The Deprived and Silenced Ministers Arguments

To the Right Honorable, the Lord's Spiritual and Temporal, the Knights, Citizens and Burgesses of the high Court of Parliament.

W Hereas the Solon, or rather the Solomon of this age and Monarchy, our most gracious and peerless Sovereign, hath according unto his singular wisdom and sincerity of heart, by all good means, labored the Reformation, as of all his Subjects in general, which refuse to serve GOD with us, in such holy exercises of Religion, as are already established amongst us, so especially of such our Brethren in the Ministry, as emulating foreign Noveltie, refuse to conform themselves unto the ancient approved discipline and ceremonies of our Church: whom therefore his Highness sought the more earnestly to reclaim, (as he loved them dearliest) by some correction of their obstinacy, by Silence and Deprivation, according to the laudable custom and sanctions of the Ecclesiastical Courts in this behalf.

Now (Right Reverend and Honorable) there are which greatly complain of this moderate Severitie, and both unfitly and undutifully term it by the most hateful and odious names of Oppression and Crueltie; which they do as well in their private talk, in their public Sermons and writings, as also in a late Supplicatorie Pamphlet directed unto your grave Wisdomes, wherein the Auctor is not afraid to persuade and provoke your Honorable Court (these are his own words) to intercede with his Majesty, that he would compel the Reverend Prelates of this Church, to surcease their rigorous and cruel dealing, who have soberly and temperately carried themselves in the execution of such Decrees and Sentences upon them, as their obstinate Superstition had worthily made them subject unto. By which boldness he taketh occasion so to complain and cry out, as if the Gospel of CHRIST JESUS were banished out of this Kingdom, GOD'S worship profanely adulterated, and our whole Ministry strangely corrupted, to the eternal perdition and destruction of many thousand Souls. Which grievous complainte, seeing it cannot be unknown to any that live within these Dominions, to be utterly unjust & untrue, I can but wonder with what face he could once dare to present it to the most Reverend Senate of your most Honorable and judicious Court. For howsoever he might persuade himself, that some prejudicate persons would affect his cause, and embrace his accusations; yet could he never have the least hope, so to abuse your Wisdomes, who of your own knowledge are able to convince him of malepert Sycophancie, and manifest untruth. Notwithstanding all which, this Auctor fearing no rebuke or shame for his unconscionable dealing (as speaking from Cimmerian darkness by concealing his name) is enboldened to offer it even unto your Honors, to provoke you to become suppliants and Su • ters unto his excellent Majesty in behalf of their cause, or else (at length) to Determine of it yourselves, before you dissolve your meeting.

This Discourse (such as it is) I was commanded (by some in authority) to peruse, & briefly to refute, which I confess at first I was very unwilling to take upon me; notwithstanding, I saw the great advantage I should have of my Bretherē, in the defense and maintenance of a most just and holy Quarell. For (besides that I was exceeding loath to intermeddle in these domestical Controuersies, and indeed as Abram said unto Lot; ( Gen. 13.8.) Why should there be strife between them and us, for we are Brethren? ) I saw many excellent wits sit quietly at their studies, being better furnished and more able to deal in these cases then myself, who come so far behind them in all sufficiency for this purposse. And specially, waighing my own weakness, I justly feared to practice this kind of pleading in so high a Court, and before such Judges, whose wisdoms can so easily discern any which come before them. But on the other side, when I had thoroughly weighed the equity of the Cause, the quality of my Vocation, the necessity of the Church, and the duty of obeying the Auctoritie, whereby I have been enjoined this task, I presently resolved with myself, to stand in the gap and breach between our Brethren and us, and according to my poor ability, ability, to perform a service so just, holy, dutiful and necessary; albeit I knew my Brethren's affections to be somewhat unkind, and their pens foul and shameless. But seeing it lieth not in our power to make them modest and peaceable, and that we are called to serve God and his Church, which we are bound to do in good and evil report, in honor and dishonor, in wealth & woe, in life and death, I willingly forgive them any injury that may be done unto me for this cause, and pray our Heavenly Father, that of his infinite mercy and love in Jesus Christ, he will not impute it unto them.

So being satisfied of all scruples concerning this matter, and knowing no sufficient cause to the contrary, or other impediment to stay my course, I have not withdrawn myself, no not for the estimation and reverence I must needs have of the grave judgment of your Honors, which I saw I could not escape, but have deemed this Defense to be my most bounden duty to almighty God, to his excellent Majesty, to your honorable Court, and to this whole Church & State. Wherefore I have presumed by your Honorable leave and favor, to maintain against this Plaintiffe, to my small power, the glory of God, in the just defense of his Church, and the honor of the reverend Prelates in their most lawful proceedings, against such, as by their schism and faction, disturb the quietness both of our Church and common-weal.

Thus having in all submission and humility, rendered some reason of this my doing unto your high and Honorable Court, I come now to join issue with my Antagonist, not doubting but that your Honors, according unto your rare Wisdom and special love unto Justice, as you do in all other Causes depending among brethren, so in this, will give equal hearing unto both parties, and (without partiality and prejudicate affection) will judge righteous Judgment, that is, simply & absolutely according unto the truth.

To the Christian Reader, Honorable, Worshipful. &c.

TOuching these arguments following, my humble petition to the Christian reader (of whatsoever sort and condition) is this, that they may not be taken as proceeding from one suspecting any religious Noble man or Gentleman of the Parliament house, but rather from one as with all thanks to God, acknowledging the godly forwardness of many in both houses, so also earnestly desiring to quicken the zeal of the best, and to provoke all other, to take the cause here handled to heart, not only as the cause of poor distressed men, but as the cause of God; yea to accompt it also the main cause of the whole land, of yourselves and all your posterity, and therefore to prefer the same (according to the daily most godly prayer of yourselves, in your house of Parliament) before all other causes whatsoever, either concerning any particular persons, or the whole common wealth.

Whereas I have persuaded them to whom I have directed these reasons, to use all means they may for the doing of any good; I desire that my words may not be vncharitablie construed, of any other means then such, as are suitable to the cause, viz. of good honest, lawful, peaceable and agreeable to every man's calling. The like charitable construction I crave of any other words, which some perhaps may maliciously wrest against myself and the cause.

Whereas also some may seem to pretend fear of his most excellent Majesty's displeasure to hinder their zeal and courage, such I entreat to consider, how dishonorable (if not disloyal) it is in good causes to fear the displeasure of a Prince, who besides his most Christian education from his infancy, hath long time publicly given so many worthy testimonies of his piety and godliness. Love thinketh no evil of any, much less of such a Christian Prince. It believeth all, and hopeth all of every brother, much more of a religious King. It is the glory of a King not only to find out the secrets of other, but also sometime to conceal his own. Therefore it is not meet by present words or deeds, (whereof sometime there may be a deep reason) always to judge of the mind. Jehu pretended one thing (when he proclaimed a sacrifice for Baal ) but he intended another: Joseph a long time dealt roughly (both in word and deed) with his brethren yet in the end he shown himself most loving and kind unto them. Our Savior (for the trial of the woman of Canaan ) seemed a long time to repel her suit, for her daughter, first by silence, 2. by a sharp reprehension of his disciples, petitioning in her behalf: and 3. by a more sharp answer to her self. At the last notwithstanding, he did most graciously open the treasures of his rich compassion towards her, and sent her away with abundant comfort. Constantius the Father of Constantine the Great (as Eusebius reporteth, lib. 1. de vita Constantini, cap. 11. ) at his first entrance into the Empire, made solemn proclamation, that all which served him in his court, should either worship Devils, (after the manner of the Heathen) or give over their places of dignity and honor, and so to be banished from his court. But by this means when he had tried them that were faithful, then (to the far greater honor of his Princely wisdom and piety, than if he had plainly and simply at the first professed the Christian religion) He disgraced those that had so revolted from God, and rebuked them with a most Princely and religious rebuke, saying, That they were Traitors to GOD, and unworthy the service of an Emperor. For how (quoth he) can they keep faith vnuiolate towards the Emperor, which are manifestly convinced to be unfaithful to the most excellent and mighty God.

On the contrary, those that for conscience had forsakē their places, and given over their honors, he most highly graced, as those that would be faithful to the Emperor, because they had been so unto God: yea, he pronounced them worthy to be reckoned among the chief and principal friends of the Emperor, and to be worthily much more esteemed then Treasuryes full of great riches. Therefore also he preferred some of them to special attendance upon his own person, and other some he advanced to the chief government of the Empire under himself.

I leave the application of these things. Only I wish such consideration of them, that men may not be rash (upon any supposed apparences) to judge Christian Princes, especially who in former times have many ways testified their sincere religion: yea I wish less censuring of them, and more earnest praying for them in secret, before him that seeth in secret and hath promised to reward openly: yea as David blessed the Lord God of Israel, and the counsel of Abigail, and Abigail her self, for keeping him from sheading innocent blood, 1. Sam. 25.32. &c. so (to omit what thanks you may have from his excellent Majesty) who also knoweth, how even they, that for the present do most resist the matters hereafter pleaded for, will in the end bless God and your counsel, and yourselves, for staying them from their proceeding in their hard courses against the ministry of the Gospel, and the salvation of the people depending thereupon?

