scandalo, nec quenquam tibi. ‘When I come to Rome I fast the Sabboth, at Millaine I fast not: so also doe thou in what Church so­ever thou commest, observe their Customes, if thou wilt neither give scandall to others, nor have others give offence to thee.’ And St. Austin seemes much to be troubled at the re­fractorinesse of such spirits as are not conform­able to the government of the places they live in. ‘ Sensienim saepe dolens & gemens multas infir­morum perturbationes fie­ri per quorundam fratium contentiosam obstinatio­nem, & superstitiosam timiditatem, qui in rebus hujusmodi, quae neque Scripturae authoritate, ne­que universalis Eccclesiae Traditione, neque vitae corrigendae utilitate, ad certum possunt terminum pervenire, tantum quia suhest qualiscunque ra­tiocinatio cogitantis, aut quia in sua patria sic con­suevit, aut quia thi vivit, ubi peregrinationem su­am, quo remotiorem á su­is, eo doctiorem factum putat, tam litigiosas ex­citant quaestiones, ut nisi quo [...] ipsi faciunt nihil rectum existiment. St. August. in Epist. 118. ad Januar [...]m. Often (saies he) do I think with sorrow and groanes what vaine perturbations arise from some weak brethren by their contentious ob­stinacie, and superstitious feares in such things, which neither by authoritie of Scripture, nor universall tradition of the Church; nor neces­sarie conformity of manners, can bee reduc'd to any certaine terme, onely because they find various matter of Argument, or because it was so in such a Countrey, or because they are so farre out of conceipt with their owne, that they hold those things most authentick, which differ most from their present practisee. Here­upon raising so many litigious questions, that they esteeme nothing right but their owne fancies.’

To such obstinate Opinionators Master Cal­vin (whose Discipline they would seeme to imitate, though I feare they will scarce follow his Doctrine) leaves this principle: ‘I desire such may bee admonished, first not to wed [Page] themselves to their owne folly. Secondly, that in such frowardnesse they hinder not the buil­ding of the Church. Thirdly, that foolish emulation transport them not: for what cause have such of brawling, but shame to yeild to their betters. Calvin. Epistola ad Anglos agentes Franck­ford [...]ae. Illos monitos, esse cupio ne sibi in sua inscitia ni­mis placeant, dei de ne sua pervicatia sancti Aedificu cursam retar­dent, Tertio ne stulta eos aemulatio abripiat. Nam quae illis rixandi caus [...], ni­si quia pudet mel [...]oribus cedere.’

Now how farre the Apostles precept, the Fa­thers president, or the advice of Mr. Calvin pre­vailes upon some of these, to submit to men or Lawes, or with what moderation they proceed to establish their owne new Discipline is observe­able.

Posito uno absurdo sequuntur mille, is a Rule in Schooles: and now can they bee conformable, subordinate to Law or Government, who lay their Principles above all Lawes. They tell us, ‘ Practice of Prelates. D. 2. the Presbyter is the only band of peace. That T. Cart. lib. 1. Epist. the want of Eldership is the cause of all e­vills. That this Discipline Idem. l. 1. p. 6. & 48. is no small part of the Gospell, it is of the substance of it. Knox Exhortation. pag. 35. 43. That it is the Gospell of the Kingdone of God. Register. pag. 68. That without this Discipline, there can bee no true Religion. T. Cart. lib. pag. 220. Idem Preface to the De­monstrat. That they that reject this Discipiine; refuse to have Christ reigne over them, and denie him in effect to bee their King, or their Lord.’ And thence con­clude, that if any refuse to have the Lord Iesus set up as Lord, let him bee Christ on his throne. fol. 76. Anathema Ma­ranatha.

Vpon these pillars advancing the Church above the reach of all humane power, telling us, that [Page] every visible ‘ Church In the 8. unanswe­rable propositions prin­ted 1641. Eatons Positions. not. 9. (which they say is e­very parish) is an independant bodie of it self, and hath power from Christ her head, who hath left perfect Lawes for the government thereof, which are unalterable and unchange­able, in all times, ages, and places by any the sons of men.’

Which positions stand poynt blanck against the Articles of our Religion, against the power of our Lawes. By the twentieth Article we pro­fesse positively, ‘ Rogers fol 98. That the Church hath power to decree Rites or Ceremonies.’

fol. 211.By the 37. Article we declare, ‘That the Kings Majesty hath chief power in his Dominions, & that it is a prerogative given to all godly prin­ces in holy Scriptures by God himselfe, that is; that they should rule all Estates and Degrees committed to their charge by God, whether they be Ecclesiasticall or Temporall, and re­straine with the Civill sword the stubborne and evill doers.’ Hereupon we lay the founda­tion of that Oath of supremacy ratified by our Lawes. And ‘such superiority Statute Anno 1: Eliz. cap. 1. in the vi­sitation of the Ecclesiasticall state, reformation, order, and correction of the same; and of all manner of errours, heresies, Schismes, abuses, offences, contempts, and enormities whatso­ever, is by the authority of Parliament, united and annexed to the Imperiall Crowne of the Realme.’

25 Id. 8.And our Laws restrain the Clergie from making [Page] any Constitutions, or Lawes without the Kings consent: in opposition whereof saies one of them, Admonition to the Parliament. 2. No civil Magistrate hath such authoritie as that with out his consent it should not be lawfull for Ecclesia­stical persons, to make any Church order or Ceremony.

Which Rules if we shall make the touchstone of such new Doctrines, we shall finde them upon nearer tearmes of reconciliation with the pa­pist than the protestant.

The papist sayes, Answ. to the execut. of Iustice. d. 3. p. 56. The Emperor of the whole world, if he take upon him to prescribe Lawes of Re­ligion to the Bishops and Priests, he shall be damned assuredly except he repent. The making of Ecclesia­stical Constitutions and Ceremonies belongeth unto the Ministers of the Church, T. C. Reply 1. p. 153. Admonition to the Parliament. and Ecclesiasticall Governours, unto the Elders who are to consult, admonish, correct, and order all things pertaining to the Congregation. Nor want they some false glosses of Scripture to varnish over this preten­ded Iurisdiction above Lawes: but they plead o­bedience to the commands of disobedience, which they inferre from that of St. Paul to the Galatians, Galatians 5.1. Standfast in the libertie wherewith Christ hath set you free. Which though it bee plainly evident in the Text it selfe that by this freedome, the Apostle intended freedome from the Law of Circumcision, in the next verse saying, (I Paul say unto you, Galatians. 5.2.3, 4, 5. that if you bee circum­cised, Christ shall profit you nothing, for every man that is circumcised is a debtor to the whole Law; and that Christ is become of no effect unto you, who­soever [Page] of you are justified by the Law, yee are fallen from Grace. For we through the spirit wait for the hope of righteousnesse by faith.)

