I Deny not, but that the Church may make ordinances, when they be but few, easie, innocent, and tend onely to the keeping of that, which is in effect required, though not in termes expressed in Gods word. Aug. con­fess. lib. 1. c. 11. In the primitive Church many put off their Baptisme, either till age, when the heat of sinne was well over; or till they were sicke, and in danger of death; because they had a conceit, that sinnes after Baptisme were greater, that in Baptisme all sinnes and staines were washed away, and in the meane they might give more scope to their lusts: whereupon the Church made a Canon, that none might bee a Bishop, who had beene baptized in his bed, because such a one seemed to be baptized rather of necessity, then faith, and love; which was a scandall, deserving such an ordinance a­gainst it; because those, who are chosen to that office, should be blamelesse, &c. 1 Tim 3.2. Tit. 1.7. It is also a great scandall to [Page 2] Christianity, that there are many Christians, so called, who are common dicers, that in halfe an houre de­prive men, their wives, and children, of halfe, & some­time of their whole estates: a vice that is oft accompa­nied with cursing, swearing, fighting, killing, and such fearfull concomitants: Synod. Cō ­stantinop. 6. c 50. Concil. E­lib. c. 79. In remedy whereof, Councels have ordained that such should be put from the Com­munion. What Christian will deny, but that there is need of such an ordinance? as being in effect required, 1 Cor. 5.5.7.11.13. Other instances might be given of the like nature.

As touching points of faith, and salvation, determi­ned by Councels against heretikes, such as the Arians, Pelagians, Arminians, &c. they are not so much to bee observed, because the Councell hath so determined, as because it is decreed according to Gods word, which the Councell cleereth from false glosses; that so the o­bedience in such cases may not be to mens ordinances, but to the word of God, Isa. 2.4. that should judge amongst the nations; and no man, or company of men may sit in the temple of God, as God, ordaining lawes, and pointes of faith binding the conscience The decrees of that Councell Act. 15. bound not but for a time, touching abstinence from blood, See Moulin Buckler of faith. Sect. 91. and things strangled. And eve­rie Councell may not thinke it sufficient, in like cases, to say as the Apostles might, It seemed good unto the Holy Ghost, Act. 15.25. and to us. The Apostles had a more warrantable authority and commission, then provinciall Bishops have. The first Councell of Nice determined well a­gainst the Arrians. They had almost decreed against Priests mariage; that had not beene so well: nor was well in such Councels as after decreed it against her, and the word of God, which is greater: therefore the booke of Articles saith well, That generall Councels may [Page 3] erre, and sometimes have erred. Art. 2 [...]. The same Councell made the Bishop of Rome a Patriarch, and the first of the Pa­triarchs; and so gave him a primacy of order before the Patriarchs of Alexandria, and Antioch, who had like priviledges over the other parts of the Christian world; but this was not so well, because the Beast arose to his Antichristian greatnesse out of this sea of Fathers, do­ctrine, and Canons, and from this small beginning of preeminence. If the Church have taken on her to or­daine a feast for the blessed Nativity of our Saviour, and another or two in memory of his resurrection, and the comming of the Holy Ghost, Esth. 9.21. because indeed the Iewes did the like in a case of great deliverance from the conspiracy of proud Haman: she must yet set bounds to her power, and not think she may ordaine what ho­ly dayes, ordinances, and ceremonies shee list, as the Church of Rome hath done; ordaining the feast of Candlemasse, or the purification, in place of that feast the Heathen kept to the Goddesse Febra, the mother of Mars: and so divers titular offices, ordinances, and Sa [...]s dayes, in place of those the Heathen celebrated to their hee-Gods, and shee-Gods. But leaving to make any further discovery of her presumptuous imitation of Iewes and Heathen in such cases; because it is sufficient­ly set forth in a little booke called, The root of Romish rites, translated out of French into English: let us take a little view of some ordinances and ceremonies recei­ved in the Church of England.

I deny not but the Church may ordain some orders for the decent worship of God, as touching the time and place of meeting, and reverent behaviour while the people are there; that men should kneele, and be un­covered in the time of prayer; heare the word with si­lence, and reverence, when it is read, or preached; [Page 4] that a pulpit should be erected in a place most conveni­ent for hearing; a fit vessell set for Baptisme, a Table, and a Cup for the Lords Supper; that people should come orderly, and not confusedly to the same; that collection should bee made for the poore in the best manner that may be; that there should bee an unifor­mity in the manner of administring the Sacraments, both in words, prayer, and ceremony, and that as neere as may be to the institution, and in that purity and sim­plicity, wherein they were left us by the Apostles; that so one may not doe these things after this manner, and another after that; and some come to say, I like this, 1 Cor 1.12 I that Ministers way best; like those, I am of Paul, I of Apollo; that the Pastors in every province shall meet once a yeare, or so oft as need shall require, to reforme abuses, if any arise in doctrine or government. Ordi­nances of this nature are not things meerly indifferent, but convenient and necessary, and doe not onely pre­serve peace and unity, but even tend to the due per­formance of that which is commanded in the word, directly, or by consequence, in such places as that, O come let us worship, and bow downe, and kneele before the Lord our maker. Psal. 95. 1 Cor. 14. Let all things be done decently, and in order. There may and ought to be such orders and ceremonies: but all are not thus necessary: for the very Article confes­seth, Act. 34. Act. 20. that some be changed and abolished (which cannot be said of such as are thus necessary) and that nothing must be ordained against Gods word. There ought to be nothing that may make Religion ridiculous, or the word of none effect.

In the Church of England, the Bishops will have an infant signed with the signe of the crosse, In token that hereafter he shall not be ashamed to confesse the faith of Christ crucified, and manfully to fight under his banner, against sin, [Page 5] the world, and the devill, and to continue Christs faithfull souldier, and servant unto his lives end. Now what a mockerie is it to stand so strictly on this ceremonie, when in the meane while, they will not have such a one, being come to be a man, confesse the faith of Christ against the Arminians, nor manfully contend for the faith against such Pelagian and popish opinions? and when also they like a Minister the worse, if in the pulpit hee strive to beate downe growing Arminianisme, and Poperie, in things controverted; as if they were not things revealed, matters of faith, profitable for us to know, and of great honor to God being knowne: as that election is wholie of grace, and not of foreseene faith, and workes; that the death, and merit of Christ preached, are more availeable for the conversion, and salvation of the elect, than of others; that regeneration and conversion are of Gods grace and power, and not of the will of man: that those whom God electeth, he calleth, justifieth, and glorifieth; so that they cannot fall away finally; that justification while wee live here, and heaven after this life, are not of our works, and me­rits, but of Christ, and on our part of faith in him, yea of faith alone that worketh by love, and is fruitfull in good works. That Christ by one oblation of him­self hath made a full satisfaction for the sins of all the elect: that he is the only mediator of intercession in heaven, that can heare us, know our hearts, and by whom wee may come to the Father, and the only head of his Church to ordaine lawes binding the conscience; that his Testament is sufficient in matters of salvation; that there is much error, and vanitie in the doctrine of Purgatorie, Images, and other points of poperie. Now I say it is a meere mockery to enforce Ministers to [Page 6] signe everie child with the signe of the Crosse, in token that he shall confesse the faith of Christ, and manfully fight against such spirituall evils, and enimies, and yet to hinder any, much more Ministers, to confesse, and de­fend the faith of Christ in these and the like points, by disputes, bookes, and sermons, and to pretend, that know­ledge of Gods truth in these points is curious, and un­profitable not only in babes, that have more need of milke, but even in divines and men of knowledge, and that in a time when Papists, and Arminians strive so much to corrupt men in them.

And the mockerie is so much the greater. Because they teach all to pray: Wee give thee humble thankes that thou hast vouchsafed to call us to the knowledge of thy grace, On the feast of Si­mon and Iude. and faith in thee. Increase this knowledge, and con­firme this faith in us evermore. Granting us in this world knowledge of thy truth. And touching the Apostles and Prophets, grant us to bee joyned together in unity of spirit by their doctrine. They make men pray thus, and yet are against the things praied for. 2 Because they make every Bishop and every Minister, at his ordinantion, to promise See the ordering of Bishops, Priests and Deacons. to be readie with all diligence to banish and drive away all erroneous, and strange doctrines contrarie to Gods word. Marke, all without exception, which cannot be better donne, then by manifesting the revealed truth of God in these points, and so striving earnestlie to joyne men together in the unitie of the spirit by the doctrine of the Apostles and Prophets, as is desired in prayer. For what a mockerie is it first to make him thus to vow it and pray for it, and then to hinder him from keeping that vow. 3. Because they forbid the defence of Gods ordinances against the Hierachie, and those traditions thereof, which are erroneous, of the world, and causes of temporizing and ignorance, making men ambitious [Page 7] that should rather with the Olive tree refuse to leave their fatnes for Dominion, like their Lord who saieth. Iudg. 9.8. Luc 12.14 Who made thee a judge, or a divider? And what a mockerie is it, when Bishops, that cause all to bee signed with the signe of the crosse, in such a token, have not beene as carefull to get our Princes, & people to send timely, & effectuall helpe, to them that fought under Christs ban­ner in the Palatinate, and elsewhere; but rather flatte­red such Courtiers, and feigned freinds, as underhand betraied them, and the common cause, in stead of an ef­fectuall going out to the helpe of the Lord against the mightie? How much better is God pleased when men are more in deeds, and lesse in signe of humane inven­tion and authoririe?

The article of traditions confesseth that all things ought to be done to edifying. But how doth this ceremo­nie edifie? Have Englishmen that stand so much for the Hierarchie, & for this signe beene made by them better souldiers of Christ then other Protestans? or have they not rather proved worse, and so shewed the fruits of the hierarchie and ceremonies? So ordinarie is it with God, that blesseth his owne ordinances, to punish mens inventions and presumptions. May it not be said to such maisters of ceremonies, you can see the faith daily opposed, religion corrupted, poperye and Arminianisms increase, and the poore members of Christ to fall by the sword, & practises, & yet in the meane be conten­ted with the signe of the crosse, & the name of a soul­dier without the worke? neither doing it themselves, nor suffering those Ministers that would, and might have prevailed by the word: these things must be left to the only care and wisdom of the Prelates, who are well experienced in flatterie, and can best see that nothing be donne to any purpose, and in the meane take it for [Page 8] granted, that the Church might impose, and adde to baptisme, the signe of the crosse so superstitiously used, and abused by the Papists: that it is fit to uphold that, and all other traditions, and ceremonies of the Church (though the Article confesse they may be changed ac­cording to the diversitie of countries, times, and mens manners) and that it is authoritie enough for the use of the same now, because it was ancientlie used (so was salt and other Romish trash) because soone after the death of the Apostles, or at least soone after the vic­torie of Constantine, Aug. con­fes. lib. when divers Iewes, and heathen mocked the Christians with a crucified God, and Re­deemer, they signed themselves, to shew they were not ashamed of him, when who sees not, that if their reason were then good, not superstitious, yet there is not the same now in England. Seeing there men live not amongst such mocking Iewes, & heathen, unles it bee among such as scorne and mock them with the name of Professors, Disciples, and factious Puritains, who strive against Arminianisme, or the hierachie, and ceremonies. Indeed these are so much scorned and per­secuted, that no men in England do more truly beare the crosse of Christ, for his names sake, then they, whereas their adversaries strive by all meanes to divert all men from bearing the crosse in this manner, and by allure­ments, and threats, to make them leave the cause, and temporise as themselves doe; who are therein enemies of the crosse of Christ, Phil. 3.18. whose glorie is their shame. For they in the meane while have only borne the crosse in a signe, made with the hand, like the Papists; which is but a mockerie in respect of the other. Besides no man ever as yet maintained, that the Apostles, or any in their time, used the crosse in baptisme, much lesse in signe only, without the worke pretended to be signifed.

Object. It will be saide, In some cases the Bishops stand for [Page 9] the truth, as against Anabaptists, and other hereticks. Answ. So doe the Romish Bishops, and Iesuites, who likewise have many painfull writers, and preachers, and are not behind them in stirring up Princes to fortitude, temperance, holines, justice and other vertues; but they will suffer nothing against the tenets & practises of their hierarchie no more will the English Bishops, who therin are also stout souldiers, but that is in their owne cause, not in Gods. Iohn seeth many in white, Rev. 7. and is told, Rev. 7.13.14. These are they which come out of great tribulation, and have washed their roabes white in the blood of the Lambe. Chap. 6. This is a garment of joy and triumph given by the merits of Christ, to them that have had not the signe and name, but the worke of a souldier, in confessing, and defend­ing the faith, and cause of Christ against all opposers. If I should say there may bee amongst them some English Martyrs, that have striven against Arminianisme, or at least against the hierarchie, and have suffered for it, the Bishops could not prove the contrarie. So that it is no wonder, if men doe not now offer to dispute with them, nor alwaies set their names to their bookes, seeing the power of the Prelates to be great, as that of the inquisi­tion, very dangerous, and the Bishops themselves so ob­stinate and mightie in friends, that they keepe their ad­versaries bookes, and arguments from being seene, or re­garded, and so plague them, that all their opposers seeme to have lost their labour, and doe litle other good then increase the number of those Martyrs in white, Rev. 7.

This is one of the places alleadged for the wearing of the surplesse, but here still they dwell in the signe, they will not doe the worke of those Martyrs; but ra­ther are against some of them: and therefore because they can not looke to weare the white roabe hereafter, they will weare and make others weare an unprofitable [Page 10] signe of it now: though men prove it to be a rite taken from the Iewes and ancient heathen, See the root of Romish Rites as other of their pontificall garments, and ceremonies are. It is a custome in England to bow toward the Altar or table; but what a mockerie is this, while in the meane they have no true compassion on the members of Christ, that have suffe­red in the Palatinate and elsewhere, and so come to lie under the Altar and crie: How long Lord holy and true? They also ordaine holy daies for the Saints, and one for all Saints, but what a mockerie is this, while in the meane they will not suffer men, to confesse, and defend the faith, and ordinances, left by the Saints as above said? This is in effect to persecute the Saints, and then make holie daies for them, when they are dead, like them that builded the tombes of the Prophets their fathers had killed. Mat. 23.29. What a mockerie is it to ordaine that none shall hold two benefices with cure, unles he bee at least a maister of art? Can. 41. as if that degree might priviledge him to bee worse then others.

Can. 24.What a mockerie is it to ordaine that in all Cathedrall Churches the communion shalbe administred, uppon principall feast daies, sometime by the Bishop, sometime by the Deane, and sometime by a Canon or Prebendarie, using a decent cope, and being assisted with the Gospeller and Episteler; when none of all these things are ordained in the new testa­ment. That is neither Diocessan, or provinciall Bishops, Deanes, Canons, Prebendaries, Epistlers, Gospellers, Cathedrall Churches nor Copes; or as another Canon enjoyneth all sorts to weare on their surplesses, hoodes suta­ble to their degrees, Can. 5 8 whē they administer the Sacramēt. These things nourish pride, ambition, idlenes, nonresidencie, temporising, and ignorance; Gods ordinances are not the better observed by them, but the worse, as also by the pettie Canons, See Earles characters c. 69. of singing men. and their singing, while the people [Page 11] can neither joyne with them, nor understand them, they serve but for a vaine shew, to please ignorance, and po­pish people.

Divers Canons, courts and customes depend on the Episcopall office, authoritie and Ministerie, which must needes be sore burdens, because that office is not ex jure divino, much lesse the Canons, courts, and proceedings. It would wearie a man to thinke of all the abuses in the Bishops courtes, in subordinate officers, the complaints of them that are oppressed by them, in every diocesse, shew them to bee popish, and intolerable, and therefore I will passe by them.

As touching kneeling at the Sacrament which also is an ordinance of humane authoritie, I know there are many in the Church of England who, perceiving that there is no quiet living there without obedience to this and the like ordinances, consider that it is but a gesture, that the Sacrament is called the Eucharist, which signi­fies thanksgiving, and the cup is called the cup of bles­sing; that giving of thankes, or blessing of God, is a kind of prayer, and this being the Sacrament of thanksgiving may be received kneeling, especially where men are not permitted to receive it otherwise. I answer that as these are the reasons of such as be conformable, be­cause they know not how to helpe it, I purpose not to dispute against them. But these are not the reasons of the Bishops and such others as impose this ceremonie of kneeling. Take the Church representative, as they would have it taken for the assembly of Bishops, and others in convocation, and of them that see their or­dinances observed, & there is no such professed doctrine or explanation of the reason, that because it is a Sa­crament of thanksgiving, and the cup a cup of blessing, men ought to kneele in receiving it, and if there were, [Page 12] yet that is not a sufficient reason for them to presume to impose it, without warrant of precept or example in holy writ. For they know that all or most of the Psalmes are expresse prayers, praises and thanksgivings: yet neither doe wee reade that Christ made men sing them kneeling; neither doe the Bishops, no nor the Pa­pists themselves, make men say, reade, or sing them knee­ling. It is true that in thanksgiving, it is not only lawfull, but best beseeming to doe it kneeling, that as soone as ever the Sacrament is received, it can not but be good to give thankes kneeling: so doe the re­formed Churches, yet before and after meate men give God thanks standing, yea many doe it sitting, and the Bishops are not troubled with it. Besides the act of re­ceiving, is not an action or praier of thanksgiving, but an act of receiving. And it is out of question, that Christ administred this Sacrament to his Apostles, as all, or the most part of them were sitting: Mathew saith, As they were eating, Math. 26.26. Iesus tooke bread, blessed it, and gave it. Now no man wil be so mad, as to imagine that they were supping, or eating the Paschal-lambe on their knees. Marke saith: Mar. 14.18. vers. 22. As they sate and did eate, Iesus said, one of you shall betray me: then it followeth, And as they did eate, Iesus tooke bread, and blessed, and gave it: that is, therefore as they sate. If it had beene necessarie that men should take it kneeling, Christ would have commanded them to rise, and take it kneeling (a command that better be­seemes him then a Bishop, or Minister) or the Apostles would have so ordained, and ordered it: Luke saith, when the howre was come, Luc. 22. 14. vers. 19. he sate downe, and the twelve Apostles with him: and so (as Mathew, and Marke adde) as they did eate he tooke bread, and gave it. As in effect Luke him­self addeth, And hee tooke bread, or to shew that though this banquet came after supper, yet it was before they [Page 13] were risen: and therefore Mark saith, it was As they did eate.

After that, the Corinthians tooke the Sacrament as they were eating or supping, wherefore the Apostle re­proveth them saying, In eating everie one takes his owne supper before, and one is hungrie, and another drunken, 1. Cor. 11.21. what have yee not houses to eate, and drinke in? He would not have them come to Church to satisfye hunger; he doth not reprove thē for sitting at the Lords supper, but for making a meale before it, and together with it: which was a reason, why the time was changed, and appointed to be before men goe home to dinner. If any man hunger let him eate at home: then he addeth, Vers. 34. and the rest I will set in order when I come: that is, other matters, this is already ordered: whence it appeares, that in the Apo­stles time, it was received sitting or standing, as a supper is received and usually eaten. And verie reason doth manifest that this order could not sodainly be changed but by degrees, and as superstition, errour, & ignorance increased. Christ, that instituted this Sacrament, did it to confirme and strengthen our faith, and to make us shew the Lords death, & the benefit thereof to our owne soules, and others. This is best performed by medita­ting, that as the bread is broken for us, and given to us, so was Christ, that as it feedes, and saves our bodies from perishing; so doth Christ our soules; that as his promise is to save all that beleeve in him, receive, and feed on those promises, so he ordained this Sacrament as a signe, and seale of the same to every true beleever, to whom in particular it is given, and applied. His new covenant is to Iet. 31.33 write his law in our hearts, that wee may, by vertue of that covenant in his blood, walke in his waies; and for what is past to remember our sins no more: and each man takes the Sacrament as an assurance [Page 14] thereof, to his owne soule, that groanes under the bur­then of them. The Sacrament is best received, when wee mind and beleeve these, and the like things, and hunger and thirst for them: therefore there is no more need of kneeling in the act of receiving, then in hea­ring the same offered in the word preached; nor in­deed so much Praier on our knees is necessarie before receiving that wee may bee prepared, and receive ac­cordinglie; and after receiving to shew all humble thankfulnes: but in giveing us this Sacrament, at his table, the Lord would shew us a great favour, as a great Lord or Prince, doth to a poore mā, when he calls him to his table: he requires him not to come, & eate knee­ling: for that is not an action fitting the intended fa­vour, nor the act of eating a supper. It is the best part of manners to be ordered by him, as the guests were that were first set. In standing, or sitting he may behave himself reverently, as they doe that so receive in the reformed Churches.