Finally, albeit I could have added many other arguments to these that I have here written for the further whetting of the zeal of those to whom these causes principally appertain yet seeing these do arise to such a quantity: I thought it best to spare the further pains of myself, and of the reader: hoping that these which I have written shall be sufficient so to kindle the zeal of them that love the Lord Jesus and his truth, that they shall be so full of matter ( as Elihu speaketh of himself ) Job. 32.19. that their spirit within them, shall compel them, and that their bellies shall be as the wine which hath no vent, and like the new bottles that burst, that so they may speak to take breath, and open their lips, for answer of them (if any such do show themelues) that do oppugn, or shall oppugn the sincere ministry of the Gospel. In which hope I commend them to God, and to the word of his Grace.

A Consideration of the Preface.

I N the Preface, by way of Anticipation, the Authors of this Supplication labor to express their meaning more plainly, and to clear some words and phrases, which otherwise might seem subject to missinterpretation, and (as they speak) to uncharitable construction: which cautelous dealing verily is most necessary in this carping age, wherein the common Adversary, to cover his own shame for his rebellious and traitorous Positions and Practises, lieth hovering in the wind, ready to catch at anything that may advantage himself, and prejudice our cause.

And surely for my own part, I am so far from taking any exception against my Brethren in this kind, that I verily think, that all we professing the Gospel within this kingdom of England, howsoever some have foolishly made a breach & division amongst us, about Cross, Surplice, &c. do as heartily and faithfully love, & as dutifully affect and embrace our Prince or King (yea of whatsoever Religion) and are as ready and willing to defend his Person and Honor against all adversary power or treacherous attempt whatsoever, as any other people or nation under the sun.

Wherefore, as I cannot allow the opinion of such as give out, that these our factious Brethren, are as dangerous enemies unto the State, as the Papists, those Antichristian and bloody Traitors, that never are faithful unto any, but unto the Pope and the Devil: So I cannot but worthily commend that memorable apothegme of that reverend and learned Prelate Doctor Elmer of happy memory, sometimes L. Bishop of London, who when this question was debated in his hearing, gravely answered. If I were in the company but of one Papist, I might justly fear the loss of my life, but being amongst ten thousand Precisians well might I be affrayde of my Byshoprike, but never of my throat. And again, The one would cut my coat, and the other my throat.

Neither do I speak this, absolutely to free such as be Refractarie among us, from all disobedience unto Magistrates, but only from suspicion of Treason and Rebellion. For otherwise it cannot be denied, but that presumptuously and willfully they contend with the Magistrate, impugning his authority in things indifferent, and sovereignty in Ecclesiastical causes (though not in the same sense and degree as the Papists do) and also that they make a faction and manifest Schism in the Church of GOD: which all of them do for carnal respects: some because they know not otherwise howe to be maintained but by depending upon that faction, some to gratify their Benefactors and Patrons, and to please their Friends, some for discontentment and want of preferment, some for giddiness of innovation, some for pride of heart and self-love, some for hatred of order and restraint of their liberty, some still to retain the opinion of constancy in persevering singular, and others of mere ignorance. which yet is willful and affected, seeing they will not learn the State of the Controuersie which they are bound to know, and therefore cannot be excused.

But two things specially may be justly censured and taxed in this Preface: whereof the first is, that herein they have quite altered the state of the question in controversy, between us: which surely argueth a desperate diffidence to prevail in their suite, by declining the 〈 in non-Latin alphabet 〉 , or special matter of difference: For, whereas it is confessed by themselves, as well in the very Title, as afterwards in the Book it self Arg. 16. & Arg. 18. that the whole controversy between us is, but about Subscription, Ceremonies, the strict observation of the book of Commen Prayer, and other Conformitie unto the Discipline and order of our Church (for this I take to be their meaning) which are but matters of indifferency and of small moment in themselves: Now they seem to accompt it, forsooth, the Cause of GOD, the Ministry of the Gospel, the salvation of the people, the main cause of the land, of all the States of this kingdom and all their posterity; and such a cause, as is to be preferred before all other causes whatsoever, either concerning any particular persons, or the whole Cōmonwealth: as if all Religion and Piety depended upon refusing of Cross & Surplice, and such other accidental circumstances.

The Latter is, that they boldly, presumptuously and undutifully censure his Majesty, for coldenesse in Religion, in relinquishing his former profession, or at least for deep dissembling in seeming to pretend one thing, & to intend another: as if he had been trained up & taught in the Jesuits schools, to Equivocate: (which fault, would God, some of their factiō & followers did so little practice, as his Highnes abhors it.) Whereas his Highness religious heart is evidently and easily discerned, to be fully seasoned with true piety and devotion, as well by his present sincere profession of the Gospel, and unfeigned love unto the Ministers thereof, as also by daily effects of saith and a good conscience, which as sweet smelling fruits do lively demonstrate the goodness and excellency of the tree. But I refer the farther consideration of this point unto your grave wisdoms: only it sufficeth me to have detected the license of their raving pens, the restraint of which fury, specially belongeth unto your Honorable & judicious Court. Which (questionless) your Honors will the rather perform, considering what an unchristian conceit they have as well of your Honorable Assemblie, as also of all other his Majesty's loving Subjects and Servants, who loyally obey him & serve the Lord of Hosts, according unto the Religion established; as is manifest by their instance and allegation of that example of the Emperor Constantius his Nobles, who became Idolaters and Atheists, to curry favor with the Emperor: as also because afterwards, in the 8. Argument, they boldly censure your Honors, as not regarding the Church, nor the cause of God, feigning moreover, how GOD and his son CHRIST JESUS stand, as it were, at your Parliament House door knocking, and craving to be let in, insinuating thereby, that GOD is not President of your honorable Assemblie, and that all your godly and Religious Acts have been hitherto decreed and concluded, I know not by what spirit. Now let us examine their Arguments.

Certain Arguments to provoke this present high Court of Parliament to zeal, for the Ministers now silenced.

ANSWER.

T He main Proposition of this Supplication is this, All the Nobles and States assembled in the present Court of Parliament, are bound, zealously to speak for the Ministers now degraded, deprived, silenced, or admonished, or afterward like to be called into question, for Subscription, Ceremonies, strict observation of the Book of Cōmon Prayer, or for other Conformity. This Propositiō being laid down almost in so many words, both in the general title of the Book, and also in the 16. & 18. Arg. the Suppliants labor to prove by XIIX. sundry Reasons, all which, albeit they be Common Arguments (excepting one or two) and may be urged for Popery, or any other Heresy whatsoever, which the learned know to be an intolerable fault in a Scholar, & were a sufficient answer unto them all; yet we will examine thē severally.

I. ARGUMENT.

FOr the ground of all that followeth (to omit without long discourse that principal point that the Gospel is the power of God unto salvation (as that which I hope is doubted of none:) It is to be considered that the Ministers in particular above mentioned, are the Ministers of Christ, sent by God, and ingrace & favor with God. This is evident. 1. By the hatred of all sorts of the wicked and ungodly men, Papists, Atheists, & Carnal Gospellers, in special manner against them. If ye were of the world (saith our Savior,) the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. John. 15.19. 2. By their unblameable life in all other things, the matter only of Conformity excepted. This hath been and daily is acknowledged by those that are Judges against them for the said Conformity. And albeit contempt, singularity and ambition be objected unto them, yet how unjustly this is objected, doth evidently appear by the manifold reproaches, the great molestations, loss of living, to the undoing of themselves, their wives & Children, and many other wrongs, injuries, and indignities which they have suffered and daily do suffer. 3. As by their gifts wherewith they are furnished for their callings, and by their pains and diligence accordingly in their callings, so especially by the blessing of GOD upon their said pains and diligence in the knowledge and obedience of the people, in such places where they live, and in the mutual love and peace of such people among them selves: whereas in other places men, for the most parte, are ignorant of all duty to God and man, and therefore profane, irreligious, contentious, and apt to sedition and rebellion, as all experience teacheth us. This argument justifieth their calling. For howe could they so preach to such effects of knowledge, Godliness, loyalty peace and love, except they were sent, Rom. 10.15. That which the Apostle saith to the Corinthians in the like behalf touching his Apostleship, may also be said in this touching the ministry and calling of these men unto those people where they are, and among whom the Lord hath so blessed their ministerial labor, Are ye not my work in the Lord? If I be not an Apostle to other, yet doubtless I am unto you for ye are the seal of my Apostleship in the Lord. 1. Cor. 9.1.2. And Again, ye are our Epistle written in our hearts, which is understood & read of all men, in that ye are manifested to be the Epistle of Christ, ministered by us, & witten not with ink, but with the spirit of the living God, not in tables of stone, but in fleshly tables of the heart. 2. Cor. 3.2.3.

