against the Waldenses and Albigenses whilest these popes were busie in sending Kings to conquer Ierusalem and persecuting the Emperours King Iohn of England and other Princes Such was the religion of those times the ages next before for as one observes If the Bishops of Rome sent into any countrie it was not principally to preath the Gospel Plessis mysterie iniquitie prog 24. but to broach their owne ceremonies their singings their service in latine howres organs Altars tapers c. stirring up Princes to enforce their subjects to use and practise them who would faine have kept themselves to the first institution of the Church in the puritie of the Gospel And as he observeth the worser sort of men are most zealous in such things to shadow and obscure their evill acts and indeed to serve them in steade of the Religion which Christ ordained therefore though they neglected and contemned found doctrine true faith knowledge zeale and the like graces yet they would build stately Temples bow to the Altar and to the bread which is called the body of Christ and thinke they did God the better service I will not say that those English Bishops and Doctors who had hand in the reformation and ordained kneeling at the receiving of the bread and wine did beleeve transubstantiation or consubstantiatiō or teach men to doe honour to those elemēts because they are called the body and blood sacramentally it may be it was rather to draw Papists the sooner to Church that this and other Romish rites were retained as also because this had beene so long used in all the world they thought it too much as once to fall from kneeling to sitting thinking that if they should ignorant Papists of which the land was then peopled would never bee drawen to Church or to hearken to thē in other things when having once laid these things for Rules like the Lutherans in their tenets they can heare nothing to the contrarie but above all because they knew the office of a Diocessan Bishop could not subsist in these daies of reformation without maintaining them against all opposers of traditions and humane inventions I know that as yet there is no publick constitution teaching plainly that reverence ought to be done to the Elements because they are called the body and blood of Christ but if they that stand so much for kneeling at the Sacrament have not some such superstition in it why doe they bow toward the Altar or table rather then toward the pulpit or some other side of the Church seeing God is every where and on all sides of us And why else doe they begin to erect Altars at the east end of the quier in Churches where there have beene none since poperie was abolished These Popish ceremonies should also have beene abandoned to shew plainly that they doe not favour superstition and the worship of bread They vainly say it argues too much boldnes to sit or stand at the table of the Lord for it is a far greater presumption to use and ordaine a ceremonie so contrarie to the institution and practise of the Church in the Apostles time The greatest reverence wee can doe to God is to stick close to his ordinances to obey and love them and the greatest presumption to thinke any thing can be better devised performed and practised then it was in his institution with the Papists they doe but mock God with a name of greater reverence whilest they withstand that of the institution and command another gesture that is farthest from it God is a spirit and they that worship him must worship him in spirit and truth In beleeving and following his word and ordinances as Paul worshipped the God of his fathers Ioh. 4. Act. 24.14 1. Cor. 11. who delivered this ordinance so as he received it of the Lord and not as they did whose feare toward God was taught by the precepts of mē they worshipped him in vaine he regards not their kneeling It is not enough for preachers to say wee preach and urge them because our Princes and Bishops have commaunded them for he will answer Who required these things at your hands Isa ◠1◠which doe but open a gap for Kings and Prelates to commaund what they list Hence came that * Besides that about the Saboath order of King Iames that men should not in pulpits confute poperie in things controverted but leave that to the Bishops and Deanes and that which succeded that Ministers should not in the Vniversities pulpits and print dispute preach or write against Arminianisme they that perswade a King that he may doe this strive in effect to make a Pope of him And lastly thence comes the great domineering and strange injunctions of prelates in their visitations that none must dare to speake against any of their orders or ceremonies whatsoever unles he long to be silenced reckoned a mad fellow Dr. Clewit at the Bishop of London visit An. 1631. thence comes the extreame flatterie of their Agents and Chaplaines who begin to preach thus Auctoritàs praecipientis est ratio praecepti and no man considers that thus the Church of Rome grew to an unlimited and licentious power that such are the naturall fruits of the hierarchie and they must needes grow worse and worse In those reformed Churches where men sit they come to the table more prepared with more knowledge feare Rev. 2.20 reverence and circumspection then such men they dare not admit a notorious drunkard Adulterer Arminian or the like nor any person utterly unknowne because it tendeth to corruption 1. Cor. 5.6 For a litle leaven leaveneth the whole lumpe Whereas in England all that will may come bodly even in the Cathedrall Church in London They that receive are utterly unknowne to them that administer no man examines them nor testifieth for them they may be Arminians excommunicate prophane or Church-papists for ought that any man there knowes they looke after no religion but this that he kneele at the Sacrament which if he doe but observe be his life or religion what it will he may come boldly Notwithstanding all these things many say so long as the Gospel may be and is freely preached why should wee trouble a Church or leave it our places and meanes for such faults and ordinances Marke how God hath suffered these men to be punished and deceived the Gospel is there freely preached by them that will needs preach so but not by the care of the Bishops nor yet in all points much lesse in all places Ministers are called upon to urge these ordinances of men yet in the meane they are not suffered to preach Gods ordinance the Eldership nor yet against Arminianisme It is true that after the prohibition the Parliament immediately succeeding many couragiously preached against Arminianisme and so doe some to this day but not in the Court nor in the Vniversitie much lesse before the Bishops who are still against such and