Yet hence doe they ground their strong plea, for exemption from all Authority, as if it were an evidence of their faith to shake off the yoke of all Law.

From such another place in the Revelations, by leaving out part of the verse; To you I say, as many as have not this Doctrine, Revel. 2.24. and which have not knowne the depths of Sathan) and ta­king onely the latter part: Verse 25. I will put upon you none other burthen, but that which you have alrea­dy, hold fast till I come. They doe extort a con­struction fit to bee delivered in no other words, but their owne, who say this is, Sions plo, 283. A most pregnant place against subjecting of our selves to any power or religious practice, how specious and spangled (with depth of devillish learning) soever it be.

Having thus pleaded priviledge over, some crie out mainly against Law and authority, sayes one of them, Impietie is suffered to beare sway against the Majestie of God, Supplication, p. 59. Ibid. pag. 24. and that by Law and Authoritie: And that such Lawes are retained in force, as justle and o­verthrow the Royall prerogative of the Sonne of God.

But perhaps this exclamation is onely against such Lawes as support the prelates, the enemies of presbyterie.

No, they must have no Lawes to limit them, Epistle before the Demonstration, B. 4. Bancroft, fol. 55. As great indignitie is offered unto Iesus Christ (sayes one) in committing his Church to the go­vernment of the Common Law, as can be by meane hirelings unto a King, in committing his beloved Spouse unto the direction of the Mistresse of the Stewes, and enforcing her to live after the lawes of a Brothell-house.

SECT. 13. The inordinate violence of the Presbyterians.

FRom these principles doe such lawlesse Disci­plinarians prosecute their designe with such spirit, that nor King, Nobles, Magistrates, Lawes, nor any thing must stand in their way, Sions plea, fol. 340. Aut hoc, aut nihil, is their Ensigne. They who hinder discipline (say they) bring the State at length to an extremely desperate point: Fol. 244. None but enemies to Christ, are enemies to this government.

And as against enemies they proceed indeed, Sions plea, fol. 240. Strike neither at great nor small, but at these troublers of Israel, smite that Hazael in the fifth rib, yea, if father or mother stand in the way, away with them, downe with the colours of the Dragon: Fol. 200. ad­vance the standard of Christ.

Not the white flag of truce, but the red flag of [Page] destruction, whose embleme was never by any Father (till now) writ in such bloudy characters. The title page to Sions plea And Christ on his Throne. Those mine enemies which would not that I should reigne over them, bring hither and slay them before me.

This, till advanced by the new Standard-bea-bearer, was never writ in the banner of that Lamb of peace; these were none of those tro­phies I read of in the glorious throne in the Re­velation. When Revel. 5.6. in the middest of the throne, and of the foure Beasts, and in the middest of the Elders stood a Lamb as it had beene slaine (not like a destroyer) To whom the foure Beasts, Verse 8. and foure and twentie Elders fell downe before the Lamb: Verse 9. And sung a new song, saying, Thou art worthy to take the booke, and to open the seales thereof, for thou wast slaine, and hast redeemed us to God by thy bloud. It was to this Sacrifice, Verse 11. not Sacrificer; That the ma­ny Angels about the Throne, and the Beasts and the Elders, to the number of ten thousand times ten thousand, and thousands of thousands cryed with a lowd voyce, Verse 12. Worthy is the Lamb that was slaine.

Nor were any of that scarlet liverie in his reti­nue, Revel. 7.9. For loe a great multitude, which no man could number, of all nations, and kinreds, and peo­ple, and tongues stood before the Throne, and before the Lamb cloathed with white robes and palmes in their hands, which came out of great tribulation, and had washed their robes, Verse 14. and made them white in the bloud of the Lamb.

But such as these think their dye is not deepe [Page] enough, they must yet strike the Basilike veine, Sions plea, 262. Gibson threatned King Iames, that as Ieroboam he should be rooted out, and conclude his race, if he maintained Bishops, Bancroft, fol. 28. Nothing but this (say they) will cure the pleu­risie of our State. By which, what fountaine of bloud they meane, is fitter for the exposition of a Jesuite, Carolus Scriban. Er­ratum valde fuisse in fe­sto Barthol. quòd secta non fuerit vena basilica: id est, quod percitum fuit regi Navarrae & princi­pi condensi. than the enquiry of a Protestant. Onely the torrent of such spirits is observable (if not formidable) who check at no power.

Well may the all-reaching arme of a Parlia­ment assist, but (they hold) it cannot stay their course. Sions plea, 155. If the Hierarchy be not removed, and the Scepter of Christs kingdome, namely his owne dis­cipline be advanced, there can be no healing of the sore. The Parliament may remove all state grievan­ces, in repairing wrongs, censuring misdemeanours, &c. All which are to be done, Sions plea, 156. but the former is not to be left undone. As God hath not blest any Parlia­mentary endevours, because (as we take it say they) they went not this way to work, so it is likely he will not be with you now, if you go not this way to work.

Some were a little freer languag'd against the Parliament, Supplicat. pag. 25. Bancroft, fol. 50. 29. Eliz. That if they did not ab­rogate the government of Bishops, they should be­tray God, the truth, and betray the whole kingdome.

But this is but gentle admonition; if faire words will prevaile, it is well; if not, they will doe it perforce. Unlawfulnesse of un­limited Prelacie, fol. 12. Though the Parliament be for Bi­shops (sayes one of them) yet all the godly and reli­gious will be against them. And it is now become the language of the pulpit, that if the Parliament will not releeve them, Eaton in his Sermon at Chester. yet they shall stick fast to­gether, to maintaine their cause, which is Christs [Page] cause. Herein following the counsell of their Pre­decess [...]urs, Bancroft, fol. 169. That if the brethren cannot obtaine their wils by suit, nor dispute, the multitude and people must work the feat. Thus built upon the authoritie of one of their ancient Ring-leaders, who tels them, Knox to the Commu­naltie, fol. 49, 50. Reformation of Religion be­longs to the Communaltie. (The which carrying some Species of libertie in it) they seeke to con­firme that popular ambition, by cherishing in them an opinion of a right in the power of the keyes, as belonging Eatons positions an­nexed, 9. neither to the Pastour, nor Governours, but to the whole Congregation, and to everie particular member thereof, and Christ having committed them to everie one, would of eve­rie one demand an accompt.