Since it is so; not to speak & put forth yourselves in behalf of these men, is to spare speech and pains for God himself & for Christ Jesus. Ex. 16.2. 1. Sam. 8.7. Lu. 10.16. If they are said to deny bodily food, apparel & lodging unto Christ himself, that deny these things to the least of his elect, Math. 25.40. May not they much more be said, to spare speech and pains for Christ, that spare their speech & pains for the everlasting salvation of many thousand solues? Yea this cannot be denied, since all the Godly have put on the Lord Jesus, Gal. 3.25. And are flesh of his flesh & bone of his bones. Ephes. 5.30.

Finally, let this argument the more prevail with all men, in regard of all that Christ Jesus (whose cause this is ( shown to be) hath suffered and done for us.

ANSWER.

II. ARGUMENT.

IT is also to be considered that the ministry of the Gospel, is not only for earthly men, but also for heavenly Angels. Therefore as the Cherubims were commanded to be set with their faces towards the Mercy seat. Exod. 25.20. as looking and listening after the Oracles of God that should be given from the mercy seat to the Church so it is not only somewhat obscurely said concerning those things that are shown by them that preach the Gospel by the holy Ghost, that the Angels do desire to behold the said things, 1. Pet. 1.12. But least any man should think that to be understood only of the accomplishing of the matters preached in the final, and perfect salvation of the elect and whole Church, it is also plainly and most perspicuously written, that one chief ende, purpose, and intent of preaching the said Gospel, and the unsearchable riches of Christ in the Gospel contained, and of making clear unto all men the fellowship of the mistery of the Gospel, was this, that now unto principalities and powers in heavenly places, (that is unto Angels) might be known by the Church (not the great salvation of the Lord) but the manifold wisdom of God. Ephes. 3.10.

To speak therefore for the Gospel, and for the sincere ministry & Ministers thereof is to speak not only for God, but also for the Angels. To spare speaking and other pains taking for the Gospel and sincere ministry thereof, is to spare speaking and taking pains for God him self & for his blessed Angels: and so consequently, to provoke both the Lord himself of heaven and earth, and also the whole host and army of heaven against us. For, what else may be hoped for where there will not so much as earnest words be spoken for God, or for his Angels?

ANSWER.

III. ARGUMENT.

AS Joseph having interpreted the dream of Pharaoh his chief Butler, touching his reconciliation again to the grace of Pharaoh, and the recovery of his former place of honorable service before Pharaoh, desired him to hace him in eemēbrance, when he should be reconciled and restored, Gen. 40.41. So it is recorded by the holy Ghost, and acknowledged by the said Butler as a great fault, that he had not remembered Joseph but forgotten him. Gen. 40.23. & 41.9. If it were so great a fault in Pharaoh his butler not to remember and speak for one Joseph, that had interpreted one dream touching his reconcilement to a mortal Prince, and the recovery of an earthly preferment, (neither of which notwithstanding he knew not how long he should enjoy, at the most he could not enjoy them any longer then during only natural life) how great them is the fault of all those, that neglect to speak for many ministers of the Gospel, that have not once, but often, and daily interpreted many mysteries of God, touching their reconciliation with God himself and their everlasting advancement in heavenly places. Ephes. 2.6. To walk in white with Christ Jesus, yea to sit also with him in his throne, as he himself sitteth in the throne of his Father? Apoc. 3.5. & 21. Yea verily, as the fault of the Butler was the less, because being enlarged, he had none to remember him of that duty so the fault of those shall be the greater, that have many daily to put them in mind thereof, and to provoke them thereunto, and yet for all that do hold their peace.

ANSWER.

1. It is true good deeds must be rewarded, specially the Ministers faithful labors. The Apostle saith (1. Cor. 9.11. If we have sown unto you spiritual things is it a great thing &c.

2. But in that the Refractary Ministers have looked back, and withdrawn their hands from the plough. Luk. 9.62. making a manifest schism and disturbing the peace of the Church, this deserveth no recompense.

3. The error is 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 .

IV. ARGUMENT.

THe whole Army of Israel spake with great courage in behalf of Jonathan thus, Shall Jonathan die who hath mightily delivered Israel? God forbid. As the Lord liveth, there shall not one hair of his head fall to the ground, for he hath wrought with God this day. 1. Sam. 14.45. Were this common people that lived under the Law, and which had not had so plentiful and clear instruction as is now revealed by the Gospel: were this common people (I say) so zealous for Jonathan in regard only of a bodily deliverance, from bodily enemies, whereof he had not been the Author, but only an instrument of God; and shall not this high Court of Parliament now assembled, being the chief flower of this whole Realm of England and representing the whole Realm, be zealous and earnest for many whom God hath used as his instruments, and who have wrought with God, and daily would so work with God (if they may have liberty) for the spiritual deliverance of many thousands frō spiritual enemies, even to turn them from darkness to light, & from the power of Satan to God, that they may have forgiveness of sins, & inheritance among them that are sanctified by faith in Christ. Act. 26.18.

ANSWER.

1. This Argument is parallel unto the former, and is there fully answered.

2. The Ministers, in delivering thousands from spiritual enemies, did but their duty, for which they deserve love of the people and commendation of all men: but they should still have continued faithful in their Ministry, and not shamfully have forsaken their calling.

3. Jonathan's example, alleged by the Suppliants, is unlike unto the Ministers case. For Saul in deep hypocrisy, had made a rash vow, that whosoever did taste any food &c. (1. Sam. 14.24.) should be accursed, and die the death, wherefore the people justly rescued him from the fury of Saul. But the actions of our dread Sovereign are not so exorbitant, they are not rash and heady, but advised and just, intended for unity and quietness in the Church, to prevent and repress phanaticall giddiness, schism, factions and innovation.

4. The Errors of this Argument, are as well the same with the former, as also 〈 in non-Latin alphabet 〉 ; in the allegation of an impertinent Example.

V. ARGUMENT.

IT is not to be forgotten, with what courage and good success Nehemiah spake for the material Jerusalem, to Artashasht an heathen and profane King, Neh. 2.2. &c. as also how most virtuous and noble Q. Esther, being indeed provoked by poor Mordecai, adventured her self, to speak to the like conditioned King Ahasuerus, in behalf of the old people of God the Jews, for preventing of their bodily bloodshed, notwithstanding she had not been called unto the King in thirty days before, and notwithstanding there were a law of the King, that whosoever, man or woman should come unto the King in the inward Court, not called, should die, except such as to whom the King should have held forth his golden rod. It is not (I say) to be forgotten, but religiously to be remembered, how notwithstanding the foresaid danger and her former fear and weakness in that respect, yet at the last she promised Mordecai to adventure her self, saying, If I perish, I perish: and how also after prayer and fasting of her self & her ladies, and of the rest of the Jews in Shushan for her, she entered to the King and spake for her people: and what gracious success she had, notwithstanding the power and might of their chief adversary, and his great grace and favor with the king. Did these persons so adventure themselves to speak before such Kings, and did the GOD of heaven give such gracious success in their attempts? And shall Christian Noblemen and Gentlemen now assembled in high Court of Parliament: where they may speak, and other in other places of authority and grace and favor with Christian Princes, fear to speak for the people of God, to a Christian King, whose education from the Cradle, in all piety, former reign and government, and religious profession hitherto, do give better encouragement? God forbid. And far be all such fear & cowardliness from all that profess and know the Cospell of Jesus Christ. Yea if there be any so fearful and cowardly, let them seriously consider the second words and message of Mordecai to Ester. Think not that thou shalt escape in the Kings house, more then all the Jews: For if thou holdest thy peace at this time, comfort and deliverance shall appear to the Jews out of another place, but thou and thy fathers house shall perish. Who knoweth whether thou art come to the Kingdom, for such a time. Ester. 4.13. Let them (I say) wisely and in the fear of God consider this message, to provoke themselves to the more zeal and Christian boldness, with all humility and modesty. Let them not think that they by their greatness shall procure a better ministry of the Gospel to themselves and their houses, then other have. If it be restrained from other, as of late it hath been, they shall not long enjoy more liberty thereof then other. Yea, if they at this time and in that place where there is such freedom of speech, hold their peace, and do not with all their gifts and graces of knowledge, wisdom, zeal, compassion modesty and humility, that may be, put forth themselves in furtherance of the sincere ministry of the Gospel and removing the lets and impediments thereof: surely help may come in these things unto the Church by some other means, but let them take heed that the Lord of Hosts call them not to an accompt and other reckoning for this their fearfulness. Further to add one other example briefly. If fearful Joseph of Arimathea went boldly to Pilate and asked the body of Jesus: And if Nicodemus (before as fearful as the said Joseph ) joined with him in the honorable burial thereof, (when Christ was dead, and the whole state being enemies unto him) had now prevailed and gotten that which long they had labored for against him: yea, when all the Disciples had forsaken him, and some of the chiefest Champions had denied him, oh how dishonorable with men and inexcusable and unanswerable before God shall it be, that so many having learned more of Christ then either Joseph and Nicodemus, or all the Disciples themselves had then learned, and having also before boldly professed and promised much for him, and living in a Kingdom professing Christ & maintaining his Gospel, & under a most gracious religious King, and being in place of freedom of speech, and now also assembled chiefly and principally for that end: (for what are all statutes for the Common wealth, without regard of the Church) howe dishonorable (I say) with men, and howe inexcusable and unanswerable before God and his Son Jesus Christ, when he shall come to judgment, shall it be, that such persons, in such a kingdom, under such a King, in such a place, at such a time, shall not dare to speak for whole Christ Jesus, risen again from the dead ascended into the heavens, there sitting in all power, glory and majesty? Yea finally being ready to come to judge both the quick and the dead, both men and Angels? Oh therefore, ye that lone this Lord Jesus Christ, take heed of such fearfulness: yea, fear so to be afraid of speaking for him, for his Gospel & for his servants.

