THE CURTAIN OF CHURCH-POWER AND AUTHORITY IN THINGS CALLED INDIFFERENT:  
Drawn and laid open, to show the many infectious sores and maladies they bring in, and cover.  
Together with sundry infallible reasons, proving that the service of God, and the general good of the Church and Common wealth require that they should be abolished.  
By ja: Henric.  Isai. 29.13, 14. 
Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precepts of men: Therefore behold, I will proceed to do a marvellous work amongst this people: for the wisdom of their wisemen shall perish, and the understanding of their prudent men shall be hid.  jer. 8.22. 
Is there no balm in Gilead? is there no Physician there? Why then is 〈…〉 health of the daughter of my people recovered?  
Printed MDCXXXII.   

To the Christian Reader.  
We may see clearly how it oft fareth between Christ and the Churches, by that which he said against the Scribes and Pharises, when he proved that in diverse particulars they had made the word of God of none effect through their traditions. The Church of Rome hath in that evil exceeded them, 
Marc. 8.6. to 14.  Bellarmin, in his 4 book of the unwritten word of God Chap. 2. making three sorts of traditions, calleth one Ecclesiastical, which he saith are introduced from ancient customs by the Prelates, or by the people, and creepingly, by the silent and unquestioning agreement of the people, have gained as it were strength of law: with such are we to deal. 
Sess. 21. Chap. 1.2.  The Council of Trent declareth that this power hath the Church always had in ministering of the Sacraments (having their substance) to ordain or alter that which she judged to be most expedient for the utility of those that receive them. I could wish the Church of England, at least in her practice, had never inclined to such kind of opinions and traditions. But considering how things go there, I thought myself so much bound to Christ, my Saviour, that I must discover the mischievous wounds and soars they bring in and cover; that by the mercy of God and care of them that are sensible of the hurts, there may happily be found balm in Gilead to cure them. 
jer. 8.22 Lame. 1.12  For stay and consider all ye that pass by, If the Church of England, like the man m the Gospel, that went down from jerusalem to jericho, be not fallen among thiefs, 
Luc 10.30 31.32.  that have stripped her of her raiment & wounded her; whether many Priests and Levits have not come down that way, and seen her, and pass by on the other side. Whether I, seeing the wou●● th●●●re herein manifested, 
Vers. 37.  could do less than have compassion on her; whether I have not, as far as God hath enabled me, bound them up, and poured into them the wine of his law and the oil of the Gospel: whether I had not reason to complain of them, that have so cruelly hurt her: and if in aught I have done the part of a neighbour; remember what our Lord saith, go thou & do likewise. Be not of them that cover with a covering, 
Isai. 30.1.  but not of God's Spirit. But rather remember Christ's words, beware of false Prophets, that come to you in sheep's clothing, but inwardly are ravening wolves: ye shall know them by their fruits. 
Math. 7.15. & 16.18.  Do men gather grapes of thorns, or figs of Thistles? A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. The presbytery and the hierarchy may be these two trees, which thou shalt know by their fruits, he that seeks the good hath adversaries about the bad. I may find such in this work: but he that shall judge both them and me is able to defend it. If then they constrain me to say with my Leader. I have laboured in vain, 
Isa. 49.3.  I have spent my strength for nought, I shall add, yet surely my jugment is with the Lord and my work with my God. To his grace therefore and protection, I must commend it, and rest.  
Thine in the Lord: IA: HENRIC.   

THE CURTAIN OF CHURCH-POWER AND Authority, in things called indifferent; drawn, and laid open, to show the many infectious sores, and maladies they bring in, and cover.  
I Deny not, but that the Church may make ordinances, when they be but few, easy, innocent, and tend only to the keeping of that, which is in effect required, though not in terms expressed in God's word. 
Aug. confess. lib. 1. c. 11.  In the primitive Church many put off their Baptism, either till age, when the heat of sin was well over; or till they were sick, and in danger of death; because they had a conceit, that sins after Baptism were greater, that in Baptism all sins and stains were washed away, and in the mean they might give more scope to their lusts: whereupon the Church made a Canon, that none might be a Bishop, who had been baptised in his bed, because such a one seemed to be baptised rather of necessity, than faith, and love; which was a scandal, deserving such an ordinance against it; because those, who are chosen to that office, should be blameless, etc. 
1 Tim 3.2. Tit. 1.7.  It is also a great scandal to Christianity, that there are many Christians, so called, who are common dicers, that in half an hour deprive men, their wives, and children, of half, & sometime of their whole estates: a vice that is oft accompanied with cursing, swearing, fight, kill, and such fearful concomitants: 
Synod. Constantinop. 6. c 50. Concil. Elib. c. 79.  In remedy whereof, Counsels have ordained that such should be put from the Communion. What Christian will deny, but that there is need of such an ordinance? as being in effect required, 1 Cor. 5.5.7.11.13. Other instances might be given of the like nature.  
As touching points of faith, and salvation, determined by Counsels against heretics, such as the Arians, Pelagians, Arminians, etc. they are not so much to be observed, because the Council hath so determined, as because it is decreed according to God's word, which the Council cleareth from false glosses; that so the obedience in such cases may not be to men's ordinances, but to the word of God, 
Isa. 2.4.  that should judge amongst the nations; and no man, or company of men may sit in the temple of God, as God, ordaining laws, and points of faith binding the conscience The decrees of that Council Act. 15. bound not but for a time, touching abstinence from blood, 
See Moulin Buckler of faith. Sect. 91.  and things strangled. And every Council may not think it sufficient, in like cases, to say as the Apostles might, It seemed good unto the Holy Ghost, 
Act. 15.25.  and to us. The Apostles had a more warrantable authority and commission, then provincial Bishops have. The first Council of Nice determined well against the Arrians. They had almost decreed against Priest's marriage; that had not been so well: nor was well in such Counsels as after decreed it against her, and the word of God, which is greater: therefore the book of Articles saith well, That general Counsels may err, and sometimes have erred. 