If any do yet replie, it is better for men to command kneeling in receiving the Sacrament, though the Apo­stles, and others in their time, received it sitting; that is to infer, that the like may be commanded, that the wit­nesses shall kneele while a child is baptised, or sprinc­kled that the Kings, & Preists of Israel might have com­manded the like; as most necessary in circumcision, and in eating the Paschal-lambe, that is, that all should eate it kneeling: for the eating of the Lambe before Christs death, was in place of this Sacrament: but this they could not doe: for God saith of the Passeover: according to all the rites of it and according to all the ceremo­nies thereof, Num 9.3. shall yee keepe it. Not with others, much lesse with contrarie. It may be, that the striking of the doore posts with blood, was not after so necessary; nor [Page 15] perhaps, the eating of it in hast, and with staves in their hands; because the Angel had then past their houses, and the journey into Canaan was past: but the rest of the ceremonies mentioned, vers. 12. were to remaine. Vers. 12. No man might presume to change them. No more in­deed may any do these, save in such as doe not necessa­rily belong to the receiving of the Sacrament, as that there should be a Paschal-lambe eaten at the same time, that it should be at a supper time, when men make a meale, and not rather before dinner: the Apostle chan­ged one, that it should not be eaten when men eate a meale, or for hunger, and the other was changed upon the same, or like reason. But this of the gesture can­not so well be changed, much lesse to one so contrary, as that of kneeling. The example of Christ, and his A­postles have the force of a precept, that it should be eaten afer the manner of a supper; and the greatest dif­ference and contrarietie of gesture that can be in such an action, is that betweene sitting and kneeling, which of all others is farthest from that used in the institution and time of the Apostles; and therefore must needes be displeasing to God, the rather because it hath beene in­vented, imposed, and practised by idolatrous Papists.

It is the necessitie of conformitie imposed upon Mi­nisters that furnisheth them with arguments to the con­trarie. You will say, many in the primitive Church received it standing. This cannot properly be called a change, because men do oft eate standing; and it is like­ly that when Christ, & after his ascension the Apostles, gave the bread, some might receive it standing. Besides the conveniencie pleades for the gesture. For when as in Diepe, and Paris, and some other Churches of France, there be about 4000 to communicate at a time, thirtie or fortie of them come one behind an other toward the [Page 16] side of the table, where the first three or fower, standing still, receive, and then passing forward give way to the next three, till all bee served; whereas if all should sit, and rise by companies, it would aske a far longer time. Besides, this is a reverent gesture, and a lawfull, and an indifferent meane betweene sitting, and kneeling. Object. Some answer, there cannot bee too much reverence in such an action, therefore kneeling is best. Answ. The same reason holds as well for the Sacrament of baptisme, and the word preached, that witnesses, who answer for a child should kneele when it is sprinkled; that men of age, baptised in the primative ages, should have kneeled while they were sprinckled or dipped; that all should kneele al the while the word is preached, because there­in God speakes unto us, and plainely manifests his eter­nall wisdome, power, and grace; whereas in the Sacra­ments those things are only taught us by signe, and seales.

Object. It is objected, that they are commonly prentises, and people of the least knowledge, who refuse to kneele.

Answ. Answ. Many that had as little knowledge, and could as ill give a reason of their faith, were Martyrs in Queene Maries daies. Howsoever they have lesse knowledge in this point, though they be Bishops and Doctors who mayntaine that kneeling may be imposed, as most fit­ting in this action. Plessis my­sterie of iniquitie, progress. 50.51. For it was Pope Honorius the third that first ordained kneeling at the Sacrament, about the yeare 1220 when a little before the doctrine of transub­stantiatiō, determined in the Councell of Lateran, in the time of his predecessor Innocent the third: and then in the yeare 1264, that feast was ordained by Vrban the fourth, Platin in vit. Honor. 3. Annot. which Papists call Gods daie, or Corpus Christi, with them the greatest in the yeare, when withall pompe, and ceremonie the bread is caried in procession [Page 17] and adored of all. Thence it followed that men ought to kneele before it. And that this ceremonie was held necessarie, as also bowing to the Altar: both which might bee used by some, in an ignorant, and officious devotion, before the time of Honorius, but ratified, and received, by all the Westerne Churches, it could not bee, till the Pope had power, and champions to maintaine it. These were the locusts, the Regulars. Innocent the third confirmed the order of Friars, whose head was Francis, so famous for lying wonders; and Honorius the third, that of the preachers, whose head was Dominick, canoni­zed for a saint by the following Pope Gregorie the 9, these stouly maintained the cause against the Waldenses, and Albigenses, whilest these popes were busie in sen­ding Kings to conquer Ierusalem, and persecuting the Emperours, King Iohn of England, and other Princes. Such was the religion of those times, & the ages next be­fore; for as one observes, If the Bishops of Rome sent into any countrie, it was not principally to preath the Gospel, Plessis my­sterie ini­quitie. prog. 24. but to broach their owne ceremonies, their singings, their service in latine, howres, organs, Altars, tapers, &c. stirring up Princes to enforce their subjects to use and practise them, who would faine have kept themselves to the first institution of the Church, in the puritie of the Gospel. And as he observeth, the worser sort of men are most zealous in such things to sha­dow, and obscure their evill acts, and indeed to serve them in steade of the Religion which Christ ordained: there­fore though they neglected and contemned found doc­trine, true faith, knowledge, zeale, and the like graces, yet they would build stately Temples, bow to the Altar and to the bread, which is called the body of Christ, and thinke they did God the better service.

I will not say that those English Bishops, and Doctors, who had hand in the reformation, and ordained knee­ling [Page 18] at the receiving of the bread and wine, did beleeve transubstantiation, or consubstantiatiō, or teach men to doe honour to those elemēts, because they are called the body, and blood sacramentally: it may be it was rather to draw Papists the sooner to Church, that this, and other Romish rites were retained; as also because this had beene so long used, in all the world, they thought it too much as once to fall from kneeling, to sitting, thinking that if they should, ignorant Papists, of which the land was then peopled, would never bee drawen to Church, or to hearken to thē, in other things, when having once laid these things for Rules, like the Lutherans in their tenets, they can heare nothing to the contrarie, but above all, because they knew the office of a Diocessan Bishop, could not subsist, in these daies of reformation, without maintaining them against all opposers of tradi­tions, and humane inventions. I know that as yet there is no publick constitution, teaching plainly that reve­rence ought to be done to the Elements, because they are called the body, and blood of Christ: but if they that stand so much for kneeling at the Sacrament have not some such superstition in it, why doe they bow toward the Altar or table, rather then toward the pulpit, or some other side of the Church, seeing God is every where, and on all sides of us? And why else doe they begin to erect Altars, at the east end of the quier in Churches, where there have beene none since poperie was abolished? These Popish ceremonies should also have beene abandoned, to shew plainly, that they doe not favour superstition, and the worship of bread.

They vainly say it argues too much boldnes, to sit or stand at the table of the Lord: for it is a far greater pre­sumption, to use, and ordaine a ceremonie, so contrarie to the institution, and practise of the Church in the [Page 19] Apostles time. The greatest reverence wee can doe to God, is to stick close to his ordinances, to obey and love them; and the greatest presumption to thinke any thing can be better devised, performed, and practised then it was in his institution, with the Papists they doe but mock God with a name of greater reverence, whilest they withstand that of the institution, and command another gesture, that is farthest from it. God is a spirit, and they that worship him, must worship him in spirit and truth: In beleeving and following his word, and ordi­nances, as Paul worshipped the God of his fathers, Ioh. 4. Act. 24.14. 1. Cor. 11. who de­livered this ordinance, so as he received it of the Lord: and not as they did whose feare toward God was taught by the precepts of mē, they worshipped him in vaine, he re­gards not their kneeling. It is not enough for preachers to say wee preach, and urge them, because our Princes, and Bishops have commaunded them, for he will answer Who required these things at your hands? Isa. [...].1 [...]. which doe but open a gap for Kings, and Prelates to commaund what they list. Hence came that Besides that about the Saboath order of King Iames, that men should not in pulpits confute poperie in things controverted, but leave that to the Bishops, and Deanes: and that which succeded, that Ministers should not in the Vniversities, pulpits and print, dispute, preach, or write against Arminianisme: they that perswade a King, that he may doe this, strive in effect to make a Pope of him. And lastly thence comes the great do­mineering, and strange injunctions of prelates in their visitations, that none must dare to speake against any of their orders or ceremonies whatsoever, unles he long to be silenced, & reckoned a mad fellow: Dr. Clewit at the Bish­op of Lon­don, visit. An. 1631. thence comes the extreame flatterie of their Agents and Chaplaines who begin to preach thus, Auctoritàs praecipientis, est ratio prae­cepti, and no man considers that thus the Church of [Page 20] Rome grew to an unlimited, and licentious power; that such are the naturall fruits of the hierarchie, and they must needes grow worse, and worse.

In those reformed Churches where men sit, they come to the table more prepared, with more knowledge, feare, Rev. 2.20. reverence, and circumspection then such men: they dare not admit a notorious drunkard, Adulterer, Armi­nian, or the like, nor any person utterly unknowne, be­cause it tendeth to corruption, 1. Cor. 5.6 For a litle leaven, leave­neth the whole lumpe: Whereas in England all that will may come bodly: even in the Cathedrall Church in London. They that receive are utterly unknowne to them that administer: no man examines them, nor testi­fieth for them, they may be Arminians, excommunicate, prophane, or Church-papists, for ought that any man there knowes: they looke after no religion but this, that he kneele at the Sacrament; which if he doe but observe, be his life, or religion what it will, he may come boldly.

Notwithstanding all these things, many say, so long as the Gospel may be, and is freely preached, why should wee trouble a Church, or leave it, our places, and meanes for such faults and ordinances? Marke how God hath suffered these men to be punished, and decei­ved: the Gospel is there freely preached, by them that will needs preach so; but not by the care of the Bishops, nor yet in all points, much lesse in all places; Ministers are called upon to urge these ordinances of men, yet in the meane, they are not suffered to preach Gods ordi­nance, the Eldership, nor yet against Arminianisme. It is true, that after the prohibition, the Parliament imme­diately succeeding, many couragiously preached against Arminianisme, and so doe some to this day: but not in the Court, nor in the Vniversitie, much lesse before the [Page 21] Bishops, who are still against such and have troubled many in the universities, and elsewhere. Neither can they rest heere: the fruite of the Hierarchie, that is not a tree of Gods planting, must needes grow worse, Ioh. 15.2. and worse: which shewes it concernes the faith it self to have the hierarchie abolished.

All which things considered doe manifest, that their pretended devotion in commanding to kneele at the Sacrament, is but like that of signing children with the signe of the Crosse, wherein they straine at a gnat and swallow a Camel, God must needes regard their knee­ling verie litle (as that of the Papists, who exceede in that, and all other humble, and devout gestures) because they are not better, or more obedient Christians, they doe not more feare God, nor indeed so much as Prote­stants, that kneele not when they receive. For they or­daine that men should bow the knee, so oft as they heare the name Iesus mentioned in the Church, which they doe not at any other name of God, nor when Ruffins sweare by it, as also that all should kneele at the Sacrament. But what a mockerie is this, while in the meane, with the Papists, they themselves neither bow to the word, and ordinances of God, nor consequently to Christ Iesus who is the word, nor suffer others that would, in such proofes of Scripture, as prove that there ought to be Act. 14.23. Acts. 20.17.28. Tit. 1.5. 1 Pet. 5. Elders in every flock to govern the same, and no such Lords of Gods heritage, as Diocessan Bishops: no such edicts against confutation of Arminians, nor no such traditions, canons, set fasts as make the word of none effect. It is true that the Lent fast is very ancient: but so is the mysterie of iniquitie, the Popes usurped primacie, & dominion, and many other parts of Romish superstition, and errour: that English Bishops doe not yet affirme plainly, that it ought to be observed, as an or­dinance [Page 22] of God, or pari pietatis affectu, ac reverentiae, because it is an ordinance of the Church: but they so hover about it, that men feare it will come to that, if their dominion stand.

As to this reason that Christ fasted fortie dayes; they might as well tel us, because he walked on the water, or suffered for sinners: so therefore should wee. And what a mockerie is it to make this time of the yeare, the time of repentance and mortification, when that is not to be put off till Lent, but is due at all times of the yeare, as mens soules, by reason of daylie sins, doe oft stand in need of bodily fasting, and humiliation, the better to fit them for praier? Or if it were necessarie, what a mocke­rie is it to ordaine abstinence from all flesh, when men have libertie to eate the daintiest fish, and other delicates used in fish dinners, banquets, and feasts, and that as much, and as oft as they lift? And if the Prelates themselves did not use it, they would not be so fat and lustie as they are. B. Ban­gor. March. 4. 1631. They make great feasts at their consecration in Lent.

But, say they, it makes much for the increase of cattel, that the subject may have them in more plentie, and better cheape. I could say, this might be much better effected by forbidding many great, and superfluous feasts as was partly practised in that dearth 1630; but I answer, They might as well tell us, that the great feasts used in the twelve daies, and at other festivall times cause plenty, and cheapnes, as Lent, which costs men more in fish. For who sees not that both the one, and the other make all things the dearer? That when they approach all men striving to store their houses with flesh and fish, the mar­kets are raised to that extremitie, that mens purses find a dearth in the midst of plentie. Butchers and Poulterers pay deere for their licences, which makes all extreame [Page 23] deere to such poore, and sick, or weake persons, as must needs eate some flesh: and Lent ended, people buy, as if they had never eaten flesh before, which makes it want for no price. Besides, how many thousands are there, who are not sick, and yet of such weake constitutions, that they cannot live six weekes without eating some flesh? all these must needes abstaine to their hurt, or bee reckoned Rebels, and vexed by promoters, resembling them of the Inquisition.

But fishing and shipping would otherwise decay. This were somewhat if they had beene, or were like to be, used in the defence of Religion, or against the enimies thereof, and not against such as the Rochellers, but how­soever, if men were free to eate fish, when they list, they would desire it more, as experience shewes in other countries, where such freedome is. Or if there were but one or two daies in a weeke, as wednesday, saterday or both, wherein it were prohibited to all under great pe­nalties, sick persons excepted, and especiallie to Inhol­ders, Alehouses, Vintners, Cookes, and Victuallers, that none should dresse, or sell dressed any flesh, on that day, on paine of having his house shut up, and paying some great fine, all thorow-fare, and market townes, would strive to be furnished with fish for those daies and there would be more fishing, and fish spent in the land, in one yeare, then now there is in two; and this being only a common law and but for a day or two in a weeke, and not imposed as a fast, would be no burthen.

But the lawes are alleadged, for this Lent fast, as for the dominion of the Prelates, and observation of other their traditions, and ceremonies. I might answer that the way to have lawes observed, is to commaund things reasonable and agreeable to Gods word, & such as may without hurt be observed: things burthensome to little [Page 24] purpose, are as little regarded: That Ministers of the Gospel should rather alleadge the law of Christ, that fasts, and almes, ought to be voluntarie, or obtained by the word preached, for private humiliation; or publick, being commanded by authoritie, when there is a pu­blick calamitie, or some great enterprise in hand, nee­ding such humiliation to obtaine the assistance of God; and thus only are they used in the reformed Churches; but in this and the like cases, there is an example noted in a hystorie worthy our observation.

Quarrels of Paul. 5. lib. 1. p. 9.The state of Luca, finding many Citizens had chan­ged their Religion and retired into protestant countries, published an Edict, forbidding all their subjects to have commerce with such persons: The Pope, that could not dislike their intent, saide, The Republick had no authoritie to make such an ordinance, which touched Religion, for as much as the laicques have not any power to decree in matters of Religion, although the law be in favour thereof, therefore he commanded it to be raced out of their Records. If the Pope said this of States, and lawes helping and maintaining his Religion; how much more may God say it of Diocessan Bishops, Councels, States, and all such their lawes, Canons, and Edicts, as helpe the dominion of Antichrist; nourish superstition, errour, and ignorance, are against Christs Kingdome, and ordinances, or in any particular make the word of none effect? whence it must needes follow, that because they, like the Church of Rome, 2. Thess. 2.10. received not the love of the truth in these things, therefore God must needes give them over to beleeve lies in other points: and because in these things their feare toward God is taught by the traditions of men; therefore the wisdome of their wisemen must needes decay, Isa. 29.13. Mat. 15.8. and perish. A proofe whereof wee have seene in the Appealer now B. of Chichester, Dr. Iackson [Page 25] and others justified in their errours, by the reward they obtayned for them: as also in their approved friend the Bishop of London, who, besides the erecting of Altars and Images, hath not shamed to urge the Edict, forbid­ding to write, dispute, or preach against the Arminians. And to put Mr. Davis by the lecture at Christs Church, because he would not subscribe to this, that in baptisme orginall sin is wholie taken away in all Infants baptised: Which is as much as to say, that the Sacraments confer grace ex opere operato, & to overthrow all that the Scrip­tures say of Gods eternall election of some, and leaving of others. It is true that when the parish besought the Bishop, to admit Mr. Davis; answer was made, he had not satisfyed his poser in that point of baptisme; where one may see, that whereas some say, there must bee Bishops to trie such as would be admitted to cures; or lectures; this is but a mockerie, the Bishops stand like great Andirens in a chimney, which only serve for pompe, and shew, all the burthen lies on the creepers their Chaplaines: which worke might be better, and more uncorruptly performed by three or fower learned Ministers, dwelling neere the parish, and being such as doe the worke of Christ in their owne charges.

For though the Bishops have not yet put that to every one which was put to Mr. Davis; certainly if their Hierarchie stand, the power therof must needes in­crease, till they force all to subscribe to these, or worse things, or suffer themselves to bee silenced. And how prone divines are to follow, and flatter them, is manifest in this B. of London, who being in high favour, mighty, and able to reward whom he list, is flattered and humou­red like a Pope by the Bishops, Prelates, and Preachers. And because he is in such honour, and authoritie; therefore it is held great presumption to taske, or que­stion [Page 26] any thing he doth: the Prelates that are best af­fected dare not, lest they should be counted captious, envious and factious puritanes: ordinary Ministers are over-awed by his power. And yet because some have adventured it, he shamed not openly to complaine of them to the King, Feb. 15. 1631. Ier. 6.16. in his last sermon on that text of Iere­mie, Stand ye in the waies, and see, &c. And first to infer that the Lent fast may be called the old and good way: that yet manie are so bold as to say, wee wil not walk in it. That disobedience to God is commonly accompanied with disobedience to the King; and disobedience to the King, with disobedience to God, which is true, but not as he meant it, that they that doe not obey the Pre­lates in such things are disobedient to God, and the King. For if Prelates bind heavie burthens on men, and strive to make them subscribe to errour, whether it be right in the sight of God to hearken unto them more then unto God judge ye. Act. 4.19. Againe he inferred from his text, that if Kings doe not defend the Church, God justly suffers the people to disobey them: which is true, if you take it of such Church Governours, and ordinances as Christ ordained; but not as the Bishop meant it, of English Bishops, and their power, constitutious, Rites, and cere­monies, as if he, and a few such Prelates as himself, were the Church of Christ, making it a great greivance, that any suffered to write, or preach against their practises (which is the only hell they seeme to feare) or to have the benefit of a prohibition, when they are plagued for it in the High Commission, where in though he did not plainely threaten the King, yet his speech glanced that way.

It is true, that he said much for the authoritie of Kings, obedience to them, and against the disobedience of subjects, which doctrine he pressed not against the [Page 27] Papists, whom he scarce named in his sermon, so far is he from the old way of Protestant preaching; but against such as he esteemes puritans, and in such cases, as were agitated the last Parliament; also in prohibitions forbid­ding the convincing of the prelacie, or their govern­ment, traditions, and ceremonies, Arminianisme, or any other points of revived Pelagianisme, or poperie, & as an enemie of calling Parliaments, & of other proceedings in such cases. That he said that this was a fit subject for the court: for there never was disobedience abroad, but there was a Court conventicle at home, which was the head, or cause of it, striking at them. Who as he said, as well in State policie, as in matter of Religion, find out new waies, and will not walke in the old, and good pathes: which was not so true of them, against whom he intended it, as of his bosome freind the late Duke, of Buc: or of himself and his faction, as the sequell wil ma­nifest: and namely, that they have traduced, and wre­sted the most honest counsailes, and indeavours of the most noble Counsellours and wisest Parliaments, under pretences of maintaining the prerogative, a trick that they have rather learned of Davus in the Comedie, then of Christ in the Gospel, or if of any in the Scriptures, then of proud Haman, who, for his hate to Mordecai, Esth. 3.6.8. said unto the King touching the Iewes, It is not for the Kings profit to suffer thē, or of the high Preists, Scribes, and Pharises, who with praevaricating devices would prove Christ, and his Disciples, that convinced them of errour, and malice to bee enemies of Caesar, and such as forbad tribute.

