more eminent then his other Disciples for if the Seventy and the Twelve had been in all things equall Christ had surely mentioned more Thrones then twelve when he said You that have followed me in the Regeneration when the Sonne of man shall sit in the Throne of his glory shall sit upon twelve Thrones judging the twelve Tribes of Israel Mat. 19.28 It is true indeed that even those 70. were Ministers of the Gospel but those Twelve were as it were the Patriarches of the Church and noted still by an Article of eminence as one worthily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Twelve for thus in Scripture we finde them mentioned These therefore were Stars without doubt of the greatest magnitude and in that regard as when the vision concerned the seven Churches of Asia in particular it deciphers out the Angels thereof by Seven Starres to note out the Governours or Bishops there as shall bee afterwards shewed So when it concernes the Church in generall the glorious woman is brought forth with a Crowne of twelve Stars upon her head in honour of the twelve Apostles Rev. 12.1 It is recorded likewise in the first Chapter of the Acts that when a place was void among the Twelve by reason of the transgression of the traytor Judas another is elected by the casting of a Lot to succeed him in his charge which is in expresse words said tobe a Bishopricke as at the 20 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And his Bishopricke let another take Now the one of those who were nominated or presented hereunto that the choyce might be made was Ioseph called Barsabas whose Sirname was Iustus and hee as Dorothcus in his Synopsis mentions was one of the seventy Disciples Besides this is also true that other of the Ministery had the holy Ghost but these were so eminent as that they gave it The proofe is plain in Philip the Evangelist who as the said Auther saith was one likewise of the Seventie for though hee preached wrought miracles according to the extraordinary gifts of those times converted and baptized the Samaritanes yet neverthelesse till Peter and Iohn came down and prayed and laid their hands on them they received not the holy Ghost as is expresly written in the 8. Chapter of the Acts of the Apostles at the 14 15 16 and 17 verses But proceed we further the Apostles are still carefull to doe the work for which they are sent they plant therefore Mother-Churches in Mother-Cities they ordaine them Presbyters and so long as they themselves take the chiefe care of those Churches they have no other Bishops to govern them no otherwise then in common for even the whole company were invested with a kind of oversight in the Apostles absence whilst things were in fieri though afterwards when they were in facto such as these were rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is plaine enough and needs no question but in the mean while for this cause it was that the name as yet was promiscuously given to the whole Bench of Presbyters where the Apostles still were head and had set up none in particular above the rest An example whereof is in that of S. Paul to the Philippians chap. 1. vers 1. and in some place also where a particular Bishop was appointed the name for a while is still in common as wee see in the 1 Tim. 3.1 and in Titus chap. 1. v. 7. But it is not the name that we strive for the thing is that which makes the difference for though the name of Bishop was not suddenly appropriated to one more then another yet the thing it selfe was insomuch that the Bishoprick where the Apostles had ordained Presbyters was still to them in chiefe untill they began to set up were out or otherwise to with-draw upon occasion of planting in some other parts of the world which when they did both the name and office were then more neerly connected and distinct the office fully and the name as fully too even quickly after And without question this not well observed makes some talke strangely and bestirre them madly for a Parity urging upon us Scripture to none or little purpose The first that was setled was Iames Bishop of Ierusalem one of the Apostles under whom his Presbyters was the Church of Ierusalem his Deacon was S. Steven as Ignatius Epist ad Trall mentions This was his peculiar charge and for this Church they first provided before their departure from it And when sometimes after this they have occasion to come up thither James is mentioned as one setled there Gal. 1.18 His name is put in the first place because that was his peculiar charge Gal. 2.9 which at verse 12. is more manifest when S. Peter by the direction of S. Iames withdrawes himself from eating with the Gentiles We read also of S. Paul how at his last journey to Ierusalem hee went to James where hee and his Presbyters were assembled and takes advice from him because of his setled abode in that place how hee ought to behave himselfe towards those of the Circumcision which beleeved Act. 21.19 Afterwards although not presently Timothy and Titus are made Bishops the one of Ephesus the other of Crete And first for Timothy he is commanded to charge the preachers of Ephesus that they teach no other doctrine then was prescribed 1. Tim. 1.3 Now if Timothy were but an equall Presbyter with the rest who would not think how equally apt the rest would be to bid him keep within his own compasse and not to meddle with them Nor doe we but read againe at the third Chapter vers 10. that he must examine the Deacons and let them minister if they be found blamelesse