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
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
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
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
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
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
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
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
in these things that they know the Bishops and their supporters could not heartily favour them and therefore would never get any effectuall supplies for them but rather flatter and justifie such friends as under hand betrayed them So dangerous hath this division beene and to is like to continue till the Eldership be restored and there bee amongst Protestants more unity in government and ceremonies They reply this is Cham like to discover the nakednesse of ones father or mother that the men of Bethshemesh were smitten for prying into the Arke and Vzzah for putting forth his hand to support it that so men meddle with things out of their element that it belongs to privy Councellors and Bishops to locke to these things which were the flattering arguments used to stop mens mouthes while the Palatinate and Rochel were in most danger by the remissenesse and suspected trechery of some disguised Courtiers now all is lost they must give us leave to say these places were not wel alledged then much lesse now to hinder reformation that the hierarchy is not the Arke nor any thing like it that the Church of Rome hath ever used the same and like arguments to cover her filthinesse But say they where got you this knowledge if in the English Church why doe you use it against her your mother Doe you thinke the Church of Rome might not as justly say the like against Iohn Husse Luther and others before them The truth is there is but little of it in England the Bishops are so vigilant to suppresse it and in stead thereof to cry for prayer devotion and obedience to the Church this is not to say ignorance is the mother of devotion but to approach toward it To conclude it is objected that if we once goe about to alter any thing we shall ever bee subject to change men will ever be mad on reforming more and more till all be brought to Anabaptisme or at least to Brownisme O God what poore shifts doth the devill find to keepe men in evill For this is as if one should say Offer not to convert or reformed Papist a drunkard or a harlot lest the first turne Puritan and then Anabaptist or take heed you returne not into the right way because it is narrow and you may soone be turned into by paths on the other hand Wherein they follow the policy of the Church of Rome For when Luther had begun to dicover some errours Pope Adrian 6. a German borne being called out of Spaine the Popedome hoping to reduce all by a reformation gave commission to his Nuncio the Bishop of Fabriano to acknowledge knowledge ingenuously Histor of the Councel of Trent pag. 25. that this confusion was caused by the sinnes of men especially of the Priests and Prelates confessing that some yeares since some abominations have beene committed even in the holy Sea many abuses in spirituall things c. Promissing to vse all diligence that the Court of Rome from whence Peradventure all this mischeife proceeded should be reformed first of all And he set himselfe to doe it but was diverted by the Cardinall of Preneste who told him there was no hope to confound roote out the Lutherans by correcting the manners of the Court but rather that it would be a meanes to augment theire credit much more For the people who alwaies judge by the events when they shal be assured by the following amendment that the Popes government was iustly reprehended will perswade themselues likwise that the other innouations proposed have good foundation and the Arch heretiques seeing they haue overcome in one part will not cease to reprehend the rest That reading the stories past of the times when heresies hare beene raysed against the authoritie of the Church of Rome it will appeare that all took pretence from the corrupted manners of the Court. Neuerthelesse never any Pope thought fit to reforme them but after admonitions and instructiōs vsed to induce the Princes to protect the Church That whatsoever hath succeeded well heretofore ought alwaies to bee observed and kept That nothing did more ruine a government then to change the manner of ruling it That no man hath ever extinguished heresies by reformations crusadoes and exciting Princes and people to roote them out that is with fire and sword which he shewed in the examples of Innocent III. and other Popes against the Albigenses Waldenses and others The Pope that was scarce warme in the Chaire relating these things to his trustie freinds William Encourt and Theoderick Hezius said the condition of Popes was miserable seeing it was plaine they could not doe good c. yet he was resolved to maintaine his promisses thoughe it were to devest himself of all temporall dominion And accordingly sent his Nuntio aboue mentioned to the diel of Noremberg where he confessed the abuses and promised the reformation which the Pope liued not to performe Clement the 7. that succeeded and others after him followed an other course For when the Emperour Charles V. to satisfie the Germans desired that a Councell might be called the Pope answered Pag. 50. that it was probable that the multitude was deceived but to give it satisfaction in the demaund of a Councell was not to give it more light but to bring in popular licence If it were granted them to make question or seeke greater perspicuitie in religion they would immediatly also pretend to give laws for goverment and to restraine the authoritie of Princes by decrees c. For the Princes and Grandies he might assure himself theire end was not pietie but the making of themselves Lords of the Ecclesiasticall goods and being become absolute to acknowledge the Emperour little or nothing marke their cunning But when the French Embassador had made request for granting the cup to the laicks with reason that it would keepe them in the Romish faith and from prying into other matters laid against the Church of Rome Pag. 459. Pope Pius the IV. suddenly answered that he had ever thought that the communion of both kinds and mariage of preists were de jure positive and therefore was thought to be a Lutheran in the last conclave That the Emperour had made the same request for his sonne demaunding the like for his people but that the Cardinals would never yeild unto it Yet he promissed to speake thereof in the next congregation Where the Cardinall Rodolpho Pio de Carpi said that it was manifest that this would not bee the last Demand of the Frēchmen in matter of religion but a step to propose an other that afterward they will demand the mariage of Preists the vulgar toung in the ministrie of the Sacraments which will have the same ground because they are de jure positivo and must be-granted for the preservation of many which for politike reasons then alleadged might not be granted Before this there had beene much crie for reformation Paul 3. caused divers Cardinals and others to assemble Pag.
