THE CURTAINE OF CHVRCH-POVVER AND AVTHORITIE IN THINGS CALLED INDIFFERENT Drawne and laid open to shew the many infectious sores and maladies they bring in and cover Together with sundry infallible reasons proving that the service of God and the generall good of the Church and Common wealth require that they should be abolished By Ia Henric. Isai 29.13 14. Forasmuch as this people draw neere me with their mouth and with their lips doe honour me but have removed their heart far from me and their feare towards me is taught by the precepts of men Therefore behold I will proceed to doe a marvellous worke amongst this people for the wisedome of their wisemen shall perish and the understanding of their prudent men shall be hid Ier. 8.22 Is there no balme in Gilead is there no Physitian there Why then is 〈…〉 health of the daughter of my people recovered Printed MDCXXXII To the Christian Reader VVEe may see cleerly how it oft fareth betweene Christ and the Churches by that which he said against the Scribes and Pharises when he proved that in divers particulars they had made the word of God of none effect through theire traditions The Church of Rome hath in that evill exceeded them Marc. 8.6 to 14. Bellarmin in his 4 book of the unwritten word of God Chap. 2. making three sorts of traditions calleth one Ecclesiastical which he saith are introduced from ancient customes by the Prelates or by the people and creepingly by the silent and unquestioning agreement of the people have gained as it were strength of law with such are wee to deale Sess 21. Chap. 1.2 The Councell of Trent declareth that this power hath the Church alwayes had in ministring of the Sacraments haveing their substance to ordaine or alter that which she judged to be most expedient for the vtilitie of those that receive them I could wish the Church of England at least in her practise had never inclined to such kind of opinions and traditions But considering how things goe there I thought my selfe so much bound to Christ my Saviour that I must discover the mischeivous wounds and soares they bring in and cover that by the mercie of God and care of them that are sensible of the hurts there may happily be found balme in Gilead to cure them Ier. 8.22 Lame 1.12 For stay and consider all ye that passe by If the Church of England like the man m the Gospel that went downe from Ierusalem to Iericho be not fallen among theeues Luc 10.30 31.32 that have stripped her of her raiment wounded her whether many Priests and Levits have not come downe that way and seene her and passe by on the other side Whether I seeing the wouâ—â— thâ—â—â—re herein manifested Vers 37. could doe lesse then have compassion on her whether I have not as far as God hath enabled me bound them vp and powred into them the wine of his law and the oyle of the Gospel whether I had not reason to complaine of them that have so cruelly hurt her and if in ought I have donne the part of a neighbour remember what our Lord saith goe thou doe likewise Be not of them that cover with a covering Isai 30.1 but not of Gods Spirit But rather remember Christs words beware of false Prophets that come to you in sheepes clothing but inwardly are ravening wolves ye shal know them by theire fruits Math. 7.15 16.18 Doe men gather grapes of thornes or figs of Thistles A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit The presbiterie and the hierarchie may bee theese two trees which thou shalt know by theire fruits he that seekes the good hath adversaries about the bad I may find such in this worke but he that shall judge both them and me is able to defend it If then they constraine me to say with my Leader I have laboured in vaine Isa 49.3 I have spent my strength for nought I shal adde yet surely my jugment is with the Lord and my worke with my God To his grace therefore and protection I must commend it and rest Thine in the Lord IA HENRIC THE CVRTAINE OF CHVRCH-POWER AND Authority in things called indifferent drawne and laid open to shew the many infectious soares and maladies they bring in and cover 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 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 CoÌ„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
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 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 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 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 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 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 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 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 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 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 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 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 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
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 CouÌ„cell made a decree for a reformatioÌ„ 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 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 shal be 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 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 IerusaleÌ„ 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 remeÌ„ber 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 lâ—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 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 shal be 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
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 shal be 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 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 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 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
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 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 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 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 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 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 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 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
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 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 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 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
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 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 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 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 wil be 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
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 luke-warme 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 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 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 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
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 shal be 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 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 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 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
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 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 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 shal be 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 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 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
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 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 〈…〉 Pâ—pists and other heretikes that is take 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