Art. 2●.  The same Council made the Bishop of Rome a Patriarch, and the first of the Patriarches; and so gave him a primacy of order before the Patriarches of Alexandria, and Antioch, who had like privileges over the other parts of the Christian world; but this was not so well, because the Beast arose to his Antichristian greatness out of this sea of Fathers, doctrine, and Canons, and from this small beginning of preeminence. If the Church have taken on her to ordain a feast for the blessed Nativity of our Saviour, and another or two in memory of his resurrection, and the coming of the Holy Ghost, 
Esth. 9.21.  because indeed the jews 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 ordain what holy days, ordinances, and ceremonies she list, as the Church of Rome hath done; ordaining the feast of Candlemas, or the purification, in place of that feast the Heathen kept to the Goddess Febra, the mother of Mars: and so diverse titular offices, ordinances, and Sa●●●s days, 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 jews and Heathen in such cases; because it is sufficiently set forth in a little book 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 reverend behaviour while the people are there; that men should kneel, and be uncovered in the time of prayer; hear 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 vessel set for Baptism, a Table, and a Cup for the Lords Supper; that people should come orderly, and not confusedly to the same; that collection should be made for the poor in the best manner that may be; that there should be an uniformity in the manner of administering the Sacraments, both in words, prayer, and ceremony, and that as near 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 do these things after this manner, and another after that; and some come to say, I like this, 
1 Cor 1.12  I that Minister's way best; like those, I am of Paul, I of Apollo; that the Pastors in every province shall meet once a year, or so oft as need shall require, to reform abuses, if any arise in doctrine or government. Ordinances of this nature are not things merely indifferent, but convenient and necessary, and do not only 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 down, and kneel before the Lord our maker. 
Psal. 95. 1 Cor. 14.  Let all things be done decently, and in order. There may and aught 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 God's word. There aught 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 sign of the cross, In token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil, and to continue Christ's faithful soldier, and servant unto his lives end. Now what a mockery is it to stand so strictly on this ceremony, when in the mean while, they will not have such a one, being come to be a man, confess 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 he strive to beat down growing Arminianism, and Popery, in things controverted; as if they were not things revealed, matters of faith, profitable for us to know, and of great honour to God being known: as that election is wholly of grace, and not of foreseen faith, and works; that the death, and merit of Christ preached, are more available for the conversion, and salvation of the elect, than of others; that regeneration and conversion are of God's 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 we 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 fruitful 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 hear us, know our hearts, and by whom we may come to the Father, and the only head of his Church to ordain laws binding the conscience; that his Testament is sufficient in matters of salvation; that there is much error, and vanity in the doctrine of Purgatory, Images, and other points of popery. Now I say it is a mere mockery to enforce Ministers to sign every child with the sign of the Cross, in token that he shall confess the faith of Christ, and manfully fight against such spiritual evils, and enemies, and yet to hinder any, much more Ministers, to confess, and defend the faith of Christ in these and the like points, by disputes, books, and sermons, and to pretend, that knowledge of God's truth in these points is curious, and unprofitable not only in babes, that have more need of milk, 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 mockery is so much the greater. Because they teach all to pray: We give thee humble thankes that thou hast vouchsafed to call us to the knowledge of thy grace, 
On the feast of Simon and jude.  and faith in thee. Increase this knowledge, and confirm this faith in us evermore. Granting us in this world knowledge of thy truth. And touching the Apostles and Prophets, grant us to be joined together in unity of spirit by their doctrine. They make men pray thus, and yet are against the things prayed 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 ready with all diligence to banish and drive away all erroneous, and strange doctrines contrary to God's word. Mark, all without exception, which cannot be better done, then by manifesting the revealed truth of God in these points, and so striving earnestly to join men together in the unity of the spirit by the doctrine of the Apostles and Prophets, as is desired in prayer. For what a mockery 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 forbidden the defence of God's ordinances against the Hierachie, and those traditions thereof, which are erroneous, of the world, and causes of temporising and ignorance, making men ambitious that should rather with the Olive three refuse to leave their fatness for Dominion, like their Lord who sayeth. 
judg. 9.8. Luc 12.14  Who made thee a judge, or a divider? And what a mockery is it, when Bishops, that cause all to be signed with the sign of the cross, in such a token, have not been as careful to get our Princes, & people to send timely, & effectual help, to them that fought under Christ's banner in the Palatinate, and elsewhere; but rather flattered such Courtiers, and feigned friends, as underhand betrayed them, and the common cause, in stead of an effectual going out to the help of the Lord against the mighty? How much better is God pleased when men are more in deeds, and less in sign of humane invention and authority?  
The article of traditions confesseth that all things ought to be done to edifying. But how doth this ceremony edify? Have Englishmen that stand so much for the Hierarchy, & for this sign been made by them better soldiers of Christ then other Protestans? or have they not rather proved worse, and so shown the fruits of the hierarchy and ceremonies? So ordinary is it with God, that blesseth his own ordinances, to punish men's inventions and presumptions. May it not be said to such masters of ceremonies, you can see the faith daily opposed, religion corrupted, popery and Arminianisms increase, and the poor members of Christ to fall by the sword, & practices, & yet in the mean be contented with the sign of the cross, & the name of a soldier without the work? 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 flattery, and can best see that nothing be done to any purpose, and in the mean take it for granted, that the Church might impose, and add to baptism, the sign of the cross 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 confess they may be changed according to the diversity of countries, times, and men's manners) and that it is authority enough for the use of the same now, because it was anciently used (so was salt and other Romish trash) because soon after the death of the Apostles, or at least soon after the victory of Constantine, 
Aug. confess. lib.  when diverse jews, and heathen mocked the Christians with a crucified God, and Redeemer, they signed themselves, to show 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 jews, & heathen, unless it be among such as scorn and mock them with the name of Professors, Disciples, and factious Puritains', who strive against Arminianism, or the hierachie, and ceremonies. Indeed these are so much scorned and persecuted, that no men in England do more truly bear the cross of Christ, for his name's sake, than they, whereas their adversaries strive by all means to divert all men from bearing the cross in this manner, and by allurements, and threats, to make them leave the cause, and temporise as themselves do; who are therein enemies of the cross of Christ, 
Phil. 3.18.  whose glory is their shame. For they in the mean while have only borne the cross in a sign, made with the hand, like the Papists; which is but a mockery in respect of the other. Besides no man ever as yet maintained, that the Apostles, or any in their time, used the cross in baptism, much less in sign only, without the work pretended to be signifed.  
Object. It will be said, In some cases the Bishops stand for the truth, as against Anabaptists, and other heretics. Answ. So do the Romish Bishops, and jesuites, who likewise have many painful writers, and preachers, and are not behind them in stirring up Princes to fortitude, temperance, holiness, justice and other virtues; but they will suffer nothing against the tenets & practices of their hierarchy no more will the English Bishops, who therein are also stout soldiers, but that is in their own cause, not in Gods. john seethe 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 robes white in the blood of the Lamb. 