In the primitive Church, when Christians talked of the Kingdom of Christ and the comming thereof in the free power, and use of the Gospel, and ordinances of Christ, their enemies perswaded the Emperours, that [Page 28] this doctrine endangered the Imperiall government, the taking of the Empire from him, and was against his pre­rogative. So when any talke of the restoring of Christs Kingdome, and ordinances in the government of Paro­chiall Or El­ders. Bishops, and of the abolishing of Diocessan and Provinciall Bishops, and their unprofitable traditions and ceremonies; the English Prelates say, this endangers the Regall authority, and is against the Kings preroga­tive, and government; yea that is to refuse the old paths, the good way of God, and their King, and impudently say, non ambulabimus in ea, wee will not walke in it; as the Bishop inferred on that text, Which indeed may ra­ther be said of the Bishops themselves, and their defen­ders; for though one prove never so plainly, that the government of Diocessan Bishops, though as old as the pretended primacy and usurpations of Antichrist, is but a new way, and very pernicious to the kingdome, and people of Christ, and to the honour, peace, and happi­nesse of that King and kingdome that maintaines it; and further that the government by the common counsell of the Act. 6.5. Cha. 15.22 Cha. 20.17 28. 1 Cor. 5 4. Tit. 1.5. Iude 3. Presbyters, and voices of the brethren, members of the congregation, is the old, and good way of God, best for his Church and service; and likewise that the convincing of Pelagianisme and Popery, defending of the truth, contending earnestly for the faith, that was once delivered to the Saints, and walking in the light thereof, are the old paths, the good way, bee they pro­ved never so old, never so good, the Prelates and their pertakers, doe but geere and scoffe at them, and further are so impudent as to say, non ambulabimus in ea, we will not walk in it. Their manifest hating & persecuting such as shew them these old paths, this good way doe suffici­ently prove it. Iudge then, Christian Reader, if the Bi­shop have not abused his Ier. 6.16 text, and that Princely and [Page 29] most honoured audience? Is such a man fit to governe and order one of those two fountaines of learning, and nurseries of Divines, the Vniversity wherof he is Chan­celour, and most of the affaires of Religion in his Ma­jesties dominions, as a Pope of those Kingdomes? or to be the spirituall guide of Princes, and Councellors, who onely besides the Bishops, beare all the sway in matters of Religion? How is it possible that they should be well informed by such Prelates, or their partakers? And yet God knowes, and we see it plainly, they will heare no others: no not though it be manifestly proved, that the Prelates are as deafe and obstinate in these points, as the Pope, Cardinals, and Iesuites are in these points, and in others. Neither let any man thinke it strange, that these shall be compared to them of the Church of Rome. For the Bishop of Rome, and his Clarkes, that are now cor­rupt in the superlative degree, were not so bad in the dayes of the first Christian Emperours: but beginning then to make the word of God of none effect by their traditions, power, and ceremonies, they grew worse and worse: and so have our English Bishops, who follow them apace. See an instance in the worst sort of Pa­pists.

The Iesuites being banished for their practices out of the State of Venice at Padua, Quarrels of Paul. 5. lib. 2. p. 94 were found many copies of a certaine writing of 18. Rules, under this title, Regu­lae aliquot servandae, ut cum orthodoxa Ecclesia verè sentia­mus. Certaine rules to be observed, that with the orthodoxall Church we may judge, or hold aright. In the third it is or­dained that men should beleeve the Hierarchical Church, although it tell us that that is blacke, which our eye jud­geth to bee white. Would not the Bishops have us be­leeve the Hierarchicall Church of England, when it saith of the Presbyterall government, that it is blacke, [Page 30] which our eye judgeth to be white? And of the other side, of their owne dominion, and traditions, so con­trary unto Christs, that they are white, which our eyes see to be black? In the seventeenth, there is a prescrip­tion to take heed how men press or inculcate too much the grace of God. Doe not the Arminian Prelates teach us the same lesson? Bishops were not so corrupt, or blinde, in Queene Elizabeths dayes; they had not this art: but see­ing their office and authority hath no root in Christ, the Truth, it is not of God, but of mē, they cannot but grow worse and worse. They that thinke it strange that En­glish Bishops should be Iesuited, must yet confesse, that it hath beene affirmed of the late Duke of Buck: and some others of their abettors, supporters, and confede­rates. Howsoever we may see, that these and the like, are the fruits of maintaining their government, ceremo­nies, and traditions, against the light of Gods truth. All these, and divers other corruptions in religion, and mischiefes in the State, are crept in, and covered under the Curtaine of Church power, in matter of order, decency, and things indifferent: And if they be still maintained, greater abominations must needs follow: things cannot but grow worse and worse, both in Clergy and people: ignorance and errour must needs be thereby more and more ingendred and propagated.

For they see well enough, that many are so observant of these traditions and ceremonies, that they dwell in them, they serve them for an entire Religion, or a cloak of one, and of mocking, and persecuting of professors: they have little or none besides; no love to the preach­ing and hearing of Gods most holy word, wherby faith, knowledge, repentance, humility, and other graces are wrought in the soule; but like many simple, and igno­rant women, that will needs weare kerchers at their [Page 31] churching, and yet in the afternoone, or soone after, run to playes and alehouses: they are very observant of such ordinances, and yet seldome come to a Sermon, and scarce once a yeare to the Communion. And these and others are not ordinances, and ceremonies so innocent, indifferent, and profitable, as some would make them. Yea therefore it is but a meere mockery and delusion, to say, that though they be in themselves indifferent, yet being commanded by authority, they become necessary; and men ought to be conformable, not onely that they may hold their Ministery, and doe good in it, but even for conscience sake. For 1. the Article saith, They may be changed according to times, and mens manners; but the times, and mens manners, who now make a religion of them, and a cloake of persecution, do require that they should be changed and abolished, therefore they ought to bee changed and abolished. 2. What a gappe doe they hereby open for authority to impose what it list, and to have it received by the same argument, though superstitious, and hurtfull to the kingdome, in the free power of the word preached? which is to abuse Princes and Synods, and to infer they may impose, maintaine, and increase ordinances and ceremonies, that thus make the word of none effect. For grant that they may im­pose these, and it followes, they may impose others as hurtfull. Yet some are not ashamed to preach and write much in the defence of them: Coloss. 2.8 2 Cor. 4. but this is after the tradi­tions of men, after the rudiments of this world, and not after Christ, to corrupt the earth, and preach themselves, not the Gospell; when they should rather put the higher powers in minde of that, Why tempt ye God, Act. 15.10. to put a yoake upon the necke of the Disciples, which neither our fathers, nor we are able to beare? wherein they are the lesse excusable, that they doe not pretend Peters chaire, or that their Church cannot erre.

All which I urge, not to drive men to helplesse op­position now, much lesse to separation; but to perswade all to seeke and pray for an effectuall reformation. For can these things become necessary & pleasing to God, be­ing cōmanded by authority, which thus make the word & ordinances of God of none effect, & are an unnecessary and a popish yoak, and only pretended to be done unto edifying? 1 Cor. 14. [...]6. Indeed the Apostle saith, Let all things be done unto edifying. But these things as you have seene, doe not edifie, but hinder the free preaching of the Gospell in divers particulars, as also diligent hearing, faith, know­ledge, and other graces; nourish ambition, temporizing, lukewarmnesse, and ignorance; and withall carie this mischiefe along with them, that be they never so unne­cessary and hurtfull, yet God must not have one servant to manifest so much, no nor to speake in his cause. For if any doe, presently to choake him, they brand him with the name of a Puritan, and a factious fellow: and if that will not serve, they can suppresse him with po­wer, he is troubled and silenced, the Church must bee deprived of him, for stumbling at a popish ceremony, though he be otherwise never so peaceable, sincere, lear­ned, painfull, and powerfull: when Diocessan Bishops were first ordained, they had not this power, much lesse in such cases.

In the booke of the ordering of Priests and Deacons, they say, there were alwaies Priests, that must needs bee Presbyters, in the Church: If so, what a mockery is it to retaine the name Priest, as an order of the New Testa­ment, and neither distinguish that name from the sacri­ficers of the Law, nor let them exercise the office of the Presbyters, which was as well to rule their owne flocks, as to preach, and administer the Sacraments? what a mockery is it to stand so much on the surplesse, the [Page 33] hood, tippet, and square cap, worne with such glory, and superstition by the Papists, and in the meane, by all these things to bring religion out of square, and deprive the Church of her better ornaments, good Preachers, El­ders, hearers, faith, knowledge, humility, zeale, and o­ther graces? what a mockery is it to ordaine, Can. 48. that no Cu­rate, or Minister, shall bee permitted to serve in any place, without examination, and admission of the Bishop of the Dio­cesse, or Ordinarie, in writing under hand and seale. Can. 51. That no strangers shall preach in Cathedrall Churches, but such as are allowed by the Archbishop, or Bishop. Can. 52. That the names of all Preachers strangers, that shall preach in any Church, shall bee taken by the Churchwardens, &c. when all this is extended against few, or none, but such as stumble at some rites, or ceremonies, to keepe them from preaching, and have them silenced? and in the meane while divers ignorant and idle drones, non-residents, yea Arminian, and popish teachers, such as Doctor Price of Westminster, lately de­ceased, are admitted to have and hold the cure of soules, and the Bishops use this their power to hinder the peo­ple from choosing zealous Ministers, that subscribe to be their Pastors, or helping Lecturers: they reckon such dangerous: and if they have got admission, they shall be watched, yea made offendors for a word, Isa. 29.21. and turned aside for a thing of naught. If in the meane they will needs bee diligent, they may with much adoe preach the Gospell, and apply it against Poperie, but not the whole counsell of God; not a word against growing Arminianisme, much lesse for the Eldership, or against the Hierarchie, and traditions.

What a mockerie is it to appropriate unto themselves and their Officials, all Ecclesiasticall discipline, and espe­cially that sacred and dreadfull power of excommunica­tion; when in the meane they exercise it against few, but [Page 34] such as are against their hierarchie, rites, and ceremonies, or men that have failed to appear to answer for the ope­ning of a shop doore on a holy day, or some such triviall offence? If a man plead necessity, and want constrained him to it, or that God saith, Six dayes shalt thou labour, &c. neither reason, nor the holy Scripture can be heard against their government, and traditions: but they know how to geere him out, like the proud pharises, that said, Thou wast altogether borne in sinnes, Ioh. 9. and dost thou teach us? And indeed an incorrigible swearer, fornicator, drun­kard, blasphemer, or heretike, may more easily escape their power, then such a Puritan, as they terme him. And if he offer to prove that in this, or any other thing be­longing to their government or ordinances, they are somewhat Antichristian; Doctor Lambe, or any like monster, may live more peaceably, amidst all his known abominations, then such a wicked Puritan heretike, as they call him. And in the meane while, they are asha­med to make the name of a reformation as odious to all, as it is to themselves, and even to glory in their Church, as the most pure and Apostolike that ever was since the Apostles; not counting it in those Pastors and people that zealously and religiously preach, and heare the word, to have it followed: for the Prelates would not have such counted to be the Church of England, nor scarce of it; but themselves assembled in a Synod, which they call the Church representative; or as they are considered with all their traditions, and all the most conformable observers, and maintainers of them. These make that Church that so glorifieth her selfe, like Lao­dicea, Rev. 3.17. that said, I am rich, and increased with goods, & have need of nothing: and knew not that shee was wretched, and miserable, and poore, and blinde, and naked. Wherein they that are so mighty in power, and so able to reward men, [Page 35] cannot want flatterers and learned champions, and so the great places of the hierarchy serve to corrupt men, and to make them mould religion after such mens pleasures, as can advance them; like as wofull experience hath also shewed in the Arminians, Isa. 29.13.14. Their feare towards God hath beene long taught by the precepts of men: and so be­cause they as the Papists received not the love of the truth in matter of the Eldership, Hierarchie, traditions, ceremonies: 2 Thess. 2.10. therefore God gave them over to strong de­lusions, to beleeve popish and Arminian lies: and because they received not the love of the truth against those Ar­minian errours, God that is ever just, must needs give them over to greater blindesse, and error.

Such are the fruits of the Hierarchie, and the humane invention, and defence thereof. Reverend Hooker, as they call him, shall in those cases bee of more authority with these men, then St. Paul; so much are they wed­ded to the traditions and ceremonies of their Church. All these traditions, inventions, officers, Courts, and superstitious rites, were not invented, much lesse pro­posed to be received as lawes, in the time of the Fathers, as now by the Episcopall power: and if they were, there is (as was shewed) no reasoning from the consent or connivance of the Fathers, if the institution bee not warrantable by Gods word. There were then divers things which had got beginnings in those times, against which the Fathers did not much inveigh, because they were then held indifferent, and not established as since for matters of faith, and necessitie, as the primacy of the Pope, single life of Priests, set fasts, deferring baptisme till death, the use of salt, holy water, and divers other things in their rites; the antiquity whereof makes them never a whit the more lawfull. Ioh 8.44. The devill was a seducer and a lyar from the beginning.

Whether it were in a vaine policie of some Bishops of those times, the sooner to draw Iewes and Heathen to Christianity, as some of ours pretend the indifferen­cie, and wisedome of using some Romish rites, the bet­ter to draw Papists to Church, or for other like reasons. Sure it is, that many institutions of religion began in those daies to be taken from the Iewes, and ancient hea­then, as divers have proved to the Papists, out of their owne authors. Among others, Mr. Derlingcourt, Mini­ster of the Reformed Church of Paris, in his booke of the Iubilee, shewes in it many things; to omit other par­ticulars: Iubile of the reform. Chur. part. 2. c. 11. The whole Papall Hierarchie (saith he) is founded on the example of the Iewes, who had their soveraigne Pontife, their sacrificers, and their Levites, and among them divers orders, and functions. And that the Church of Rome hath founded her Hierarchie, and the diversity of her orders on the example of the Iewes, besides that the thing is cleere enough, the Author of the Canon Decretis acknowledgeth it: And Polidor. Virg. de invent rerum, lib. 4. cap. 5. & 7. where he also confesseth, Decree of Gratian part. 12. dift. 21. that the Romish Priests have borrowed of the Iewish Priests, the most part of their habits, & that it is most evident, that the institution is rather Hebraicall, then Apo­stolicall. And indeed the Apostles were never cloathed in the habits of Bishops, nor Popes. Reade on this subject, Pope Innocent the 3. Mysteriorum Missae, lib. 1. and the Bishop of Manda, Ration. divin. officior. lib. 3. And a little after. We have seene that the Church of Rome authorizeth her hierar­chie on the example of the Iewes, but shee also avoucheth that it is a pagan invention, for the decrees of Gratian, after hee had represented the diversitie of the Romane Clergie, compo­sed of simple Priests, Archpriests, Bishops, Archbishops, Pri­mates, Metropolitanes, Patriarches, Popes, addeth, that this diversitie proceedeth principally from the ancient Pagans, who had their Priests, their Archpriests, &c. a confession which is [Page 37] drawne from the Master of the Sentences, lib. 4. dist. 24. lit. M. The Bishop of Manda doth also acknowledge the same truth, Ration. divin. offic. lib. 2. c. 1. n. 22. But there is none more formall in this subject, then G. du Chol. who saith, G. du Choul dis­cours. of the Religi­on of the ancient Ro­mans pag. 337. & 335. That Romanes had another fashion of making their priestly digni­ties, as the great Pontifes, the little Pontifes, Flamins, Arch­flamins: just so as we have the Pope, Cardinals, Bishops, Arch­bishops, and Patriarchs, &c. And if we here observe it curi­ously, we know that many institutions of our religion are ta­ken and translated from the ceremonies of the Egyptians, and Gentiles, as are the copes, and surplesse, the Priests shaven crownes, the bowing of the head to the Altar, the sacrificall pompe, the musicke of the Temples, adorations, prayers, and supplications, processions, and Letanies, and many other things. which our Priests usurpe in our mysteries. Of which indeed many are anciently assumed of Christians; but that makes them never a whit the more lawfull. How little then doe they helpe themselves, who say, the Church of England in her hierarchie, and ceremonies, is most like to the Church which was soone after the death of the Apostles, that is, if it were so, as it is not; for they had not such dominion over Presbyters, nor such Courts, Chancellors, Deanes, Officials, power in probates of Testaments, to governe, and command, give licences, and dispensations; nor such rulcs, and canons to suspend and silence about surplesses, ceremonies, &c. nor yet such service, and ceremonies: and if they had, yet that were nothing, being thus invented, and received by the Papists, and after retained in the English reformation, either for policie, or for the profit and honour that comes by them. Many more zealously defend these, then they doe the Gospell against Papists and Armini­ans. Surely the Angell speakes not of such men, but rather of such in the reformed Churches, as have aban­doned [Page 36] these inventions, Rev. 19.10 Eph. 1.13. when he saith, I am of thy bre­thren that have the testimony of Iesus; which is to have the marke or seale of God in the forehead, by professing they will receive no other doctrine, and religion, but what is rightly drawne from his testimony; as on the contrary, to professe the Romish faith, and superstition, is to have the beasts mark in the forehead by profession, and any way to defend it, is to have it in the right hand by operation: and therefore though it seeme harsh to say, that the champions of the hierarchie, and ceremo­nies, have the mark of the beast, because in other things they are Protestants; yet can it not be maintained, but that they are guilty of having some part and print of that marke, because they obstinately maintaine them against all proofes, shewing them to be popish, in favour Iew­ish, and Heathenish, against the word of God, and to make the same of no effect, in divers particulars. The wisedome of God saith by the Apostle, Tit. 1.13. Rebuke them sharply, that they may be sound in the faith, not giving heed to Iewish fables, and commandements of men, which turne from the truth. So doe these in England, in divers respects. Because while some Prelates and Ministers make a noise and a blustring, with crying out against Puritans, and a great flourish with exalting the name and authority of the Church in such cases, and the ancient use of the dio­cessan and provinciall Bishops, ordinances, and ceremo­nies; Princes and people thinke they serve God in o­beying her in them, and therefore stop their eares to all proofes to the contrary, and mocke at them (like the Bishops, that both scorne, and suppresse them all) even as others did in the Church of Rome, in the same and o­ther causes; who otherwise had never attained that do­minion she thereby got, nor to have her traditions, er­rours, and superstitious rites received for lawes: which [Page 39] were the terrible fruits of mens blind obedience to pro­vinciall Bishops, and their power, and ordinances; which ever increased more and more, as they were more and more obeyed, and defended, to the great hinderance of the kingdome of God, and the due preaching and obe­dience of his word.

And though in England the hierarchy and her tradi­tions and injunctions have not had so many and so bad fruits, because it hath not reigned so long; yet as wee have seene for the time, they have beene, if not alike, yet very injurious to Gods kingdome, and the good of the Church. It helpes them not to say that some great Divines in other Churches have approved them, or counted them tollerable. For strangers cannot so well see the fruits of them; and bee sure, that if they were brought into the Reformed Churches of Germany and France, divers would bee found to receive them, and give arguments of their necessarie use, they are so full of honour, and profit. For we have lately seene it in Scot­land; and we know the Scriptures say, Deut. 16.19. Gifts blinde the eyes of the wise. This made them thinke it a sufficient au­thority, that the ancient Church invented and used dio­cessan and provinciall Bishops, though in a manner dif­ferent from ours; that not onely Councels, but even Emperours and Kings confirmed and augmented their authority, and that much good might bee done by the same.

When first King Edward, and after Queene Elizabeth came in, the Nobles and people were almost all Papists, and it was thought they would bee the sooner drawne to Church, if Bishops, and their power and authority were retained, having still their Courts, Chancelours, Officials, Deanes, Subdeanes, Quiristers, Organs, Sur­plesses, and other habits, the crosse in baptisme, knee­ling [Page 40] at the receiving of the Sacrament, bowing toward the Altar, and divers other ceremonies. For this end also the forme of Common Prayer, & Service was little altered, but taken out of the Masse-booke, and put into English: which makes many Papists in Germany and France say, sure the Romish is the true and right religi­on, else the heretikes in England would never have re­ceived so much of it: for some have avouched it to my face, that the service there is nothing but the Masse in English: others, that it wants nothing but the conse­cration. These things thus retained, it was also thought that popish Kings and Princes would be the lesse offen­ded; what marvell, seeing the Iesuites themselves are so well pleased with the ceremonies and service, that I heard one of them (God is my witnesse herein) make it his hope, that the maintenance of them against the Pu­ritans, Quovadis Sect. 4. would make England the sooner returne to Rome in the rest. Mine eyes and eares (saith Bishop Hall) can witnesse, with what approofe and applause divers of the Catholikes royall (as they are termed) entertained the new translated Lyturgie of our Church. Which is the lesse won­der, Cambden in an. 1560 seeing Pope Pius the 4. sending Vincentio Parpatia, Abbot of S. Saviours to Queene Elizabeth, offered to con­firme the English Liturgie by his authoritie, if she would yeeld to him in some other things. Indeed it pleased them so wel that for the first eleven yeares of Queene Elizabeth, L. Cooke de Iure Regis Ecclesi­astico. Fol. 34. Pa­pists came to the English Churches and service, as the Lord Cooke sheweth. All which things prove it to be a poore brag of some, who thinke it a good justification in the common prayer booke, that Papists have approved it; and could never finde any fault in it.