ANSWER.

VI. ARGUMENT.

LEt the great heaviness of many Congregations Men, Women, children, Masters and servants, of all ages and conditions, be pitifully considered. God regarded the weeping of bond Hagar, and reprobate Ishmaell, in the want of the water of this life. Gen. 21.16. He graciously respected the poor women that complaing of the cruelty of their Husbands in forsaking them, and vexing them by taking other wives, had covered his Altar with their tears. Malac. 2.13.14.

The Lord Jesus also pitied the people. yea, his bowels yearned within him to see them scattered as sheep without a shepherd: Math. 9.36. Mark. 6.34 Yea he did graciously respect the petitions of many touching the bodily miseries of their children, friends and servants, yea the suits of some for bodily comfort of their children, though themselves were not of the children of Israel but Heathen and Canaanites & little better in that respect then Dogs? Math: 15.12. How then should the spiritual miseries of many thousands, partly already deprived, & partly like to be deprived of their faithful Pastors, who have broken the bread, and poured out the water of eternal life unto them, and performed the duties as it were of loving husbands, and who by such Pastors & Preachers, have been turned from darkness to light, and delivered from the power of Satan unto God, and who now therefore in the want of them, do cover the Lord's Altar with tears, and make lamentable mone (as the Turtle Dove, that hath lost her mate) for help to themselves & theirs, against the present and future spiritual calamities: how I say ought all these things to wring, and wrest, pity and compassion from all in authority towards them? O therefore let not their mone and lamentation be neglected.

ANSWER.

VII. ARGUMENT.

TO regard these Ministers hitherto spoken of, is to regard the whole land. For it is not to be doubted, but that it may be spoken of them, as well as of some other, that, they are the Chariots and Horsemen of England, as the like is acknowledged for Israel, not only of Elia by Elisha, 2. King. 2.12. but also of Elisha by Joash a wicked King of Israel, 2 King. 13.14. If God be with us, who can be against us, Rom 8.31. And if the Almighty be our defense (as Eliphas speaketh to Job, Job 22.25. ) We cannot but be in peace and safety.

Now God hath not promised to be with any for their defense, but such as receive his Gospel. In the Ministry also of the Gospel, consisteth the wealth and honor of every people, Pro. 3.16. Psa. 46.12. And the glory of every kingdom, as the glory of Israel did in the Ark. 1. Sam. 4.21.22. And the peace of Nations. For therefore, as well as for other respects, the Gospel is called the Gospel of peace, Eph. 6.15. compared with Isai. 2.4. and 11.6. and 65.25. Finally, the whole outward prosperity of all Kings and kingdoms consisteth principally in the pure worship of God, and the means that commends the same 2. Chro 14.14.17.10.27. 6.24.26. 2. King. 18.7. Therefore they cannot be faithful to Kings & kingdoms, neither to themselves that neglect the true worship of God, and the means thereof. Therefore also, as Ester said of those that provoked Ahasuerus against the Jews, so may it be said of all those that persuade the suppression of the Gospel, & of the Ministers thereof, Such adversaries cannot recompense the Kings loss. Ester, 7.4.

If therefore ye will not respect the state of Ministers, their wives & children, yet respect yourselves, your wives and children, yea, our King and whole kingdom, even touching the outward estate of yourselves and yours, of King and kingdom. And if ye love the safety, peace, wealth, and glory of King and Kingdom, and of yourselves and yours, then speak and do, what you all, and everyone of you may, for the Gospel and ministry thereof.

ANSWER.

1. What can a sensible man make of this Enthymeme? The Refractarie Ministers are the safety of the whole land. Ergo; The Court of Parliament must speak for the Gospel.

2. The Antecedēt is very improbable, if not altogether false; both because there be thousands of Godly, faithful Ministers in this kingdom, which are not of their faction, that are as Charets & Horsmen: and also because the Ministers are therefore termed Charets and Horsemen, because they are God's instruments for gathering of his Saints by the exercise of their Ministry. But these men refuse to exercise their Ministry, they have relinquished and forsaken their calling; wherefore they can by no reason be termed Charets & Horsmen. And so far are they from being the safety of the Land, that would God they were not the Sores of the Church, and Sowers of Sedition, I mean, Schism and Faction.

3. For the Consequence, I am sure it is from a Topique place called A baculo ad angulum, from the Staff to the corner, for it hath not the least coherence with the Antecedent, except the Suppliants mean that these words, Refract arie Ministers, the Gospel, the Ministry of the Gospel, be convertible terms: which were absurd and impossible.

4. The Error is 〈 in non-Latin alphabet 〉 .

IIX. ARGUMENT.

IT is the duty of all Princes and Magistrates, and also of their Courtes, to execute justice & judgment in the morning, & to deliver the oppressed &c. Ier. 21.12.22.2. especially to do justice towards the souls of men. Therefore this especially doth belong to this high Court of Parliament, as being the highest Court we have for justice and judgment upon earth. As Abraham therefore said unto God, Shall not the Judge of all the world do right Gen. 18.25. so say I to this present Court, shall not the highest Court of all this Kingdom do right? Yea, this is the more at this present to be considered, because this justice that now I speak of, is not only the Justice of God, but also of this Land. For it is abundantly of late proved, that all the late proceedings, against the ministers, in repressing of their ministry, and in depriving them of their free holds, is contrary to the laws of this kingdom, both to Charta Magna, and also to many statutes.

The same is to be understood of the oath ex officio of many of the late Canons, & of diverse other things. It is also against reason, that the basest Cobbler and Tinker cannot be ejected from his free hold of but ten shillings by the year, but by a Jury of 12. men, and before some of his Majesty's Judges in solemn form of law, and that the ministers & Ambassadors of Christ Jesus, in the matters of eternal life, should be cast out of their free hold, of what worth soever, by one man only, and not only without any Jury, but also without any complaint or accusation against them.

If it be objected that this that I have said, to be the justice of this Kingdom, is but the opinion of some private persons: Let the ministers find favor with this high Court of justice, to have the former causes in the said Court debated, as many the like have been heretofore and daily are. Shall private causes be respected by you: yea shall matters of pourueyors and such like, of small moment for the commonwealth, come before you, and be so largely discussed and handled by you, and shall not so many public causes, of so many, of such quality, & for the Church, be regarded? yea not the cause of GOD himself? Shall GOD and his son Christ Jesus, in the cause of his Gospel and ministers thereof, stand as is were at your Parliament house door knocking, and craving to be let in, and to have their cause heard, and shall not your door be opened? Beware of this, least ye knock also at heaven door, and there be none found to open, or to answer unto you.

ANSWER.

I Am constrained to dance, as the Suppliants please to pipe. They lead, and I follow. Hitherto they prayed your Honors, but to Speak for them unto his excellent Majesty: which Proposition they have labored to enforce by sundry Arguments, but how happily & with what success, your wisdom can best judge. Now they urge, that it would please your Honorable Court to Determine somewhat in their behalf, and actually to Decree, that they may be restored and not farther molested, how singularly or factiously soever they shall behave themselves in their places. Neither will I reprove my Brethren, for disloial presumption in soliciting your Honorable assembly, absolutely to Determine anything herein, which they know his Majesty will not condescend unto, seeing it may be they comprehend his Highness under the general term of Court of Parliament. but will I briefly answer the Argument.

IX. ARGUMENT.

MAy it further please them to whom this present writing is directed, to call to mind the promises made to them, that show any kindness to any of the Children of God, and disciples of Christ, especially to any Prophet in the name of a Prophet, Mat. 10.41. As also to consider, that God is not unrighteous, that he should forget such works and labor of love. Heb. 6.10. but that he is faithful that hath promised. Heb. 10.23. and that God is not as man, that he should lie, neither as the son of man, that he should repent: hath he said it, & shall not he do it? and hath he spoken, & shall not he accomplish it? Num. 23.19.