conversion of his power and not of mans free will that men doe beleeve and persevere because they were predestinated though they be plainly taught in the Scripture yet they will not have them nor the like points cleared by Preachers in Pulpit nor Print nor by Divines in the Vniversities no not in a time when Papists Arminians corrupt men in them but they must be left to them the Fathers and Rulers as if diocessan Bishops never ordained of God being many of them Courtiers swolne with ambition depending on the interests of favourites such as the Duke parties in such factions corrupted with flatteries contesting against the endeavours of Parliaments daily busied at the Councell table in the Star chamber or high Commission Court should better know how to cleere and determine these and other high points then Preachers that study nothing else but Divinity and are not led by such particular interests There is no man that hath but an indifferent judgement and any sparke of true love to Gods Kingdome but will say it is impossible that these men or their flatterers should bee fit Iudges or give just lawes to men in such cases yet they governe all in Synods and elsewhere and if they have but colourable pretences like the Papists who doe resist or question them These are they that ruling all and having many things in their gift are sure to be flattered and followed in Court Synods and Vniversities 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
unity of spirit by their doctrine They make men pray thus and yet are against the things praied for 2 Because they make every Bishop and every Minister at his ordinantion to promise * See the ordering of Bishops Priests and Deacons to be readie with all diligence to banish and drive away all erroneous and strange doctrines contrarie to Gods word Marke all without exception which cannot be better donne then by manifesting the revealed truth of God in these points and so striving earnestlie to joyne men together in the unitie of the spirit by the doctrine of the Apostles and Prophets as is desired in prayer For what a mockerie is it first to make him thus to vow it and pray for it and then to hinder him from keeping that vow 3. Because they forbid the defence of Gods ordinances against the Hierachie and those traditions thereof which are erroneous of the world and causes of temporizing and ignorance making men ambitious that should rather with the Olive tree refuse to leave their fatnes for Dominion like their Lord who saieth Iudg. 9.8 Luc 12.14 Who made thee a judge or a divider And what a mockerie is it when Bishops that cause all to bee signed with the signe of the crosse in such a token have not beene as carefull to get our Princes people to send timely effectuall helpe to them that fought under Christs banner in the Palatinate and elsewhere but rather flattered such Courtiers and feigned freinds as underhand betraied them and the common cause in stead of an effectuall going out to the helpe of the Lord against the mightie How much better is God pleased when men are more in deeds and lesse in signe of humane invention and authoririe The article of traditions confesseth that all things ought to be done to edifying But how doth this ceremonie edifie Have Englishmen that stand so much for the Hierarchie for this signe beene made by them better souldiers of Christ then other Protestans or have they not rather proved worse and so shewed the fruits of the hierarchie and ceremonies So ordinarie is it with God that blesseth his owne ordinances to punish mens inventions and presumptions May it not be said to such maisters of ceremonies you can see the faith daily opposed religion corrupted poperye and Arminianisms increase and the poore members of Christ to fall by the sword practises yet in the meane be contented with the signe of the crosse the name of a souldier without the worke neither doing it themselves nor suffering those Ministers that would and might have prevailed by the word these things must be left to the only care and wisdom of the Prelates who are well experienced in flatterie and can best see that nothing be donne to any purpose and in the meane take it for granted that the Church might impose and adde to baptisme the signe of the crosse so superstitiously used and abused by the Papists that it is fit to uphold that and all other traditions and ceremonies of the Church though the Article confesse they may be changed according to the diversitie of countries times and mens manners and that it is authoritie enough for the use of the same now because it was ancientlie used so was salt and other Romish trash because soone after the death of the Apostles or at least soone after the victorie of Constantine Aug. confes lib. when divers Iewes and heathen mocked the Christians with a crucified God and Redeemer they signed themselves to shew they were not ashamed of him when who sees not that if their reason were then good not superstitious yet there is not the same now in England Seeing there men live not amongst such mocking Iewes heathen unles it bee among such as scorne and mock them with the name of Professors Disciples and factious Puritains who strive against Arminianisme or the hierachie and ceremonies Indeed these are so much scorned and persecuted that no men in England do more truly beare the crosse of Christ for his names sake then they whereas their adversaries strive by