As it is true that there are many godly and zealous men (and some others also, who thinking it a glory to be of their party, are more of faction, then well groun­ded [Page 41] knowledge, and love to Christ) against the forme, and some other things in the book of Common praier; So is it as true that there are many both of the Clergy and laity, and some both learned and godly, such as sincerely love the preaching, and power of the Gospel, that yet hold the booke of Common prayer both tole­rable, profitable, and necessarie, and are not willing to heare any thing to the contrary: and therefore God may say of our times, as of those wherein Ieremy lived, Ier. 5.1. Run to and fro, and see now, if yee can finde a man that seeketh the truth. I would desire such to take a few things into con­sideration. Where first I must acknowledge, that though divers faults are found in the book of common prayer, which makes it so agreeable to the Papists; for there is scarce a Church papist in England that doth not applaud and admire it: yet doe I not finde it so corrupt as some would make it. In it wee finde this prayer: O God from whom all holy desires, all just counsailes, and all good workes doe proceed, give, &c. this is certainly translated out of the Romish Liturgie, yet is it in it selfe so faultlesse, that I will not dispute against him that thinkes hee may daily say it, either with a congregation, or in private: and so many other of the prayers, that is, if he doe not the lesse, but rather the more, hearken to Gods word in all points, otherwise his prayer will certainly be abominable.

But if all the prayers be as uncorrupt, why doth Dr. Iackson, with the consent and approbation of the Bishops, Pro. 28.9. Dr. Iackson. 1. part, alledge divers of them for points savouring of Armi­nianisme and Poperie? and if they bee so necessary to salvation, as some make them, other reformed Churches are but in an ill case, that have them not, so was the pri­mitive Church also, especially for three hundred yeares. Howsoever what need is there so much to flatter the Papists, as to translate prayers out of their Masse book, [Page 42] and do so many things in service after their forme when God saith, 1. Sam. 15.22. Isa. 1.12. Obedience is better then sacrifice, Who hath requi­red this at your hands? which are now so far from ma­king them come the sooner to Church, unles it be to continue papists there, and false brethren to us, that they hence draw arguments to strengthen them in their re­ligion, saying, sure theirs is the true religion, or else these parts of it would not be so constantly defended against the puritans; and in the meane that kept out, which Queene Mary ordained should be razed out of all bookes of Rites, used in the time of Henry 8, and Edward the 6, Hist. of the Councel of Trent. pap. 385. wherein God is prayed. To deliver the Kingdom from sedition, conspiracie, and the tyrannie of the Pope.

Can not other common praiers be made as good? The french Churches have some that are used, in the pulpit by him that preacheth, and no other, that so he may not make a sufficient Religion, & service of praier, nor account the cure to be served without preaching. In them they pray. Deliver thy Churches from the mouthes of ravening wolves and all hirelings, who seeke their owne ambition, and profit, and not the exaltation of thy holy name, and the salvation of the whole flock. This also is ordinary before sermon to pray, that the word may be then prea­ched, in that puritie and sinceritie, wherein it was left by the Apostles and Prophets. So that the preaching of the word is not hindered by their praiers. Whereas in many Churches, they have nothing on the Lords day but the common prayer: which many both of the Clergie, and people doe so highy extoll, that they make an entrie Religion of it, and not only neglect, but even despise preaching in respect thereof. Many nonpreaching Ministers make it the pretext of their idlenes, and others of their nonresidence, and pluralities, saying the people [Page 43] have one to read prayers, and the service is performed. And that (say many) is sufficient, if they had no more. It is to no end to tell them that God saieth. My people are destroied, or lead into Captivity for lack of knowledge; Hos. 4.6. Rom. 10.17. that faith comes by-hearing, and preaching; that certaine of the praiers are for knowledge: for they yet dare say, it doth more hurt then good: therefore they are all for common praier: which divers worldlings, usurers, drunkards, whoremongers and other earthly, and pro­phane people, second, and confirme, making it their whole Religion, and admiring it above measure, because it doth not tax, and touch their sins, as preaching doth; it serveth not for doctrine, reproofe, correction, and in­struction, as preaching the scripture doth: which there­fore they have in contempt, and hinder, and slander the same, and all the truest freinds, and followers thereof: and yet in the meane while, they would not only be thought the better sbjects, but the better Christians, and the fitter to be Churchwardens; yea and to beare greater offices in the Church, and common wealth: they count themselves more truly religious, then the greatest preachers, and hearers, because they thinke they love the common praier booke better, and it serves them for a Religion, and a cloake of scoffing persecution, and some of them to be Church Papists, and false brethren, under the name of protestants: whereas if the com­mò praier booke were not, or there were only such like common praiers, as are used by the French, and dutch in the pulpit, they could not but make more profession of love to preaching, and hearing of Gods word, other­wise they would appeare to bee, either without Reli­gion, or more open adversaries of our Religion, and so lesse dangerous.

In the French and dutch Churches they are not trou­bled [Page 44] with such dumbe Ministers, nonresidents, Church papists, and prophane mockers: they that have least Religion speake no hurt of knowledge, preaching, and hearing: for if they should they know, all men would crie out of them, as of papists, or Atheists, and order would quickly be taken with them by the Elders: they could not passe as ours doe, for the better men, and fitter for offices. The Bishops see all this, and yet favour them the more of the two, as being ever verie confor­mable, and lesse dangerous to the Hierarchie: so carefull are they that there may be nothing in their Church like the Eldership ordained of God. Churchwardens, and sidemen are but a mockerie of it, these places being given to all sort of men, drunkards and others: when the parson also is a tiplar, a nonresident, or preacheth little, there is a flock strangely governed. And thus the word of God is made of none effect by the Hierar­chie, & the traditious thereof, and namely by the much defended, Tit. 1.13. and admired book of common praier: & thus these ordinances of mē turne from the truth, as Tit. 1.13

It wilbe objected the abuse of any thing in Religion should not take away the use of it, which you grant. I doe so, but that is in the things ordained of God, as the Eldership, the Lords prayer, the use of the Psalmes and some formes of blessing, Nomb. 6.23. Rom. 16.24. 1. Cor. 16.23. like those Nomb. 6.23. Rom, 16.24. Which being common prayers, serve to justifie the use of a few such common praiers as may be in the reformed Churches: but not the hierarchie ne­ver ordained of God, nor a service booke taken out of the Romish liturgie, in such a time, and for such reasons, as it was: serving men for a whole Religion, and thus making the word of none effect. For if those reasons had beene good of drawing the papists the sooner to Church &c. there are not the same now, when almost all goe to Church; the Recusants though many are [Page 45] nothing in comparison of those times; and by Romish subtiltie, the booke of service is turned to doe hurt to our religion, as abovesaid. Now to call for the use of the service book and extoll it, is nothing else but to temporise with popelings to emulate knowledge, prea­ching, and writing, and to provide one naile to drive out another, at least in such points as touch mens cor­ruptions in doctrine, and practise: which was a sleight used of old by the Romish clergie: for when the Pre­lates saw preaching discovered their errours, and ti­rannie; they to put off that, and yet to seeme no lesse religious, fell to extoll the use of their service, and masse, and cried out for devotion, peace, and obedience to the Church, and above all for praier; wherein divers flattering, and ambitious preachers, and even most of the English Bishops themselves, follow them apace, and that in these daies while men complaine of corruption in the clergie, and the increase of Arminianisme, and po­perie, witnes Dr. Cousens his cousening devotions, ap­proved by the Bishops, and divers sermons, Speeches, and practises of theirs to the like purpose: But marke what God saith; He that turneth away his eare, from the hearing of the Law, even his praier shal be abomination. Pro. 28.9. What will become then of their devotion, who not only turne away their owne eares, but even the eares of others also frō hearing the oracles of God, both in this point of the Eldership, and in those maine points of the Gospel, touching Gods free grace, and power in elec­tion, conversion, perseverance, &c. It troubles them much that men should have knowledge, preach, or write in these points, while in the meane they can let the contrarie doctrines passe in the books of the Appealer, Dr. Iackson, and others: these trouble them not in a time when papists, & Arminians strive to infect Princes & [Page 46] people with such Pelagian and popish opinion? God commands to contend earnestly for the faith, which was once delivered to the saints, Iude. 3. they yet presume that it may be forbidden in these cases, so the people be stirred up to praier, peace and obedience to the Church. I know the daylie exercise of praier may be much urged: but by whom? by men that sincerely love preaching, and hearing in all things that God hath revealed, & taught; and do not set the ordinances of God one against an other, that is, doe not urge praier as enemies of prea­ching in many points, like the papists; norn aemula­tion thereof, as those that oppose praier to preaching, to eat out knowledge, and bring-in blind devotion: these have but a forme of Godlines, and scarce that, wee had need to pray continually that God would purge, & rid the Church of such hipocriticall wolves.

It is a principle of Gods covenant of grace, that he will give us Pastors according to his owne hart, that shall feed us with knowledge, Iur. 3.15. and understanding: knowing, that is, a curse to bee led by blind guides, & left in igno­rance: they yet presume that Pastors may be hindered, and knowledge forbidden in these things, so people be but incited to building and repairing of temples, praier, &c. As if God would heare such as will not heare him, nor suffer others to heare him in such points, but pu­nish, & terrifie such as produce any proofes in such cases, either in print or pulpit: which is not to prevent schisme, and presumptuous curiositie, as they pretend, but to make way for Arminianisme, and poperie, and against all opposers to say with them in the Psalme. Let us breake their bonds, Psal. 2. and cast away their cords from us: and should therefore be answered, with that of the A­postles. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye, we reade of some [Page 47] that devoured widdowes houses under colour of long praiers, I pray God these doe not devoure Churches, & states, yea the faith it self, under colour of long praiers, Math. 23.14. and standing, soe much for the use of the common praier booke as the Papists did for theirs. For are not ours men as well as they? And hath not England also an Hierarchie, and many places of honor, and profit in it? Are they not oft bestowed on such as set the fairest co­lours on the Hierarchie, and ceremonies, and oft on such as have flattered the Duke, and such other masqued Agents for Arminianisme, and Poperie? And so they serve as baites to corrupt, and make the ambitious, forme and mold Religion to the opinion, and pleasure of such as can advance, and make them double beneficed men.

The Cardinall of Monte, (Prince Legate in the Counsell of Trent, under Paul the 3, Historie of the Coun­cel of Trent pag. 191. and after created Pope by name of Iulius the 3,) hearing the complaints against nonresidents, said. That the absence of the Pre­lates, and other Curates from their Churches is the cause all the mischeifes of the Church. For the Church may be compa­red to a ship, the sinking whereof is ascribed to the absent Pilot, that should governe it, if he were prefent. It shewed to them that heresies, ignorance, and dissolution doe raigne in the peolple, and bad manners, and vices in the Clergie, because the Pastors being absent from the flock, no man hath care to in­struct those, or correct these: whence ignorante, and unlear­ned Ministers have beene promoted to Cures, and Bishop­wricks; for in regard they neede not execute their dutie in person, no fitnes is necessarie. Divers Prelates following him. But the Bishop of Vesone said, that the residing of Bishops, is notable to make the Clergie live holy; for that besides the general exemption of all Regulars, everie Chapter hath one, and there be few particular Preists that want it. [Page 48] The most followed his opinion, that it was necessarie to command residence, And to take away exemptious, pluralities, and dispensations that hindred it: But it was af­ter seene, that if, this were don, the authoritie of the Pope, and Cardinals would be overthrowne: there­fore it was ever hindered, though the Bishops laboured to regaine their power to superintend, and shake of the Popes yoake, by offering to prove that Residence, and jurisduction of Bishops are de jure divino: for the Regulars, were still protected, as champious of the pa­pacie, and the Popes authoritie, and dispensations were cunningly reserved. Indeed much was restored to the Bishops in doubtfull tearmes to superintēd, as Delegates of the Apostolick sea: but they could not regaine all, because it was perceived that would shake the greatnes of the Pope, and Cardinals, reforme them, make them reside, and the Bishops would be made so many Popes in their owne Diocesses: Ibid. p. 170 219.496. & 497.501 & 502. For if it were once decided, that they had the Charge from Christ to governe the Church, it would be decided also, that they have from him authoritie ne­cessarie for it, which the Pope could not restraine. They tooke this to bee proved by that Acts. 20.17. Take heede therefore unto your selves, Acts 20.17.20. and to all the flock, over which the holy Ghost hath made you Bishops. Which indeed is against the Pope, and all diocessan Bishops, as being spoken to the presbiters: this and other places abovementioned being their letters patents, to governe the Church to the worlds end. Therefore when the Bishops had almost gained their cause by pluralitie of voices, the Pope, and Cardinals cryed out against it, Every one thinking he did already see Rome emptie of Prelates, and deprived of all pre­rogatives, and eminence that the Cardinals should be excluded from haveing Bishopwricks, and all from pluralities, that no Bishop, or Curate might have an office in Rome, nor the Pope [Page 49] dispence in such things, which are most principle in his power: so his authoritie should be much diminished, and that of the Bishops enlarged, therefore they thought these novel­ties aymed to make many Popes; And afterward, they would neither have that point of residence, nor that whether Bishops be instituted by Christ and superiour to Preists to be disputed, and concluded, though many Bishops oft laboured therein.

But the Bishops of England, takeing the later for granted, have what those others could not attaine: they have no Pope over them to take away their power, unles peradventure sometime such a one as the Duke of Buck: was, who after his way increaseth, but doe them­selves dispence with pluralities and uphold nonresi­dents and Arminians as the surest champions of their hierarchic, such as doe not so much make ready a Cler­gie for Christ as Antichrist. They superintend over all preachers in their Diocesses, with such unlimited power as the Trent-Bishops could never attaine, that all must subscribe to them and their constitutions, and none may preach, dispute, or write for the Eldership, and against the hierarchie, and Arminians, nor scarce against other poperie; which makes men say; they are Popes within themselves, and this power cannot rest heere, it wilbe more Antichristian, if it be not taken away. The French Churches though oft troubled with wars, and hurliburlies are yet in better case herein, seeing they may write, print, and preach any divine truth, though most repugnant to the Popish Bishops, that live among them, and cannot hinder them.

Indeed he that considers it well, shall find that though the Conncel of Nice, made the Bishops of Rome Patriarchs; yet they did not for 300 yeares after raigne so much over Presbiters; in such cases as the English Bishops doe.

Let us not wonder then when wee see that many great Schollars, & som that have beene good preachers, when they have attained these great places, and double benefices, or are in possiblitie of comming to them, or haveing living under them, should bee so loth so see any thing against them. For gifts blind the eyes of the wise, and their ignorance in points of nonresidencie, the hierarchie, and traditions, is a punishment on them for their frowardnes, wilfull blindnes, ambition and cove­tousnes; at least for making tradition sufficient au­thoritie in such cases. For indeed few men, such is the weaknes of corrupt nature, can be willing to see that, which would hinder them from subscribing ha­ving a good living, or make them sorrie they had sub­scribed, or to be adverse to that, against which they may not be suffered to speake, much lesse, to preach, or write, and least of all to reforme, or amend: as also because if they stir never so little in these cases, they are sure to loose their liveings, to bee by the Bishops, and their champious silenced, with scoffes, power, and terror, in stead of good arguments; and so to be in more danger then popish Preists and Iesuits. Some therefore will have no knowledge at all in such points, least it bring them to miserie, others thinke it best to keepe their knowledge to themselves, leave the amendement to God, and in the meane doe the best good they can by their ministerie in other matters: but the most know little of this argument, Math. 13.11. because it is not given them of God to know it. They therefore thinke all these things to bee lawfull, necessary, and the obedience an acceptable service to God, because commanded by au­thoritie, and in some sort ordained, and used by the an­cient Church. This is as if they sayd, Kings, and Sy­nods may command what they lift in the Church: [Page 51] which is as good a warrant, as they had of old that made a calfe in Horeb, frequented the high places, or Ierobo­ams Calves, established by authoritie.

It is nothing that many of these men are learned, and of great knowledge, and good conscience in other matters. For God saith: For as much as this people, Isa. 29.15. draw nigh to me with their mouth, and with their lips doe honour me, but have removed their hart far from me, and their feare towards me is taught by the precepts of men, therefore behold I will proceede to doe a marveilous worke among this people, even a marveilous worke, and a wonder: for the wisdom of their Wisemen shall perish, and the understanding of their prudent men shall be hid. Wisdom should decay in some, and others should not dare to shew it. God that is ever just, must much rather doe it now to our learned, and Wisemen, seing he hath blotted out the handwriting of ordinances, which was contrarie to us, Col. 2.14. and tooke it out of the way nayling it to his crosse. For hath he taken them away that himself ordained, that men may loade us with others? doth Christ say, Rev. 2.24. I will put upon you none other burden, but which ye have already, hold fast till I come? And shall men bee perswaded that they may impose such as he never ordained, and as make the word of none effect? The hierarchie is not only in it self a hu­mane ordinance, but the Bishops seeme to looke to no­thing else but to uphold it, and such canons, traditions, ceremonies and service, as it hath invented, or received from men. Sometime hereticks, as Anabaptists, Arri­ans, or the like, and sometimes persons, stained with no­torious adulterie, or Simonie, are by them, and their of­ficials, questioned, and cast out, as in the Church of Rome. But these things, to rare, both may be, and are much better performed by Elders in the congregations, where such delinquents live; as also against all noto­rious [Page 52] drunckards, blasphemers, swearers, mockers, and other profane persons: of whom Bishops nor theire of­ficials neither doe, nor well can heare any thing; and if they doe: it is not amended, and therefore Diocessan Bishops serve not to looke to them, nor to nonresi­dents, nor to hinder the growth of Arminianisme, po­perie, &c. they can see them increase, and never stir against them; yea religion to be corrupted more, and never move to helpe it: but hinder them that would.

If some others be better affected, and would stir if they durst: this is Gods mercie to his people, who knowes, that if all Bishops were as corrupt, many would be ready to thinke, sure they hold the popish, or Armi­nian religion will serve to salvation, and they are wiser then wee. God therefore provides that some Bishops, and conformists should a little distast their Romish prac­tises, though they doe little, or no good against them, but in the meane they can not bate, a little of their hie­rarchie, traditions, and ceremonies, ordained, and com­manded by men; though they be proved to bee most injurious, and repugnant to Gods Kingdome, and the true peace of Christian Churches, states, and common­wealth, making the word of God, wherein their wel-beeing consists, of none effect, this is the order they preserve. No proofes of holy Scripture can be heard against them, either by the Bishops, by the privie coun­cell, or by our Princes, and Parliaments: but their feare toward God is, in these things, taught by the com­mandements of men, what marvaile then if not only in theire wisest councellors, but even in their most lear­ned Clergie, wisdome bee hid, and perished in divers points, and they become the scorne of all nations, and religions, for upholding religion in ceremonie only, & letting it in the substance thereof fall dayly at home, and [Page 53] abroade, & those of the papists and Arminians increase? If they had not such a hierarchie such ceremonies, and service to defend, and serve them for an entire Reli­gion, or a cloake of one, they could not for shame but defend the faith, and religion it self, and their brethren that professe it, which seeing they do not, what wonder if God plague them, not only with pestilence, famine, and shamefull foiles in war, but even with spirituall plagues, that their governers both spirituall, and Eccle­siasticall, should not see the things that belong to their peace, but have them hid from their eyes, and turne religion into pollicie, such poore policie, as serves to cousen the land of her religion, and her friends of true helpe when they have most need of it, and most trust to her; and to provoke the most high to bee their ene­mie, while they seeke to please his enemies? For the Spaniards and French have gotten aide of men, muni­tion, and shipping against those of the reformed Reli­gion.