He that made Saul, (though unnatural to his own children, 1. Sam. 14.49. and a cruel murderer of the Priests of the Lord. 1. Sam. 22.18. ) to show mercy to the Kenits, (as it were the Rock to yield water). 1. Sam. 15.6. for the kindness of Jethro, (otherwise called Keni, Judge. 1.16. ) towards the Israelites, in giving only good counsel to Moses, for the better outward government of the Israelites, 400. years before. Exod. 18.17. Shall he forget, the kindness that shall be shown to the Ministers of the Gospel, and to the people committed unto them, and depending upon them, for the food and salvation of their souls?

Was the kindness of the Shunamite, towards one prophet Elisha, plentifully recompensed, 1. by the gift of a Son after long barrenness, 2. by restoring her said son to life being dead, 2. Kings. 4.16.3. by forewarning her of a famine to come, and admonishing her, to provide for her self Chap. 8.1.4. by directing her, by God his gracious providence, to come with petition to the King, for restitution of her lands (that had been seised in her absence to the kings use) at that very instant, when Gehazi was telling the King the great acts of his M. Elisha, and particularly how he had raised this woman's son frō death to life: (by which her coming in such a season she presently obtained, not only her lands, but also all the mean profits that in time of her peregrination, had been taken by the Kings receiver:) was (I say) such little kindness of this woman, to one prophet, so plentifully recompensed, and shall not the favor that is shown to many Ministers of the Gospel, (the least whereof, for office is greater then John the Baptist, who notwithstanding was greater then any prophet, and then whom there was not a greater, among the sons begotten of women, (Math. 11.9.) shall not (I say) such kindness towards such Ministers as are in so great reckoning with God, be remembered and rewarded?

ANSWER.

X. ARGUMENT.

ON the contrary consider, who hath said, Touch not mine anointed, and do my Prophets no harm: Psal. 105.15. As also what is threatened to thē that do the least harm to the least of the childrē of God, even in their outward states. Yea, what God commanded to be written against the Amalekites, & sware to perform, only for resisting his people, in their journey towards the earthly Canaan, which was but a type of the heavenly. Exod. 17.14.15. And what also afterward (even 400. years after the premises) he caused to be executed by Saul against them, without any pity or compassion, towards any man, woman, infant, or suckling, Ox, Sheep, Cattle, or Ass, 1. Sam. 15.3. Was it so heinous before the Lord, to hinder his people in their journey towards the earthly Canaan, and shall it be a light thing with men now, not to further the elect in their means of, and in their journey unto the heavenly Canaan, typically prefigured, by that earthly?

If the Lord did also swear, by the excellency of Jacob, that surely he would never forget the cruelty, that was exercised by the rich men of Judea, against the poor of the land, in their outward state: yea, that the very land should tremble, and that everyone should mourn that dwelled therein &c. for the said sin. Amos 8.7. Will the same Lord then, which is always the same in Justice, as well as in mercy, lightly pass by any cruelty towards the souls of his people?

Let not the states assembled in this High Court of Parliament, or in any place of authority, grace, and favor, where their word spoken in his place, may be like unto Apples of gold, with pictures of silver, Pro. 25.11. Let them not (I say) wash their hands off this argument because they have no hand in any proceeding against the Ministers, or in restraining of their ministry since it is all one so to proceed &c. and not to help them that are so proceeded against by other, especially when power is in their hands to help. For it must never be forgotten, which is written for an everlasting truth, and a perpetual instruction, Curse ye Meroz (said the Angel of the Lord) curse the inhabitants thereof, because they came not to help the Lord, to help the Lord against the mighty, Judges 5.23. In which place this is likewise worthy the observation of all men, that they are esteemed not to help the Lord, that came not out to help his people. If there were so fearful a curse pronounced by the Angel of the Lord against them that did not help his people, against the mighty enemies of their outward state, may they think themselves secure and without danger, that help not the Lord and his people, against the mighty that oppugn the everlasting salvation of their souls?

ANSWER. To the Consequence.

1. NEither did the Honorable Court of Parliament, nor the Magistrates of this Land, ever intend the least wrong to any Subject in this kingdom, much less to any of the Ministers of the Gospel, no not in their outward estate, much less towards the salvation of the people's souls. And certainly it is an vngrateful, yea an ungracious part of these Suppliāts, to tax that Honorable Assembly, or any Magistrate in this land, so undutifully and unchristianly, for unjust, cruel and merciless dealing.

2. The Refractarie Ministers were never proceeded against for preaching the Gospel, or for opportune and sober executing their Ministerial function: but only for giddy innovation and novelty, for faction, schism and impugning the Magistrates authority, or disturbing the peace and quietness of the Church. And would they request these vile enormities to be left unpunished? An unreasonable Suite.

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XI. ARGRMENT.

PHarao in the time of dearth, provided at his own cost for the Idolatrous Priests of Egypt, that they might not sel their land: Gen. 47.22. Shall then so Christian a kingdom, as this long time hath been in the time of plenty, proceed so hardly against the painful ministers of the Gospel, that they, their wives and children shall weep and mourn for want? And will no man open his mouth in their behalf? Were the Monks and Friers at the dissolution of their Idolatrous houses, (in the twilight of the Gospel,) provided for during their lives, though they never had done any good? And shall the ministers of the Gospel that have converted many to God, and spent themselves, and wasted their patrimony, first, in fitting thenselves for the work of the ministry, & after by their sufferings and troubles, so that they have nothing left for their comfort in their • ge, be neglected? Though this hath not been regarded, by those that deprived them: yet far be it from this most Honorable Court, that any heart would be found therein so hard and stony, as not with commiseration to pity them.

ANSWER. To the Consequence.

1. THe Argument doth not follow, because of the dissimilitude that is in the instances or examples and the Ministers cause.

I. Pharaoh ministered daily Food unto such Priests, as he thought professed true Religion, and diligently obeyed him in the function of their Office. A rate example of a boūtiful & magnificent Prince, though otherwise in Error.

But the Refractary Ministers, though professing true Religion, yet do they obstinately, being blinded by Superstition, refuse to serve GOD & his Church in the faithful and diligent function and exercise of their Ministry.

II. The Monks and Friers were deprived of all, against their will, for Sodomy, Heresy and Idolatry, which they had embraced in time of their ignorance.

But the Refractary Ministers are willingly deprived, for obstinate Superstition, in refusing sincerely to preach the Gospel of Christ with us, not being conformable unto the Christian laws of our Church and Magistrate.

III. The Monks and Friers could not have retained their places and possessions, no not by submitting themselves: But the Refractarie Ministers may, if they will but conform themselves unto the lawful ordinances of our Church.

2. For the Good which the Refractary Ministers have done in the Church of GOD, I will no way extenuate their deserts. but could have wished that they had made greater conscience of their Ministry, whereby they might have done more Good still: and not like Ephraemites, have turned their backs in the day of Battle.

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XII. ARGUMENT.

MVch also may the prayers of such ministers, for this Court of Parliament, and for every state and degree thereof, and for other, be regarded: for the prayer of the righteous availeth much, if it be fervent, James 5.16. And the prayers of the Saints are compared to Harps and golden vials full of odors &c. Apoc. 5.8. God would have Abimelech King of Gerar, to make such accompt of this argument, that for the same he would have him to use Abraham the better, Gen. 20.7.

Neither did the Apostle Paul only, for this cause, most earnestly crave the prayers of the meanest Christians, in those Churches to which he wrote: b •• • lso wicked Pharaoh did earnestly desire the prayers of Moses and Aaron, Exod. 8.8. Darius also, though an heathen King, did therefore command all things necessary for the building of Jerusalem, to be abundantly ministered to the Jews, that they might pray for the Kings life, and for his sons, Ezra. 6.10. Howe much more then ought such Christian assemblies as this present Highe Court of Parliament is, to labor the more, for the comfort of God his children, especially his faithful ministers, that thereby they may be encouraged to prayer, the more earnestly, for them and theirs.

ANSWER. To the Consequence.

1. NEither are the prayers of Schismatics, much to be regarded neither will the Honorable Court of Parliament altogether neglect the Refractarie Ministers, but will labor by all good means, for their recalling: neither can the Refractarie Ministers in Charity, but still pray for that high Court, yea in case they did not satisfy their desire.

2. If they had still made conscience of their duty in their Ministry, their prayers had been much more effectual.

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XIII. ARGUMENT.