all meanes to divert all men from bearing the crosse in this manner and by allurements and threats to make them leave the cause and temporise as themselves doe who are therein enemies of the crosse of Christ Phil. 3.18 whose glorie is their shame For they in the meane while have only borne the crosse in a signe made with the hand like the Papists which is but a mockerie in respect of the other Besides no man ever as yet maintained that the Apostles or any in their time used the crosse in baptisme much lesse in signe only without the worke pretended to be signifed Object It will be saide In some cases the Bishops stand for the truth as against Anabaptists and other hereticks Answ So doe the Romish Bishops and Iesuites who likewise have many painfull writers and preachers and are not behind them in stirring up Princes to fortitude temperance holines justice and other vertues but they will suffer nothing against the tenets practises of their hierarchie no more will the English Bishops who therin are also stout souldiers but that is in their owne cause not in Gods Iohn seeth many in white Rev. 7. and is told Rev. 7.13.14 These are they which come out of great tribulation and have washed their roabes white in the blood of the Lambe Chap. 6. This is a garment of joy and triumph given by the merits of Christ to them that have had not the signe and name but the worke of a souldier in confessing and defending the faith and cause of Christ against all opposers If I should say there may bee amongst them some English Martyrs that have striven against Arminianisme or at least against the hierarchie and have suffered for it the Bishops could not prove the contrarie So that it is no wonder if men doe not now offer to dispute with them nor alwaies set their names to their bookes seeing the power of the Prelates to be great as that of the inquisition very dangerous and the Bishops themselves so obstinate and mightie in friends that they keepe their adversaries bookes and arguments from being seene or regarded and so plague them that all their opposers seeme to have lost their labour and doe litle other good then increase the number of those Martyrs in white Rev. 7. This is one of the places alleadged for the wearing of the surplesse but here still they dwell in the signe they will not doe the worke of those Martyrs but rather are against some of them and therefore because they can not looke to weare the white roabe hereafter they will weare and make others weare an unprofitable signe of it now though men prove it to be a rite taken from the Iewes and ancient heathen See the root of Romish Rites as other of their pontificall garments and ceremonies are It is a custome in England to
Episcopall power and if they were there is as was shewed no reasoning from the consent or connivance of the Fathers if the institution bee not warrantable by Gods word There were then divers things which had got beginnings in those times against which the Fathers did not much inveigh because they were then held indifferent and not established as since for matters of faith and necessitie as the primacy of the Pope single life of Priests set fasts deferring baptisme till death the use of salt holy water and divers other things in their rites the antiquity whereof makes them never a whit the more lawfull Ioh 8.44 The devill was a seducer and a lyar from the beginning Whether it were in a vaine policie of some Bishops of those times the sooner to draw Iewes and Heathen to Christianity as some of ours pretend the indifferencie and wisedome of using some Romish rites the better to draw Papists to Church or for other like reasons Sure it is that many institutions of religion began in those daies to be taken from the Iewes and ancient heathen as divers have proved to the Papists out of their owne authors Among others Mr. Derlingcourt Minister of the Reformed Church of Paris in his booke of the Iubilee shewes in it many things to omit other particulars Iubile of the reform Chur. part 2. c. 11. The whole Papall Hierarchie saith he is founded on the example of the Iewes who had their soveraigne Pontife their sacrificers and their Levites and among them divers orders and functions And that the Church of Rome hath founded her Hierarchie and the diversity of her orders on the example of the Iewes besides that the thing is cleere enough the Author of the Canon Decretis acknowledgeth it And Polidor Virg. de invent rerum lib. 4. cap. 5. 7. where he also confesseth Decree of Gratian part 12. dift. 21. that the Romish Priests have borrowed of the Iewish Priests the most part of their habits that it is most evident that the institution is rather Hebraicall then Apostolicall And indeed the Apostles were never cloathed in the habits of Bishops nor Popes Reade on this subject Pope Innocent the 3. Mysteriorum Missae lib. 1. and the Bishop of Manda Ration divin officior lib. 3. And a little after We have seene that the Church of Rome authorizeth her hierarchie on the example of the Iewes but shee also avoucheth that it is a pagan invention for the decrees of Gratian after hee had represented the diversitie of the Romane Clergie composed of simple Priests Archpriests Bishops Archbishops Primates Metropolitanes Patriarches Popes addeth that this diversitie proceedeth principally from the ancient Pagans who had their Priests their Archpriests c. a confession which is drawne from the Master of the Sentences lib. 4. dist 24. lit M. The Bishop of Manda doth also acknowledge the same truth Ration divin offic lib. 2. c. 1. n. 22. But there is none more formall in this subject then G. du Chol. who saith G. du Choul discours of the Religion of the ancient Romans pag. 337. 