The Protestants in other countries that thinke they may speake boldy, because they have smarted for tru­sting to the English Say, that all this shewes them to bee of a mixed, or middle Religion, part of the Romish, in service, and ceremonies, which are most defended, part of the Reformed in points of faith, lesse regarded, and part of the Arminians lately received, or tollerated; that as middle Counsailes, and courses doe usually displease both parties and give satisfaction to neither, so hath it beene in the Counsailes and courses of the English tou­ching Religion, and the defence thereof. For though they somewhat please the papists, yet they satisfie them not; but only imbolden them to get greater advanta­ges, for their Religion, to encroach, demand, practise, and by degrees prevaile by corrupting such luke­warme [Page 54] newters: that all these things are the fruits of the English hierarchie, and traditions, the Achans and Babylonish garments that trouble Israel; an hierarchie, and traditions, which taking their greatest authoritie from Romish usurpation, and superstition, bring forth such Protestants; and which therefore is a Church plan­ted accordingly. For, say they, in England it hath beene, and is taken for a sufficient conversion from po­perie to come to the Church to the service, and Sacra­ment: whereas in France, and other reformed Chur­ches, before any papist is received and counted a prote­stant, he is presented in the congregation before the preacher, who asketh him question to this purpose. First whether he hold the doctrine taught in the old & new Testament to be Gods, and sufficient to salvation? 2ly. whether he hold that the reformed Churches teach and hold the same doctrine in theire Religion, and he desire to bee of it? 3 whether he hold the Pope to bee Antichrist, and the Church of Rome the whore of Ba­bylon? And so he consenting to all this is received with joy; and there is no danger, that he should be false, or popish, who makes this profession, whereas in En­gland, where allare admitted without any such professi­on they may be true, or false, as they list. If they doe but come to the Church to the service, & sacrament, though they secretly favour the Romish religion, & it appeare to many in their practise, they may nevertheles be chosen parliament men, & if they doe but take the oath of alle­giance, as verie many papists have donne, who dares question them? which is the reason there hath beene so much disturbance in all the late assemblies of Parlia­ment, and so little fruit by them.

Some, say they, not only in private parishes but ever in the court have come to church, like Hēry Earle of Northāp­ton, he Duke of Buck: & others, and have favoured the [Page 55] hierarchie, & service, spake well of them, & of some mēs bookes & sermons as little or nothing repugnant to po­perie; and for it were content to bee reckoned prote­stants, that so they might get offices, honours, trust, and power in great affaires, make some pretences for the good of our Religion, or the state, but secretly carrie them for the advancement of the Romish cause. To ef­fect it the better, and withall to save themselves from danger, these, say they, beeing great, and able to helpe others to offices, and honour, plant such about Kings, as themselves are, and have had enow to applaude, second, and justifie them in their proceeding: for as the Apo­stle saith. A little leaven leaveth the whole lumpe, Gal. 5. [...]. how soever these, getting to be the Major and predominant part, will in time worke that there shal be no other but such, unles perhaps some that are neither hot, nor cold in religion, or being poore, or lesse potent, are forced for their owne private interests, to be silent, & in time to depend on them, or beswaied by them; and then they all, thus ingaged in any cause, are prone to justifie theire owne acts for good policies, and there is so little hope of getting sounder men into their places, that it must needes bee as hard and dangerous to convince them, as for an inhabitant of Rome to convince that Church of any errour; a Parliament of wise men sufficeth not to doe it: which hath beene the losse of the Palatinate, and the cause of all the evill our Religion hath suffered in Bohemia, Germanie, Frāce & at home. Eor say the for­raigne protestants, if the house of Austria & the French had not beene, sure they had such freinds in England, they durst never have attemtped that they did: that they that are such, or flatter such as are much infected with avarice, ambition, & lust, must needes be blinde in spiri­tuall things, especially in the matter of the hierarchies; [Page 56] wherein the devill labours to keepe them more blind then others, that so they may be unfit judges in the cause, and he may thereby set up traditions, to make the word of none effect, eftablish the tyrannie of the Bishops in the Church against the Eldership, and all the friends thereof, keepe men lukewarme, and newters, if not thus false betweene Christ and Antichrist; and so make way to bring England againe to Romish errour, or somwhat as bad: that such Lords were ever in grace with the Bishops, and the Bishops with them, because it troubles them not to have fellowship with Church pa­pists; so unlike are they to Saint Iohn, that would not come in the bath where Cerinthus was; that divers chap­laines & preachers also, set up, & fitted for their turnes, seeing them able to advance whom they would, have for their favour, broached, & maintained, Armini­an and popish tenets, wresting the Articles, and the very Scriptures to confirme them: and thus say they, the En­glish hierarchie, and service bring forth such counsellors, and protestants, and such counsellours bring forth such Bishops and Chaplaines. For if Princes or their favou­rites be but corrupted in religion, they cannot want flat­terers, both of the Clergie and others to corrupt, and be corrupted, to conforme, and be conformed to them. For one that is against them they shall have hundreds with them, as in Ahabs time: so miserable a thing it is, when they will not conforme their opinions to Gods word, but it to their policies and opinions, as one said to Micajah: 1 Kings. 22 13. The words of the Prophete declare good unto the King with one mouth, let thy word I pray thee be like the word of one of them. Constantius fell into Arianisme, & the Rivers and fountaines, the Bishop and teachers were corrupted.

To omit other instances, this desire of authoritie ho­nour, [Page 57] and precedence, was the bane of the Church of Rome, who being drunke with that poison, and thereby swolme with a monstrous greatnes, gave the cup to others: a cup that all nations are but to prove to drinke of. And indeed so much doe the favour of Princes and honours more then all other gifts, blind the eyes of the wise, and bring them to temporising, and spirituall igno­rance, that it may be counted a worke of Gods speciall grace, that any that seeke, or attaine wealth, honour, and authoritie should have the true knowledge and feare of God, seeing as Paul saith of them, that wil be rich, 1. Tim. 9.6 so it may be said of them that wil be honourable, and great they fall into temptations and snares, and many foolish, and noysome lusts that drowne men in perdition. And indeed such doe commonly so abound in sensualitie that it may be said of the most part of them. Psal. 49.20. Man being in honour, hath no understanding but is compared to the beasts that perish. For nothing makes a man more like a beast then spirituall ignorance, and sensualitie. Nothing makes a man more ignorant in spirituall things, nor more sensuall, then thirst after great places. Libido domi­nandi bestia ferocissima. It is with this lust after honour, as with that of uncleannes, the mind is so takē up with it, that there is little roome for better thoughts, and the spirit of God will not dwell in that soule, which is filled with such vainities, growes more and more emptye of grace. For surely many are cast away by the deceitfulnes of Balaams wages.

And God knowes that it is too manifest that many in the Church of England have beene made drunke with those Romish dignities, and rewards that remaine there­in; that men bewitched with these, or the desire of them, stumble into Arminianisme, and other errours, at the pleasure of them that can advance them: such are [Page 58] the fruits of those great places in the Hierarchie. For though the Duke were oft accused in Parliament, as an open favourer of Arminianisme, and a secret practiser by that, and other meanes to advance Romish Religion, & other notorious crimes; yet many divines continued his constant freinds, and advocates, and have directly, or indirectly, maintained, & propagated the same opinion and which is most miserable, the cheife of that faction, being Bishops and heads of Colledges, are they which now beare greatest sway in Religion, governe the Church of England, silence, and trouble whom they list, and in a manner give lawes to the whole Church in his Majesties Dominions. Neither can it be better til Achan be found out, the corrupting, and Romish places of the hierarchie, and such unprofitable traditions, and cere­monies taken away; but ever worse and worse. For these things that were at first held indifferent, and or­dained to make Papists come the sooner to Church, and to keepe unitie, and uniformitie, are now got into the place of the Scriptures, the Appealer alleadgeth the Ar­ticles wrested, and Dr. Iackson certaine clauses of the booke of comon praiers for Arminianisme, with such authoritie, as if they were the words of the Apostles; making the Church of England to meane what they list, and her meaning, or rather theirs, to be sufficient au­thoritie in points of faith against them that bring Scrip­tures to the contrarie, as the Church of Rome did of old, to establish her tenets, and when these, and the like have beene questioned in Parliament, some to encou­rage others to follow them, have counsailed to reward them, with Bishopricks, denaries, Maisterships of Col­ledges, Rev. 2.14. or fat benefices, wherein they deale like Balaam that taught Balack to laie a stumbling block before the chil­dren of Israel. For when divines see these thus rewar­ded, [Page 59] this workes upon corrupt nature, which being prone to covetuouses, and ambition, first makes the dif­ferences seeme small, or not worth opposition, and then drawes the mind to run headlong into the same opini­ons, and to thinke they doe well enough in the confor­mitie. Hence also it comes that though forraigne Prin­ces and States, have oft desired aide of England, that it would joine with them in serving the Pope, and his champions, as they served them: nothing was ever ef­fectually enterprised by the English; because such Courtiers as secretly favoured Rome have ever beene flattered by the Bishops and Clergie, when the Palatinate should have beene defended, and after recovered, by the swotd; these flatterers hindered it, by crying out of wars of Chtistian against Christian, and saying it would bring in the Turke; that it were better all should joyne against him, and speake lesse of the Romish Antichrist, or Romes ruine, as also by extolling peace, and King Iames his indeavouts by Embassages, and treaties; which all men said would come to nothing, and but make the ad­versaries to gaine time, deceive us, and grow more reso­lute, cruell and mightie.

And indeed it is impossible that the English Hierar­chie should ever seeke Romes ruine, and not rather hin­der it all they can, because the great places thereof are Romish, and a Diocessan Bishop (as they are now) is no other then the Pope of a shire or province: and to shew reasons why Rome should bee ruined, were to ar­gue against themselves, trench upon their owne hierar­chie, and seeke to ruine it. They teach that their Hier­rarchie, and Rites ought to be maintained: now the Romish is but an excesse in these things: which the no­bilitie perceiving can find no reason, why men should bee so hot against Rome. The Hierarchie of the Old [Page 60] fathers was positive, the English is comparative, the Romish superlative for as some have proved, if you grant the one to be lawfull, the other followes to bee as lawfull, save in the degree of impietie, as in that be­tween fornication, and adulterie, or incest. And there­fore it is that Bishops cannot endure that Princes, and Nobles should know the charter of the Elders, nor the mischeife of the Hierarchie, that they beare more with Church papists, and whoremongers, then any such pu­ritanicall spirits, with grosse ignorance, then such know­ledge, with such as would set up poperie, then such as would pull downe the Hierarchie, or that of Rome. If such a one as the Duke hindered wars with Rome, or her chife champion the Spaniard, they wilbe his helpers so he will but stick to them against the freinds of the Eldership.

And therefore the Hierarchie, and traditions with doctrine and arguments that maintaine them, are like the great river Euphrates, that hindred the sacking of Ba­bylon, For heathen Babylon, lying on the one side of Euphrates, betweene Assiria, and Chaldea, was fortified by that river. So that Cirus the first vanquisher thereof had not wonne it, but by a device of drayning the river above, by sundrie artificiall sluces, giveing his men in charge, whom he left before the Cittie, that when they should observe the river to be decreased, and fourdable, they should presently take the opportunitie to wade over, and suddenly surprise Babylon. And the Hierar­chie I say is like this river, for Bishops and teachers with their doctrines are called rivers, and fountaines. Divers of these rivelets meeting in one make a great river, as many of them in a generall councell make a sea of doc­trines, canons, and traditions: the English hierarchie therefore having but a few Bishops, and fewer canons, [Page 61] and traditions, then any popish Kingdom, can not bee called a sea, but is a great river, and as a river oft parteth two Kingdomes, or provinces, pertaketh of both soiles, watereth them both and keepes the one from invading the other: so dothe the Hierarchie and the doctrines, and traditions thereof, which mistically lieth both to the Protestant and Romish shores, watereth both, is as plea­sing and helpefull to Papists, as to the reformation, if not more: the great power, and places thereof are Ro­mish; so are the traditions, canons, and arguments they use to defend it, they serve as well for the Papists, as for the English Bishops; for indeed they spring out of that sea, out of the which the beast arose, who alwaies allead­ged the ancient customes and counsells, and they natu­rally run againe into the same, as rivers through many windings, find way into the sea. Nothing lieth so newtrally betweene the Romish, and reformed Reli­gions, as the Hierarchie, and the traditions thereof, unles perhaps the Lutheran Religion, which hath affinitie with it, and that nothing doth more fortifie Rome, and hinder the ruine thereof, this whole worke doth mani­fest. And as a river doth water the bancks, townes, castles, and mannors that lie upon it, so doe these water the noblitie, and people, who delight to dwell on these shores, and drinke of these waters, which coole, or quench their zeale against misticall Babylon, and so fill them, with ignorance, and neutralirie, that they relish them better then the waters of the sanctuarie, which are those of the Eldership, and in requitall send into her those land waters, which comming to them from hea­ven, or springing out of their grounds, fall into this ri­ver, and make it swell with a terrible greatnes, and these land waters are riches, and authoritie: which streames must bee exhausted or turned an other way, before Ba­bylon can be destroyed.

I am not so confident is to make this a full exposition of the sixt viall, which yet is not the least probable, seeing that things are rather to bee mistically, then lite­rally understood. But sure it is, that some have thought, that as without England there is little hope, that the Protestants should prevaile, & not rather be dayly con­sumed, as heretofore they have beene. So the Bishops with their traditions, and practises, are the greatest hin­derances of true unitie, and confederacie among all protestant Princes and States, that England doth not ef­fectually joyne with them against Antichrist, and his champions; Papists therefore nourish the English Hier­archie, and all helpes thereof, knowing, that the Episco­pall authoritie, is at such emnitie with the Eldership, that they can never be so true freinds of religion as to seeke unitie, and confederacie with Churches governed by elders, that all such Princes and States, as Kings of the East and Citizens of the new Ierusalem, may joyne to make the whore desolate. Experience shewes that they have hindered it, and so are like, so long as the Hierar­chie stands, and the waters thereof run with so stronge a streame. These therefore must be dried up by true light, knowledge, and zeale, ere God can be well plea­sed, or the Church have hope of victorie. And sure they shalbe taken away; Ioh. 15. for Christ saith Every branch that beareth not fruite in me he taketh away; they therefore that stand for them doe in effect shew themselves Romes freinds, and the Churches enemies, as the Arminians and popelings doe.

There are three things that breede all the stir in the world, and hinder Romes ruine. 1 The greatnes of the house of Austria, which is nourished by the Romish Clergie, and that Clergie by it, and that hath made some think this house, and the power, and riches thereof, to [Page 63] bee the misticall river Euphrates, which must be exhau­sted, or turned an other way, before Rome can be bur­ned; which is well begun by the King of Sweden. 2. Want of true unitie, and confederacie amongst Protestant Princes and States against the common Adversaries of Religion: for this hath emboldened the Pope, the howse of Austria, and others to attempt so much as they have, to subvert all by power, and policie. 3. The pernicious power, offices and greatnes of Diocessan, and Provinciall Bishops, and other Clergie men, which hin­der these good effects in the two former, and makes bothe the Spaniard and Church of Rome to have stronge parties in all the greatest Kingdoms in Chri­stendome, and even in England it self, though Prote­stants in profession. And such Prelates indeed are a stronger fort to the great whore, then the howse of Austria, which if it be a fort, these yet are the deepe ditch, or more that goes about it; the great river that strengthens both it, & the Church, & Cittie of Rome: the bankes of this river must be cut, the streame of theire power and riches let out and dried up, ere any great good can be donne.

It is a thing that will serve to astonish the ages to come, that any reformed Christian; much lesse those that are reckoned, and so should be, of the wiser sort, as Counsellours of estate, Nobles, Divines, & many others, that seeme to have a greater share of preeminence, wit, and learning, then of true knowledge, honour, and au­thoritie in such cases, should stand so stedfastly in the maintenance of diocessan Bishops, and traditions, and other wordly dignities, honours, and revenues, which the Clergie have obtained, besides those that are given to the Ministers of Christ in the Gospel. Wherein though it be true that all their defēders, doe not willing­ly [Page 64] take the marke of the Beast, because all that defend them, doe it not on purpose to helpe the Pope, and Church of Rome, or with the more ease to bring-in poperie, as some have said of the late Duke, and his fac­tion; which indeed is to have the marke secret in the right hand: nor wholly, because some that stand for Diocessan Bishops, and theire traditions, which are po­pish, and tend to poperie, doe nevertheles hate other points of Poperie: yet doe they take it partly, in effect, and by consequence, and in a way which is a step, helpe, and introduction to all poperie: which cannot but bee Rev. 14.9. dangerous, especially when like Papists they will not see it, or seeing it, will not desist.

First because Antichrist, and they are of one, and the same broode, and ofspring, of one, and the same foun­dation, his rising was their rising, and their traditions, and ceremonies are his; they had them from him, every Diocessan Bishop is now a pettie Pope in his Diocesse. For at the first, Plessis mi­sterie of in­quit. prog. 4 and 5. the Pope only grew great as a Diocessan Bishop in a great citty, haveing this only priviledge, that he was reckoned the Bishop of the first sea, and an Arch-Bishop, Rome being the seate of the Empire, but there were then others that were reckoned Archbishops as well as hee, and governed theire seas as freely, as he did his: and so did many Bishops also. It is well manifested by Hierome on the first of Titus and by many other fa­thers, Bellar. de clericis lib. 1. c. 14. and moderne writers cited by Bellarmine and Me­dina, as also by Pietro Scave Polano in his historie of the councell of Trent, that at first a presbiter, and a Bishop was one, Hist. of the Councell of Trent. pag. 220.331.332.591. and the same thing, that the Churches were gover­ned by the common counsailes of the presbiters, and how the jurisdiction, and power of Diocessan, and Provinciall Bishops, crept into the church to withstand divisions; namely together with the Popes: and therefore to de­fend [Page 65] their office is to defend his: which only differs in the excesse of power, and evill, and in supremacie, and universalitie: neither have they so much withstood divisions as increased them, for Plessis, and these other authors shew; by the bountie and favour of Constan­tine, and his Princes, the Bishop of Rome was made rich and great; but so were other Bishops also. And as he began to have a tribunall, and courts, and causes; so did others also; and thence grew corruption upon corrup­tion, contention upon contention, appeale upon ap­peale, division upon division. He grew to be reckoned a Patriarch: but the Bishops of Alexandria, and Anti­och had the like priviledges given them; which soone after was also bestowed on the Bishop of Constantinople, because it was become the Imperiall Cittie, as Rome had beene before. And though the Greek Bishops would never acknowledge the Pope for their head, be­cause there was no reason they should, yet they must needes confesse that his rising was theires. Their rising, and greatnes was but an imitation of his: and so is that of the Archbishops of Toledo, Paris, Collen, Mentz, Trier, Canterburie, Yorke, and others, as also of the Bishops of Angiers, London, Winchester, and Durham, and all others in the Christian world, according to the greatnes of the Provinces, Cities, and Countries, whereof they obtai­ned the title and jurisdiction. The Pope was the Beast, and Antichrist, before he got the title of universall Bi­shop, which made him theire head, & the grand Anti­christ: which hinders not but that before, and since, they by their office might be pettie Antichrists. This would quickly appeare, if men would trie the spirits, trie the doctrines, trie the callings, and say. The calling of Dio­cessan Bishops, is it of God or of men? But if Bishops may have their wills, you shall neither trie their callings, [Page 66] nor their doctrines by the Scriptures. I wonder there­fore that Princes and people of the reformed religion, should have their doctrines and ceremonies in such ad­miration, because of their persons and offices, as if Gods spirit must needes be with them, more then with others when they should rather thinke it to be lesse with them, whose calling, and dominion is not of God, then with others, and that if their doctrines, traditions and cere­monies agree not with the Scriptures, they cannot bee of God, 2 Ioh. 9. Ioh. 8.44. Acts. 14.23 Act. 20.17.28. seing their authoritie, and office that impose them is not of God, but of the same spirit that ruleth in Antichrist, they abide not in the government of Christ, but are enemies to it.