SVurely (saith our Savior) The harvest is great, and the laborers are few, pray ye therefore the Lord of the harvest, that he would thrust forth laborers into his harvest. Mat. 9.37.38. Will our Savior, have all to pray the Lord of the harvest, that he would thrust forth laborers into his harvest? and may any men then, by head and shoulders thrust laborers out of his harvest? It would be accounted madness, for a man to thrust laborers out of his own harvest, when his harvest is ready for the sickle, and he hath not laborers enough. But it is impiety to thrust laborers out of the Lord his harvest, especially such as whom himself had before thrust forth into his harvest, furnishing them with sickle and all other things necessary. And lastly such as had done good service in his harvest. Again, will our Savior, have men only to pray the Lord of the harvest, for thrusting forth of laborers into his harvest, and will he have them to do nothing else in this behalf? As well may they think that they are only to pray for their daily bread, and that they need to do nothing else for the getting thereof.

ANSWER.

1. I Grant the whole. If the suppliants will instance, Why then do you silence & deprive the Ministers?

2. I answer. They are not such laborers, whom our Savior meaneth: neither are they thrust forth of the harvest, for laboring, but for laboring as they ought not, for sowing the tares of sedition, schism and faction, for disturbing the peace of the Church, and for molesting other sincere and faithful laborers.

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XIV. ARGRMENT.

Whosoever (saith our Savior) shall be ashamed of me and of my words, of them shall the son of man be a shamed, when he shall come in his glory, and in the glory of the father, and of the holy Angels: Luc. 9.26. Is this to be understood only of the time of persecution, and not also, and much more, of the days of peace? Or are not they ashamed of Christ and of his words, that will not speak for him and his word? Nay let the contrary branch of the opposition touching the promise, made by our Savior for the confessing of them before his Father which is in heaven, that shall confess him before men, suppress this vain imagination: Lastly touching this point, will they not be ashamed of Christ, but confess him and his words before Tyrants in the time of fiery trial, that will not show themselves zealous for Christ and his words, before a State favoring, and professing Christ and his words, in the days of peace? Truly God by his almighty power & rich grace, may mightily strengthen such men in the days of trouble, (notwithstanding their present fear and weakness) but certainly in reason this is little to be hoped for. Let no man therefore flatter or deceive himself with any such poor, simple and shiftfull conceit.

ANSWER.

1. I Grant the whole again. What can this advantage the Refractarie Ministers? It followeth not, that therefore their Honors should speak for thē. For they are neither Christ, nor his word • neither is their quarrel and contention, either for Christ, or for his Word, as hath been declared before.

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XV. ARGUMENT.

YOur zeal touching the Papists for more severity against them hereafter, that thereby they may be the more easily converted frō their damnable heresies; is worthy everlasting renown. But may it also please you to consider, to what ende there shall be more severe laws made, for the bringing of thē to church, if there shall not likewise be prouisiō, that when they come there they may have such Ministers as shall be able substantially, & soundly to confute their heresies, & to instruct them in the truth and not such, as against whom, in respect of their insufficiency and weakensse, they shall be able to take exception: yea whom also they shall deride: yea, and finally, by whom they shall be more confirmed in their heresies: or at the least, the more hardened against the truth? Willany man say, there may be sufficient ministers enough, though all those that are called refractary and vnconformable, be expelled? I hope the wisdom of the meanest of your Honorable assembly is such, that he will hear this an hundred times, before he will beceue it once: For since all that now are, and were before any proceeding against those before mentioned, were not enough, sufficiently to furnish every congregation, what will the paucity be, when from those so many hundreds, as able as any other shall be detracted.

ANSWER.

1. AS if there were not able Ministers enough, (God be praised) in both universities and other parts of this kingdom, (if competent maintenance could be procured for them) sufficiently to furnish every Congregation, to instruct the people in religiō, to refute the Adversary, &c. but that the small handful of Schismaticall Ministers must needs be entreated to make up the number.

2. Suppose there were not able ministers enough, for this purpose: have not the Refractary Ministers then greater reason to iome with their Brethren, in preaching the Gospel, confuting the Papists, &c. then superstitiously to quarrel about cross and surplice, and to sorsake their necessary vocation and function?

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XVI. ARGUMENT.

TOuching the matters of trouble, and molestation to the ministers, hither to mentioned, viz. Subscription, Ceremonies, the strict observation of the book, and other Conformity, all men know, what division and contention there hath been betwixt the ministers of the word in this kingdom, and their brethren, as in other Churches reformed, so especially in the former part of his Majesty's Dominion in Scotland, and what hath been written by one part (especially by the conformable part) in disgrace and reproach of the other. But especially great hath been the ētention and controversy here at home: much more indeed for and about these things, then for or about any point of doctrine.

This is evident, not only by most bitter invective sermons private railings, and public disgraceful books against them: (the most Cōformitants thinking that they never preach, speak, or write anything well, except in their preaching, talk and writing, they scourge those whom they call Puritan, prescise, schismatical, and refractary ministers) but also by the actual severity against them. For it may be truly said, that in one year, and in one Dioces, more have been for these causes suspended and deprived, then in full 46. years throughout the whole Realm of England, either for insufficiency, or for any matter of scandal: albeit it cannot be denied, that in someone Diocese, there are more ignorant & scandolous ministers worthy of deprivatiō thē there are conformable ministers in all Dioceses.

By this controversy and contention among the ministers, there hath been no less dissention and alienation of minds and hearts, betwixt other of his Majesty's subjects for the same things: yea, much separation of many from their ministers, as likewise betwixt themselves. Now how dangerous this is for his Majesty & for the whole Land, as it doth appear by the increase and courage of the common adversaries the Papists, according as the ministers and people for those causes have been molested & disgraced, so it is further evident by reason. Because as the concord peace, and good agreement is a principal part of the strength of a King & kingdom so their discord & contention, cannot but be dangerous for King and kingdom. For our Savior himself (speaking according to the common speech of other, saith, That a kingdom divided against it self, cannot stand. Mar.

What is therefore to be done in this case? How may these contrversies and contentions be well pacified, & best compounded Verily by imitating therein God him self, the God of peace. For as he is and must be acknowledged best of also herein also, he hath given us the best president, the best pattern. What is that? When he saw the great division and hatred betwixt the Jews and the Gentiles, he took away the partition wall betwixt them, which was also called by the name of hatred, because for it the Jews had hated the Gentiles, and the Gentiles likewise the Jews. What was the partition wall? The law of commandments standing in ordinances, that is, in Ceremonyes, which he himself had given to the Jews. Ephe. 2.14.15. For thereby, cannot be understood the moral law, which from the beginning had as well concerned the Gentiles, as the Jews: But the Ceremonial law being that, in respect whereof, the Jews in pride had cōtēned the Gentiles, & for which the Gentiles likewise, in no less malice had envied the Jews, as having such a law by themselves as for the which, they neither would nor might communicate with the Gentiles in their heathenish worship: the Lord therefore did altogether remove the same, that so not only they which were once far from God, might be made near by the blood of Christ (whereby the partition wall was broken down) but that they also that had been before twain, might be made one (as it were two houses made one, by breaking down of one wall, or two fields laid into one by taking away of one hedge) that so there might be peace.

The Lord might have communicated the Ceremonies of the Jews unto the Gentils, or given new unto both. But since he made this peace only by removing those Ceremonies altogether, that himself had once instituted, and did not ordain any in their place, then consider (I beseech you) in your godly wisdoms, how much more it behooveth all those Ceremonies & ordinances, which we e only in vented by man, to be utterly removed, having especially no necessary use, but being rather bones of contention betwixt brethren, and children of the same Father & Mother, and coheyres of the same inheritance: as also people of the same Nation, and subjects of the same King and Sovereign. Yea, consider (I beseech you again) the more seriously, how necessary it will be, thus to make peace, not only because this peace will be exceedingly beneficial (as hath been shown) to King and kingdom, especially the common adversaries so now combining themselves against us) but also because it will be a work most acceptable to God. For Blessed are the peace makers for they shall be called the children of God. Math. 5.9.

ANSWER.

XVII. ARGUMENT.

IN the next place (that I may heap up many things together, and contrive many arguments into one) I do offer to your wise & godly considerations, the works of God amongst us: his works of Justice, & his works of mercy: together with the ends for the which he hath wrought them before us and the uses, which he would have us to make of them. First therefore be ye pleased to call to mind, the late mighty and fearful pestilence whereby in all places (almost) of the land, but chiefly here in London, the Lord made heaps upon heaps. Doth the Lord chastise particular persons, that he may teach them in his law, Psal. 94, 12. draw them nearer unto him, and make them more plentifully partakers of his holiness? Heb. 12.10. Yea, & that they may be more zealous & amend. Revel. 3.19. And are not these as well the ends, why he chastiseth whole States, Churches and kingdoms, as the sins of whole States, Churches and kingdoms are the causes that first move him so to chastise them? Yea, is not this the more to be considered, because this rod of God doth still remain and linger, as here in Londō, so also in divers other places of the land? for doth not the Lord hereby intimate unto us, that yet that is not performed by us, which he looked for frō us?