A dangerous doctrine, if once grounded in vulgar apprehensions. These possest with an opi­nion of an equall interest in the power of the keyes of the Church (which they know how to manage) will much more plausibly embrace the suggestions of a paritie in the sway of the State, as better suting with their capacities: It will bee somewhat difficult to possesse the common peo­ple, A Priest stirred up re­bellion in King Richard the seconds rime, with this argument. that we are all sprung from the Tribe of Levi: But the old seditious argument will be obvious to them, That wee are all the sons of Adam, borne free, some of them say, the Gospell hath made them free. And Law once subverted, it will ap­peare good equitie to such Chancellours, to share the earth equally. They will plead Scripture for it, that wee should all Genesis 3.19. live by the sweat of our [Page] browes. They will tell us that in Aegypt we were all fellow Brick-makers: And it is no noveltie in the stories of this State, That such Artificers have levelled the palaces of Nobles, and squared out the dimensions of the Gentrie and Law-Givers, according to the rule of their reason.

The emptie name of libertie, blowne into vul­gar eares, hath over-turned many States: how much more prevalent and dangerous must it bee, when enforced as a religious dutie to disobey au­thoritie.

We know Saint Pauls precept is, Romans 13 1, 2. Let everie soule be subject to the higher powers, they that resist receive damnation. And certainly since his time, never any age till now brought forth such despe­rate Anti-Apostles (as I may not improperly call them) in absolute opposition to the rule of the Apostle, Eatons Position. 9. To conjure men in their pulpits, as they will answer it at the dreadfull day of judge­ment, not to submit to any authoritie whatsoever. And in defiance and contempt of our Lawes (still in force) which exact the deprivation of everie Ecclesiastique, Stat. 1 Eliz. cap. 2. the confiscation of the goods and chattels, and imprisonment, during life of every Laick, that shall wilfully deprave the Litur­gie established by Law; in their petition to stile it, Freholders Petition. Note 8. The English refined Masse-booke of Common Prayer. In their pulpits to preach it Eatons Position. Note 10. sin, to be present at reading of a prayer out of a booke by Mi­nister or any other. In print to publish, that it is absolutely 8 Propositions in print p. 1. sinful and unlawful to hear any Mini­ster [Page] preach in the Church of England and the Assemblies thereof.

And seeing these are seconded by the frequent and publique venring of scandalous, invective, and libellous pamphlets, full of seditious do­ctrines, implying an absolute abnegation of the Kings supremacie, Volumes of Paraph­lets. That the Church is independant and must have all her officers and Lawes within her self, which is to denie the Ecclesiasticall Law, which Sir Ed. Cook says, whosoever shall enie, he denyeth that the King hath full power to deliver Iustice in all causes to all his subiects. and withdrawing the peo­ple from their due allegeance, exciting them to disobedience. To me such bold violation and uncontrolled contempt of Lawes (sitting the Law-Makers) appeares formidable: ‘Omnia cum liceant, non licet esse bonum.’

I consider the Nobilitie and Gentrie of this Isle (this nurserie of honour) situate as the Low Countries in a flat, under the banks and bounds of the Lawes, secured from the inundations of that Ocean, the Vulgar, which by the breach of those bounds would quickly overwhelme us, and deface all distinctions of degrees or persons: and cannot but with admiration observe, that Samp­son like in their full strength (but as blind with inconsiderate zeale, as he by treacherie) any such should lay hold on those pillars of our State, that prop up the regulated Fabrick of this glorious Monarchy; and by cracking them, wilfully burie themselves and us in the rubbish of that Chaos, w ^ch they so pull upon their owne heads, seeking to turne our freedome into fetters, by cancelling our ancient Lawes (the Charters of true liberty) and exposing us eternall Apprentices to the Ar­bitrarie Jurisdiction of a new Corporation of [Page] Apron Elders, Mechanick Artizans; as if they had forgot the old Rule, Haec natura multitu­dinis est; aut humiliter servit, aut superbè domi­natur.

When we know the principle of the Religion of some of these is, That every man should be e­quall for calling, and that there should bee no diffe­rence of Persons amongst Christians. Sleidan. Com. l. 5. And the Maxime of policy is, that to erect a paritie, where there are many Gentry, they must first di­spatch them out of the way. Machiavell.

SECT. 14. Presbyteriall Discipline brings not libertie to the vulgar: but introduces a meere Ar­bitrarie Government.

BUt perhaps to all this the common people lend a ready eare: This still tends to the in­larging of their lov'd liberty: 'Tis true in­deed, here is a large designe of libertie: The Presbyters must, as I have shewed, have power o­ver Princes, Nobles, Magistrates, bee subordi­nate to no Lawes, concluded by no Parliament, but bee an independent bodie of themselves; and the common people must be their factors for this freedome.

And when they have done all, what share shall [Page] these deluded people have of this dreame of li­bertie? Is it any other than such as a poore pri­soner for debt finds when he is released from the bonds of the Law by a Turkish pirate, hee tugs hard at an Oare to waft his Rescuers from the reach of his just Creditors; but when hee hath brought them to their wished haven, he there sees himselfe seven fold more slave than he was in pri­son; chained to his Gally without hopes of Re­demption, rest, or possibilitie of avoyding stripes, though all his life besides bee but one continued drudgerie.

'Tis plaine indeed, we shall set the Presbyterie free from the government of men, or reach of Lawes, but let us examine if the whole con­stitution of their Discipline bee not to us a bon­dage.

Their first Maxime is to place themselves a­bove the reach of man: what they deny as a Treasonable challenge in the Bishops against the prerogative of Princes, they boldly assume to themselves (to the little Bishop, absolute Pope of every parish) that their office is jure Divino.