335. That Romanes had another fashion of making their priestly dignities as the great Pontifes the little Pontifes Flamins Archflamins just so as we have the Pope Cardinals Bishops Archbishops and Patriarchs c. And if we here observe it curiously we know that many institutions of our religion are taken and translated from the ceremonies of the Egyptians and Gentiles as are the copes and surplesse the Priests shaven crownes the bowing of the head to the Altar the sacrificall pompe the musicke of the Temples adorations prayers and supplications processions and Letanies and many other things which our Priests usurpe in our mysteries Of which indeed many are anciently assumed of Christians but that makes them never a whit the more lawfull How little then doe they helpe themselves who say the Church of England in her hierarchie and ceremonies is most like to the Church which was soone after the death of the Apostles that is if it were so as it is not for they had not such dominion over Presbyters nor such Courts Chancellors Deanes Officials power in probates of Testaments to governe and command give licences and dispensations nor such rulcs and canons to suspend and silence about surplesses ceremonies c. nor yet such service and ceremonies and if they had yet that were nothing being thus invented and received by the Papists and after retained in the English reformation either for policie or for the profit and honour that comes by them Many more zealously defend these then they doe the Gospell against Papists and Arminians Surely the Angell speakes not of such men but rather of such in the reformed Churches as have abandoned these inventions Rev. 19.10 Eph. 1.13 when he saith I am of thy brethren that have the testimony of Iesus which is to have the marke or seale of God in the forehead by professing they will receive no other doctrine and religion but what is rightly drawne from his testimony as on the contrary to professe the Romish faith and superstition is to have the beasts mark in the forehead by profession and any way to defend it is to have it in the right hand by operation and therefore though it seeme harsh to say that the champions of the hierarchie and ceremonies have the mark of the beast because in other things they are Protestants yet can it not be maintained but that they are guilty of having some part and print of that marke because they obstinately maintaine them against all proofes shewing them to be popish in favour Iewish and Heathenish against the word of God and to make the same of no effect in divers particulars The wisedome of God saith by the Apostle Tit. 1.13 Rebuke them sharply that they may be sound in the faith not giving heed to Iewish fables and commandements of men which turne from the truth So doe these in England in divers respects Because while some Prelates and Ministers make a noise and a blustring with crying out against Puritans and a great flourish with exalting the name and authority of the Church in such cases and the ancient use of the diocessan and provinciall Bishops ordinances and ceremonies Princes and people thinke they serve God in obeying her in them and therefore stop their eares to all proofes to the contrary and mocke at them like the Bishops that both scorne and suppresse them all even as others did in the Church of Rome in the same and other causes who otherwise had never attained that dominion she thereby got nor to have her traditions errours and superstitious rites received for lawes which were the terrible fruits of mens blind obedience to provinciall Bishops and their power and ordinances which ever increased more and more as they were more and more obeyed and defended to the great hinderance of the kingdome of God and the due preaching and obedience of his
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
by the bountie and favour of Constantine and his Princes the Bishop of Rome was made rich and great but so were other Bishops also And as he began to have a tribunall and courts and causes so did others also and thence grew corruption upon corruption contention upon contention appeale upon appeale division upon division He grew to be reckoned a Patriarch but the Bishops of Alexandria and Antioch had the like priviledges given them which soone after was also bestowed on the Bishop of Constantinople because it was become the Imperiall Cittie as Rome had beene before And though the Greek Bishops would never acknowledge the Pope for their head because there was no reason they should yet they must needes confesse that his rising was theires Their rising and greatnes was but an imitation of his and so is that of the Archbishops of Toledo Paris Collen Mentz Trier Canterburie Yorke and others as also of the Bishops of Angiers London Winchester and Durham and all others in the Christian world according to the greatnes of the Provinces Cities and Countries whereof they obtained the title and jurisdiction The Pope was the Beast and Antichrist before he got the title of universall Bishop which made him theire head the grand Antichrist which hinders not but that before and since they by their office might be pettie Antichrists This would quickly appeare if men would trie the spirits trie the doctrines trie the callings and say The calling of Diocessan Bishops is it of God or of men But if Bishops may have their wills you shall neither trie their callings nor their doctrines by the Scriptures I wonder therefore that Princes and people of the reformed religion should have their doctrines and ceremonies in such admiration because of their persons and offices as if Gods spirit must needes be with them more then with others when they should rather thinke it to be lesse with them whose calling and dominion is not of God then with others and that if their doctrines traditions and ceremonies agree not with the Scriptures they cannot bee of God 2 Ioh. 9. Ioh. 8.44 Acts. 14.23 Act. 20.17.28 seing their authoritie and office that impose them is not of God but of the same spirit that ruleth in Antichrist they abide not in the government of Christ but are enemies to it For the Apostles ordained them Presbiters that is Elders in every Church by election Paul saith to the Presbiters to the Elders Take heede therefore unto your selves and to all the flock over which the holy Ghost hath made you Bishops the word is the same that is used 1. Tim. 3.1.2 and may be translated a Bishop or an overseer