Chap. 6.  This is a garment of joy and triumph given by the merits of Christ, to them that have had not the sign and name, but the work of a soldier, in confessing, and defending the faith, and cause of Christ against all opposers. If I should say there may be amongst them some English Martyrs, that have striven against Arminianism, or at least against the hierarchy, and have suffered for it, the Bishops could not prove the contrary. So that it is no wonder, if men do not now offer to dispute with them, nor always set their names to their books, seeing the power of the Prelates to be great, as that of the inquisition, very dangerous, and the Bishops themselves so obstinate and mighty in friends, that they keep their adversaries books, and arguments from being seen, or regarded, and so plague them, that all their opposers seem to have lost their labour, and do little other good then increase the number of those Martyrs in white, Rev. 7.  
This is one of the places alleged for the wearing of the surplice, but here still they dwell in the sign, they will not do the work of those Martyrs; but rather are against some of them: and therefore because they can not look to wear the white robe hereafter, they will wear and make others wear an unprofitable sign of it now: though men prove it to be a rite taken from the jews and ancient heathen, 
See the root of Romish Rites  as other of their pontifical garments, and ceremonies are. It is a custom in England to bow toward the Altar or table; but what a mockery is this, while in the mean they have no true compassion on the members of Christ, that have suffered in the Palatinate and elsewhere, and so come to lie under the Altar and cry: How long Lord holy and true? They also ordain holy days for the Saints, and one for all Saints, but what a mockery is this, while in the mean they will not suffer men, to confess, and defend the faith, and ordinances, left by the Saints as above said? This is in effect to persecute the Saints, and then make holy days for them, when they are dead, like them that builded the tombs of the Prophets their fathers had killed. 
Mat. 23.29.  What a mockery is it to ordain that none shall hold two benefices with cure, unless he be at least a master of art? 
Can. 41.  as if that degree might privilege him to be worse than others.  

Can. 24.  What a mockery is it to ordain that in all Cathedral Churches the communion shallbe administered, upon principal feast days, sometime by the Bishop, sometime by the Dean, and sometime by a Canon or prebendary, using a decent cope, and being assisted with the gospeler and Episteler; when none of all these things are ordained in the new testament. That is neither Diocessan, or provincial Bishops, Deans, Canons, Prebendaries, Epistlers, Gospelers, Cathedral Churches nor Copes; or as another Canon enjoineth all sorts to wear on their surplesses, hoods suitable to their degrees, 
Can. 5 8  when they administer the Sacrament. These things nourish pride, ambition, idleness, nonresidency, temporizing, and ignorance; God's ordinances are not the better observed by them, but the worse, as also by the petty Canons, 
* See Earls characters c. 69. of singing men.  and their singing, while the people can neither join with them, nor understand them, they serve but for a vain show, to please ignorance, and popish people.  
Divers Canons, courts and customs depend on the Episcopal office, authority and Ministry, which must needs be sore burdens, because that office is not ex jure divino, much less the Canons, courts, and proceed. It would weary a man to think of all the abuses in the Bishop's courts, in subordinate officers, the complaints of them that are oppressed by them, in every diocese, show them to be popish, and intolerable, and therefore I will pass by them.  
As touching kneeling at the Sacrament which also is an ordinance of humane authority, I know there are many in the Church of England who, perceiving that there is no quiet living there without obedience to this and the like ordinances, consider that it is but a gesture, that the Sacrament is called the Eucharist, which signifies thanksgiving, and the cup is called the cup of blessing; that giving of thankes, or blessing of God, is a kind of prayer, and this being the Sacrament of thanksgiving may be received kneeling, especially where men are not permitted to receive it otherwise. I answer that as these are the reasons of such as be conformable, because they know not how to help it, I purpose not to dispute against them. But these are not the reasons of the Bishops and such others as impose this ceremony of kneeling. Take the Church representative, as they would have it taken for the assembly of Bishops, and others in convocation, and of them that see their ordinances observed, & there is no such professed doctrine or explanation of the reason, that because it is a Sacrament of thanksgiving, and the cup a cup of blessing, men ought to kneel in receiving it, and if there were, yet that is not a sufficient reason for them to presume to impose it, without warrant of precept or example in holy writ. For they know that all or most of the Psalms are express prayers, praises and thanksgivings: yet neither do we read that Christ made men sing them kneeling; neither do the Bishops, no nor the Papists themselves, make men say, read, or sing them kneeling. It is true that in thanksgiving, it is not only lawful, but best beseeming to do it kneeling, that as soon as ever the Sacrament is received, it can not but be good to give thankes kneeling: so do the reformed Churches, yet before and after meat men give God thanks standing, yea many do it sitting, and the Bishops are not troubled with it. Besides the act of receiving, is not an action or prayer of thanksgiving, but an act of receiving. And it is out of question, that Christ administered this Sacrament to his Apostles, as all, or the most part of them were sitting: Matthew saith, As they were eating, 
Math. 26.26.  jesus took bread, blessed it, and gave it. Now no man will be so mad, as to imagine that they were supping, or eating the Paschal-lambe on their knees. Mark saith: 
Mar. 14.18. vers. 22.  As they sat and did eat, jesus said, one of you shall betray me: than it followeth, And as they did eat, jesus took bread, and blessed, and gave it: that is, therefore as they sat. If it had been necessary that men should take it kneeling, Christ would have commanded them to rise, and take it kneeling (a command that better beseems him then a Bishop, or Minister) or the Apostles would have so ordained, and ordered it: Luke saith, when the hour was come, 
Luc. 22. 14. vers. 19  he sat down, and the twelve Apostles with him: and so (as Matthew, and Mark add) as they did eat he took bread, and gave it. As in effect Luke himself addeth, And he took bread, or to show that though this banquet came after supper, yet it was before they were risen: and therefore Mark saith, it was As they did eat.  
After that, the Corinthians took the Sacrament as they were eating or supping, wherefore the Apostle reproveth them saying, In eating every one takes his own supper before, and one is hungry, and another drunken, 
1. Cor. 11.21.  what have ye not houses to eat, and drink in? He would not have them come to Church to satisfy hunger; he doth not reprove them for sitting at the Lords supper, but for making a meal before it, and together with it: which was a reason, why the time was changed, and appointed to be before men go home to dinner. If any man hunger let him eat at home: then he addeth, 
Vers. 34.  and the rest I will set in order when I come: that is, other matters, this is already ordered: whence it appears, that in the Apostles time, it was received sitting or standing, as a supper is received and usually eaten. And very reason doth manifest that this order could not suddenly be changed but by degrees, and as superstition, error, & ignorance increased. Christ, that instituted this Sacrament, did it to confirm and strengthen our faith, and to make us show the Lords death, & the benefit thereof to our own souls, and others. This is best performed by meditating, that as the bread is broken for us, and given to us, so was Christ, that as it feeds, and saves our bodies from perishing; so doth Christ our souls; that as his promise is to save all that believe in him, receive, and feed on those promises, so he ordained this Sacrament as a sign, and seal of the same to every true believer, to whom in particular it is given, and applied. His new covenant is to 
* jet. 31.33  write his law in our hearts, that we may, by virtue of that covenant in his blood, walk in his ways; and for what is past to remember our sins no more: and each man takes the Sacrament as an assurance thereof, to his own soul, that groans under the burden of them. The Sacrament is best received, when we mind and believe 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 Prayer on our knees is necessary before receiving that we may be prepared, and receive accordingly; and after receiving to show all humble thankfulness: but in giving us this Sacrament, at his table, the Lord would show us a great favour, as a great Lord or Prince, doth to a poor man, when he calls him to his table: he requires him not to come, & eat 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 do that so receive in the reformed Churches.  