8. Propositions prin­ted 1641. Eatons Positions. 6. & 9. Every visible Church being an independent body of it selfe, having power from Christ her head to binde and loose, to receive in, and cast out by the Keyes of the Kingdome, whereby neither to their office nor authoritie doth either King or poten­tate, man or Law, contribute any thing, not so much as in ordination of particular Ministers; [Page] for they tell us, Christ on his throne. fol. 67. Some Protestants are of opi­nion, that Ordination cannot be performed but by a Prelate, or at least by Ministers onely, without whose imposition of hands it were no Ordination, as is if it did conferre such an order. Whereas, say they, the prime and proper conferring of this Order is by Christ himselfe, inwardly calling, and gif­ting a man for the worke of the Ministerie.

And though the Evangelist saies in the eighth to the Acts, Acts 8.18. That through laying on of the A­postles hands the Holy Ghost was given. And St. Paul explaines it fully to be interpreted of Electi­on into the Ministery, charging Timothy 1 Tim. 4.14. Not to neglect the gift that is in thee, which was given thee by Prophesie; with the laying on of the hands of the Presbyterie, which they confesse was frequent in the Apostles times. Christ on his throne. 68.

Yet afterwards (say they) in successive ages, there was no such gift annexed to the laying on of hands, Christ on his throne. Prelacy misery. fol. 7. Eatons Positions. 2. but that the election of Ministers was by every Congregation respectively. With this false pretence of power, (That to the people be­longed the laying on of their hands as a token of their approbation and confirmation of him that is chosen) working upon the vulgar, who are ready to snatch at every shadow of liberty, to advance their Hierarchy.

Though they must know as soone as they have done, that they have raised a spirit they have not power to lay again: for then they tell them, (the worke of their owne hands) These new created [Page] Chorda Angliae fol. 8. Proposition the 9. If any be so hardy as but to speak evill of any Mi­nister, or mis-name them, he is to bee im­prisoned. Lawes of Geneva. fol. 71. Pastors must be reverently respected, and that the people bee not suffered in any wise to scandalize them, nor have power to depose them, or put them out whom before they have made choyce of.

But their position is, A man once made a Mi­nister is not to be kept back from preaching, by the Inhibition of any creature. Martin Junior. The­sis. 106. No sooner ad­vanc'd, but straight the Scene is changed, they write up actum est, it is finished, their worke is done: and then the people (that have all this while beene taught to value themselves) Buchani de jure reg­ni. fol 73. Populum á quo reges no­stri habent, quicquid juris sibi vendicant, regibus esse potentiorem, jusque idem in eos habere multitudi­nem, quod illi in singu­losé multitudine habent. a­bove the power of Kings, who challenge all their right from them, and that the multitude hath the same power over Kings, that Kings have over every one of the multitude; that it was their Office to pull downe Prelates, and reforme Religion, Knox to the Com­munalty. fol. 49. must now learne another lesson, and know their distance, That Oves non possunt judicare Pa­stores.

The Presbyter is no sooner in his chaire, but he is presently a Iudge: And if any heresie, pro­phanenesse, or Idolatrie creep into the Church, he may root it out. Prelacy is miserie fol. 7. And not onely judge of Schismes or Heresies in poynts of Doctrine or faith, but he with his Elders become absolute Chancellors over our Lives, Families, and Estates.

If we examine the latitude of their Commis­sion, wee shall finde it extend to no lesse: one tells us, the Minister and Elders are weekly to meet for censuring delinquents in swearing, cur­sing, [Page] prophanation of the Lords Day, drinking, Fornication, adulterie, and for debating of Here­sies and superstitions, &c. A report of the form of Church government, by a Presbyterie. And if any be suspe­cted, or if there be any scandall in the bounds, pro­ceeding with the censures of the Kirk against them, that all transgressors may be brought to repentance, or separated from the people of God.

Some of them must The Northampton­shire Classis. Bancroft. fol. 79. The Elders, &c once a moneth to look to all within the parish con­cerning their honest be­haviour, and peaceable demeanour. View of the Prelaticall Church. fol. 41. determine matters of Contracts and Marriages. Nay, they must have a speciall Quaere into the peaceable demeanour of the Inhabitants, within the precincts of their severall Presbyteries, upon that place of S. Paul, 1 Corinth. 6.1. (Do any of you having a matter against another, goe to Law before the unjust, and not before the Saints?) grounding a decree in their Classis, that if any member of the Presbyterie bee at variance with his brother, hee shall bee suspended till hee bring the matter before them. Now let us well weigh what man lives so upright in all his wayes, that is not, or may not be a Delinquent at the mercy of these dreadfull Iudges, whose least chastisement is banishment, (suspension from the food of Life, the blessed Word and Sacraments) whose easiest prison is Hell, and whose punishment (Tra­datur Satanae) eternall destruction?

Where is then the promised libertie of this so much desired change? when from the legall pe­nalties of positive, and regulated Lawes which awe our persons, and might (perhaps) pinch our purses, whereof we know how to avoyd the breach, or satisfie the penaltie, wee shall [Page] become meere Tenants at will of our soules.

That the infirmities of mans nature, conside­red, Romans 7.14. That wee are carnall and sold under sinne and that the best of Gods Saints fall into dayly errours: yea, and as it is said, Faelix qui minimis urgetur, who can plead priviledge or exemption from these rigid censures. The best Charter here is but durante bene placito; None dum bene se ges­serit: Since innocence is no Supercedeas: for suspition or scandall, misprision or malice may make a delinquent, injuriously to bee suspected or traduc'd, and actually to bee guilty are of equall punishment, Publick Confession or Excommuni­cation. Nay 'tis so farre from freedome, that it brings upon us a two-fold bondage.

Both Law and Nature abhorre double punish­ment for one offence. Yet say they, View of the Pre­laticall Church. fol. 37. Malefactors that have once satisfied the Law, if they procure pardons must bee suspended from the Sacrament, till they againe satisfie the Congregation. And Master Knox tells us, Mr. Knox: The order of Excommunication in Scotland. Ae. 2. All Crimes that by the Law of God deserve death, deserve also excommunica­tion, as Murtherers, Adulterers, Sorcerers, Wit­ches, Conjurers, Charmers, givers of drink to de­stroy children, Blasphemers, denyers of the truth, railers against the Sacraments, and all that have li­ved with any offence to the Congregation, though they have suffered the punishment of the Law: a­gainst all which he would proceed by way of Excom­munication.