even as in the Greeke a presbiter is an Elder There were divers of them over one flock Therefore he saith To the saints that are at Philippi Phil. 1.1 Tit. 1.5 with the Bishops and Deacons the presbiters were then the Bishops which is cleere by that I left thee in Crete that thou shouldest set in order the things that are wanting and ordaine them Presbiters in every Cittie that is by election according to Act. 14.23 Act. 1.23 Chap. 6.5 and 1. Tim. 4.14 as Beza well proveth it Vers 6.7 in his Annotations on these places and so Paul addeth If any be blamelesse Act. 20. Phil. 1. for a Bishop that is the presbiter aforenamed must be blamelesse which is so cleere that Bellarm. that would faine denie it Bellarm. de Clericis lib. 1. c. 14. is forced to coÌ„fess that in all these three places the presbiters are called Bishops and consequently when Paul saieth 1. Tim. 3. He that desireth the office of a Bishop desireth a good worke that is the office of a Presbiter they were one and the fame as Hierom and others cited by Bellarmin have affirmed Otherwise Paull would not have them passed 1. Tim. 3. as he doth from the office of a Bishop to the office of a Deacon but first from the office of a Bishop to the office of a Presbiter and then to Deacons but there he only speakes of Bishops and Deacons because a Bishop and a Presbiter is one and the same thing It is true that Timothie was an Euangelist which is greater then a Bishop but as he is called a Bishop that is a presbiter Neglect not the gift that is in thee which was giveÌ„ thee by prophecie with the laying on of the hands of the Presbiterie Chap. 4.14 The presbiters ye see were then the Bishops that ordained presbiters that is Bishops and in that sense Titus a presbiter that is a Bishop was left to ordaine them presbiters in every Cittie that is Bishops but Titus was not a Bishop of Bishops for if any of them were taken in a fault the consistorie of presbiters were to looke to it Acts 20.28 So it is said against an Elder receive not an accusation but before two or three witnesses 1 Tim. 5.19 which is not to set one over the rest to make a Bishop of Bishops but as if an Apostle should write to a senator of Venice against a Senator receive not an accusation but before two or three witnesses which were to teach him and all Senators their dutie Christ saith of the holy Ghost Ioh. 16. he shall not speake of himself he shall take of mine to shew unto you to teach us that the holy Ghost bringeth no new doctrine or ordinance that stands not with the old for Christ changeth not he is the same yesterday and to day for ever But Paul saith of the Elders The holy Ghost hath made you Bishops this ordinance therefore is unalterable Hebr. 13. â—â— Act. 20. They ought to have the government and the honour due to Elders so Paul saith Let the Elders that rule well be counted worthy of double honour 1 Tim. 5.15 especially they who labour in the word and doctrine Next to the Apostles and Euangelists the Eldership was the place of greatest honour in the Church None of the Apostles are called Bishops but Elders they disdained not the title but reckoned it an honour 2. Ioh. 1. The Elder to the Elect Ladie and saint Pet. saith The Elders which are among you I exhort who am also an Elder the Greeke word signifies a fellow elder The Apostles and Elders came together to consider of this matter Act. 15.8.22.23 The chosen menand decrees went out in all their names Some object that Bishops succede the Apostles and Presbiters the seaventie Disciples This is but a conceite For Presbiters were the Bishops ordained of God to succeede the Apostles Christ saith to them Loe I am with you alwaies to the end of the world Mat. 28.20 That is in their successors such as should teach their doctrine baptise and governe according to his ordinance the Eldership so they may have successors but not as they were Apostles and over Elders that is over Bishops for as Beza observeth the Apostles excercised no
of the Arminians are suffered to passe and the popish are not so severely suppressed though hereticall and very dangerous to the soule In the history of the Councell of Trent it is shewed that In the Church of Martyrs there was no ecclesiasticall prohibition Pag. 472. though some godly men made conscience of reading bad bookes for three reasons of Gods law to avoid the contagion of evill not to expose ones selfe to temptation without necessity or profit and not to spend time vainly About the yeare 400. a Councell in Carthage did forbid to reade the bookes of the Gentiles but allowed them to reade the bookes of the heretickes the decree whereof is among the Canons collected by Gratian. And this was the first prohibition by way of Canon The bookes of heretickes containing doctrine condemned by Councels were often forbid by the Emperours as by Constantine those of the Arrians by Arcadius those of Eunemius and Maniches by Theodosius those of Nestorius by Martianus those of the Euticheans It sufficed the Councels and Bishops to shew what bookes did containe damned or apocryphall doctrine So did Gelasius in the yeare 494. and went no further leaving it to the conscience of every one to avoid or reade them to a good end After the yeare 800. the Popes of Rome as they assumed a great part of the politicke government so they caused the bookes of those authors they did condemne to be burned and forbad the reading of them Notwithstanding one shall finde but few bookes forbid in that sort untill this age Martin the 5. doth in a Bull excommunicate all the sects of heretickes especially Wicleifists and Hussites not mentioning those who reade their bookes though many of them went about Leo 10. condemning Luther did withall forbid all his bookes upon paine of excommunication Afterward the following Popes and the Councell of Trent did the like for all the bookes of the Reformists In the yeare 1558. the King of Spaine made a law that the Catalogue of bookes prohibited by the Inquisition should be printed This discourse being larger in the Author sheweth that it is a shame for the English