And in the next Chapter at the 12. verse he is charged both to command and teach And in the Chapter after this at the 17. verse hee must see that the painfull Presbyters bee respectively used and liberally maintained And at the 19. verse he hath power to censure ill deserving Presbyters but upon faire grounds for hee may not receive an accusation against a Presbyter under two or three witnesses and will any man thinke that this could bee done without the power of a Iurisdiction Then at the next verse when he findes a Presbyter convicted by such testimony as aforesaid he may he must rebuke him before all that others also may feare This made that Father Epiphanius haeres 75. say not onely that the Divine speech of the Apostle teacheth who is a Bishop and who is a Presbyter in saying to Timothy Rebuke not an Elder but also How could a Bishop rebuke a Presbyter if he had no power over a Presbyter Then at the next verse hee is strictly charged to observe these things without preferring one before another and to doe nothing partially A plain proofe againe of his power and authority over the rest And finally in the verse after this he is forbidden to lay
him to bee an Angell it is like enough he would have demeaned himselfe otherwise but taking him to be a man as he seemed hee was more honest than to set him a worke for nothing Nor in case this story were as true as could be were it more absurd for old Tobie to offer this Angell wages whilst he knew him not than it was for Gideon to present an Angell with a Kid or for Lot to afford the Angels lodging or for Manoah to dresse a Kid likewise that the Angell might eate For Manoah saith the Scripture knew not that he was an Angell Iudges 13.16 And as for the dog going with them it is an usuall thing for a dogge to runne abroad with his Master and I pray quarrell not with him for feare hee bites you Little reason is there that you should bee troubled to see a man with a dogge at his heeles except he were going into a Church But if you be of the Packe of Praecisians you care as little to exclude your dogge from thence as you doe to shut out your owne irreverence And yet Iacob could say Gen. 28.17 How dreadfull is this place surely it is no other than the house of God and the gate of Heaven The Lord also saith Levit. 19.30 Ye shall observe my Sabbaths and reverence my Sanctuary And in the Prophet Malachie Mal. 1.6 If I saith the Lord be a Father where is my honour If I be a Master where is my Feare And in the Gospell Mat. 21.13 Luke 19.46 It is written saith Christ that my House shall bee called the house of prayer but yee have made it a denne of Theeves Thus t was then And I would to God it could not in some sort bee as truely said that Gods House is by many made no better still than a denne of Theeves wherein they rob him of his service and are not against the respect which is done there to themselves giving none at all to him before whom they cannot bee too reverent but should bow which we commonly reade Worship fall downe and kneell Psal 95.6 as the Psalmist speaketh Nor doth Saint Paul but say 1 Cor. 11 22. That the Corinthians despised the Church of God for which hee praysed them not And as for reverence to bee done to the Lord of Heaven and Earth the same Apostle instructs the Hebrewes thus Wherefore saith he Heb. 12.28,29 Wee having received a kingdome which cannot be shaken let us have grace whereby wee may serve God acceptablie with reverence and a godly feare For our GOD is a consuming fire All which Scriptures mentioning these things are quoted in the Margent DIALOGUE Minist On the third of October another lying fable is appointed to be read how Tobias being come from Rages did call the Angell unto him and bade him take a servant and two Camels and goe to Rages for mony and that the Angell went and carried writings which he delivered to Gabael who brought bags of mony sealed up which he delivered to the Angell ANSWER Her 's still great noise and little Wooll much spoken but to little purpose as in the former answers hath beene already shewed DIALOGUE Gent. O horrible how have the Bishops deluded King Edward the sixt Queene Elizabeth King James and Our gracious King Charles and the whole estate and made them beleeve that there was nothing in the service Booke contrary to Gods Word God Almighty deliver us from them ANSWER You talke you know not what for that the Bishops have not deluded the state nor those Princes which you speake of appeares First by the Martyrdome of those worthy Bishops which suffered in the dayes of Queene Mary Secondly by the conference holden at Hampton Court in the beginning of King Iames his Raigne who as you know was a Prince so well accomplished in learning and particularly in Divinity that if they would they could not have captivated his judgment and skill as in that conference is most apparent His wise Nobles saw it well enough For being present and observing all passages they were perswaded that His Majesty spoke by inspiration And thirdly that they went not about to delude him appeares by that which they said throughout the whole conference and especially by the faire dealing with His Majestie about particular absolution and private Baptisme DIALOGUE Gent. Now that you have shewed me the blasphemies and lying fables shew also what are the Popish errours that are in it and first tell me whether the Service Booke doth command that all both Ministers and people shall bow their bodies when the Name Jesus is read Minist The