And we know that most of these Crimes they [Page] would fetch within their jurisdiction, have their severall penalties provided by the Statute Lawes of this Kingdome, whence necessarily followes, that either the temporall jurisdiction (all Law) must be extinct; or in stead of freedome we must submit to double punishment.

But say they, They onely proceed against sinnes, Chorda Angliae. pro­pos. 8.10. Courts to proceed onely against sinnes by the Word of God. Sions plea. Bilson. fol. 316. and 'tis their office to bring sinners to Repen­tance. And there are divers other petty Crimes, which fall not (as they say) under the Civill sword: as chiding, fighting, brawling, contempt of the order of the Church, Sabboth-breaking, wanton and vaine words, negligence in hearing the preacher, neglect of receiving the Sacraments, sus­pition of Avarice, or of pride, superfluity or riot­ousnesse in cheare or raiment. They must have a rod for the women too, in correcting their lasci­vious, dissolute, or too sumptuous attire, private or publike dancing, May-games, visiting stage­playes, Tavernes, or Tipling-houses, and all inordi­nate livers, which must bee brought to their Tribunall.

Now let any man branch out those forenamed particular heads of the Table of their Discipline; and he shall finde that neither our words, opini­ons, nor actions, as of private men, but they sub­ject us under their jurisdiction. Consider us with relation to others, and see how many accidents are emergent upon Contracts, marriages, forni­cation, Adulterie, to which take in the generall heads of suspition and scandall, and then see how [Page] farre this insinuates into our private families, who can be secure of the honour or repuration of wife or daughters, longer than he is sure hee hath no maligner: for I finde no branch at all amongst them for the punishment of the slande­rer, nor no reparation for the injur'd inno­cent.

Marry the guiltie may be quit, as was the po­sition of Mr. Snape of Northampton shire, Bancrofts Treatise of the disciplinarians of Northampton shire. fol. 82. who having wrought upon a meane servant, that had got his Masters Daughter with child, to make publick Confession to the Congregation. That done, Snape absolved him, then justified him clear from that sinne committed, even as though he had beene newly borne. If this bee the way to recover infant innnocence, who would not soyle himselfe a little to be so cleansed?

Next view that general Quaere into mens peace­able demeanors, View of Prelaticall Church. fol. 41. Admonition 2. page 75. The Church is to cen­sure such a partie as is troublesome and contentious. together with their rule of Abdication of Law-suits, and see if this bring not to their Chancerie all actions reall and perso­nall. And lastly consider their universall head of Bilson fol. 316. Our Presbyteries pro­ceed against vice. T. Cart. l. 2. p. 68. Snecanus de Discipl. Eccles. p. 460. proceeding against sinnes. Which Mr. Cart­wright pretty well explaines, Every fault that tendeth either to the hurt of a mans neighbour, or to the hindrance of the glory of God is to be examined and dealt in by the orders of the Church. Snecanus enlarges him a little further, Quodvis peccatum, (sayes he) every sinne against God or neighbour, by word or deed, purposely or ignorantly, manifestly or secretly. If so, let us then consider, if this be not [Page] a general prohibition to all Courts of Iudicature, a meere annihilation of all Lawes.

For St. Peters precept is, to 1 Peter 2.13. submit to e­very Ordinance of man for the Lords sake. And Lawes being the Ordinance of man, the breach of every Law is sinne. Nor can there be any suit or controversie betwixt men, but the one side is the wrong-doer; for we know that All unrighte­ousnesse is sinne, 1 Iohn. 5.17. And the Disciplinarians in­cluding the punishment of all sinne against God, or our neighbour, within their jurisdiction, we have no more use of Lawes, but are all brought under a meere arbitrarie Government. And then ablata Lege wee know what followes, fiat Certamen.

But Law had no mercy, and perhaps these holy men will be tender-hearted, easie-handed in laying on the scourge of chastisement.

Let us see how they deale with one of their owne, one Bluet, being excommunicated, writes to the Brethren, that he might be restored to the Church, from which hee had beene long kept out. Bishop Bancroft. fol. 117. Woe is me, saith hee, that J am cast out of your presence this day. And if this woe and shame did but touch the body, it were tollerable; for then at the day of death I should end my miserie, and no more heare the words of reproach: But woe is me, that there is a partition wall between heaven and my Conscience: If my offence may not be passed by without further confession, even before God and his Church in London, will I lye downe and lick the dust at your feet.

See here you eager advocates for the advan­cing of this holy Discipline the pretious fruits you are like to reape by it. Such as these will teach you perfect humility: They have learnt of Rehoboams Counsellors, 2 Chron. 10.10. To make their little fin­ger thicker than the Bishops loynes. Their punish­ments (perhaps) wrung the purse, but those will grate the soule.

And if wee should well examine upon what easie occasions this fearefull sentence flyes out, we should much more feare it. Suckliffe 132. At Geneva two Ministers were deposed and banish'd, for speaking against usurie: Iohn Morelli for saying the words, Tell the Church were not alone appropriate to the Consistorie, and is frequently used upon everie private Grudge. Whereas no man ought to bee excommunicate, but where the Law saith, hee should be condemned. If Law bee King, and will a Tyrant, sure all that will preserve Law, and will love libertie, unwillingly submit their necks to the Tyrannicall yoak of such Dis­cipline.

SECT. 15. The forme of Discipline they prescribe is con­fessed to be a yoak.

YEt oh say many, here is so excellent a forme of Government, the Parochiall Presbyter can runne into no extravagance, but hee is ac­comptable to the Presbyterie or Classitall mee­ting, which consists of particular Kirks in such a Circuit. Report of Church Government.

And what's the businesse there? Not to sup­presse, but to exercise the power of Iurisdiction, By the Ordinances of Geneva, they first im­prison, after banish him that will not stand to the Ordinances of the Consistories Order. Art. 91. Or­dination, suspension, Deprivation, but principally all persons of whatsoever quality, disobedient to their Ministers and Elders, are with great Autho­ritie censured: So here we must learne obedience to the wills of men not of Lawes: Yet these Clas­ses againe are responsall to the Provinciall Sy­nods: And they perhaps may regulate the rigour of the Presbyters.