If any do yet reply, 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 kneel while a child is baptised, or sprinkled that the Kings, & Priests of Israel might have commanded the like; as most necessary in circumcision, and in eating the Paschal-lambe, that is, that all should eat it kneeling: for the eating of the Lamb before Christ's death, was in place of this Sacrament: but this they could not do: for God saith of the Passeover: according to all the rites of it and according to all the ceremonies thereof, 
Num 9.3.  shall ye keep it. Not with others, much less with contrary. It may be, that the striking of the door posts with blood, was not after so necessary; nor perhaps, the eating of it in haste, and with staves in their hands; because the Angel had then past their houses, and the journey into Canaan was passed: but the rest of the ceremonies mentioned, vers. 12. were to remain. 
Vers. 12.  No man might presume to change them. No more indeed may any do these, save in such as do 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 meal, and not rather before dinner: the Apostle changed one, that it should not be eaten when men eat a meal, 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 less 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 contrariety of gesture that can be in such an action, is that between sitting and kneeling, which of all others is farthest from that used in the institution and time of the Apostles; and therefore must needs be displeasing to God, the rather because it hath been invented, imposed, and practised by idolatrous Papists.  
It is the necessity of conformity imposed upon Ministers that furnisheth them with arguments to the contrary. You will say, many in the primitive Church received it standing. This cannot properly be called a change, because men do oft eat standing; and it is likely that when Christ, & after his ascension the Apostles, gave the bread, some might receive it standing. Besides the conveniency pleads for the gesture. For when as in deep, and Paris, and some other Churches of France, there be about 4000 to communicate at a time, thirty or forty of them come one behind an other toward the side of the table, where the first three or four, standing still, receive, and then passing forward give way to the next three, till all be served; whereas if all should sit, and rise by companies, it would ask a far longer time. Besides, this is a reverend gesture, and a lawful, and an indifferent means between sitting, and kneeling. Object. Some answer, there cannot be too much reverence in such an action, therefore kneeling is best. Answ. The same reason holds as well for the Sacrament of baptism, and the word preached, that witnesses, who answer for a child should kneel when it is sprinkled; that men of age, baptised in the primative ages, should have kneeled while they were sprinkled or dipped; that all should kneel all the while the word is preached, because therein God speaks unto us, and plainly manifests his eternal wisdom, power, and grace; whereas in the Sacraments those things are only taught us by sign, and seals.  
Object. It is objected, that they are commonly prentices, and people of the least knowledge, who refuse to kneel.  
Answ. Answ. Many that had as little knowledge, and could as ill give a reason of their faith, were Martyrs in Queen Mary's days. Howsoever they have less knowledge in this point, though they be Bishops and Doctors who maintain that kneeling may be imposed, as most fitting in this action. 
Plessis mystery of iniquity, progress. 50.51.  For it was Pope Honorius the third that first ordained kneeling at the Sacrament, about the year 1220 when a little before the doctrine of transubstantiation, determined in the Council of Lateran, in the time of his predecessor Innocent the third: and then in the year 1264, that feast was ordained by Vrban the fourth, 
Platin in vit. Honor. 3. Annot.  which Papists call Gods day, or Corpus Christi, with them the greatest in the year, when withal pomp, and ceremony the bread is carried in procession and adored of all. Thence it followed that men ought to kneel before it. And that this ceremony was held necessary, as also bowing to the Altar: both which might be used by some, in an ignorant, and officious devotion, before the time of Honorius, but ratified, and received, by all the Western Churches, it could not be, till the Pope had power, and champions to maintain 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, canonised for a saint by the following Pope Gregory the 9, these stouly maintained the cause against the Waldenses, and Albigenses, whilst these pope's were busy in sending Kings to conquer jerusalem, and persecuting the Emperors, King john 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 country, it was not principally to preath the Gospel, 
Plessis mystery iniquity. prog. 24.  but to broach their own ceremonies, their sing, their service in latin, hours, organs, Altars, tapers, etc. stirring up Princes to enforce their subjects to use and practise them, who would fain have kept themselves to the first institution of the Church, in the purity of the Gospel. And as he observeth, the worse sort of men are most zealous in such things to shadow, and obscure their evil acts, and indeed to serve them in stead of the Religion which Christ ordained: therefore though they neglected and contemned found doctrine, true faith, knowledge, zeal, 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 think 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 believe transubstantiation, or consubstantiation, or teach men to do honour to those elements, 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 been 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 be drawn to Church, or to hearken to them, in other things, when having once laid these things for Rules, like the Lutherans in their tenets, they can hear nothing to the contrary, but above all, because they knew the office of a Diocessan Bishop, could not subsist, in these days of reformation, without maintaining them against all opposers of traditions, and humane inventions. I know that as yet there is no public 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 do they bow toward the Altar or table, rather than toward the pulpit, or some other side of the Church, seeing God is every where, and on all sides of us? And why else do they begin to erect Altars, at the east end of the quire in Churches, where there have been none since popery was abolished? These Popish ceremonies should also have been abandoned, to show plainly, that they do not favour superstition, and the worship of bread.  
They vainly say it argues too much boldness, to sit or stand at the table of the Lord: for it is a far greater presumption, to use, and ordain a ceremony, so contrary to the institution, and practise of the Church in the Apostles time. The greatest reverence we can do to God, is to stick close to his ordinances, to obey and love them; and the greatest presumption to think any thing can be better devised, performed, and practised then it was in his institution, with the Papists they do but mock God with a name of greater reverence, whilst 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 believing and following his word, and ordinances, as Paul worshipped the God of his fathers, 
joh. 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 fear toward God was taught by the precepts of men, they worshipped him in vain, he regards not their kneeling. It is not enough for preachers to say we preach, and urge them, because our Princes, and Bishops have commanded them, for he will answer Who required these things at your hands? 