Bishops only without any warrant from God but from the Pope Gent. I have read that the Name Jesus was a common name among the Jewes was it so Minist Yes Syrach of Jerusalem had a son whose name was Iesus Eccl. 50.23 Also Ioshua the son of Nun was called Iesus Acts 7.57 and one of Saint Pauls fellow Labourers was called Iesus Col. 4 11. Gent. Why doe the Bishops make an Idoll of the name Jesus by causing men to bow their bodies and to put off their hat when it is read Min. Because they mistake the Word of God where it is written that at the name of Iesus every knee shall bow both of things in Heaven of things on earth and of things under the earth Phil. 2.10 Gent. What is the name of Jesus Min. As by the name of our gracious King Charles is meant not the name Charles which is a common name but the authority and power that God hath given him over all people within his owne dominions as when men are prest to the Kings service they are prest in the Kings name that is by vertue of authority and power from the King even so as by the name of K. Charles is meant his authority and power c. So by the name of Iesus ia meant the authority and power that God hath given him over all things in Heaven and in Earth and under the Earth Gent. What is meant by things in Heaven Min. By things in Heaven are meant the holy Angels and soules of the faithfull that have no knees Gent. What is meant by things on Earth Min. By things on Earth are meant all mankinde living on earth whether they be Elect or Reprobate Gâ—nt What is meant by things under the Earth Min. By things under the Earth are meant the Devils and damned soules in hell Gent. What is meant by bowing of the knee Min. By bowing of the knee is meant subjection Isa 45.23 and not bowing of the body when the name Jesus is read as Pope Anastatius did command Anno 404. Gent. What is meant by bowing of every knee of things in Heaven of things on earth and of things under the earth Min. Thereby is meant that all the holy Angels and Saints in Heaven and all mankinde on earth and all the Devils and damned soules in hell shall submit themselves to
which he made to God in the armes of others Of such as prophaned themselves being Christians with irreligious delight in the ensigns of Idolatry Heathenish spectacles shows and Stage-plaies Tertullian to strike them the more deep claimeth the promise which they made in Baptisme Why were they dumb being thus challenged Wherefore stood they not up to answer in their own defence that such professions and promises made in their names were frivolous that all which others undertook for them was but mockery and prophanation That which no Heretick no wicked liver no impious despiser of God no miscreant or malefactour which had himselfe been baptised was ever so desperate as to disgorge in contempt of so fruitfully received customes is now their voice that restore as they say the ancient purity of Religion Thus that worthy Hooker We ask them saith Saint Austin Aug. Epist ad Bonif. 43. which offer the Infants and say Beleeveth be in God who being of that age knoweth not whether there be a God or no They answer He beleeveth and so they answer unto every question which is asked They became sick and were burthened another sinning so also being to be made sound they are saved another confessing for them as even the same Father observeth Serm 10. de ver Apost And it is amplified by a late judicious writer thus Profession is either actuall or virtuall An actuall profession of Repentance and faith is required of them who by the acts of reason formerly abused have multiplyed their personall transgressions but for Infants a virtuall profession is sufficient and such a profession we finde in them in respect of their Propagation They are not unfitly termed Beleevers because they are borne within the Profession of Christianity As also the Infants of Pagans are justly accounted Infidels because they are born in the Profession of Infidelity And if Saint Paul had disputed this case I doubt not but as he said of Levi that in Abraham he paid tithes to Melchisedech so he would have said that the seed of the faithfull doe in their Parents professe the Faith of Christ And then as it followeth Adde this saith he That this virtuall profession is actuated by the promise of the Sureties and Parents at Baptisme And a little after It is plain that that Ab-renunciation is the profession of repentance in the name of the Childe so also the Recitation of the Articles a profession of Faith and reputed his according to that well known saying of Saint Austin peccavit in alio credit in alio as his offence so his profession is the act of another but his by Imputation The same Father also saith Aug. in Epi. 105 We confesse that as they be born again by the Ministery of Baptisers so they beleeve by the hearts and mouths of the Confessours And in another place Serm. 10. de verb. Apostoli Accommodat illis Mater Ecclesia aliorum pedes ut veniant aliorum cor ut credant Our Mother the Church lendeth them other mens feet that they may come and other mens hearts that they may believe Math. 9.2 Mat. 2.5 Luk. 5 20. And as the Palsie-man in the Gospell fared the better for the faith of his friends so the little Children are by these means qualified for holy Baptisme and being baptised are no lesse bound to observe the Faith of Christians then the Jewes infants as well as others bound themselves by Circumcision to the Law of Moses For I testifie againe to every man that is circumcised that