But doe not the Pastors of New England tell us, A modest Advertise­ment of Church Go­vernment. fol. 10. That no Pastors by Gods word have authoritie over others, for that every Minister hath his power both of Order and Iurisdiction immediately from Christ Iesus, and therefore to him onely is respon­sible for the Doctrine hee teaches, the Discipline [Page] hee exercises, and the Censures that hee inflicts. Therfore (say they) for any number of Ministers in a Synod, to take to themselves Authoritie over o­thers who are equall in Dignitie, is to set up a Humane Authoritie that Christ never insti­tuted, and to exercise a Tyrannie, and Poperie of the Presbyterie, as bad, nay worse than Bi­shops.

Yet there is a higher appeale to the Nationall Assembly, and there the Records of Synods are perused, Acts and Constitutions for all Kirkes are agreed upon with common consent. And will they obey these Constitutions?

Some confesse, that in the Assembly of the A­postles, certaine observances were imposed on the Churches. Acts 15.28. But this Act of the Apostles, say they, is no president or patterne for succeeding ages, for the Apostles were inspired with the Holy Ghost; and when any Assembly can infallibly assure them they are inspired with the Holy Ghost, then they will obey. Christ on his throne. fol. 57.

But though they will admit no Law or Superi­our over themselves, yet here perhaps the Laitie may receive reliefe against the rigor of their Cen­sures: for one tels us, Report of the Go­vernment of the Church by a Presbytery. All Appellations, Petiti­ons, Grievances, and Complaints are examined and determined by this supream & highest Kirk Iudica­torie: what redresse we may expect hence we are informed immediately before, they are responsible onely to Iesus Christ.

And the same reporter plainly tells us, The [Page] perpetuall Kirks are not governed by the intrinse­call power of any one or many set over them, as in the Monarchicall Government of Prelates, but they are ruled and judged by themselves.

If so, wee had need have a strong faith in their Integrities, for if we admit a possibility of doing wrong in them, we leave very little probabilitie of receiving right: for first they are accomptable onely to Christ. Next they are both judges and parties. Those that give false judgement in the Classes, are judges in the Synods in the Nationall assemblies: and from them is no appeale to any Prince in the world, (for they sit in Christs Throne:) And this is utterly destructive to the peoples libertie.

Now in this whole Gradation of Church go­vernment by Presbyteries, Classes, Synods, and Nationall Assemblies: What's become of our old superintendent power of Parliaments? wee have all this while beene perswaded, That Epis­copacy is inconsistent with this State, as exerci­sing some power not warranted by our Lawes, we are strongly excited by some Disciplinarians, to root them out for attempting to put in execu­tion some Constitutions not ratified by Parlia­ment.

Yet now we must learne, That the Parliament cannot hinder (these Disciplinarians) to make Lawes Ecclesiasticall, seeing Ecclesiasticall Govern­ment is independant. That generall Assemblies may recall Acts ratified in Parliament, which being [Page] annulled, In their Synods they disannull all Lawes, they conceive repug­nant to their Discipline. Suckliffe. fol. 131. the Civill ratification falls ex Consequen­ti. And though our Lawes make voyd all Ca­nons or Constitutions repugnant to the Kings prerogative, or the Lawes and Customes of the Kingdome, (which preserve our liberties) yet we must now know, that no power nor libertie ought to be permitted to any State, Degree, or Au­thority, (whatsoever they be) to live without the yoake of Discipline. Knox his exhortati­on. pag. 91. 92.

Et tali jugo libertatem induimus? And is all our long labour'd liberty become a yoke? A yoke unavoydable, a yoke unsupportable. True­ly if this be so, we may truely write, ‘Sic vos non vobis sertis Aratra Boves.’

We have spun a faire thread, That Kings the nursing Fathers, and Queens the nursing Mothers of Syon, Isaiah. 49.23. (the supreame Governours of the Church) Princes the heads of their Fathers hou­ses, Numb. 7.2. Princes of the Tribes, (whose office is to rule in judgement) Nobles that conferre blessing upon that land where their sonnes inherite the Crowne, Isaiah. 32.1. Gentrie the flowers of this garden of Europe, fenc'd by the protection of the Lawes as with a partition Wall against the spoyle of vermine vulgar, the Boares of the Forrest that would root up our plants, wed and prun'd from inbred Weed and Canker by the skilfull hand of Parlaments, should now be all cast into the lump, laid common: All become yoke-fellowes, beare [Page] the bonds of such boundlesse Disciplinarians, which hold themselves subordinate neither to Emperours, Kings, Princes, Magistrates, Lawes, Parliaments, Presbyteries, Synods, Assemblies, nor any thing they ever meane to reckon with in this world; but onely to Iesus Christ their Head.

Such as these rather appeare to bee of the fol­lowers of Jehu the sonne of Nimshi, for they drive furiously, 2 Kings 9.20. who walk'd in the wayes of Iero­boam: Then of those undefiled Virgins, that fol­low the Lambe whithersoever hee goeth. Revelation. 14 4. Wee know that the meek he will guid in judgement, and the meeke will he teach his way. Psal. 25.9. But such as have bitter envying and strife in their hearts, This wisedome descendeth not from above, bus is earthly, sensuall, devillish. Iames 3.17.

SECT. 16. The vaine excuse that Lay Elders shall mode­rate them refuted.

YEt some have a fine veile to blinde the eyes of the willing (and certainly none see lesse than the wilfully blind) that this is a mixt government, we shall have Lay Elders amongst them to moderate the extravagancies of the pa­stors, and we need not feare but they will looke to them.

Alas how vaine a shadow is this, when wee looke upon it but with the light of reason? Are we not taught, these Elders must bee chosen by the voyce of the people: and are not these peo­ple taught by the pastors subordinate to them, the Elders being but temporary, for halfe a yeare or a y [...]are, is it probable they shall have that de­pendance upon one another? they shall have that interest in the parish, as hee that is perpe­tuus Dictator, Chancellour, Arbiter for life in his petty popedome.