Bishops to follow their novell and popish course against them that prove the Eldership to be Gods ordinance and argues a bad cause in the Prelates which they dare not suffer to be disputed nor the bookes against it to bee seene though they hold the things to be indifferent and of a positive law and that while they suffer those of the Arminians and in the mean hinder those that confute them this argues plaine policy and Trent tyranny for all this is done at their instance It is pretended that neither this knowledge of the Eldership nor that which convinceth the Arminian tenets are needfull in a Christian which is but a mockery while they would that men should know that there ought to be Bishops and that they should bee obeyed though they prohibit teaching of the revealed truth of God touching his free grace in election conversion mans free will and the like and in the meane suffer the contrary doctrine to pass in Arminian books For while they say these things are too high for the people let them learne easier and bee taught to pray c. they are willingly ignorant that by such trickes the Papists at first put off the truth of God and in time established their owne errors in matter of justification transubstantiation merits and the like that if this be granted the like art may after be used in other matters and thence others may in time say Christ is given and eaten in the Sacrament Ministers doe binde and loose Christians are justified it is sufficient to beleeve these things and not to know how they are high matters therefore the meane knowledge is best and so by degrees in other points Which being granted after this second step to ignorance errour and poperie there would follow a third that the Prelates would bee corrupted in them set out corrupt glosses multiply Canons and then you must beleeve as the Church beleeves that is as they beleeve or bee accounted a schismaticke and in the end an hereticke I confesse that if Papists and Arminians did not strive to corrupt men in these points such exact confutations of them and knowledge of the truth in them might seem lesse necessary and in some sort to forbid it were not plain trechery as now it is counted in the Prelates That there ought to bee a good order in mens knowledge not to minde nothing else but these points nor to beginne with them and then come to learne the first principles of the Oracles of God but they being first learned which touch a mans particular salvation then to come to those which touch the salvation and freedome of the Church and consequently of every particular soule in it the knowledge of the like being commended in the Revelation Rev. 1.3 that we may pray to God for a reformation lest the Prelates reigning thus the faith come to be corrupted and disesteemed traditions errour and will-worship advanced as in the Church of Rome who by keeping Princes and people in ignorance in the matter of their Hierarchie and traditions and pretending divers points were too high for parish pulpits and laicks brought them to that height of impiety and errour wherein they are Whence we may see that lest the like evils come on us as they begin the knowledge of Gods ordinances in matters of the Eldership and things against the Hierarchie and traditions is more necessary in every understanding man then one would thinke at the first sight It concerneth the faith it selfe and the keeping of it uncorrupt because without it the Church is sure to be kept in bondage many points of faith lost or changed as in the Church of Rome and so many soules corrupted and perverted to perdition For they know that if Princes and people know it not the King and Parliament cannot come to know it much lesse to reforme it and by all this we see plainly that greater corruptions will inevitably follow and the Prelates will come to that power that men shall not dare to discover them When the light of the Gospell did but begin to bee restored and errours by it to be discovered the Emperours Ambassadors came in his name to the Legates in Trent desiring 20. points of reformation of which observe these That no scandalous dispensations may bee granted hereafter Histor of the Councell of Trent pag 513. That plurality of benefices may bee taken away and Schooles erected in Cathedrall and Collegiat Churches That every Ecclesiasticall ministerie be exercised freely and that rich benefices without cure may be incorporated to those that have cure and small revenue That the Canons against Simonie may be revived That the Ecclesiasticall constitutions be abridged the superfluity cut off and not made equall to the obligations of the law of God That excommunication be not used but for mortall sinne or notorious
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
Eldership against Arminian errours or any thing else the Bishops would not have them know that must needs be true in them which our Saviour saith He that walketh in darknesse Ioh. 12.35 knoweth not whither he goeth and therefore their deliberations in matters of preserving the Church and State which in these times are so intermixed by reason of popish practices that commonly the cause and good of the one belongeth to the other must needs bee accordingly canried that is with much blindnesse and danger 2. Because if any King or great Favourite like the Duke be in this error of the Hierarchy Arminianisme or any other the having of these great places in the Hierarchy in his gift makes almost all the Clergy and especially the Prelates and Vniversities to bee at his devotion to temporize temper forme and keepe bad divinity to their minde by such power and policy that all the most skilfull Divines in the kingdome shall not dare or at least not be able to helpe it but whatsoever become of the truth or reforming errours and abuses the honour of the Prelates and their abettors must bee saved as in the Court of Rome and by these things they are prepared to rule a Synod if occasion serve as the Court of Rome did that of Trent and in the mean so to keepe divers errours and abuses from the knowledge of their