Isa. ●. 1●.  which do but open a gap for Kings, and Prelates to command what they list. Hence came that 
* Besides that about the Sabbath  order of King james, that men should not in pulpits confute popery in things controverted, but leave that to the Bishops, and Deans: and that which succeeded, that Ministers should not in the Universities, pulpits and print, dispute, preach, or write against Arminianism: they that persuade a King, that he may do this, strive in effect to make a Pope of him. And lastly thence comes the great domineering, and strange injunctions of prelate's in their visitations, that none must dare to speak against any of their orders or ceremonies whatsoever, unless he long to be silenced, & reckoned a mad fellow: 
Dr. Clewit at the Bishop of London, visit. An. 1631.  thence comes the extreme flattery of their Agents and Chaplains 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 natural fruits of the hierarchy, and they must needs grow worse, and worse.  
In those reformed Churches where men sit, they come to the table more prepared, with more knowledge, fear, 
Rev. 2.20.  reverence, and circumspection than such men: they dare not admit a notorious drunkard, Adulterer, Arminian, or the like, nor any person utterly unknown, because it tendeth to corruption, 
1. Cor. 5.6  For a little leaven, leaveneth the whole lump: Whereas in England all that will may come bodily: even in the Cathedral Church in London. They that receive are utterly unknown to them that administer: no man examines them, nor testifieth for them, they may be Arminians, excommunicate, profane, or Church-papists, for aught that any man there knows: they look after no religion but this, that he kneel at the Sacrament; which if he do 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 we trouble a Church, or leave it, our places, and means for such faults and ordinances? Mark 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 less in all places; Ministers are called upon to urge these ordinances of men, yet in the mean, they are not suffered to preach God's ordinance, the Eldership, nor yet against Arminianism. It is true, that after the prohibition, the Parliament immediately succeeding, many courageously preached against Arminianism, and so do some to this day: but not in the Court, nor in the University, much less before the Bishops, who are still against such and have troubled many in the universities, and elsewhere. Neither can they rest here: the fruit of the Hierarchy, that is not a tree of Gods planting, must needs grow worse, 
joh. 15.2.  and worse: which shows it concerns the faith itself to have the hierarchy abolished.  
All which things considered do manifest, that their pretended devotion in commanding to kneel at the Sacrament, is but like that of signing children with the sign of the Cross, wherein they strain at a gnat and swallow a Camel, God must needs regard their kneeling very little (as that of the Papists, who exceed in that, and all other humble, and devout gestures) because they are not better, or more obedient Christians, they do not more fear God, nor indeed so much as Protestants, that kneel not when they receive. For they ordain that men should bow the knee, so oft as they hear the name jesus mentioned in the Church, which they do not at any other name of God, nor when Ruffians swear by it, as also that all should kneel at the Sacrament. But what a mockery is this, while in the mean, with the Papists, they themselves neither bow to the word, and ordinances of God, nor consequently to Christ jesus who is the word, nor suffer others that would, in such proofs of Scripture, as prove that there ought to be 
* Act. 14.23. Acts. 20.17.28. Tit. 1.5. 1 Pet. 5.  Elders in every flock to govern the same, and no such Lords of God's heritage, as Diocessan Bishops: no such edicts against confutation of Arminians, nor no such traditions, canons, set fasts as make the word of none effect. It is true that the Lent fast is very ancient: but so is the mystery of iniquity, the Pope's usurped primacy, & dominion, and many other parts of Romish superstition, and error: that English Bishops do not yet affirm plainly, that it ought to be observed, as an ordinance of God, or pari pietatis affectu, ac reverentiae, because it is an ordinance of the Church: but they so hover about it, that men fear it will come to that, if their dominion stand.  
As to this reason that Christ fasted forty days; they might as well tell us, because he walked on the water, or suffered for sinners: so therefore should we. And what a mockery is it to make this time of the year, the time of repentance and mortification, when that is not to be put off till Lent, but is due at all times of the year, as men's souls, by reason of daily sins, do oft stand in need of bodily fasting, and humiliation, the better to fit them for prayer? Or if it were necessary, what a mockery is it to ordain abstinence from all flesh, when men have liberty to eat the daintiest fish, and other delicates used in fish dinners, banquets, and feasts, and that as much, and as oft as they lift? And if the Prelates themselves did not use it, they would not be so fat and lusty as they are. 
* 
B. Bangor.  
March. 4. 1631.   They make great feasts at their consecration in Lent.  
But, say they, it makes much for the increase of , that the subject may have them in more plenty, and better cheap. I could say, this might be much better effected by forbidding many great, and superfluous feasts as was partly practised in that dearth 1630; but I answer, They might as well tell us, that the great feasts used in the twelve days, and at other festival times cause plenty, and cheapness, as Lent, which costs men more in fish. For who sees not that both the one, and the other make all things the dearer? That when they approach all men striving to store their houses with flesh and fish, the markets are raised to that extremity, that men's purses find a dearth in the midst of plenty. Butchers and Poulterers pay dear for their licences, which makes all extreme dear to such poor, and sick, or weak persons, as must needs eat some flesh: and Lent ended, people buy, as if they had never eaten flesh before, which makes it want for no price. Besides, how many thousands are there, who are not sick, and yet of such weak constitutions, that they cannot live six weeks without eating some flesh? all these must needs abstain to their hurt, or be reckoned Rebels, and vexed by promoters, resembling them of the Inquisition.  
But fishing and shipping would otherwise decay. This were somewhat if they had been, or were like to be, used in the defence of Religion, or against the enemies thereof, and not against such as the Rochellers, but howsoever, if men were free to eat fish, when they list, they would desire it more, as experience shows in other countries, where such freedom is. Or if there were but one or two days in a week, as wednesday, saturday or both, wherein it were prohibited to all under great penalties, sick persons excepted, and especially to Inholders, Alehouses, Vintners, Cooks, and Victuallers, that none should dress, or sell dressed any flesh, on that day, on pain of having his house shut up, and paying some great fine, all thoroughfare, and market towns, would strive to be furnished with fish for those days and there would be more fishing, and fish spent in the land, in one year, than now there is in two; and this being only a common law and but for a day or two in a week, and not imposed as a fast, would be no burden.  
But the laws are alleged, for this Lent fast, as for the dominion of the Prelates, and observation of other their traditions, and ceremonies. I might answer that the way to have laws observed, is to command things reasonable and agreeable to God's word, & such as may without hurt be observed: things burdensome to little purpose, are as little regarded: That Ministers of the Gospel should rather allege the law of Christ, that fasts, and alms, aught to be voluntary, or obtained by the word preached, for private humiliation; or public, being commanded by authority, when there is a public calamity, or some great enterprise in hand, needing such humiliation to obtain the assistance of God; and thus only are they used in the reformed Churches; but in this and the like cases, there is an example noted in a history worthy our observation.  