Again, is it altogether to be neglected, that he hath so mittigated this his severity toward us as he hath? And that he hath in part commanded his Angel to put up his sword, and not to smite so many as before he had done? And doth not the Lord by smiting us in such sort, threaten, that if for all this we show no better fruits of amendment, he will plague us yet seven times worse? Levite. 26.18. By healing us also in part, doth he not admonish us, that if we do not yet repent, but continue still to sin against him, a worse thing shall come unto us? John. 5.14. O ye that do now represent the body of this land, consider of this matter.

What shall I here speak of our late great danger by the late most bloody, horrible, unnatural and monstrous conspiracy of the Papists; as against all in general so specially against you that are now essembled, in this high Court of Parliament? Would the Lord have every person to provoke his own soul to praise the Lord, for redeeming his soul from the grave, Psa. 103.4. And would he not have the whole land & specially you that are now assebled in high court of Parliament, representing the whole land and in special manner delivered, to enter into serious consultatiō & deliberatiō with yourselves, what to render unto the Lord, for all his benefits towards you, Ps. 116.12 Though Hezekiah having recovered health, went first into the house of God, and made there a Psalm of thanksgiving for his recovery, which yet remaineth in holy writ, as an everlasting monument of his thankfulness; yet because in other things, he was not generally so circumspect and careful, of all obedience to God as he should have been, but his heart was lift up within him, it is said that he rendered not unto the Lord, according unto the reward bestowed upon him; and that therefore wrath came from the Lord against him, against Jerusalem, and against Judah. 2. Chro. 32.25. So let this be considered, that ye may provoke yourselves to the more public testimony of thankfulness, for our late public deliverance. And because mercy (even towards the bodies of men) is more desired then sacrifice, and that therefore mercy towards their souls, is much more acceptable unto God, for which cause it is there said, that the Lord doth also more desire the knowledge of God, then burnt offerings. Hos. 6.6. Therefore also, as God his goodness towards the whole land is known to all the world, so let all the world know, and let all ages to come be witnesses, of our thankfulness for the same, by your present mercy towards the Church. He that biddeth us to call upon him in the day of our trouble, and promiseth to deliver us, requireth also that we should glorify him. Psal. 50 15. How much more then ought we to glorify him, being in the day of our trouble delivered before we called upon him?

Verily (most Honorable assembly) in this respect our deliueracce is the greater, then the deliverance either of the Jews from the bloody intent of Haman, or of our selves in the year. 1588. For the Lord did not work those deliverances without the means of prayer and fasting: but this, his own right hand hath brought to pass, before that ever we did open our lips unto him in that behalf. Yea, herein is our deliverance also the greater, because, though the mischief plotted against us was but bodily, yet the mischief plotted against ours and all posterity was spiritual, even to have reduced them to the former bondage of popish blindness, superstition and Idolatry, so to have perished everlastingly: and therefore we that should have been consumed touching our bodies, and outward states, in this intended massacre, (if it had proceeded) should have been much better, then they that should have lived. As it belongeth therefore to all, at all times to glorify God for this great deliverance, so specially it belongeth to you that are now assembled in this high Court of Parliament

The Lord eareth not for any observation of a day only, in remembrance of his me eyes, nor for bare words in commendation and celebration of his goodness, except that otherwise we do dispose our way aright: For this is the best praise whereby he is glorified. Psal. 50.25. Yea even now, and at this Session, doth the Lord require this of you. For hath not his hand of sickness in many places continued, and doth it not still hoover o • er us from before the first summoning of this Parliament, to this present Session? And did not God reveal his mercy in revealing the late treason, and delivering us from it, immediately before the last Session, that your meeting might be proroged, whereby in the time of Interim, ye might have the more leisure, the better to deliberate and consult, what at this your assembly might most make for the glory of his name, and the good of his Church? And will ye now dissolve your metting without doing of further matter in that behalf then yet ye have done?

Again, are not many of you ancient, and in that respect never again like to be of any other Parliament? which also of the youngest and lustiest of you knoweth, either that he shall live to another Parliament▪ or to another Session of this Parliament: Or if he shall live to another Parliament, that he shall be chosen to be again thereof? Or livyng to another Session of this Parliament, that he shall have health and strength to be present thereat? Are not some worthy men, that were at the former Sessions of this Parliament, now at rest with the Lord? Yea, are not some other that were living and in health at the time of the last Session, now also (before the beginyng of this Session) gathered to their Fathers?

Yea further, because divers of the ministers deprived and silenced (being partly very aged, and partly consumed with Godly grief,) not so much for their own troubles, as for the desolation of the Churches, both presently seen, and for future times by the present to be prognosticated, in as much as many most unworthy persons are thrust into their places, (in which consideration, as Elisha wept, by the spirit of prophecy, to foresee the miserable havoc that Hazael should make of the people of Israel touching their bodies, 2 Kings 8.11.12. So what Christian heart can refrain weeping and bleeding, to forethinke of the spiritual spoil, that will be made in the Church by blind guides, corrupt teachers, & careless: yea wicked and ungodly Pastors: because (I say) many faithful ministers deprived and silenced, partly by age, and partly by Godly grief, are so near the finishing of their race, that the ground for their grave is in a manner already measured: therefore ye that are the Lord's worthies, now assembled in this High and Honorable Court, do that, that is to be done by you, for the glory of God, and comfort of his Churches and Ministers, with the more speed and expedition, that such servants of God as are so near their end, may yet be somewhat revived and comforted before their end, bless you and yours before they die, and so take their leaves also of you and yours, with the more peace and joy to their own souls.

As your house of Parliament at the last Session thereof, should passively have been the house of blood, yea the fountain (in some sort) of blood, that even from thence should have flowed streams and rivers of blood through out the whole land: so let it at this Session be actively the house of comfort yea a fountain of comfort, that from thence may flowe a river (as it were the river of God) and a flood of spiritual comfort, icy and gladness to all the land. To all the land▪ Yea to all Nations that know the Lord and cal vpō his name: yea to all posterity. As the first day of the last Session, should have been, a day of darkness & of blackness, a day of clouds & of obscurity (as Joel speaketh ch. 2.2. ) so let the last day of this Sessiō be a bright and clear sunshine day, a day of light, a day of comfort and refreshing from the Lord. As the Lord's enemies, the bloody and merciless Papists (merciless to them selves, in murdering themselves heretofore and of late, and therefore much more merciless unto other) As these men would have made themselves as a fire to devour all before them, and as a flame to burn up all behind them. Joel. 2.3. So be ye that are the Children of God, and should therefore be merciful, as your Father also is merciful, Luk. 6.6. Be ye (I say) as it were the rain: even as the first and the latter rain, (Joel. • .24 ) as their wrath should have been like the roaring of a Lyon (as Solomon speaketh of the wrath of a King ) so let your favor be (as Samon speaketh of the favor of a King ) like the dew upon the grass. Pro. 1.12.

By this mercy that hitherto I have (as it were at the bar of your Justice) pleaded for, and provoked you unto, ye shall not only treasure up comfort to yourselves against the day of your death, when ye shall most stand in need of comfort, but ye shall also make your old age the more honorable: yea after your days here ended, your name and memory will be honorable with all posterity. Whe • efore did Deborah say, that Jael the wife of Heber should be blessed above other women, yea blessed above other women dwelling in tents? Judge. 5.24. Because with an hammer she had driven a nail so deep into the head of Sisera sleeping in her tent, that he did never awake.

If such a sentence of blessedness were prophesied of Jael, for making away only an outward enemy of the outward state of the Church, howe much more shall ye be blessed: yea blessed above many former Parliament men, if as some have made a beginning of the desolation of the whore of Rome in these lands so ye shall make perfect that beginning, and utterly take away whatsoever of her ornaments yet remaining, wherewith she and her Priests were wont to be decked, and are yet decked, and wherewith also her Idols were wont to be worshipped, and are yet worshipped? And if as other have already (in some sort) begun to drive the nail into the head of the Archenimy (next under Satan himself) of the spiritual state of the Church, so ye shall also drive the same further? Yea if likewise as the Papists comforted themselves touching their contrived and hoped for destruction of our persons, and of our religion, saying (in dreaming sort) among themselves, as Moses said to the Israelites, these men and this religion which ye have hitherto seen, ye shall never see again: so likewise ye by the sword of the word of the Lord, and of your authority, (as it were) by the sword of the Lord and of Gideon, Judge. 7.20. if (I say) ye shall so cut of the tail of the said whore of Rome, and (as it were) her branch and rush, that there shall be no more hope left to her lovers here amongst us, of ever committing the like spiritual fornication with her hereafter, that heretofore they have done: that so we may comfortably apply the former words of Moses to our selves and to our children, touching the Romish religion and all the appurtainance thereof, which we have seen, that we shall never see them again, Exod. 14.23.