King and to guard his eares from all just counsailes and complaints made against them or their confederates or to pervert their drift by pretending his prerogative and government are taxed or questioned and the Episcopall government established by his authority is sleighted and contemned that nothing can bee heard fearfull divisions are made Parliaments are for their sakes dissolved the best counsels rejected reformation hindred notorious delinquents Papists and Arminians emboldned men in the greatest trust may daily be in the fellowship of Iesuited Papists what ever they practise it is found in vaine to accuse them and by this meanes the King is either the last that knowes the truth and right in divers causes or one that never comes to understand it nor indeed to be willing to heare of it Which is far from the wisedome and diligence of the Pope and popish Princes that seeke to supplant him and all true religion Histor of the Councel of Trent pag. 693. Pius the 4. doubting that some Prelates and other great ones favoured the Protestants resolved to discover them and was wont to say that he was more wronged by the masqued heretickes then by the bare faced Men that love theire King and Religion say as much of the masqued Papists in England and that therefore the Prelates and others vainly brag of the long peace and prosperitie England hath enjoyed while other Countries have smarted when it hath beene procured by such meanes and more vainely thinke that God is well pleased with them seing they haue no changes but he hath suffered them to prevaile against such as sought the redresse when they should rather know that the long suffering of God leadeth to repentance that all these things as they doe more and more disable the king and his people from defending themselues in the time of war because the Popish and Arminian factions are by them increased and God provoked so without amendment they will cause God to send a sword amongst them to auenge the quarrell of his covenant when thus weakned they shal be lesse able to withstand it Some foiles they haue had and their present securitie is an ill omen of worse 3. Because by these meanes Courtiers being nourished in spirituall ignorance Popist Princes that either labour to bring all to one Monarchie or neerer neerer to Romish Religion finde fit instruments in court and Councell to negotiate withall to get leauges treaties and articles of peace or war to theire best advantage to make divisions factions to corrupt and be corrupted that is either for reward or conscience to helpe Romish Religion vnder pretences of State policie or being against the puritans wherein they could never make things seeme to stand with religion without the consent and confederacie of the Prelates For if there were no hierarchie no Prelates to countenance them but the land were indeed of the reformed Religion all would be ashamed of such counsailes as stand not with the good thereof and Iesuits could not find the meanes they doe to be stickling by theire disguised freinds to trouble the state and by degrees and colourable pretences to alter Religion wherein if Princes and favourits come to be corrupted none so likely or potēt to get things decreed to theire mindes in Sinods as Bishops that are thosen by them and depend on them as others on the Pope the Trent fathers shewed it in many particulars All which is as ill for the soules of those Princes and statesmen as for the Church and State what a miserable case is it that Kings and Princes who of all should loue Christe and tender the good of his Church and people as being nursing fathers will not take these things into consideration nor suffer the words of exhortation and that such as are neere them will not vse the meanes that they may know them Ministers dare not touch vpon it seing the Prelates flatter and are able to vndoe them wherein Romish Princes and Religion haue infinite aduantages against them The meanest Iesuits and Capuchins are admitted into the closets of Kings and Sates men and permitted to convince or reprove in the cause of theire Religion to exhort and animate them to constancie vigilancie and courage to vnmasque and destroy the secret and open enemies thereof When the Queene Regent of France had suffered Beza to speake in Colloquie a bold Iesuit reproched the Protestants and openly reprehended the Queene for medling in matters that he said belonged not to her Pag. 454. but to the Pope c. yet was he not molested for it They honour others punish zealous spirits Papists and other children of this world are wiser in their generation then the children of light more zealous more diligent as is daily seene in France Spaine and all popish countries which is ill for the State and Church of England This therefore may be sufficient to excuse me for making this manifestation 4. Because if there be not a reformation God for all these evils is forced to plague such a Church and State in many things especially in those spirituall plagues Isa 29.14 and 2 Thess 2.11 It is pretended that they that seeke reformation of the Church make schisme The Church of Rome said as much for her selfe against them that sought to reforme her in the time of Luther And indeed the schism is rather made by the Bishops and their supporters from the reformed Churches and such as hold Gods truth with them which hath made the enemies attempt so much against them and prevaile therein while they saw the English to divided from them and oposite to them