For the Apostles ordained them Presbiters (that is El­ders) in every Church by election, Paul saith to the Presbi­ters, to the Elders. Take heede therefore unto your selves, and to all the flock over which the holy Ghost hath made you Bishops (the word is the same that is used, 1. Tim. 3.1.2. and may be translated a Bishop, or an overseer, even as in the Greeke a presbiter is an Elder.) There were di­vers of them over one flock. Therefore he saith. To the saints that are at Philippi, Phil. 1.1. Tit. 1.5. with the Bishops and Deacons: the presbiters were then the Bishops, which is cleere by that, I left thee in Crete that thou shouldest set in order, the things that are wanting, and ordaine them Presbiters in every Cittie (that is by election, according to Act. 14.23. Act. 1.23. Chap. 6.5. and 1. Tim. 4.14. as Beza well pro­veth it, Vers. 6.7. in his Annotations on these places, and so Paul addeth) If any be blamelesse, Act. 20. Phil. 1. for a Bishop (that is the presbi­ter aforenamed) must be blamelesse; which is so cleere that Bellarm. that would faine denie it, Bellarm. de Clericis. lib. 1. c. 14. is forced to cōfess that in all these three places the presbiters are called Bishops, and consequently when Paul saieth, 1. Tim. 3. He that desireth the office of a Bishop, desireth a good worke: [Page 67] that is the office of a Presbiter; they were one, and the fame, as Hierom, and others cited by Bellarmin have af­firmed. Otherwise Paull would not have them passed, 1. Tim. 3. as he doth, from the office of a Bishop to the office of a Deacon, but first from the office of a Bishop, to the of­fice of a Presbiter, and then to Deacons: but there he only speakes of Bishops, and Deacons, because a Bishop and a Presbiter is one, and the same thing. It is true that Timothie was an Euangelist; which is greater then a Bishop: but as he is called a Bishop, that is, a presbiter. Neglect not the gift that is in thee, which was givē thee by pro­phecie with the laying on of the hands of the Presbiterie. Chap. 4.14. The presbiters ye see were then the Bishops that ordai­ned presbiters, that is Bishops: and in that sense, Titus a presbiter, that is a Bishop, was left to ordaine them pres­biters in every Cittie, that is Bishops: but Titus was not a Bishop of Bishops: for if any of them were taken in a fault, the consistorie of presbiters were to looke to it, Acts, 20.28. So it is said, against an Elder receive not an accusation but before two, or three witnesses; 1 Tim. 5.19. which is not to set one over the rest, to make a Bishop of Bishops: but as if an Apostle should write to a senator of Venice, against a Senator receive not an accusation but before two or three witnesses, which were to teach him, and all Sena­tors their dutie. Christ saith of the holy Ghost, Ioh. 16. he shall not speake of himself, he shall take of mine to shew unto you: to teach us that the holy Ghost bringeth no new doctrine or ordinance, that stands not with the old: for Christ changeth not; he is the same yesterday, and to day, & for ever. But Paul saith of the Elders. The holy Ghost hath made you Bishops; this ordinance therefore is unalterable. Hebr. 13. [...]. Act. 20. They ought to have the government, and the honour due to Elders, so Paul saith: Let the Elders that rule well be counted worthy of double honour, 1 Tim. 5.15. especially they who labour in [Page 68] the word and doctrine. Next to the Apostles, and Euan­gelists the Eldership was the place of greatest honour in the Church. None of the Apostles are called Bishops, but Elders, they disdained not the title, but reckoned it an honour. 2. Ioh. 1. The Elder to the Elect Ladie, and saint Pet. saith The Elders which are among you I exhort, who am also an Elder: the Greeke word signifies a fellow elder. The Apostles and Elders came together to consider of this matter. Act. 15.8.22.23. The chosen menand decrees went out in all their names.

Some object that Bishops succede the Apostles, and Presbiters, the seaventie Disciples. This is but a con­ceite. For Presbiters were the Bishops ordained of God, to succeede the Apostles. Christ saith to them. Loe I am with you alwaies to the end of the world. Mat. 28.20 That is in their successors, such as should teach their doctrine, baptise, and governe according to his ordinance the Eldership, so they may have successors; but not as they were Apostles, and over Elders, that is over Bishops: for as Beza observeth the Apostles excercised no tirannous dominion, Beza in Act 1.23. or Lordship in the Church, but left them free voices, and free election, and to be an Apostle is to be sent of God, with an immediate embassage to laie the foundation in practise, and ordinances, as Paul did, but the Embassage of Bishops is mediate, they have theirs from the Apostles: neither can they lay another foun­dation, nor ordaine new things, though they oft assume it, in some decrees, canons and ceremonies, as they did who established diocessan Bishops; to say they might doe it, or that their act was of the holy Ghost; it will follow that others might with like reason ordaine Archbishops, and Patriachs, and in the end a Pope over all; and that all these their acts were of the holy Ghost, but Bishops, and Councells are not Masterbuilders, as [Page 69] the Apostles were; for every one is willed, to take heed how he buildeth: for other foundation can no man lay, 1 Cor. 3.10.11. then that is laid, which is Iesus Christ. In this sense each Apostle was a generall officer in all Churches, as Paul saith, 2 Cor. 11.28. He had the care of all Churches. But herein no Bishop will call himselfe his successour: unles it be the Pope, who exalts himself above all that is called God. 1 Pet. 5. Peter would not have any Elder to be a Lord ouer Gods heritage: much lesse ouer other Elders. It shall not be so amongst you, Mat. 20.25 Chap. 23.8 saith Christ, One is your Maister even Christ, and all ye are bre­thren. There is no other Bishop over these Bishops, the Presbyters, or Elders. He is the King of his Church, and the only chiefe Bishop. 1 Pet. 2.25 Chap. 5.4. It is a poore answer to all this to say this opinion was condemned for an heresie in Aerius, seeing Chemnitius hath so well cleared him, Chemnit. examen concil. Trid. Bellarm. de Clericis, lib 1. cap. 14. and Medina alleadged by Bellarmine, confesseth that saint Hierom was herein wholy of opinion with the Aerians, and not only S. Hierom, but likewise, Ambrose, Augustin, Sedulius, Primasius, Chrysostome, Theoderet, Oecumenius, and Theophilact. If these or other Fathers did yet hold dio­cessan Episcopacie to be lawfull, and necessarie; it may be answered, that otherwise the mysterie of iniquitie, could not have proceeded as it did: they lived not to see such fruits of it, as wee have seene; it was not then come to the height of tyrannie, they therefore were more excusable then wee can be: and therefore the cause is not bettered by this, that English Prelates hold with Bellarmin, and Rome in this point, seeing other reformed Churches finde it safer in this case, with Calvin, Chem­nitius, Beza, and others to cleave unto the Scriptures, and be reformed by them. In the Revelation, Rev. 4.1.2 3.4. Cap. 5.6. saint Iohn seeing the Church that was to be after him, saith, Behold a Throne was set in heaven: and round about the throne were foure and twentie Elders. And in the midst of the [Page 70] throne, and in the midst of the Elders stood Christ; to shew they belong to his government, as Diocessan Bishops to that of Antichrist; for note, he saith not Bishops, but El­ders, or Presbiters, lest after it should have bin taken for diocessan Bishops. And whē Babylon is destroied, the El­ders give thankes. Rev. 19.4. All this sheweth that Christs Church ought to be governed by Elders, that so it was, and so it shalbe, this is the government of Christ, who is the king, and annointed to it. Now Diocessan and Provinciall Bishops hinder this government, and are therein Anti­christs; therefore that is true which Iohn said in his time, 1 Iohn. 2.18. Even now are many Antichrists. There is a veile upon some Protestants hearts, a curtaine of Church power before their eyes, that they cannot see this, and the infectious sores and maladies that their power and ceremonies bring in and cover. I hope this curtaine is now so drawne, that Princes will for Christs sake, lay it to heart, and take away their dominion and riches, which make them thus blinde and corrupt. For that is the end of this worke.

Secondly, Because it is cleare to all the wisemen in the Christian world, that as many great troubles have risen in former times, about Prelates, as in England a­bout Thomas of Becket, Stephen Langthon, and others: so of late all the warres and stirres in Germany, and o­ther parts, have risen from Bishops, Iesuits, and other Clergie men: they have made the Emperour and other Princes to kill, and drive the Protestants out of their Countries and livings. All the doe and hurliburly is raised to restore them to their Antichristian power in Bishopricks, Deanaries, Cloisters, and their revenues. Howsoever the fire began, these are the bellowes that blow it, and such as minister the oyle and sulphure that have nourished and increased the flame. This ambiti­ousnesse of the Clergy, that doth so much mischiefe in [Page 71] the Church & Common wealth, is a hellish flame, that cannot begin to go out, til Rome be burned, & the Cler­gy reformed by the Scriptures. True peace & unity there can be none, till their dominion, riches, & authority be taken away, and they reduced to the truth of the Gospel.

Looke into England, and see if these vices, and pride in the Clergy, have not beene cause of all the dissen­tions and disgraces of that Country. The late Duke knew well that he could not stand, practise, and prevaile, without their countenance and authority: to maintaine their greatnesse, save their honour and power entire, keepe their practices, and corruptions in matter of reli­gion, from being questioned and reformed, Parliaments must bee disturbed, yea crushed and dissolved, and, as men say, the most sincere lovers of justice and piety in that high Court, must be disgraced, accused, and impri­soned, for discovering the practices of the Arminian, Popish, or Spanish factions; and such flatteries, and er­rours of the Clergy, as appeare in Pulpit, print, and practice. The Bishops see all this, and know that by all these meanes, their power and authority is encreased, as that of the Church of Rome, and other popish Bi­shops was by the like.

But they that by these meanes cherish such factions, countenance or suffer Arminian Bookes, and practices to passe, and doe little against the Popish, are not so cold in defending that tradition of theirs, or rather of the Papists, that Diocessan Bishops, and their authority in things called indifferent, are of God; but to shew that like the Papists they are more jealous, sensible, and zea­lous of any thing done against these, then against those that are done against the kingdome, word, and ordi­nances of God, they are ever watchfull, carefull, and zealous, to hinder all bookes and discoveries that are [Page 72] against any of their traditions and ceremonies; not one must be suffered to be seene that hath any proofe for the Eldership, or against the Hierarchy: pretending still they are hereticall, and dangerous, which is but a Popish tricke, and a mockery, while in the meane those of the Arminians are suffered to passe, and the popish are not so severely suppressed, though hereticall, and very dan­gerous to the soule.

In the history of the Councell of Trent it is shewed that In the Church of Martyrs there was no ecclesiasticall prohibition, Pag. 472. though some godly men made conscience of read­ing bad bookes for three reasons of Gods law to avoid the con­tagion of evill: not to expose ones selfe to temptation, without necessity or profit: and not to spend time vainly. About the yeare 400. a Councell in Carthage did forbid to reade the bookes of the Gentiles, but allowed them to reade the bookes of the heretickes: the decree whereof is among the Canons col­lected by Gratian. And this was the first prohibition by way of Canon. The bookes of heretickes, containing doctrine con­demned by Councels, were often forbid by the Emperours, as by Constantine those of the Arrians, by Arcadius those of Eu­nemius and Maniches, by Theodosius those of Nestorius, by Martianus those of the Euticheans. It sufficed the Councels and Bishops to shew what bookes did containe damned or apo­cryphall doctrine. So did Gelasius in the yeare 494. and went no further, leaving it to the conscience of every one to avoid, or reade them to a good end. After the yeare 800. the Popes of Rome, as they assumed a great part of the politicke govern­ment, so they caused the bookes of those authors they did con­demne, to be burned, and forbad the reading of them. Not­withstanding one shall finde but few bookes forbid in that sort untill this age. Martin the 5. doth in a Bull excommunicate all the sects of heretickes, especially Wicleifists, and Hussites, not mentioning those who reade their bookes, though many of [Page 73] them went about. Leo 10. condemning Luther, did withall forbid all his bookes upon paine of excommunication. After­ward the following Popes, and the Councell of Trent did the like for all the bookes of the Reformists. In the yeare 1558. the King of Spaine made a law, that the Catalogue of bookes prohibited by the Inquisition should be printed.

This discourse being larger in the Author, sheweth that it is a shame for the English Bishops to follow their novell and popish course against them that prove the Eldership to be Gods ordinance; and argues a bad cause in the Prelates, which they dare not suffer to be dispu­ted, nor the bookes against it to bee seene, though they hold the things to be indifferent, and of a positive law: and that while they suffer those of the Arminians, and in the mean hinder those that confute them, this argues plaine policy, and Trent tyranny, for all this is done at their instance.

It is pretended, that neither this knowledge of the Eldership, nor that which convinceth the Arminian te­nets, are needfull in a Christian; which is but a moc­kery, while they would that men should know that there ought to be Bishops, and that they should bee o­beyed, though they prohibit teaching of the revealed truth of God, touching his free grace, in election, con­version, mans free will, and the like; and in the meane suffer the contrary doctrine to pass in Arminian books. For while they say, these things are too high for the people, let them learne easier, and bee taught to pray, &c. they are willingly ignorant, that by such trickes the Papists at first put off the truth of God, and in time established their owne errors in matter of justification, transubstantiation, merits, and the like; that if this be granted, the like art may after be used in other mat­ters; and thence others may in time say, Christ is given [Page 74] and eaten in the Sacrament, Ministers doe binde and loose, Christians are justified, it is sufficient to beleeve these things, and not to know how, they are high mat­ters, therefore the meane knowledge is best: and so by degrees in other points. Which being granted, after this second step to ignorance, errour, and poperie, there would follow a third, that the Prelates would bee cor­rupted in them, set out corrupt glosses, multiply Ca­nons, and then you must beleeve as the Church be­leeves, that is, as they beleeve, or bee accounted a schis­maticke, and in the end an hereticke.

I confesse, that if Papists and Arminians did not strive to corrupt men in these points, such exact confutations of them, and knowledge of the truth in them, might seem lesse necessary; and in some sort to forbid it, were not plain trechery, as now it is counted in the Prelates; That there ought to bee a good order in mens know­ledge; not to minde nothing else but these points, nor to beginne with them, and then come to learne the first principles of the Oracles of God: but they being first learned which touch a mans particular salvation, then to come to those which touch the salvation and free­dome of the Church, and consequently of every parti­cular soule in it, the knowledge of the like being com­mended in the Revelation, Rev. 1.3. that we may pray to God for a reformation; lest the Prelates reigning thus, the faith come to be corrupted, and disesteemed, traditions, errour, and will-worship advanced, as in the Church of Rome: who by keeping Princes and people in igno­rance in the matter of their Hierarchie, and traditions, and pretending divers points were too high for parish pulpits, and laicks, brought them to that height of im­piety and errour wherein they are. Whence we may see, that lest the like evils come on us, as they begin, [Page 75] the knowledge of Gods ordinances in matters of the Eldership, and things against the Hierarchie and traditi­ons, is more necessary in every understanding man, then one would thinke at the first sight. It concerneth the faith it selfe, and the keeping of it uncorrupt; be­cause without it the Church is sure to be kept in bon­dage, many points of faith lost or changed, as in the Church of Rome: and so many soules corrupted and perverted to perdition. For they know that if Princes and people know it not, the King and Parliament can­not come to know it, much lesse to reforme it; and by all this we see plainly that greater corruptions will in­evitably follow, and the Prelates will come to that po­wer, that men shall not dare to discover them.

When the light of the Gospell did but begin to bee restored, and errours by it to be discovered, the Empe­rours Ambassadors came in his name to the Legates in Trent, desiring 20. points of reformation, of which ob­serve these. That no scandalous dispensations may bee granted hereafter. Histor. of the Coun­cell of Trent, pag, 513. That plurality of benefices may bee taken away, and Schooles erected in Cathedrall and Collegiat Churches. That every Ecclesiasticall mini­sterie be exercised freely, and that rich benefices with­out cure, may be incorporated to those that have cure, and small revenue. That the Canons against Simonie may be revived. That the Ecclesiasticall constitutions be abridged, the superfluity cut off, and not made equall to the obligations of the law of God. That excommu­nication be not used but for mortall sinne, or notori­ous irregularity. That divine service be so said, as that it may be understood by him that saith it, and by him that heareth it. That a way bee found not to chase a­way bad parish Priests, because that is easie, but to sub­stitute better. I omit others of allowing mariage to [Page 76] Priests, and the cup to some nations.

Pag. 651.The French Ambassadours had the like. The Priests should not be ordained before they were old, and had a good testimony of the people, that they had lived well. That a Priest should not be ordained before hee had a benefice, or ministery, according to the Councell of Chalcedon, at which time a presbyterall title with­out an office was not heard of. That the due function should be restored to Deacons, and other holy orders, and they may not seeme to beare names, and for cere­mony onely. That the Priests, and other Ecclesiasticall Ministers, should attend to their vocation, not medling in any office but in the divine Ministery. That Bishops, Parish Priests, and other Ecclesiastickes, unable to per­forme their charge, shall receive coadjutors, or leave their benefices. That no man shall have more then one benefice, taking away the differences of the quality of the persons, and of benefices compatible, and incom­patible, a new division not heard of in the ancient de­crees. That he that hath two or more, shall retaine that onely which hee shall choose, within a short time, or shall incurre the penalty of the ancient Canons. That the mandates of provision, expectations, regressions, resignations in confidence to be revoked, and banished out of the Church, as contrary to the decrees. If either the people or Princes of England, should make these or the like to the Parliament, or Convocation of the Cler­gy, they should presently be hissed out for Puritans, as the Cardinals called those Vltramontan Bishops hypocri­tans, that held residency to be ex jure divino.

Pa. 501.Some thinke, if there were better Bishops all would be well enough. Indeed it could not bee so bad; but well it could never be: because Diocessan Bishops are not ordained of God, they are no branches of Gode [Page 77] engrafting, their office hath no root in Christ, Ioh. 15. the true Vine, who is the Word: such officers and offices as the Father hath planted in him, bring forth fruit unto him: He is the doore, by which all true Shepheards enter; he that climbeth up another way (be it by a positive law, Ioh. 10.1. or otherwise) the same is a theefe, and a robber, and brings forth such fruits as diocessan Episcopacy hath. Some Bishops there are indeed that have shewed themselves against the Arminians, and Papists, and to be lovers of preaching, and sound doctrine; even as Christ had some witnesses or friends among the Rulers and Pharises; but these have beene soone quailed, and kept out of grace in the Court; howsoever they are great friends of the hierarchy, and enemies of the Eldership, and true refor­mation, and so affected to those great places, that they are blinde on that side; and in that respect so against the kingdome of God, that the devill and the Iesuits know well enough that they are herein more helpers to the Romish religion, then hinderers, because they uphold the reputation of diocessan Bishops, and cere­monies, with the most religious sort of conformists, and so doe but hold way for worse successors. It is strange that wise men, and some both conscionable and well seene in Divinity, should suffer themselves to be so seduced in this point, as to thinke diocessan and provinciall Episcopacy lawfull and necessary. 1. Because they see it was very anciently ordained and exercised by good men, and that the received custome was confir­med by the Nicene Councell: whereas they should ra­ther consider, that it was not in the Church of Martyrs, as it is now; the Bishops then differed little from Pres­byters in pompe and authority, and did not reigne over them as now: that though those Fathers might thinke to doe good in ordaining it; unlesse they had erred [Page 78] therein, and namely in taking so much on them, and yet had seemed to doe it as a thing necessary and profi­table, it had not beene possible that the mystery of ini­quity should have wrought so soone, and that Anti­christ, who was to be a Bishop, and to sit in the Temple of God, should have found meanes, and step after step to rise to his greatnesse out of that ordinance, as was shewed he did: In an Epi­stle annex­ed to the history of the Counc. of Trent. That some evill things have beene or­dained in Councels very ancient, as Bishop Iewed ma­nifesteth: that this proved such in short time: that therefore it is not good to thinke of reducing dioces­san Bishops to their first estate, but rather of taking them away, because such trees must needs bring forth such fruit.

2. Because many zealous and well affected men have beene, and some now are diocessan Bishops. I answer, have they not read that some zealous Priests & Bishops have come to be Pope? as of old Gregory 1. and divers others: and of late Adrian 6. reckoned holy men: which makes their papall calling never a whit more to­lerable or lawfull: no more doth it in those English Bi­shops, that otherwise are sound in religion. For they standing so stoutly for hierarchy, traditions, and cere­monies, which are Romish, and have their strength from Romish ambition, power, and usurpation, even in these best Bishops, the tree is knowne by his fruit; and in this respect, they are all drunke with the wine of her fornication, though some more, some lesse. For they that have otherwise beene good Preachers, are the worse when they come to be Bishops, or to affect such places: they make them so ceremonious, and zealous of the hierarchy, canons, service, and ceremonies, that they sticke not to preach them; and so loth to displease Courtiers, that they are the lesse against Popery, and the [Page 79] more plaine enemies of such true Protestants, as seeke the Eldership and right reformation: whom they will not permit to write or speake, much lesse to preach the truth of God in those points, but scoffe, mocke, punish, imprison and silence them, keeping the Princes by these and all the shifts they can, in ignorance in this point, as the Papists doe theirs in this point and in others. The ancient Fathers did not thus, they were not such Bi­shops.