Quarrels of Paul. 5. lib. 1. p. 9  The state of Luca, finding many Citizens had changed their Religion and retired into protestant countries, published an Edict, forbidding all their subjects to have commerce with such persons: The Pope, that could not dislike their intent, said, The Republic had no authority to make such an ordinance, which touched Religion, for as much as the laicques have not any power to decree in matters of Religion, although the law be in favour thereof, therefore he commanded it to be razed out of their Records. If the Pope said this of States, and laws helping and maintaining his Religion; how much more may God say it of Diocessan Bishops, Counsels, States, and all such their laws, Canons, and Edicts, as help the dominion of Antichrist; nourish superstition, error, and ignorance, are against Christ's Kingdom, and ordinances, or in any particular make the word of none effect? whence it must needs 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 needs give them over to believe lies in other points: and because in these things their fear toward God is taught by the traditions of men; therefore the wisdom of their wisemen must needs decay, 
Isa. 29.13. Mat. 15.8.  and perish. A proof whereof we have seen in the Appealer now B. of Chichester, Dr. jackson and others justified in their errors, by the reward they obtained 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 Christ's Church, because he would not subscribe to this, that in baptism orginal sin is wholly 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 God's eternal 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 satisfied his poser in that point of baptism; where one may see, that whereas some say, there must be Bishops to try such as would be admitted to cures; or lectures; this is but a mockery, the Bishops stand like great Andirens in a chimney, which only serve for pomp, and show, all the burden lies on the creepers their Chaplains: which work might be better, and more uncorruptly performed by three or four learned Ministers, dwelling near the parish, and being such as do the work of Christ in their own charges.  
For though the Bishops have not yet put that to every one which was put to Mr. Davis; certainly if their Hierarchy stand, the power thereof must needs increase, till they force all to subscribe to these, or worse things, or suffer themselves to be 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 authority; therefore it is held great presumption to task, 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 overawed by his power. And yet because some have adventured it, he shamed not openly to complain of them to the King, 
Feb. 15. 1631. jer. 6.16.  in his last sermon on that text of jeremy, Stand ye in the ways, and see, etc. And first to infer that the Lent fast may be called the old and good way: that yet many are so bold as to say, we will 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 do not obey the Prelates in such things are disobedient to God, and the King. For if Prelates bind heavy burdens on men, and strive to make them subscribe to error, whether it be right in the sight of God to hearken unto them more than unto God judge ye. 
Act. 4.19.  Again he inferred from his text, that if Kings do not defend the Church, God justly suffers the people to disobey them: which is true, if you take it of such Church Governors, 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 grievance, that any suffered to write, or preach against their practices (which is the only hell they seem to fear) or to have the benefit of a prohibition, when they are plagued for it in the High Commission, where in though he did not plainly threaten the King, yet his speech glanced that way.  
It is true, that he said much for the authority 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 esteems puritans, and in such cases, as were agitated the last Parliament; also in prohibitions forbidding the convincing of the prelacy, or their government, traditions, and ceremonies, Arminianism, or any other points of revived Pelagianisme, or popery, & as an enemy of calling Parliaments, & of other proceed 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 policy, as in matter of Religion, find out new ways, and will not walk in the old, and good paths: which was not so true of them, against whom he intended it, as of his bosom friend the late Duke, of Buc: or of himself and his faction, as the sequel will manifest: and namely, that they have traduced, and wrested the most honest counsels, and endeavours of the most noble Counselors and wisest Parliaments, under pretences of maintaining the prerogative, a trick that they have rather learned of Davus in the Comedy, 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 jews, It is not for the King's profit to suffer them, or of the high Priests, Scribes, and Pharises, who with praevaricating devices would prove Christ, and his Disciples, that convinced them of error, and malice to be enemies of Caesar, and such as forbade tribute.  
In the primitive Church, when Christians talked of the Kingdom of Christ and the coming thereof in the free power, and use of the Gospel, and ordinances of Christ, their enemies persuaded the Emperors, that this doctrine endangered the Imperial government, the taking of the Empire from him, and was against his prerogative. So when any talk of the restoring of Christ's Kingdom, and ordinances in the government of Parochial 
* Or Elders.  Bishops, and of the abolishing of Diocessan and Provincial Bishops, and their unprofitable traditions and ceremonies; the English Prelates say, this endangers the Regal authority, and is against the King's 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, we will not walk 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 kingdom, and people of Christ, and to the honour, peace, and happiness of that King and kingdom that maintains it; and further that the government by the common counsel of the 
* 
Act. 6.5. Cham 15.22 Cham 20.17 28.  
1 Cor. 5 4. Tit. 1.5. jude 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, be they proved never so old, never so good, the Prelates and their partakers, do but gear and scoff 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 show them these old paths, this good way do sufficiently prove it. judge then, Christian Reader, if the Bishop have not abused his 
* jer. 6.16  text, and that Princely and most honoured audience? Is such a man fit to govern and order one of those two fountains of learning, and nurseries of Divines, the University whereof he is Chancellor, and most of the affairs of Religion in his Majesty's dominions, as a Pope of those Kingdoms? or to be the spiritual guide of Princes, and Councillors, who only besides the Bishops, bear 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 knows, and we see it plainly, they will hear no others: no not though it be manifestly proved, that the Prelates are as deaf and obstinate in these points, as the Pope, Cardinals, and jesuites are in these points, and in others. Neither let any man think it strange, that these shall be compared to them of the Church of Rome. For the Bishop of Rome, and his Clerks, that are now corrupt in the superlative degree, were not so bad in the days of the first Christian Emperors: 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 jesuites being banished for their practices out of the State of Venice at Milan, 
Quarrels of Paul. 5. lib. 2. p. 94  were found many copies of a certain writing of 18. Rules, under this title, Regulae aliquot servandae, ut cum orthodoxa Ecclesia verè sentiamus. Certain rules to be observed, that with the orthodoxal Church we may judge, or hold aright. In the third it is ordained that men should believe the Hierarchical Church, although it tell us that that is black, which our eye judgeth to be white. Would not the Bishops have us believe the hierarchical Church of England, when it saith of the presbyteral government, that it is black, which our eye judgeth to be white? And of the other side, of their own dominion, and traditions, so contrary unto Christ's, 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. Do not the Arminian Prelates teach us the same lesson? Bishops were not so corrupt, or blind, in Queen Elizabeth's days; 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 men, they cannot but grow worse and worse. They that think it strange that English Bishops should be jesuited, must yet confess, that it hath been 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 God's truth. All these, and diverse other corruptions in religion, and mischiefs in the State, are crept in, and covered under the Curtain 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 error must needs be thereby more and more engendered 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 beside; no love to the preaching and hearing of Gods most holy word, whereby faith, knowledge, repentance, humility, and other graces are wrought in the soul; but like many simple, and ignorant women, that will needs wear kerchers at their churching, and yet in the afternoon, or soon after, run to plays and alehouses: they are very observant of such ordinances, and yet seldom come to a Sermon, and scarce once a year 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 mere 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 only that they may hold their Ministry, and do good in it, but even for conscience sake. For 1. the Article saith, They may be changed according to times, and men's manners; but the times, and men's manners, who now make a religion of them, and a cloak of persecution, do require that they should be changed and abolished, therefore they ought to be changed and abolished. 2. What a gap do they hereby open for authority to impose what it list, and to have it received by the same argument, though superstitious, and hurtful to the kingdom, in the free power of the word preached? which is to abuse Princes and Synods, and to infer they may impose, maintain, and increase ordinances and ceremonies, that thus make the word of none effect. For grant that they may impose these, and it follows, they may impose others as hurtful. 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 Gospel; when they should rather put the higher powers in mind of that, Why tempt ye God, 
Act. 15.10.  to put a yoke upon the neck of the Disciples, which neither our fathers, nor we are able to bear? wherein they are the less excusable, that they do not pretend Peter's chair, or that their Church cannot err.  