Yea, let the late conspiracy of Papists before mentioned, provoke you so much the more carefully, and firmly, to abolish their whole religion, to the least hem of every garment and Ceremony thereof, as also the more surely to establish the Gospel with all things appertaining thereunto, and every holy means for the best supporting thereof, by how much more, the cursed fruits thereof have proclaimed it, and daily do proclaim it, to be odious and abhominable in the sight of God. Lastly, though they were then disappointed, yet your wisdom is such, that I hope ye need not be admonished, either not to think that they will hereafter be idle and give over their occupation, of wicked and treasonable imaginations, or not to neglect, by all good means possible, to prevent whatsoever future treachery and conspiracy, yet they shall in their darkness, further practice against us.

XVII. ARGUMENT.

TO conclude therefore, whilst ye have time, and whilst it is called today, fear that ye shall never hereafter have the like time and opportunity that now ye have: and therefore as Bathsheba said to her most princely son Lemuell, Open thy mouth for the dumb, and in the cause of all the children of destruction, open thy mouth: judge righteously, and judge the afflicted and the poor. Pro. 31.8.9. So say I, to all them that by their place may any way do good to the Church of God, and to any afflicted and poor members thereof. Yea, as the said Queen Bathsheba saith before, give ye strong drink, to him that is ready to perish, and wine unto them that have grief of heart, that he may drink, and forget his poverty, and remember his misery no more, Pro. 31.6.7. So I do wish all them that are of any authority, or in any place of grace and favor, especially this present high Court of Parliament, to give a plentiful boll of the strong drink of their comfortable favor, yea an whole flagon full of the wine of their grace, that they that are now poor, and have been long heavy hearted for the corruptions & ruins of Zion & that in the grief of their hearts are ready to perish, may drink so deeply thereof, that they may forget their poverty, and remember their misery no more. Job said, that he had not contemned the judgment of his servant, neither of his maid, when they contēded with him. Job. 31.13. How much less thē is the judgment of the ministers of the gospel, yea, of the mother 06 of us all (the Church of God) yea, of God himself, of Christ Jesus, of the holy Angels, of our selves & our posterity, & finally of king and kingdom (as hath been shown) to be neglected? As Hamā said of the Jews to Ahasuerus, that they were a people scattered & dispersed among the people in all provinces of his kingdom, having laws divers from all people, and not observing the Kings laws, and that therefore it was not for the Kings profit to suffer thē. Ester. 3.8. So I am not ignorant that these ministers of the Gospel. of whom I have now in these Arguments made so often mention, are charged as enemies to the state, perturbers of the Church, seditious, schismatical &c.

But if it were lawful and free for these men to expostulate with the state touching the former matters, as David did with the Lord's annointed Saul, they might not only say with David Wherefore do ye give ear to men's words, that say, behold David seeketh evil against you? 1. Sam. 24.10. But they might also plead their innocence, as David doth his, verse. 12. Understand and see, that there is neither evil, nor wickedness in us, neither have we sinned against you. But in the mean time, this they may boldly say, that as the former hath been an old accusation in all ages, even against the best friends of the Church and state, so it is answered by the D. King in his 42. lecture upon Jonah, pag. 171. out of Augustine, that such accusations are rather by confiction then by conviction. And therefore as our most gracious Queen of most happy memory Queen Elizabeth, before she was Queen, in her distress, in the days of Queen Mary, wrote with her Diamond in a glass window at Woodstock.

Even so may these men both speak and write, the same of themselves.

As for such accusers as are always provoking all men, especially Princes, and Nobles against them, I wish them to take heed of that fearful curse, wherewith David cursed those children of men before the Lord, that had sturred up Saul against him, and that by that means had cast him out from abiding in the inheritance of the Lord, saying go serve other God's, 1 Sam 26.19. For my part, I pray that God may give them a better mind, that so they may rather be the blessed of the Lord.

Touching other also that have been, or are forward, in silencing, depriving, or otherwise molesting of ministers, for omission of Ceremonies, not observing the book of Common prayer in that strict manner that they do urge the same, and for other conformity, (though in other things they do and cannot but justify them) I am so far from wishing the least evil unto them, that I do heartily pray the Lord (who hath the hearts of all in his hands) to work such a gracious change in them, that they may by all means as much further the work of God, as by their former dealing they have hindered the same. That so they may have all true honor in this life, and be eternally blessed in the life to come. Finally concerning our most gracious Sovereign, I have prayed, I do pray, and whilst I live I will pray for him, as Solomon prayed for himself, 1. Kings 2.45. Let King James be blessed, and let his throne be stablished before the Lord forever: yea, so I pray the Lord to bless him, with our Noble Queen, and all their Royal issue, that their earthly kingdom being ended, they may have the heavenly, and there reign with Christ Jesus the King of Kings forever, and ever. To this prayer, Let all the people say, Amen.

ANSWER.

1. THis Argument is parallel, & the very same with the 8. Argument before, and is there answered.

2. In one word. I grant the Antecedent, and deny the Consequence; because the Refractarie Ministers are not such, as be specified in the Antecedent, as is often declared before.

3, The Error is, 〈 in non-Latin alphabet 〉 .Also, 〈 in non-Latin alphabet 〉 .

The Conclusion.

HItherto (Right Reverend and Honorable) according unto my weak ability, I have with as much brevity as I could (seeing words ought to be numbered unto so great States) defended the equity of the proceedings against the clamors of these phantastique Plaintises. Wherein, as I cannot but very much lament this their contentious and wrangling humor. So also (albeit in the eclipse of their charity, they esteem of us, that stand in the breach, as of the greatest enemies they have) I cannot in like manner, but grieve in my very soul, when I hear them complain of their Pouerty and want of the benefits of this life, as they do in sundry places of this Supplication: which would God their singularity hindered them not to enjoy, as well as we. For (alas!) what pleasure can we take to see them deprived thereof? We all believe in one Christ according unto the truth of his Gospel, we do, or should obey one King, our peace is their peace, and our liberty theirs, if they will be content (as they ought) to enjoy it: We can afford them room amongst us, we envy them no preferments and places of any good and honorable service in the Church, according to their worthiness and ability to deal therein. And whereas they lay the blame upon us, who are their Brethren, to be always at the Nobles and Princes elbows to stir them up, and to provoke all men against thē: let them look into themselves, and acknowledge their own error, and we assure our selves, upon the compassionate clemency & merciful nature of our sovereign Lord, that they shall be graciously and lovingly embraced, and that they shall want no manner of thing that is fit for them. Let them be ashamed of their feeding of shales and husks at other men's trenchers, as they do, without respect, either unto the necessity of their estate, or to the dignity of their calling: whereas the sincere Ministers of the Gospel (as a learned Man well observeth) ought to be maintained, not by popular contributions, but by set stipends or tithes, & that for many reasons. 1. That the occasion of marchandizing the word of God might be avoided. For otherwise, crafty, unfaithful and hypocritical Ministers would apply themselves to their affections, whom they supposed would give them most. 2. That Evangelical liberty of reprehension might still be retained. For otherwise the Ministers, either durst not tax the vices of their peculiar Benefactors, or, if they did, it would turn to their own hurt. 3. That suspicion of flattery might be eschewed. For either the Ministers would frame themselves to please the wealthier sort, or, in case they did not, wicked and envious people would judge it so. 4. That the honor, shame fastnesse and honesty of the Ministers might be preserved. For what ingenuous man would not be ashamed, either to lay open his estate and poverty to every base fellow, or to send forth his servants to beg necessaries for him from door to door. 5. That all fraud and deceit might be preuen ••• on ministers. who otherwise would never acknowledge themselves wealthy, but would craftily dissemble their estate. 6. That envious worldlings might have no cause to calumniate the Ministers, to have received more then indeed was given them. 7. That the poor people might not be prejudiced. For they must either contribute something towards the Ministers relief, having more need to be relieved themselves, or they must endure shame for staying their hands, when others shown their liberality. 8. That men might not seek occasions to put away their Ministers, upon dislike either of their continual charge in maintaining them, or of the liberty in reprehending their vices. 9. That the ministers might not seem to be maintained by wicked and ungodly persons, Idolaters, Heretics, Atheists, Swiggerers &c. with whom good men ought to have no communion. 10. That the Ministers might not be burdensome unto the poor, to Widows, Pupils, Orphans, Sick, needy &c. whom it were sin to rob. 11. That prodigal and arrogant men might not, by their large contributions, take occasion of boasting, and extolling themselves above others. 12. Because there is no commandment in holy scriptures, that Ministers should be so maintained in all places, and at all times. Let them be ashamed, I say, of such base popular exorbitant dependence, when they may be maintained with their Brethren at home, and feed of the finest of the wheat. Lo the malice, the envy and spite, which we, whom they term their Accusers, do bear unto them, God being witness unto our consciences, that we wish them all the good that may be.