Thus the whole counsaile of God is not suffered to be preached in England, shall I say in these points of the eldership, hierarchy, and service onely? wherein a man is not so much as suffered to distinguish betweene a sa­crificer, and a Presbyter, or Priest, as all Ministers are called? No, a mystery of iniquity cannot rest in two or three evils: but those obstinately defended by men, God gives them over to greater blindnesse and errour. So was it in the Church of Rome, and so hath it beene in England, where at first it was indeed said, why should men stumble so much at Bishops and ceremonies, so long as the Gospell may be freely preached in all other things, and no Minister hindred in them? but now it is come to another evill, the bondage and limitations are more increased. For the Clergy, and especially the Bi­shops, have not onely temporised with the Duke, and other hispaniolized and popish agents and practisers; but even for their favour let in Arminianisme, neither op­posing it themselves, nor suffering others that would; but because light remedies alwayes cherish an evil, they got the King to prohibite disputes on both sides, not to hinder Arminianisme, (for the bookes of Doctor Iackson and others, were suffered to come out after that) but others from confuting it in their disputations, books, and sermons; and in stead of the Scriptures to [Page 80] make the Articles the Rule, and them the interpreters of them, who have not onely protected the Appealer, Doctor Iackson, Doctor Cousens, and some others that savour of Arminianisme and Popery, hindred the Par­liament, and others from convincing them of errour, and so emboldned others to broach worse errours in flattery of mighty favourites, helped to get Parliaments dissolved, wherein men had some hope of remedy: but have themselves preached some passages savouring of Romish and Trent corruption, seeming to approve the vulgar edition, that the Sacraments confer grace ex opere operato, and to tye the understanding of the Scrip­tures, to the interpretation of the Fathers, to make the best of moderne Divines, little regarded. In these and the like, they being powerfull in Court, cannot want followers and flatterers; and therefore men of under­standing say they are not so well read in the Rules of piety, as in those of policy, used against the desired re­formation in the time of Luther, which being set forth in the history of the Councell of Trent, though it an­ger the Papists, in regard it discovereth a world of their various dissimulations, cunning shifts and devices, yet it pleaseth them in this, that they serve to teach the Bi­shops, and Arminians how to frustrate and delude all the fairest proofes and attempts of their adversaries. And because some have written to discover the errours, practices, and dangers, they have not onely put all they could catch in the high Commission, but lest such should get out, and themselves be any way hindred or discovered in such proceedings, they have obtained authority, that if any writer, Printer, or Book-seller, come with a prohibition, he shall be presently censured. Some will say, this is but reason. I anwser, true, if their hierarchie and practices were according to Gods word, [Page 81] and they seditious and hereticall that they trouble: but being as it is, and this power seldome or never exten­ded against any but such as stand for Gods truth against Arminians, popish practisers and defenders of the hie­rarchy, they abuse the King and Councell, in getting them to be their protectors, and are themselves blinde and Antichristian tyrants. Such as in stead of follow­ing the rules of the Gospell seeme rather to encline to that of Paul 4. who set on foot the Inquisition, Hist. of the Councell of Trent. pag. 405. & 409. which he said was the principall secret and mystery of the Pa­pacy, the true Ramme to beat down heresie, and defend the Apostolike sea, by advancing another, which like it shall prevaile by power and terrour in stead of good rea­son, namely the high Commission Court.

The Councellors of the Parliament of Paris, seeing the Articles of reformation published in the Councell of Trent, opposed, saying, the Ecclesiasticall authority was enlarged beyond its bounds, with the wrong and diminution of the temporall, by giving power to Bi­shops to proceed to pecuniary mulcts, and imprison­ment against the laity; whereas no authority was given by Christ to his Ministers, but meere and pure spiritu­all: that when the Clergy was made a member of the policy, the Princes did by favour allow the Bishops to punish inferiour Clergy men with temporall punish­ments, that discipline might be observed amongst them, but to use such kinde of punishment against the laickes, they had neither from the law of God, nor of man, but by usurpation onely. All which sheweth, that dioces­san Bishops are great impostors, though the Pope bee indeed the grand impostor. And let men be sure, that as they and their hierarchy are more and more defend­ed, so will their power encrease, and grow more po­pish, blinde, erroneous, and Antichristian, as that of the [Page 82] Church of Rome did; their feare towards God being in these things taught by the precepts of men, the wise­dome of them and their supporters, must needs decay and perish, to the extreame danger of the Church and Commonwealth.

By all which may bee seene, that the kingdome of God, in the true, free, and full power of the word prea­ched, is incompatible with the hierarchy; they cannot stand together, but the maintenance of the one is the breaking of the bands of the other, and of the true peace and happinesse of the Church and State; and that therefore there is necessity of a reformation in the Church, and restoring the ordinances of God to that forme, which not any humane, but his divine wisdome ordained.

Some have pretended, that it is good policy to up­hold the Hierarchy; for say they, no Bishop, no King; there must be order in the Church, and Bishops are they that preserve it. This is that bulwark which they used to beat off all just complaints, and save themselves, their cause, their friends and followers, such as the Duke, the Appealer, and Cousens, from the parliamentary power. Crushed and dissolved it must be, rather then such a one or his trechery be brought to triall; though they there­by make such the more bold to attempt the like or worse evills, overthrow the power and use of Parlia­ments, that confirmed their hierarchy, (a requitall not so strange in them, as just with God) and so alienate the heart of the King from his subjects, and the subjects from the King, though they know, a kingdome divided in it felfe cannot stand; that having their hearts hee is strong, and a King indeed; that otherwise hee cannot well subsist, as a King should, nor be supplied with mo­ney and men: but must bee forced to make peace with [Page 83] the enemies of religion on the harder conditions; and home-bred Papists and Arminians would thereby grow the bolder, to encrease their religions and parties; the Palatinate could not well be recovered, but the enemy must needs be made the more absolute and resolute, to root out our religion and brethren in forraigne parts, and at last, seeing division in England, to venture thi­ther to endanger the Church and Commonweale, the Kingdome, and all. Wherein what have the Prelates shewed lesse, then that they had rather all these should be shaken and endangered, then their hierarchy; or then one proud Appealer, one popish Cousens should be que­stioned in disparagement thereof. For these evils could not have beene effected against so many endeavours of Parliaments, without the helpe of their religious pre­tences, nor passed without the cloake of their Episco­pall gravity. And lest things should bee discovered or reproved, besides their diligence in suppressing of bookes, they have got the Court and Crosse supplied with Preachers for their owne turne, yea caused some mens sermons to be perused beforehand, according to the policy used in the third convocation of the Coun­cell of Trent, Histor. of the Coun­cell of Trent, pag. 468. where the Bishop of Modena was appoin­ted to peruse every sermon, and whatsoever else was to be delivered in publike.

By all which, he that will may see, that as it was ever in the hierarchy, so hath it beene, is, and will be in this, the more Bishop and hierarchy, the lesse King, the lesse good order in Church and Commonwealth. For they have beene in effect the Kings, nothing must bee pre­ferred, or heard against them, or such friends of theirs, as the Duke, and others: but still they pretend that these complaints are not so much against them, as against the Kings government and prerogative: which is a meere [Page 84] trick and colour to engage the King in their cause, and so to save them, their friends and practices from com­ming to triall: and so in conclusion it comes to be their prerogative that must not bee touched by the Parlia­ment, nor indeed by the word of God. Is not this to bring all out of order? And which makes the evill seeme the more incurable, no man dares manifest so much, so able are they to undoe him. Which is a power the devill hath purchased them, that they and others may boldly proceed to propagate other errours, and doe what evill they list without controule, like the Church of Rome; and that to maintaine them, their pontificall greatnesse, their Pallaces and Coaches, religion may a­bide in their power, be made a leaden rule for them to turne which way they list, the truest lovers of Truth oppressed, the kingdome of God invaded and usurped, and the whole Christian world disturbed and affli­cted.

Are not men ashamed, that living in the light of the Gospel, the love of Christ constraines them not to be against these men, but that they should neverthelesse suffer themselves to be made the friends and protectors of them and their hierarchy, and to thinke that there­in they either serve God, or the King and State, as they ought? For first that their hierarchy is against the ser­vice of God, if enough hath not beene said, this may be added; that while the office of Diocessan Bishops is falsly held to be ex jure divino, as we have proved, Gods ordinances and officers being rejected, the Church is governed by their greatest adversaries: who also having gotten the ruling and descissive voices in Councels, (which should rather belong to those true Bishops and Pastors the Presbyters) make their owne opinions and errours of Bishops and traditions to bee received for [Page 85] matters of faith, as in the Councel of Trent. For though some hold that it is no matter of faith, but rather indif­ferent, and at the pleasure of Kings, whether they or Elders should governe the Church; yet it is of no lesse consequence; because even in England they make their Articles to bee received, and in a wrested or doubtfull sense to be a sure Rule, and so matters of faith, as them­selves interpret them; yea this to be granted, that them­selves and their adherents, assembled in Convocation, as the Church representative: which if it make other Articles more unsound or savouring of Arminianisme, or other errour, will thinke they should bee received, especially in matters of their authority: for who can hinder it, or dare say they have not power to decide what is the faith? when indeed seeing the institution of Diocessan Bishops is of a positive law, and not de jure divino, men should rather consider the consequences: which were very aptly set forth in the Councell of Trent, Hist. of the Councell of Trent. pag. 608. where the Papalins maintaining that the insti­tution and jurisdiction of Bishops were not de jure di­vino, but that Bishops had their jurisdiction from the Pope, and that hee onely had received institution and jurisdiction from Christ in the person of Peter; the Bi­shop of Segna replyed, That if they have it not from Christ, neither can the Councell have any from him, which consisteth of Bishops, that if Bishops are not in­stituted by Christ, the authority of them is altogether humane, and he that heareth it spoken, that Bishops are not instituted by Christ, must needs thinke that this Synod is a congregation of prophane men, in which Christ doth not preside, but a power received precarily from men, and it would be a great illusion generally of all Christendome to propose it, not onely as the best, but as the onely and necessary meanes to decide con­troversies; [Page 86] That hee would never have come to the Councell, if he had not beleeved that Christ had beene in the midst of it; that if any Bishop should beleeve and thinke his authority to bee humane, it had beene great boldnesse in him to denounce, in the former difficul­ties, anathematismes, and not rather refer all to him, who had greater authority.

Now howsoever the opinion of the Papalins that the Pope is the onely Bishop jure divino, and that others ought to have institution from him, is most erroneous; yet seeing it is certaine that the institution and jurisdi­ction of diocessan Bishops are not from Christ, but of a positive law, all those consequences alledged by the Bi­shop of Segna doe follow thereupon; and those also which the Bishop of Paris added against the tenet of Lay­nez Generall of the Iesuites, who exceeded in maintain­ing the cause against the Bishops: Pag. 614. That in stead of a ce­lestiall kingdome (for so the Church is called) it maketh it not a kingdome, but a temporall tyranny; that it ta­keth from the Church the title of the Spouse of Christ, and maketh it a servant, prostituted to man: whence it followes, that the English Hierarchy, having no autho­rity from Christ, is a temporall tyranny, and the Spouse of Christ is made a servant, and subjected to it. It is true, that where two or three are gathered together in Christs name, there is he in the midst: but to bee truly gathered together in his name, requireth that their of­fice be de jure divino, and they hare power from him to assemble and handle such matters: this he never gave to diocessan Bishops; for he never ordained them: they are but intruders, usurping that which by Gods institu­tion belonged to Pastors that are Presbyters. With the Trent Fathers they pretend right by that place: Take heed to your selves, and to all the flocke over which the Holy Ghost [Page 87] hath made you Bishops, to feed the Church of God: Act. 20.28 which is spoken to Presbyters, and yet by usurping these letters patents of the Presbyters, diocessan Bishops take the charge from them, exclude the Presbyters, to whom they were granted, and what worse is, reigne over them as over their subjects, who must not preach any thing that dislikes them. That election is of Gods free grace, regeneration and conversion of his power, and not of mans free will; that men doe beleeve and persevere, because they were predestinated, though they be plain­ly taught in the Scripture, yet they will not have them nor the like points cleared by Preachers in Pulpit nor Print, nor by Divines in the Vniversities, no not in a time when Papists & Arminians corrupt men in them; but they must be left to them the Fathers and Rulers: as if diocessan Bishops, never ordained of God, being many of them Courtiers, swolne with ambition, de­pending on the interests of favourites, such as the Duke, parties in such factions, corrupted with flatteries, con­testing against the endeavours of Parliaments, daily bu­sied at the Councell table, in the Star chamber, or high Commission Court, should better know how to cleere and determine these and other high points, then Prea­chers that study nothing else but Divinity, and are not led by such particular interests. There is no man that hath but an indifferent judgement, and any sparke of true love to Gods Kingdome, but will say, it is impos­sible that these men, or their flatterers, should bee fit Iudges, or give just lawes to men in such cases: yet they governe all in Synods, and elsewhere; and if they have but colourable pretences like the Papists, who doe re­sist or question them? These are they that ruling all, and having many things in their gift, are sure to be flat­tered and followed in Court Synods, and Vniversities: [Page 88] and if, as the Appealer doth, they can but alledge the opinion of Bishop Bancraft, or any such politician Pre­late like themselves, they care for no better authority. Onely strengthned by the secular arme, they know how to prevaile by power.

All which considered, it is no marvell that they have decreed so many things to so little profit, yea to so great damage to the Church and kingdome of God. And all true Christians are the rather to take heed of them and their decrees, and not to say, it is either necessary to have Bishops, or a thing indifferent, seeing they so much endanger the faith, and that in these respects it greatly concernes the faith and all the faithfull to have their government abolished, and the Eldership restored, lest by them, as by the Bishops in the Church of Rome, religion come to be corrupted.

It will be objected, the most ancient Councels were governed by Bishops. I answer, that otherwise Popish errours could not have beene established, nor so long maintained against the truth; that at first Presbyters had their voices in them, that Bishops of old differed little from Presbyters, had pastorall charges, and were not like ours; but onely began to decline: and therefore I wonder not that Nazianzen so long since observed that there came little good, yea much hurt of them, and that contentions have alwayes beene encreased by the Epi­scopall assemblies: as also Bishop Iewel proves in many particulars. In an Epi­stle annex­ed to the history of the Counc. of Trent. I wonder not if in our dayes some Bishops are learned, affect some good things, make some good bookes, and tollerable constitutions. For some of them have beene great Divines, Pastors, and of a good con­science, in many things: but might not a man have found the like in some of the Sadduces, Heredians, Arri­ans, [...] P [...]pists, and other heretikes? that is, take [Page 89] them out of their heresies, in such things as they hold common with other Iewes or Christians? yet many things determined by them were dangerous; so must it needs be in the diocessan Bishops of England, who are of a humane law, and heretikes in matter of the Elder­ship, if not Arminians. Therefore in this cause that may be said of them which Paul 4. said of the Bishops of his time, that it was a vanity to assemble 60. Pa. 339. Bishops of the least able, and 40. Doctors of the most insufficient, as was twice done already in Trent, and to beleeve that, by those, things could bee well regulated; All which considered, who can thinke that the Hierarchy, or any Synod of English Bishops, can be for the service of God? In the meane the Churches, or at least many thousands in them, in their practice, receive the hierarchy, cere­monies, and traditions, Pari pietatis affectu, ac reverentiae, with like affection of piety and reverence, as the writ­ten word of God, and many with greater.

There are foure pillars that uphold the Hierarchy. 1. Traditions and ceremonies. 2. Spirituall ignorance and blinde devotion in the Nobility and Laity. For that makes them take it for granted, that Bishops and obedi­ence to their traditions are de jure divino: hence pro­ceedes a 3. Riches and authority; and from these a 4. reciprocall resolution & combination with such States­men as the Duke and his confederates, so to maintaine each others cause against al accusers, as if they were one, and they each others Advocates. And as a branch of this the severe suppression of all bookes and complaints that discover their errors or practices. There is no need to prove further that the three last are against the service of God, it will suffice to shew that they are against the service of the King and State. But first of ceremonies and traditions received in the Church of England.

Histor. of the Coun­cell of Trent, pag. 259.It is remarkable, that when some German Protestants for feare received those appointed in the Interim, saying after they were indifferent: Others whom necessity had not compelled, said it was true, that indifferent things concerne not salvation: yet, by meanes of them, pernicious things are brought in; and going on, they framed this generall conclu­sion, That ceremonies and rites, though by nature indifferent, doe then become bad, when he that useth them hath an opini­on that they are good or necessary. Which hath beene pro­ved of them in England, and that generally they are men popish, neutrall, or of least sincerity, that stand most for them, as for the best meanes to uphold the hie­rarchy, because they know that rule to be true, No cere­monie, no Bishop: which (as it seemes) is the reason that the Bishops looke to little else, though that bee to con­fesse, that they serve for nothing but to uphold their owne traditions and ceremonies: wherein they are ve­ry zealous, like the Trent Bishops, that anathematized them that say that the ceremonies, Pa. 574. vestments, or externall signes used in the Masse, are rather incitements to ungodli­nesse, Pa. 548. then offices of piety. Where, if by ungodlinesse you understand superstition and ignorance, the Trent cen­sure is extreame harsh: the rather because Antonius of Veltelina, a Dominican, had proved unto them, that the Rite of Rome had beene received to gratifie the Pope, but not in all places: and by a booke (called Ordo Romanus) that it hath had great alterations, not onely in ancient times, but even in the latter ages also, that the Roman Rite, observed within 300. yeares, is not that which is now observed by the Priests in that City. For the vestments, vessels, and other ornaments of the Mi­nisters and Altars, it appeareth not by bookes onely, but by statues and pictures, that they are so changed, that if the Ancients should returne into the world, they could [Page 91] not know them. Therefore he concluded, that to bind all to approve the Rites, which the Church of Rome used, might be reprehended, as a condemnation of an­tiquity, and of the use of other Churches. His discourse displeased, but the Bishop of the five Churches justified him. If English Bishops would but with the Friar con­sider the consequences that follow their inforcing of their Rites, they would not bee so extreame in them. And indeed in those wherein they differ from the Re­formed Churches, they doe but mocke the Christian world, while with the Papists they hold that they ought to be so strictly received and reverenced, and yet abrogate others more necessary: Pag. 163. seeing as one saith of the Papists, they grant not to the people the election of the Minister, which certainly was an Apostolicall institution, continued more then eight hundred yeares: but deny it to them, with as good right, as the Papists doe both that and the use of the cup, which had beene continued as long.

It is a seemly thing to see the Temples where Chri­stians use to meet, in good repaire, frequented with grave, devout, humble, and religious behaviour, in the worship of God, the table covered with cleane linnen, when the Sacrament is administred, the cup decent and not of the basest metall. But these and the like things are the more acceptable to God, when the Church is not spoiled of her better ornaments, diligent preach­ing and hearing, soundnesse in the faith, knowledge, zeale, and holinesse of life. For if the Temples be never so glorious in structure, the table of the finest wood and workmanship, the cup of gold, the Ministers in glorious vestments, the service full of grave and devout ceremo­nies, and all things else in the most plausible manner for outward ornament, God is but mocked for all these, [Page 92] if those better ornaments be neglected and despised. When the Church of Rome began to abound in wealth and authority, to have pluralities to maintaine their dignities, to leaue poore hirelings in their cures, to neg­lect soundnesse in doctrine, knowledge, and the like graces; that they might seeme no lesse religious; they began in stead thereof to be exercised in new manners of devotion, See Plessis myst. of ini­quity, pre­gress 24. looking out of relickes, traditions, and ce­remonies, to erect stately Temples, Organs, and Altars, to guild and adorne them with images of Saints, to have golden Chalices, and wooden Priests; to multiply feasts and holidayes, to invent new orders and formes of will-worship, to use all severity in bodily worship, devout posture, and demure cariage; and to make all men conformable in those things, to ordaine a world of superfluous constitutions. But how was God moc­ked in all these, while they did eate out religion? For people being taken up in those, his ordinances were the lesse regarded: and while the stately Temples were e­rected in Cities, Rev. 12. the Church was faine to flee into the wildernesse; while the beauty of the outward stones were maintained, 1 Pet. 2.5. the living stones were trodden under feet and despised; while lights were set up in Chur­ches, people sate in darknesse and ignorance; while tra­ditions were observed, Gods word was the lesse respe­cted, and in time could neither bee obeyed nor heard; while the tables and Priests were adorned, men of knowledge and other the best gifts were least esteemed, while dead images of Saints were set up in the Church, beautified and worshipped, the true and living Saints, such as the Waldenses, Hussites, and Calvenists were per­secuted and martyred, and the very faith it selfe called heresie.

Looke now a little upon the Church of England, see [Page 93] how they abandon the cause of religion abroad and at home, despise and persecute such as seeke that the or­dinances of God may be restored, Elders received, Po­pery, Arminianisme, pluralities and non-residency ex­cluded, the true faith preached and maintained in Ser­mons and Lectures, knowledge, faith, zeale, and other graces, nourished and increased; and in the meane seem no lesse religious, fall to building Temples, Organs, Tables, Altars, to satiate, if it were possible, the Clergy with titles of honour, jurisdictions, vestments, reve­nues and riches: and because a Bishop precedes a Baron, to thinke that nothing is too much to maintaine his state, that is not too much for a Baron: and so for Deanes and Doctors, according to their degrees and places, which are the nurseries of pluralities and non-residency. To call for observation of ceremonies, ca­nons, fasts, holidayes, externall gesture and devotion, and whatsoever else is commanded or practised in their constitutions and customes: wherein though they doe not yet abound so much as the Papists, yet it is the only religion in credit and fashion; and as if Christ had or­dained Bishops to looke to nothing else, it doth and will eate out true religion and sincerity. Howsoever, while Prelates and others, having pluralities to main­taine their dignities, and leaving poore hirelings to serve their cures, those better ornaments are neglected and persecuted: are not these tokens that God is moc­ked by them?