All which I urge, not to drive men to helpless opposition now, much less to separation; but to persuade all to seek and pray for an effectual reformation. For can these things become necessary & pleasing to God, being commanded by authority, which thus make the word & ordinances of God of none effect, & are an unnecessary and a popish yoke, and only pretended to be done unto edifying? 
1 Cor. 14. ●6.  Indeed the Apostle saith, Let all things be done unto edifying. But these things as you have seen, do not edify, but hinder the free preaching of the Gospel in diverse particulars, as also diligent hearing, faith, knowledge, and other graces; nourish ambition, temporising, lukewarmness, and ignorance; and withal carry this mischief along with them, that be they never so unnecessary and hurtful, yet God must not have one servant to manifest so much, no nor to speak in his cause. For if any do, presently to choke him, they brand him with the name of a Puritan, and a factious fellow: and if that will not serve, they can suppress him with power, he is troubled and silenced, the Church must be deprived of him, for stumbling at a popish ceremony, though he be otherwise never so peaceable, sincere, learned, painful, and powerful: when Diocessan Bishops were first ordained, they had not this power, much less in such cases.  
In the book of the ordering of Priests and Deacons, they say, there were always Priests, that must needs be Presbyters, in the Church: If so, what a mockery is it to retain the name Priest, as an order of the New Testament, and neither distinguish that name from the sacrificers of the Law, nor let them exercise the office of the Presbyters, which was as well to rule their own flocks, as to preach, and administer the Sacraments? what a mockery is it to stand so much on the surplice, the hood, tippet, and square cap, worn with such glory, and superstition by the Papists, and in the mean, by all these things to bring religion out of square, and deprive the Church of her better ornaments, good Preachers, Elders, hearers, faith, knowledge, humility, zeal, and other graces? what a mockery is it to ordain, 
Can. 48.  that no Curate, or Minister, shall be permitted to serve in any place, without examination, and admission of the Bishop of the Diocese, or Ordinary, in writing under hand and seal. 
Can. 51.  That no strangers shall preach in Cathedral Churches, but such as are allowed by the Archbishop, or Bishop. 
Can. 52.  That the names of all Preachers strangers, that shall preach in any Church, shall be taken by the Churchwardens, etc. when all this is extended against few, or none, but such as stumble at some rites, or ceremonies, to keep them from preaching, and have them silenced? and in the mean while diverse ignorant and idle drones, nonresidents, yea Arminian, and popish teachers, such as Doctor Price of Westminster, lately deceased, are admitted to have and hold the cure of souls, and the Bishops use this their power to hinder the people from choosing zealous Ministers, that subscribe to be their Pastors, or helping Lecturers: they reckon such dangerous: and if they have got admission, they shall be watched, yea made offenders for a word, 
Isa. 29.21.  and turned aside for a thing of naught. If in the mean they will needs be diligent, they may with much ado preach the Gospel, and apply it against Popery, but not the whole counsel of God; not a word against growing Arminianism, much less for the Eldership, or against the Hierarchy, and traditions.  
What a mockery is it to appropriate unto themselves and their Officials, all Ecclesiastical discipline, and especially that sacred and dreadful power of excommunication; when in the mean they exercise it against few, but such as are against their hierarchy, rites, and ceremonies, or men that have failed to appear to answer for the opening of a shop door on a holy day, or some such trivial offence? If a man plead necessity, and want constrained him to it, or that God saith, Six days shalt thou labour, etc. neither reason, nor the holy Scripture can be heard against their government, and traditions: but they know how to geere him out, like the proud pharises, that said, Thou wast altogether borne in sins, 
joh. 9  and dost thou teach us? And indeed an incorrigible swearer, fornicator, drunkard, blasphemer, or heretic, may more easily escape their power, than such a Puritan, as they term him. And if he offer to prove that in this, or any other thing belonging to their government or ordinances, they are somewhat Antichristian; Doctor Lamb, or any like monster, may live more peaceably, amidst all his known abominations, than such a wicked Puritan heretic, as they call him. And in the mean while, they are ashamed to make the name of a reformation as odious to all, as it is to themselves, and even to glory in their Church, as the most pure and Apostolic that ever was since the Apostles; not counting it in those Pastors and people that zealously and religiously preach, and hear the word, to have it followed: for the Prelates would not have such counted to be the Church of England, nor scarce of it; but themselves assembled in a Synod, which they call the Church representative; or as they are considered with all their traditions, and all the most conformable observers, and maintainers of them. These make that Church that so glorifieth herself, like Laodicea, 
Rev. 3.17.  that said, I am rich, and increased with goods, & have need of nothing: and knew not that she was wretched, and miserable, and poor, and blind, and naked. Wherein they that are so mighty in power, and so able to reward men, cannot want flatterers and learned champions, and so the great places of the hierarchy serve to corrupt men, and to make them mould religion after such men's pleasures, as can advance them; like as woeful experience hath also showed in the Arminians, 
Isa. 29.13.14.  Their fear towards God hath been long taught by the precepts of men: and so because they as the Papists received not the love of the truth in matter of the Eldership, Hierarchy, traditions, ceremonies: 
2 Thess. 2.10.  therefore God gave them over to strong delusions, to believe popish and Arminian lies: and because they received not the love of the truth against those Arminian errors, God that is ever just, must needs give them over to greater blindesse, and error.  