was Christ that as it feedes and saves our bodies from perishing so doth Christ our soules that as his promise is to save all that beleeve in him receive and feed on those promises so he ordained this Sacrament as a signe and seale of the same to every true beleever to whom in particular it is given and applied His new covenant is to * Iet 31.33 write his law in our hearts that wee may by vertue of that covenant in his blood walke in his waies and for what is past to remember our sins no more and each man takes the Sacrament as an assurance thereof to his owne soule that groanes under the burthen of them The Sacrament is best received when wee mind and beleeve these and the like things and hunger and thirst for them therefore there is no more need of kneeling in the act of receiving then in hearing the same offered in the word preached nor indeed so much Praier on our knees is necessarie before receiving that wee may bee prepared and receive accordinglie and after receiving to shew all humble thankfulnes but in giveing us this Sacrament at his table the Lord would shew us a great favour as a great Lord or Prince doth to a poore mā when he calls him to his table he requires him not to come eate kneeling for that is not an action fitting the intended favour nor the act of eating a supper It is the best part of manners to be ordered by him as the guests were that were first set In standing or sitting he may behave himself reverently as they doe that so receive in the reformed Churches If any do yet replie it is better for men to command kneeling in receiving the Sacrament though the Apostles and others in their time received it sitting that is to infer that the like may be commanded that the witnesses shall kneele while a child is baptised or sprinckled that the Kings Preists of Israel might have commanded the like as most necessary in circumcision and in eating the Paschal-lambe that is that all should eate it kneeling for the eating of the Lambe before Christs death was in place of this Sacrament but this they could not doe for God saith of the Passeover according to all the rites of it and according to all the ceremonies thereof Num 9.3 shall yee keepe it Not with others much lesse with contrarie It may be that the striking of the doore posts with blood was not after so necessary nor perhaps the eating of it in hast and with staves in their hands because the Angel had then past their houses and the journey into Canaan was past but the rest of the ceremonies mentioned vers 12. were to remaine Vers 12. No man might presume to change them No more indeed may any do these save in such as doe not necessarily belong to the receiving of the Sacrament as that there should be a Paschal-lambe eaten at the same time that it should be at a supper time when men make a meale and not rather before dinner the Apostle changed one that it should not be eaten when men eate a meale or for hunger and the other was changed upon the same or like reason But this of the gesture cannot so well be changed much lesse to one so contrary as that of kneeling The example of Christ and his Apostles have the force of a precept that it should be eaten afer the manner of a supper and the greatest difference and contrarietie of gesture that can be in such an action is that betweene sitting and kneeling which of all others is farthest from that used in the institution and time of the Apostles and therefore must needes be displeasing to God the rather because it hath beene invented imposed and practised by idolatrous Papists It is the necessitie of conformitie imposed upon Ministers that furnisheth them with arguments to the contrarie You will say many in the primitive Church received it standing This cannot properly be called a change because men do oft eate standing and it is likely that when Christ after his ascension the Apostles gave the bread some might receive it standing Besides the conveniencie pleades for the gesture For when as in Diepe and Paris and some other Churches of France there be about 4000 to communicate at a time thirtie or fortie of them come one behind an other toward the side of the table where the first three or fower standing still receive and then passing forward give way to the next three till all bee served whereas if all should sit and rise by companies it would aske a far longer time Besides this is a reverent gesture and a lawfull and an indifferent meane betweene sitting and kneeling Object Some answer there cannot bee too much reverence in such an action therefore kneeling is best Answ The same reason holds as well for the Sacrament of baptisme and the word preached that witnesses who answer for a child should kneele when it is sprinkled that men of age baptised in the primative ages should have kneeled while they were sprinckled or dipped that all should kneele al the while the word is preached because therein God speakes unto us and plainely manifests his eternall wisdome power and grace whereas in the Sacraments those things are only taught us by signe and seales Object It is objected that they are commonly prentises and people of the least knowledge who refuse to kneele Answ Answ Many that had as little knowledge and could as ill give a reason of their faith were Martyrs in Queene Maries daies Howsoever they have lesse knowledge in this point though they be Bishops and Doctors who mayntaine that kneeling may be imposed as most fitting in this action Plessis mysterie of iniquitie progress 50.51 For it was Pope Honorius the third that first ordained kneeling at the Sacrament about the yeare 1220 when a little before the doctrine of transubstantiatiō determined in the Councell of Lateran in the time of his predecessor Innocent the third and then in the yeare 1264 that feast was ordained by Vrban the fourth Platin in vit Honor. 3. Annot. which Papists call Gods daie or Corpus Christi with them the greatest in the yeare when withall pompe and ceremonie the bread is caried in procession and adored of all Thence it followed that men ought to kneele before it And that this ceremonie was held necessarie as also bowing to the Altar both which might bee used by some in an ignorant and officious devotion before the time of Honorius but ratified and received by all the Westerne Churches it could not bee till the Pope had power and champions to maintaine it These were the locusts the Regulars Innocent the third confirmed the order of Friars whose head was Francis so famous for lying wonders and Honorius the third that of the preachers whose head was Dominick canonized for a saint by the following Pope Gregorie the 9 these stouly maintained the cause