he is a debter saith the Apostle to doe the whole Law Gal. 5.3 Whereto agreeth that which the Scripture also saith That he who names the name of Christ must depart from iniquity 2 Tim. 2.19 We have therefore Sureties who are examined not altogether in regard of the Infant but also in some respect in regard of themselves that thereby it may appeare whether they be fit to undertake for the Childe for which they come to answer For they be Sureties for the Childe and in the name of the Childe they do promise and vow that which the Childe is afterwards bound to perform To which end is Confirmation after Baptisme that when Children come to the years of discretion and have learned What their Godfathers and Godmothers promised for them they may then themselves with their own mouths and with their own consent openly before the Church ratifie and confirme the same and live by their own Faith their Godfathers and Godmothers being in the mean time bound to teach them what a solemn Vow Promise and Profession they have made by them their Sureties who are not only speciall witnesses of their naming and receiving into the Church as God said to his Prophet Esa 8.2 But are also undertakers and speciall monitours for them For if as the Apostle teacheth in the 1 Cor. 12.25 there is to be no schisme in the body but that the members should have the same care one for another then much more are they bound who specially undertake for others In the phrase of some kind of men as our Hooker speaketh they use to be termed witnesses as if saith he they came but to see and testifie what is done It savoureth more of piety to give them their old accustomed names of Fathers and Mothers in God whereby they are well put in minde what affection they ought to bear towards those innocents for whose religious education the Church accepteth them as pledges This therefore is their own duty But because the answer which they make to the usuall demands of stipulation proposed in Baptisme is not absolutely their own the Church doth best to receive it of them in that form which best sheweth whose the act is And thus much for satisfaction concerning Interrogatories in holy Baptisme at which whilest you scoffe and are pleased to make your selfe merry you see what a scorne you put upon the Church of God which hath been acquainted with this custome long before the novell times of upstart Popery DIALOGUE Ge. What doth the minister after he hath received these feigned answers Min. He doth baptize the Infant and doth marke him on the forehead with a Crosse which doth offend many because they take it to be the mark of the Beast mentioned Revel 14.9 Gent. Why do they take it to be the mark of the beast Min. Because there is no one thing in all Popery set on the forehead and on the hand but a crosse made on the forehead by the Priest in Baptisme and by the Bishop on the right hand in Confirmation saying Signaculum Christi in manu tua dextra trado tibi therefore they say that it is a mark wherewith the Beast doth cause all that are of his Church to be marked according as it is written that he hath made all both small and great rich and poore bond and free to receive a mark on the forehead and on the right hand Rev. 13.16 It is written Rev. 14.9 that if
man examine himselfe and so let him eat of this Bread and drinke of this Cup. Hugo might have seen it and not have made all eases alike notwithstanding which peremptory assertion of his the Church of Rome left the matter still at liberty yea though Peter Lombard were mightily for it For Gratian who lived and flourished at the same time with Lombard determineth nothing definitively but shewing sentences for either side both that we must confesse our sins to the Priest and not confesse them doth leave it indifferently unto the Readers judgement After whom followed Lotharius Levita a Doctor of Paris the scholler and earnest follower of Peter Lombard who being once made Bishop of Rome and named Innocent the third made a law for it in the Councell of Literan which Gregory the ninth reciteth in his Decretall of Penance and Remission the fift booke and twelfth Chapter to this effect Let every person of either sexe after they are come to the yeares of discretion faithfully confesse alone at least * Semel in animo in the Latine for semel in anno once in a yeare their sinnes unto their owne proper Priest and doe their indeavour with their owne strength to doe the penance that is injoyned them receiving reverently at Easter at the least the Sacrament of the Eucharist unlesse peradventure by the councell of their owne Priest for some reasonable cause they thinke it good for a time to absteine from receiving it Otherwise in this life let them be prohibited to enter into the Church and when they are dead to be buried in Christian buriall This is that new Law which in their little pretty Councell of Trent was further enlarged and more errours added to their abused practice of Absolution But let not the Antichristian abuse of this divine Ordinance abolish the lawfull use thereof betwixt good Christians and their Pastours when need and occasion is to have it used And so I leave this point and come next to give answer unto something else DIALOGUE Gent. Why will they not suffer the Genealogy of Christ to be read to the people Min. They have no warrant for it from God but from the Pope who saith that ignorance is the Mother of devotion therefore the Genealogy of Christ is forbidden to be read of purpose to keepe the people in