Some men talke of dumbe Dogs, and certain­ly he will be held such, that cannot so bestir him­selfe in his parish, as to have all their votes fol­low his, who hath such absolute power over e­very mans person, family, and estate. Hunting of the Fox, &c, Ec. 2. a S. Snecanus de Discipl [...]na Ecclesiae pag. 456. If then by this rule, every little parish Church should have seven such Elders at the least, and every great Church thirteene, and these people at the devoti­ons, of their pastor, of their Chancellour, wee have then instantly no lesse than a hundred thou­sand Church-governours, besides their adherents; which admitted, wee are sure in danger never to recover a free Parliament againe: and in stead of 26. Bishops, whose deputation is from, whose dependance is upon the King as supreame, whose temporall power is wholly derived from, limited by the Lawes; whose persons are easily respon­sible to Parliaments, for any deviation from the rules of Law, wee should thus expose our selves to an irrecoverable subjection to a multitude, [Page] whose Election is prescribed to (Iure Divino) im­mediately from Christ Iesus, who are the car­vers of their owne Government. View of the Prelati­call Church fol. 41. Their Na­tionall Assembly to be gathered once in three years, to make Canons, and to establish Ecclesiasticall Go­vernment: This independant of Parliaments, ac­comptable to none but Christ Jesus either for Doctrine or Discipline; and if in time found to be extravagant from, or destructive to all Lawes and Government, yet the Parliament shall then have an Hoast to encounter, and not a few Delinquents to punish.

May not their owne words be more properly inverted upon such, than on the Bishops. Englands complaint to Iesus Christ against the Ca [...]ons. Such (Presbyteriall) Government and Jurisdiction it is meerly papall, though not in the first degree (the Pope usurping an universall power over all the Churches in the world) yet in a second: Everie pastor in his Diocesse (his parish) exercising a papall power, and so doth cunningly under­mine the Royall Office, and overthrow Gods sa­cred Ordinance, who hath given a power and charge to Kings to suppresse all such Eccle­siasticall Tyranny over the soules of his people.

Yet perhaps it may be sayd, though their go­vernment bee thus wholly sever'd from the Par­liaments, and stands a part by it selfe, our Lay Elders shall have vote among them in all their Synods, and Assemblies, who may have a care to ballance the scale 'twixt Church and State. But are wee not told; Some one Elder of each Parish [Page] appoynted by the particular Kirk, Sessions, and the whole Ministerie of those Churches meet, &c. Whereto, if their Doctors and Teachers bee admitted, they are double in number to the Lay-men; if equall, one Lay Elder inclining to their partie turnes the scale; if not, yet how incapable in respect of abilities, how inactive in respect of Spirit, these annuall temporary Officers must needs be, in comparison of this powerfull prea­ching ministerie, which hath such absolute autho­rity over the soules of their parishioners, every man may foresee with halfe an eye.

SECT. 17. No reformed Church gives any president parallell with ours.

BUT many of us will not trust or trouble our owne judgement to rifle into the consequen­ces of things; but wee cry out, how doe o­ther Reformed Churches? Gens humana novita­tis avida; and no Nation more unfortunately, more improvidently prone to follow fashions than we.

And alas, whence can we fetch a patterne, that (the freedome of our State considered) would not render us miserable?

Can the French be any president to us, who [Page] live under a Monarch of another Religion, who will allow them no Sea, no Diocesse, no meanes for a Bishop: whose Bishops will admit no sub-Bishops of another faith under their jurisdicti­on: Therefore what necessitie makes to them Law, must we make our choyce? Is it the posi­tion of their Church to exclude them?

Shall wee beleeve Moulin himselfe? he saies, Moulins Buckler of the faith▪ the 30. Arti­cle. fol. 3. 45. Our adversaries unjustly accuse us to be enemies of the Episcopall Order: for we must be altogether ignorant of Histories, if we do not know that all an­tiquitie speakes honourably of that degree.

The Geneva Discipline many dote upon, not knowing what it is, nor how consistent with our State. That which makes our common people so greedily embrace this desired change, is the fre­quent preaching, and possessing them of an inte­rest in the power of the Keyes; if they follow that president, they'le finde themselves de­ceived.

Beza tells us, De gradibus Ministe­rii cap. 11. In Geneva the Elders are cho­sen yearely, not of the baser sort of people, but of the order of 25. 60. or 200. men, which bee the Counsels of that State. Nor was that government of choyse, as fittest, but of necessity. Their Bishop was also their Prince, Franciscus Bonivardus sayes 1124. The Bishop fained of Emperour Fre­derick, ut ille solus Ge­nevae principatum obti­neret Regali jure. who had such power as the Duke of Venice. And having treated with the Duke of Savoy, their enemy, was forced to flye; during whose life they could not make a new Bishop, but submitted to a new forme of Government under Master Calvin, who onely [Page] wanted the Title, but was of much greater pow­er than a Bishop: nor was at that enmity with the Order as our Novelists are, who professe it sinne to heare (them or for their sakes) any Mini­sters 8 Propositions in Print. preach in the Church of England. For hee sayes, Wee confesse that Bishops or Pastors must be reverently heard, as farre as they teach the word of God according to their function. Calvin. opusculum in Confes. Eccles. Gallic. Fatemur ergo Episcopos five pastores reverenter audiendos, quatenus pro suae functionis ratione verbum Dei docent.

But admit they being a private State, a Cot­tage in respect of a Kingdome, submit themselves to the Oeconomick Government of a Family, (theirs is no more in comparison to this glorious Monarchy) shall we relinquish our Lawes, can we reduce this populous Nation (that peoples so many forraine Isles) into the same mould that modells a handfull.

Some have already entertained so degenerate thoughts, that they can mention Switzerland, a faire patterne; and so doe I with horror and in­dignation.

Others the Low Countrie Discipline pleases well; a fit object for such; they must indeed look downewards still that are so pleas'd, and not up­wards, to the God of Order, 1 Corinth. 14. and not of Confusion: who sees the distracted Sects and Schismes that a­bound in that State, and does not pitty, so neare, so lov'd neighbours, were not partakers of that blessing (wee call miserie, and out of love to Noveltie are growne wearie of) uniformitie of Discipline.

Truth is, wee are taken with the shadow of that [Page] which essentially is not there, The Scepter of Dis­cipline; If we must change, I would bee glad we might take president from their Metropolis Am­sterdam: where 'tis true, they were busie to ad­vance this Throne of Christ, to put this yoke up­on the neck of that State, but their troublesome and ambitious spirits once discovered, they quickly nipt these soaring Birds ith' shell, redu­ced the Pastors to the number of thirteene, of those keeping for the most part three vacant, which City, being compared with this of London, both for populousnesse and capacity, it will easily appeare those ten, who must supply the accidents of Festivalls, Marriages, and Funeralls, doe not trouble their heads with many State affaires. Yet to make them sure, they allow them their Classi­call meetings, but provided one of the Magi­strates of the Citie be present: And if he say no, all they consult stands for nothing.