I know well it is most irksome to Prelates to heare of these things: they thinke no man should dare to ma­nifest them, and especially that the Eldership ought to be restored, according to Gods ordinance. They live as if they shunned no other plague, nor feared any other purgatory then a reformation. This fils their soules with [Page 94] Fiery indignation, and makes them, to be redeemed from it, breake out into threats, inquisitions, and persecuti­ons, that they may overcome their tormentors by cen­sures, imprisonments, exemplary punishments, fines, and torments. Howsoever, if they can but by flatteries, invectives, whisperings, and other shifts, keep the King and Councell so ignorant and blinde in those things, that they may remaine firme on their side, they care for no more. But may not a man protest as plainly for God and his Church, as the French Ambassador did for the priviledges of France and the French Churches, in the Councell of Trent: that protestation angred the Prelates, but he defended it, saying, That those were ig­norants, Hist. of. the. Councel. Pag. 771. &. 774. who having seene nothing but the Decretals, lawes of 400. yeares, did thinke that there were no Ecclesiasticall lawes before them, that if any would reforme the King by the Decretals, he would reforme them by the decrees, and leade them also to more ancient times, not onely of S. Austen, but of the Apostles also. Wherein the King justified him.

Now as the hierarchy and ceremonies make not for the true service of God, but serve to eate it out by de­grees, as the Romish did, so neither doe they make for the service of the King and State, but are against it, and very pernicious for every Nobleman and Ruler, as ap­peareth, 1. Because while they are by them kept from the knowledge of Gods truth in matter of the Elder­ship, against Arminian errours, or any thing else the Bishops would not have them know, that must needs be true in them, which our Saviour saith, He that wal­keth in darknesse, Ioh. 12.35. knoweth not whither he goeth: and there­fore their deliberations in matters of preserving the Church and State (which in these times are so inter­mixed, by reason of popish practices, that commonly the cause and good of the one belongeth to the other) [Page 95] must needs bee accordingly canried, that is, with much blindnesse and danger.

2. Because if any King or great Favourite like the Duke, be in this error of the Hierarchy, Arminianisme, or any other, the having of these great places in the Hierarchy in his gift, makes almost all the Clergy, and especially the Prelates and Vniversities to bee at his de­votion, to temporize, temper, forme and keepe bad di­vinity to their minde, by such power and policy, that all the most skilfull Divines in the kingdome, shall not dare, or at least not be able to helpe it; but whatsoever become of the truth, or reforming errours and abuses, the honour of the Prelates and their abettors, must bee saved, as in the Court of Rome: and by these things they are prepared to rule a Synod, if occasion serve, as the Court of Rome did that of Trent; and in the mean so to keepe divers errours and abuses from the know­ledge of their King, and to guard his eares from all just counsailes and complaints made against them or their confederates, or to pervert their drift by pretending his prerogative and government are taxed or questioned, and the Episcopall government established by his autho­rity, is sleighted and contemned, that nothing can bee heard, fearfull divisions are made, Parliaments are for their sakes dissolved, the best counsels rejected, refor­mation hindred, notorious delinquents, Papists and Ar­minians emboldned, men in the greatest trust may dai­ly be in the fellowship of Iesuited Papists; what ever they practise, it is found in vaine to accuse them: and by this meanes the King is either the last that knowes the truth and right in divers causes, or one that never comes to understand it, nor indeed to be willing to heare of it. Which is far from the wisedome and diligence of the Pope and popish Princes, that seeke to supplant him and all true religion.

Histor. of the Coun­cel of Trent pag. 693.Pius the 4. doubting that some Prelates and other great ones favoured the Protestants, resolved to discover them, and was wont to say, that he was more wronged by the masqued heretickes, then by the bare faced. Men, that love theire King and Religion, say as much of the masqued Papists in England, and that therefore the Prelates and others vainly brag of the long peace and prosperitie England hath enjoyed, while other Coun­tries have smarted, when it hath beene procured by such meanes; and more vainely thinke that God is well pleased with them, seing they haue no changes, but he hath suffered them to prevaile against such as sought the redresse, when they should rather know that the long suffering of God leadeth to repentance, that all these things as they doe more and more disable the king and his people from defending themselues in the time of war, because the Popish and Arminian factions are by them increased and God provoked; so without amendment, they will cause God to send a sword amongst them to auenge the quarrell of his covenant, when, thus weakned, they shalbe lesse able to with­stand it. Some foiles they haue had, and their present securitie is an ill omen of worse.

3. Because by these meanes Courtiers being nou­rished in spirituall ignorance, Popist Princes that either labour to bring all to one Monarchie, or neerer & neerer to Romish Religion, finde fit instruments in court and Councell to negotiate withall, to get leauges, trea­ties and articles of peace or war to theire best advan­tage, to make divisions, factions to corrupt and be cor­rupted; that is either for reward, or conscience, to helpe Romish Religion vnder pretences of State policie, or being against the puritans: wherein they could ne­ver make things seeme to stand with religion without [Page 97] the consent and confederacie of the Prelates. For if there were no hierarchie, no Prelates to countenance them, but the land were indeed of the reformed Reli­gion, all would be ashamed of such counsailes as stand not with the good thereof: and Iesuits could not find the meanes they doe, to be stickling by theire disguised freinds, to trouble the state, and by degrees and colou­rable pretences to alter Religion; wherein if Princes and favourits come to be corrupted, none so likely or potēt to get things decreed to theire mindes, in Sinods, as Bishops, that are thosen by them and depend on them, as others on the Pope, the Trent fathers shewed it in many particulars.

All which is as ill for the soules of those Princes and statesmen, as for the Church and State, what a misera­ble case is it that Kings and Princes, who of all should loue Christe and tender the good of his Church and people, as being nursing fathers, will not take these things into consideration, nor suffer the words of exhor­tation? and that such as are neere them will not vse the meanes that they may know them? Ministers, dare not touch vpon it, seing the Prelates flatter and are able to vndoe them wherein Romish Princes and Religion haue infinite aduantages against them. The meanest Iesuits and Capuchins are admitted into the closets of Kings and Sates men, and permitted to convince or reprove in the cause of theire Religion, to exhort and animate them to constancie, vigilancie and courage, to vnmas­que and destroy the secret and open enemies thereof. When the Queene Regent of France had suffered Beza to speake in Colloquie, a bold Iesuit reproched the Protestants and openly reprehended the Queene for medling in matters that he said belonged not to her, Pag. 454. but to the Pope &c. yet was he not molested for it. They ho­nour [Page 98] others, punish zealous spirits. Papists and other children of this world are wiser in their generation then the children of light; more zealous, more dili­gent, (as is daily seene in France, Spaine, and all popish countries) which is ill for the State and Church of England. This therefore may be sufficient to excuse me for making this manifestation.

4. Because if there be not a reformation. God for all these evils is forced to plague such a Church and State in many things, especially in those spirituall plagues. Isa. 29.14. and 2 Thess. 2.11.

It is pretended, that they that seeke reformation of the Church, make schisme. The Church of Rome said as much for her selfe against them that sought to re­forme her in the time of Luther. And indeed the schism is rather made by the Bishops and their supporters from the reformed Churches, and such as hold Gods truth with them: which hath made the enemies attempt so much against them, and prevaile therein, while they saw the English to divided from them, and oposite to them in these things, that they know the Bishops and their supporters could not heartily favour them, and therefore would never get any effectuall supplies for them, but rather flatter and justifie such friends, as un­der hand betrayed them. So dangerous hath this divi­sion beene, and to is like to continue till the Eldership be restored, and there bee amongst Protestants more unity in government and ceremonies.

They reply, this is Cham like, to discover the naked­nesse of ones father or mother, that the men of Beth­shemesh were smitten for prying into the Arke, and Vz­zah for putting forth his hand to support it: that so men meddle with things out of their element, that it belongs to privy Councellors and Bishops to locke to [Page 99] these things; which were the flattering arguments used to stop mens mouthes while the Palatinate and Rochel were in most danger, by the remissenesse and suspected trechery of some disguised Courtiers: now all is lost, they must give us leave to say these places were not wel alledged then, much lesse now to hinder reformation: that the hierarchy is not the Arke, nor any thing like it: that the Church of Rome hath ever used the same and like arguments to cover her filthinesse.

But say they, where got you this knowledge? if in the English Church, why doe you use it against her your mother? Doe you thinke the Church of Rome might not as justly say the like against Iohn Husse, Luther, and others before them? The truth is, there is but little of it in England, the Bishops are so vigilant to suppresse it, and in stead thereof to cry for prayer, devotion and o­bedience to the Church: this is not to say, ignorance is the mother of devotion: but to approach toward it.

To conclude, it is objected, that if we once goe about to alter any thing, we shall ever bee subject to change; men will ever be mad on reforming, more and more, till all be brought to Anabaptisme, or at least to Brow­nisme. O God what poore shifts doth the devill find to keepe men in evill? For this is as if one should say, Of­fer not to convert or reformed Papist, a drunkard, or a harlot, lest the first turne Puritan, and then Anabap­tist; or take heed you returne not into the right way, because it is narrow, and you may soone be turned into by paths on the other hand. Wherein they follow the policy of the Church of Rome. For when Luther had begun to dicover some errours, Pope Adrian 6. a Ger­man borne, being called out of Spaine the Pope­dome, hoping to reduce all by a reformation, gave com­mission to his Nuncio the Bishop of Fabriano, to ac­knowledge [Page 100] knowledge ingenuously, Histor. of the Coun­cel of Trent pag. 25. that this confusion was caused by the sinnes of men, especially of the Priests and Prelates; confessing that some yeares since, some abominations have beene committed even in the holy Sea; many abuses in spiri­tuall things &c. Promissing to vse all diligence that the Court of Rome, from whence Peradventure all this mischeife proceeded should be reformed first of all. And he set him­selfe to doe it, but was diverted by the Cardinall of Preneste, who told him there was no hope to confound & roote out the Lutherans, by correcting the manners of the Court, but rather that it would be a meanes to augment theire credit much more. For the people who alwaies judge by the events, when they shalbe assured by the following amendment, that the Popes government was iust­ly reprehended, will perswade themselues likwise, that the other innouations proposed have good foundation, and the Arch heretiques, seeing they haue overcome in one part, will not cease to reprehend the rest. That reading the stories past, of the times when heresies hare beene raysed against the authoritie of the Church of Rome, it will appeare, that all took pretence from the corrupted manners of the Court. Neuerthelesse never any Pope thought fit to reforme them, but after admonitions and instructiōs vsed to induce the Princes to protect the Church. That whatsoever hath succeeded well here­tofore ought alwaies to bee observed and kept. That nothing did more ruine a government then to change the manner of ruling it. That no man hath ever ex­tinguished heresies by reformations, crusadoes, and ex­citing Princes and people to roote them out (that is with fire and sword) which he shewed in the examples of Innocent III. and other Popes against the Albi­genses, Waldenses and others. The Pope that was scarce warme in the Chaire, relating these things to his [Page 101] trustie freinds William Encourt, and Theoderick Hezius said the condition of Popes was miserable, seeing it was plaine they could not doe good, &c. yet he was re­solved to maintaine his promisses, thoughe it were to devest himself of all temporall dominion. And accor­dingly sent his Nuntio aboue mentioned to the diel of Noremberg, where he confessed the abuses and promised the reformation, which the Pope liued not to per­forme.

Clement the 7. that succeeded (and others after him) followed an other course: For when the Emperour Charles V. to satisfie the Germans desired that a Coun­cell might be called, the Pope answered, Pag. 50. that it was pro­bable that the multitude was deceived, but to give it satisfaction in the demaund of a Councell, was not to give it more light, but to bring in popular licence. If it were granted them to make question or seeke greater perspicuitie in religion, they would immediatly also pretend to give laws for goverment, and to restraine the authoritie of Princes by decrees, &c. For the Prin­ces and Grandies, he might assure himself, theire end was not pietie, but the making of themselves Lords of the Ecclesiasticall goods, and being become absolute, to acknowledge the Emperour little or nothing, marke their cunning. But when the French Embassador had made request for granting the cup to the laicks, with reason that it would keepe them in the Romish faith and from prying into other matters laid against the Church of Rome. Pag. 459. Pope Pius the IV. suddenly answe­red, that he had ever thought that the communion of both kinds and mariage of preists were de jure positive: and therefore was thought to be a Lutheran in the last conclave. That the Emperour had made the same re­quest for his sonne demaunding the like for his people, [Page 102] but that the Cardinals would never yeild unto it. Yet he promissed to speake thereof in the next congrega­tion. Where the Cardinall Rodolpho Pio de Carpi said, that it was manifest, that this would not bee the last Demand of the Frēchmen in matter of religion, but a step to propose an other, that afterward they will de­mand the mariage of Preists, the vulgar toung in the ministrie of the Sacraments: which will have the same ground, because they are de jure positivo, and must be-granted for the preservation of many, which for poli­tike reasons then alleadged might not be granted. Be­fore this there had beene much crie for reformation. Paul 3. caused divers Cardinals and others to assemble, Pag. 85. & consider of the errours for redresse. The Prelates made the Collection in writing, the Pope proposed it in the Consistorie. But Nicholas Scomberg a Dominican and a Cardinal opposed the reformation, saying. It would give occasion to the Lutherans, to brag they had in­forced the Pope to make that reformation; and above all it would be a beginning to take away, not only the abuses, but the good uses also, and to endanger the whole state of reli­gion. For by the reformation it would be confessed that the things provided against were deservedly reprehended by the Lutherans, which would be a great abetting to theire whole Doctrine. In the councell, after celebrated, divers things were found amisse. Sess. 22. Can. 9. The Bishops and Fathers of the Coūcell made a decree for a reformatiō, but little could be obtained, much was shufled of, because it could not be effected, but the authoritie and practise of the Pope and Cardinals must be questioned and reformed, if not overthrowen.

The like may be said of the Reformation of the Church of England, many things have beene propoun­ded, in Bookes and Parliaments, but little or nothing [Page 103] can be heard or reformed, least a gap should be ope­ned, whereby the authoritie & practise of the Bishops should be questioned and overthrowen, and if any Bi­shops be better inclined to reformation then others, they shalbe sure to be hindred by the rest, as these Popes were by the Cardinals, and with like reasons. For English Bishops, in like wisdom, will not be knowen of any errour in the hierarchie, canons, traditions, ce­remonies and government, but maintaine all, least con­fessing somewhat amisse, they should loose all, and be reduced to the government of other reformed chur­ches.

There was a fault that hindred the Church of Rome from yeilding to reformation. Cassander consult. 56. and 57. And the fault (saith Cas­sander a learned Papist) is to be laid upon those which being puft up with vaine insolent conceits of theire Ecclesiasticall power, proudely and scornfully contemned and rejected them which did rightly and modestly admonish the reformation. That the Church can never hope for any firme peace, unles they begin to make it, which have given cause of that di­straction That this cannot be effected vnlesse those that are in place of Ecclesiastical government, would be content to re­mit somthing of their too much rigour, and yeild somwhat to the peace of the Church; and hearken to the earnest prayers and admonitions of godly men, will set themselves to correct manifest abuses, according to the rule of the divine Scriptu­res, and the primitive Church from which they have swer­ved. (He might have said, till the Kings hate the whore, make her desolate, naked and burne her with fire) Shall I say this may also be said of English Bishops in case of theire hierarchie and traditions? I may add this to it, that God can never be pleased, nor the Church and State of great Britaine enjoy true happines, till the Prelates cast their crownes at the feet of the Lord Iesus; [Page 104] or rather because men dispaire of that, till they be ta­ken from them, and they subjected to the ordinances of God, Rev. 5.6. least otherwise Christ, that hath the Elders a­bout his throne, and is in the midst of them, say in his wrath, Luk. 19.27. Those mine enemies that would not that I should raigne over them, bring hither, &c.

When reformation is desired some flattering prea­chers, Canti. 8.4. Chap. 1. to make men desist, put it off with preaching on those passages and the like. I charge you o daughters of Ie­rusalē, that ye stir not up nor awake my love vntill he please, I am black but comly, &c. The church hath spots, but they should not be mentioned. Pray for the peace for Ie­rusalem, they shall prosper that love it, which if they of the Church of Rome had not in like manner a bused, they could not have proceeded so far in errour, as they did: and yet they might as well alleadge these plates and the like to prove that prelates ought to procede Earles and Barons, to have pallaces and coaches, as to hinder and reprove men that seeke a due reformation.

Others would have the people beleeve in this point, as the Church beleeveth, to relie on the understanding and judgment of the preists and prelates, like the pa­pists, Mal. 2.7. alleadging that place. The preists lips should keepe knowledge, and they should seeke the law at his mouth. which doth as well serve the papists, Buckler of faith. as them in this point: For, as maister Moulin observeth this is not a promisse but a commaundement. shewing preists their dutie, which they had not observed, as the following words mani­fest; But ye are departed out of the way: ye have caused men to stumble: which is as true, in this point, of the Prelates and others in England, as of the Papists in the same point and in others. We are therefore to remēber that rule, 1 Ioh. 4.1. Beleeve not every Spirit but trie the Spirits, God gives such knowledge to whom he pleaseth; the wind bloweth where it listeth. Iohn. 3.

They may perhaps find some other arguments to prove that the hierarchie, traditions and ceremonies should be upheld, but none fairely deducted from the holy Scriptures, but rather grounded on humane po­licie: which therefore are not worth the answering. For wee know likewise the papists presse many faire-seeming reasons, for the Popes supremacie, and succes­sion in Peters chaire, merits, praying to Saints, forbid­ding mariage to Preists and other points of poperie. To which it is answer enough to prove that those reasons fight against the word and ordinance of God: and so doe theirs that pleade for the English hierarchie and tradi­tions, as is already proved. Men therefore should not be caried away with them, nor with an opinion of their learning and multitude that preach them; but rather thinke, Surely their kingdom is of this world: It makes so many that fight for it, because there are in it ma­ny places of profit honour and authoritie to reward them, like as in the Romish Church; that if Christs kingdome were of this world he should have as many for him: that to bee well informed in these points, it is no asking of them who are interessed and partiall in the cause, but to remember what God saith, Isa. 8. Should not a people seeke unto theire God? To the l [...]w and to the testi­monie: if they speake not according to this word, it is because there is no light in them. Which in these points, may be said of 100 many, to theire great shame; because it so muth concerneth the faith, and all the faithfull to have them well knowne, as is proved above, least by the power and great names of the Bishops, the faith come to be corrupted, the name of the Church, and the holy Ghost, usurped and abused, as they have beene in divers Synods of Bishops to the destruction of many soules.

Let us therefore pray earnestly and uncessantly to Al­mighty God the giver of all grace to purge the Church of England and the members thereof, that they with the reformed Churches may be like minded, in seeking the kingdom of God and the righteousnes thereof, And seeing questionles that God hath many of his deare and elect people there, that are only blind in some few things, let us beg of God, that they may now see the things that belong to their peace, 1 Cor. 1 9. Heb. 10.23. 1 Thes. 5.24. Isa. 25.6. least after they should be hid from theire eyes. And let us aske with confidence, that he is faithfull that hath promised, who will also doe it. For it is said. In this mountaine shall the Lord of hosts make unto all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined. Seeing therefore his ordinan­ces are corrupted with mens inventions, wee may presse him with this promise that he will give us wine fined and purified, even his purest ordinances; as also with that which followeth, vers. 7. And he will destroy in this mountayne, the face of the covering cast over all people, and the vaile that is spread over all nations. Chap. 30.21. And thine eare shall heare a word behind thee, sayinge, This is the way, walke yein it when ye turne to the right hand, and when ye turne to the left.

And though wee feare Satan will hinder it what he can, Rom. 16.20. let us beleeve that promise. The God of peace shall shortly bruise Satan under your feet. Neither thinke this impossible because yet not only the Prelates, but divers religious Ministers have neglected this know­ledge and reasoned against it, so that there is great dif­ference about these things, for God hath said. I will give them one hart and one way. Ier. 32, 39. I will give you pa­stors according to mine hart which shall feed you with knowledge and understanding. Cha. 3.15. Neither be dismaied [Page 107] because as yet those that have laboured most in this behalfe have beene forced into corners, and to live like Banished men in murh sorrow, for wee have this pro­mise. Isa. 35.10. The ransomed of the Lord shall returne and come to Sion with songs, and everlasting ioy shalbe upon their heads. Neither say how shall this be, seing as yet so many greedie and corrupt shepheards are over us? For thus faith the Lord God. Behold I am against the shep­heards and will require my flock at theire hand, and cause them to ceasse from feeding the flock, neither shall the Shepheards feed themselvs any more: For I will deliver my flock from their mouth that they may not be meate for them. Acquaint thy self with these and the like promises, and beleeve that he sits at the right hand of God to intercede for the performance, who saith, whatsoever ye shall aske in my name, Ioh. 14.13. that will I doe, that the Father may be glorified in the sonne. And if wee beleeve not, yet he abideth faithfull, 2 Tim. 2.13. he cannot denie himself. To him therefore with the Fa­ther and the holy Ghost, three persons and one God, be rendred as due is, all power, might, majestie and domi­nion now and for ever. Amen.