blindnesse not able to see the truth of God in fulfilling his promise to Abraham and to David that Christ should come of them and of their seed nor to see that Christ came not only of Abraham and of David who were Jewes but also of Rahab and of Ruth who were Gentiles and that therefore Christ is not a Saviour of the Jewes only but also of us Gentiles ANSWER Your judgement is too rash to be credited too rash good man I dare assure you If you had said that the Genealogies were lesse edifying then other scripture and therefore omitted your reason had been of more authority and better agreeing to what is mentioned in the order before the Kalender For tell me I beseech you whether those Instructions and Lessons which you gather from hence are manifest upon the bare reading and if not as for certaine they be not then why should you dare to accuse the Church of such a wicked purpose as to intend the keeping of the people in blindnesse DIALOGUE Gent. Why is the Booke of Canticles forbid to be read Min. It is also forbid of purpose to keep the people in blindenesse not able to see the ardent love and affection of Christ towards them least thereby they should be stirred up to love Christ and to be zealous of his glory and to abhorre the Pope and his Antichristian Religion ANSWER An heape of slanders still Here you take the like liberty to judge that you did before a thing nothing strange to men of your Sect I should else have wondred that you could not have thought the reading of this book to be omited for some other reason which if need were t is like enough I could lay before you But I passe it over and shall only tell you that Preaching may explaine what reading cannot And therefore till you hear Ministers forbidden to open in their Sermons either this book or the other Scriptures that you mention you may right worthy Sir sit worshipfully down and hold your peace DIALOGUE Gent. Why are the bookes of Kings and of Chronicles forbid Min. Because they doe shew that godly Kings did ever love Gods true Prophets and did hearken unto them and were zealous in maintaing the true Religion and in suppressing Idolatry ANSWER You should speak the truth and shame the Devill At the entrance of these accusations although I passed it by because I might here declare it you said that both the Bookes of the Kings except the eight first Chapters of the first Book were forbidden but look again and you will finde it otherwise If your eyes be dim you may use your Spectacles for the truth is that both the books are appointed to be read throughout excepting those eight Chapters which you mention and not vice versa for that 's false And because the Books of the Chronicles do relate the same stories which are written in the Books of the Kings it is sufficient to appoint the reading of the one although the other be omitted DIALOGUE Gent. Why is the Book of the Revelation forbid ANSWER You grant this booke also to be forbidden and yet you know that we have Lessons taken out of the Revelations and read upon Saint Johns day as also upon the day of All-Saints besides Epistles taken from thence and appointed to be read on Trinity Sunday Michaelmasse day and Innocents day Know all men therefore by these presents that you plainly shew your selfe no better then a false accuser In the next place you fall foule upon Bishops and besprinkle them with the durt which your Spleen hath raised only you doe a little qualifie your distast towards them that suffered Martyrdome in the dayes of Queen Mary but like not their love to the Book of Common Prayer thinking your selfe to be more illuminated then were they notwithstanding they laid down their lives in defence of the truth in denying the Popes usurped supremacy and for not granting the Bread and Wine in the Lord Supper to be the Body and Blood of Christ All the rest since have been odious unto you their remembrance loathsome and judged to be men destitute of the true feare of God Their Prelacy dislikes you and your language against them is just as was the language of Corath Dathan and Abiram in the dayes of old against Moses and Aaron Num. 16.3 Diotrephes was one also who would not receive the Apostles but prated against them with malicious words as Saint John hath told us Epist 3. v. 9 10. and because this pert man that thus prated against them could not be above them he slights them and labours for preeminence But what say the
Scriptures they give us notice of some who in the latter daies should perish in the gainsaying of Corah as well as of some who should be led with the errour of Balaam for reward See S. Judes Epist vers 11. Look well about you and take heed how you strike an Angel else may chance to stand against you whilest you ride on the beast and be as loath to loose the rewards of your good Masters and Dames as was Balaam to loose the rewards of the King of Moab For the Pope may be Antichrist though Bishops be upheld they were never limbs of that man of Sinne as Bishops but as Popish whilest they swore subjection unto him whilest they defended him whilest they worshipped him above all that is called God and extorted this homage from others But shall they therefore which defie him resist trample upon him spend their lives and labours in opposing of him be necessarily still in the same condition because they are Bishops a foolish argument and he were a senceles man that should subscribe it But shall I tell you there were many Kings and Princes that gave their strength and power to the Beast but