against the Arrians They had almost decreed against Priests mariage that had not beene so well nor was well in such Councels as after decreed it against her and the word of God which is greater therefore the booke of Articles saith well That generall Councels may erre and sometimes have erred Art 2â— The same Councell made the Bishop of Rome a Patriarch and the first of the Patriarchs and so gave him a primacy of order before the Patriarchs of Alexandria and Antioch who had like priviledges over the other parts of the Christian world but this was not so well because the Beast arose to his Antichristian greatnesse out of this sea of Fathers doctrine and Canons and from this small beginning of preeminence If the Church have taken on her to ordaine a feast for the blessed Nativity of our Saviour and another or two in memory of his resurrection and the comming of the Holy Ghost Esth 9.21 because indeed the Iewes did the like in a case of great deliverance from the conspiracy of proud Haman she must yet set bounds to her power and not think she may ordaine what holy dayes ordinances and ceremonies shee list as the Church of Rome hath done ordaining the feast of Candlemasse or the purification in place of that feast the Heathen kept to the Goddesse Febra the mother of Mars and so divers titular offices ordinances and Saâ—â—â—s dayes in place of those the Heathen celebrated to their hee-Gods and shee-Gods But leaving to make any further discovery of her presumptuous imitation of Iewes and Heathen in such cases because it is sufficiently set forth in a little booke called The root of Romish rites translated out of French into English let us take a little view of some ordinances and ceremonies received in the Church of England I deny not but the Church may ordain some orders for the decent worship of God as touching the time and place of meeting and reverent behaviour while the people are there that men should kneele and be uncovered in the time of prayer heare the word with silence and reverence when it is read or preached that a pulpit should be erected in a place most convenient for hearing a fit vessell set for Baptisme a Table and a Cup for the Lords Supper that people should come orderly and not confusedly to the same that collection should bee made for the poore in the best manner that may be that there should bee an uniformity in the manner of administring the Sacraments both in words prayer and ceremony and that as neere as may be to the institution and in that purity and simplicity wherein they were left us by the Apostles that so one may not doe these things after this manner and another after that and some come to say I like this 1 Cor 1.12 I that Ministers way best like those I am of Paul I of Apollo that the Pastors in every province shall meet once a yeare or so oft as need shall require to reforme abuses if any arise in doctrine or government Ordinances of this nature are not things meerly indifferent but convenient and necessary and doe not onely preserve peace and unity but even tend to the due performance of that which is commanded in the word directly or by consequence in such places as that O come let us worship and bow downe and kneele before the Lord our maker Psal 95. 1 Cor. 14. Let all things be done decently and in order There may and ought to be such orders and ceremonies but all are not thus necessary for the very Article confesseth Act. 34. Act. 20. that some be changed and abolished which cannot be said of such as are thus necessary and that nothing must be ordained against Gods word There ought to be nothing that may make Religion ridiculous or the word of none effect In the Church of England the Bishops will have an infant signed with the signe of the crosse In token that hereafter he shall not be ashamed to confesse the faith of Christ crucified and manfully to fight under his banner against sin the world and the devill and to continue Christs faithfull souldier and servant unto his lives end Now what a mockerie is it to stand so strictly on this ceremonie when in the meane while they will not have such a one being come to be a man confesse the faith of Christ against the Arminians nor manfully contend for the faith against such Pelagian and popish opinions and when also they like a Minister the worse if in the pulpit hee strive to beate downe growing Arminianisme and Poperie in things controverted as if they were not things revealed matters of faith profitable for us to know and of great honor to God being knowne as that election is wholie of grace and not of foreseene faith and workes that the death and merit of Christ preached are more availeable for the conversion and salvation of the elect than of others that regeneration and conversion are of Gods grace and power and not of the will of man that those whom God electeth he calleth justifieth and glorifieth so that they cannot fall away finally that justification while wee live here and heaven after this life are not of our works and merits but of Christ and on our part of faith in him yea of faith alone that worketh by love and is fruitfull in good works That Christ by one oblation of himself hath made a full satisfaction for the sins of all the elect that he is the only mediator of intercession in heaven that can heare us know our hearts and by whom wee may come to the Father and the only head of his Church to ordaine lawes binding the conscience that his Testament is sufficient in matters of salvation that there is much error and vanitie in the doctrine of Purgatorie Images and other points of poperie Now I say it is a meere mockery to enforce Ministers to signe everie child with the signe of the Crosse in token that he shall confesse the faith of Christ and manfully fight against such spirituall evils and enimies and yet to hinder any much more Ministers to confesse and defend the faith of Christ in these and the like points by disputes bookes and sermons and to pretend that knowledge of Gods truth in these points is curious and unprofitable not only in babes that have more need of milke but even in divines and men of knowledge and that in a time when Papists and Arminians strive so much to corrupt men in them And the mockerie is so much the greater Because they teach all to pray Wee give thee humble thankes that thou hast vouchsafed to call us to the knowledge of thy grace On the feast of Simon and Iude. and faith in thee Increase this knowledge and confirme this faith in us evermore Granting us in this world knowledge of thy truth And touching the Apostles and Prophets grant us to bee joyned together in