This proposition made and assented to by all these zealous petitioners against this usurpation, this Monopoly of the power of the Keyes in the hands of the Bishops: That the prime Gentle­man in every parish shall be perpetuall Elder and have a negative voyce, I confesse in poynt of pri­vate policie I am convinc'd: I may perhaps be in time an Elder, and doubt not but the Gentrie will thus make a shift to keep the Clergy humble, the vulgar low enough.

But if we must looke for new elections every year, what must this produce but a little Civil war in every parish?

We have yet a nearer president, and before we know what it is, long for the Scottish Disci­pline. I could be glad wee had so much patience to let them be our probationers therein for one seven yeares. But we shall be told, sic fuit ab anti­quo, it was so of old with them. Now what ef­fects both to King and Common-wealth the po­sitions of some Disciplinarians of that Nation have in former times produc'd, 'tis better to be forgot than looked into: All I shall say is, That certainly our freer people have not such depen­dance upon, are not indeed in such vassallage to the Nobility, the Gentrie, as the Common peo­ple of Scotland are in to their Lords: their Nobi­lity and Gentrie (having absolute power over theit Tenants) shall ever beare sway in the Church. But it will not be so with us, the inferi­our sort of people once finding their power in popular election of Elders, will rather exclude both Nobility and Gentry, and then no doubt the Church will be well govern'd: our Commu­nalty depend upon Lawes, not Lords: 'Tis Law which hath made us a free people.

That wee know by a certaine Law, that our wives, our Children, our Servants, our goods are our owne, that we build, we plough, we sow, we reap for our selves, this is true libertie. How little of this they enjoy from whom wee would take a patterne, who are but Tenants at will to their Lords, they that will sedato animo compare the Constitution of that State with [Page] this, would with mee againe crie.

SECT. 18. Conclusion, to review Episcopacie.

IF then there be no president that exactly paral­lels ours, without great alteration; wee must certainly introduce aliquid de novo; set up some new forme by our selves. And what incon­veniences that may bring to a setled State, was well exprest by St. Austin, Ipsa mutatio Consuetu­dinis, etiam quae adjuvat utilitate, novitate per­turbat, Austin. ad Ianuar. Ep 118. cap. 5. which is ingeniously exprest by that learned Verulam. Verulams Considera­tions concerning pacifi­cation of the Church. fol. 9. Way given to mutation, though in taking away abuses, yet it may so acquaint men with sweetnesse of change as it will undermine the stabilitie even of that which is sound and good: holding it against all good policie to innovate any thing in Church matters: and whether warrant­able in Divinitie or no, to abolish so ancient a Constitution is questionable.

'Twas (me thinks) a Maxime of some weighr, Qui mala introducit, voluntatem Dei oppugnat revelatam in verbo: Qui nova introducit volunta­tem Dei oppugnat revelatam in rebus. Hee that brings into the Church any bad custome opposes the [Page] will of God revealed by his word: who introduces any new customes opposeth Gods will revealed by fact.

If then in the whole series of this new Predi­cament of Discipline (wee should put our selves into) wee finde the designe of such is to draw their necks out of the yoaks of all Ecclesiasticall and Civill Government, neither to be prescribed in Doctrine nor Discipline, their persons restray­ned by no Law, their Government inconsistent with Monarchy, Magistracy, Lawes, destructive to Gentrie. Their calling independent either on King or people: Their power above Princes, Potentates, Nobles, People, Lawes, Parliaments; their errours accomptible to none but Christ a­lone; no forraine State, or Reformed Church gi­ving any exact president absolutely parallell with ours, and no so great mutation, being without hazard to the State, and (perhaps) not war­ranted by Gods Word. In the name of God let us looke ere wee take this desperate leap; from the inconveniences whereof can bee no recovery, (if they once get the upper hand) but by a new Conquest. Farre bee it from mee to presume to prescribe a remedy, 'tis the easier way to give cau­tions, to descry inconveniences, to discover Rocks, than to assume to steere the ship of State in a safe course; to give Counsell, other than what is warranted by good authoritie.

In such distractions, when wee finde the time now fully come, 2 Tim. 4.3.4. That men will not endure [Page] sound Doctrine, but after their owne lusts heap up to themselves teachers, having itching eares, tur­ning from the truth unto Fables. And as St. Peter sayes, Peter 3.16. Being unlearned, and unstable, wresting the Scriptures to their owne destruction: Then is the Prophets Counsell seasonable, State super vias Antiquas, Ieremiah. 6.16. Stand yee in the wayes, and see and aske for the old paths where is the good way, and walke therein, and yee shall finde rest for your soules.

Let us looke back into Antiquitie, and see be­fore wee part with this reverend old order of E­piscopacy for this new fangled Discipline, whe­ther it will bee made good to bee deduc'd from Christ himselfe to his Apostles, to the Angels of the Churches, to the Fathers of the Primitive times, continued in the same jurisdiction and su­periority over other degrees of the Clergie, di­stributed into Diocesses, honour'd with Titles and Attributes, indued with power, approved in other Reformed Churches, and no way oppo­site to, but consistent with our Lawes; and then though there be many errours crept into the exe­cution, which prove not to bee in the Constitu­tion; I hope we shall have it reduc'd to its an­tient puritie; and not cast away our Gold for a little rust.

In the disquisition whereof I would not have any man looke for any thing from me de novo, or, thinke I assume to adde any strength to their cause; I doe but binde together a posie of the [Page] flowers of others planting; onely having taken some paines to please and satisfie my selfe, I shall be glad if any man else can reap any content out of my labours. Et tu confirmatus, confirma fra­tres, was Christian Counsell, and I confesse had I power to doe it, I would draw all the world to my opinion; that is to reverence their Calling, preserve their Order, yet with as free a resoluti­on, and as respectlesse of their persons, submit to the exemplar punishment of such as staine the ho­nour of their Coat, entrench upon our Liberties, negligently starve their flock, covetously en­grosse the meanes of faithfull Labourers, or with their Novelties distract the Church, as any man that lives.