are now revolted from him are they not therefore Kings and Princes still Yes sure their calling is not lost they are Kings and Princes still although not Antichristian Kings and Princes England was once termed the Popes Asse but hath long since shaked off that yoak and abolished the Popes tyranny is it not therefore England still Or to speak of what was late The Princes Peers and Magistrates of England in Queen Maries daies were shoulders and armes of Antichrist their calling is still the same and must still be retained notwithstanding then they went the wrong way in it The like is to be said of Bishops in regard of their order which in it selfe is as firm strong and sound as ever notwithstanding what you or any man else may urge to the contrary If you were not a man of faction but would deale fairly in this busines you should not plead for parity or goe about to destroy the government of Gods Church by Bishops but labour to retain the Primitive form which consistteth not in the abolishing of Bishops and striving to make all Pastours equall but in the restoring of Presbyteries by joyning with the Bishops deserving honest and able * See for this Mr. Thorndikes book of the primitive Government of Churches Presbyters not Lay-elders but learned Ministers In a word there is one thing more which before I goe further must be rememhred For you tell us that in the latter end of Queene Elizabeths raigne when she began to be sickly and not like to live long then Doctour Bancroft Lord Bishop of London knowing that King James was to succeed her and fearing that his Majesty would reforme things amisse in the publike worship and service of God and in the Government of the Church did License a Booke written by a Jesuite that he kept in his house wherein it was written that it was in the Popes power as a gift appropriate to Saint Peters chaire to depose the Kings of England and to give authority to the People to elect choose and set up another Whereto I answer that in this you doe but cast durt in the face of the dead For that which you here mention is but what was objected in the Conference at Hampton Court by Doctour Reynolds and openly proved then in presence of his Majesty which you speak of to be but a false aspersion by which the Bishop was injured and standered Wherefore you doe ill to revive it now for the incensing of the people to the more malice who are already too eager to inveigh against Bishops For I verily thinke that never since the times of Christ and his Apostles were Bishops in such hatred nor had in such contempt as now I wonder that they goe not about likewise to cry down a standing Ministrie for personall offenders may as well countenance the abolishing of the one as of the other And indeed it is in a manner come even to that too amongst some furious and fanaticke spitits But the God of Heaven put a right end to these busie stirrs lest all at the last be brought to ruine Let the fiercenesse of those Opposites who cry Downe with them downe with them even to the ground turn to thy praise ô blessed Lord yea the fiercenesse of them who are thus furious doe thou restrain and bring honour to thy name out of this dishonour and good to thy Church out of this evill It is thine owne cause ô God arise therefore and defend it in spight of all that shall oppose it And thus I am come almost to the end of your dowty Dialogue a little more will bring me to it DIALOGUE Gent. There was a little Booke written of late and dedicated to the Mouse of Parliament that had most of these things in it that you have spoken of concerning the Service-booke and the Bishops Min. There was so but the Authour thereof is much grieved every time that he doth thinke upon it because it was dispersed without his consent and printed false by putting in and leaving out of words so as it was not fit to be presented to the House of Parliament ANSWER Great pitty sure to see so worthy a worke defaced especially being intended for the view of the high Court of Parliament But grieve not at it though you sometimes chance to thinke upon it for you make amends for all in this most learned and through-paced Dialogue which is instar omnium and a great deale fitter for the Parliament then that little Booke you speake of Aquila non capit Muscas Parliaments meddle with great matters Let little Bookes therefore goe and thinke your selfe better with this great volume of almost twenty leaves in Quarto which the Parliament when it hath nothing else to doe will read and relish as well as it can This is enough to comfort you you may by no meanes desire more except you had written to better purpose DIALOGUE Gent. It made mention of Judgements c. ANSWER Here you come in with a diâ—course out of your little Booke of some fearefull Judgements shewed on Churches by Thunder and Lightning in Service time and you mention chiefly two the one on the Parish Church of Whitcomb in Devonshire upon the 21 day of October 1638. the other on the Parish Church of Anthony in Cornwell upon Whitsunday 1640. when the people were kneeling at the Communion which fell upon those places to shew that God is not pleased but much offended with the publike Worship and Service which is prescribed unto his holy Majesty in our Service-booke Thus saith your Dialogue pag. 32. 35. and 37. But what saith the Apostle O how unsearchable are Gods Judgements and his wayes past finding out And verily we thank God our Service booke is clearely proved to be of another nature then to offend the diyine