Such are the fruits of the Hierarchy, and the humane invention, and defence thereof. Reverend Hooker, as they call him, shall in those cases be of more authority with these men, than St. Paul; so much are they wedded to the traditions and ceremonies of their Church. All these traditions, inventions, officers, Courts, and superstitious rites, were not invented, much less proposed to be received as laws, in the time of the Fathers, as now by the Episcopal power: and if they were, there is (as was showed) no reasoning from the consent or connivance of the Fathers, if the institution be not warrantable by God's word. There were then diverse 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 necessity, as the primacy of the Pope, single life of Priests, set fasts, deferring baptism till death, the use of salt, holy water, and diverse other things in their rites; the antiquity whereof makes them never a whit the more lawful. 
joh 8.44.  The devil was a seducer and a liar from the beginning.  
Whether it were in a vain policy of some Bishops of those times, the sooner to draw jews and Heathen to Christianity, as some of ours pretend the indifferency, and wisdom 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 days to be taken from the jews, and ancient heathen, as diverse have proved to the Papists, out of their own authors. Among others, Mr. Derlingcourt, Minister of the Reformed Church of Paris, in his book of the jubilee, shows in it many things; to omit other particulars: 
jubilee of the reform. Chur. part. 2. c. 11.  The whole Papal Hierarchy (saith he) is founded on the example of the jews, who had their sovereign Pontife, their sacrificers, and their Levites, and among them diverse orders, and functions. And that the Church of Rome hath founded her Hierarchy, and the diversity of her orders on the example of the jews, besides that the thing is clear 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 jewish Priests, the most part of their habits, & that it is most evident, that the institution is rather hebraical, then Apostolical. And indeed the Apostles were never clothed in the habits of Bishops, nor Popes. Read 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 seen that the Church of Rome authorizeth her hierarchy on the example of the jews, but she also avoucheth that it is a pagan invention, for the decrees of Gratian, after he had represented the diversity of the Roman Clergy, composed of simple Priests, Archpriests, Bishops, Archbishops, Primates, metropolitans, patriarchs, Popes, addeth, that this diversity proceedeth principally from the ancient Pagans, who had their Priests, their Archpriests, etc. a confession which is drawn from the Master of the Sentences, lib. 4. dist. 24. lit. M. The Bishop of Manda doth also acknowledge the same truth, Ration. divin. office lib. 2. c. 1. n. 22. But there is none more formal in this subject, then G. du Chol. who saith, 
G. du Choul discourse. of the Religion of the ancient Romen pag. 337. & 335.  That Romans had another fashion of making their priestly dignities, as the great Pontifes, the little Pontifes, Flamens, Archflamins: just so as we have the Pope, Cardinals, Bishops, Archbishops, and Patriarches, etc. 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 surplice, the Priest's shaved crowns, the bowing of the head to the Altar, the sacrifical pomp, the music of the Temples, adorations, prayers, and supplications, processions, and Litanies, and many other things. which our Priests usurp in our mysteries. Of which indeed many are anciently assumed of Christians; but that makes them never a whit the more lawful. How little then do they help themselves, who say, the Church of England in her hierarchy, and ceremonies, is most like to the Church which was soon 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, Deans, Officials, power in probates of Testaments, to govern, and command, give licences, and dispensations; nor such rulcs, and canons to suspend and silence about surplesses, ceremonies, etc. 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 policy, or for the profit and honour that comes by them. Many more zealously defend these, than they do the Gospel against Papists and Arminians. Surely the Angel speaks 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 jesus; which is to have the mark or seal of God in the forehead, by professing they will receive no other doctrine, and religion, but what is rightly drawn from his testimony; as on the contrary, to profess 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 seem harsh to say, that the champions of the hierarchy, 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 mark, because they obstinately maintain them against all proofs, showing them to be popish, in favour jewish, and Heathenish, against the word of God, and to make the same of no effect, in diverse particulars. The wisdom of God saith by the Apostle, 
Tit. 1.13.  Rebuke them sharply, that they may be sound in the faith, not giving heed to jewish fables, and commandments of men, which turn from the truth. So do these in England, in diverse respects. Because while some Prelates and Ministers make a noise and a blustering, 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 provincial Bishops, ordinances, and ceremonies; Princes and people think they serve God in obeying her in them, and therefore stop their ears to all proofs to the contrary, and mock at them (like the Bishops, that both scorn, and suppress 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, errors, and superstitious rites received for laws: which were the terrible fruits of men's blind obedience to provincial Bishops, and their power, and ordinances; which ever increased more and more, as they were more and more obeyed, and defended, to the great hindrance of the kingdom of God, and the due preaching and obedience of his word.  
And though in England the hierarchy and her traditions and injunctions have not had so many and so bad fruits, because it hath not reigned so long; yet as we have seen for the time, they have been, if not alike, yet very injurious to God's kingdom, and the good of the Church. It helps them not to say that some great Divines in other Churches have approved them, or counted them tolerable. For strangers cannot so well see the fruits of them; and be sure, that if they were brought into the Reformed Churches of Germany and France, diverse would be found to receive them, and give arguments of their necessary use, they are so full of honour, and profit. For we have lately seen it in Scotland; and we know the Scriptures say, 
Deut. 16.19.  Gifts blind the eyes of the wise. This made them think it a sufficient authority, that the ancient Church invented and used diocessan and provincial Bishops, though in a manner different from ours; that not only Counsels, but even Emperors and Kings confirmed and augmented their authority, and that much good might be done by the same.  
When first King Edward, and after Queen Elizabeth came in, the Nobles and people were almost all Papists, and it was thought they would be the sooner drawn to Church, if Bishops, and their power and authority were retained, having still their Courts, Chancelours, Officials, Deans, Subdeanes, Choristers, Organs, Surplesses, and other habits, the cross in baptism, kneeling at the receiving of the Sacrament, bowing toward the Altar, and diverse other ceremonies. For this end also the form of Common Prayer, & Service was little altered, but taken out of the Mass-book, and put into English: which makes many Papists in Germany and France say, sure the Romish is the true and right religion, else the heretics in England would never have received so much of it: for some have avouched it to my face, that the service there is nothing but the Mass in English: others, that it wants nothing but the consecration. These things thus retained, it was also thought that popish Kings and Princes would be the less offended; what marvel, seeing the jesuites themselves are so well pleased with the ceremonies and service, that I heard one of them (God is my witness herein) make it his hope, that the maintenance of them against the Puritans, 
Quovadis Sect. 4.  would make England the sooner return to Rome in the rest. Mine eyes and ears (saith Bishop Hall) can witness, with what approof and applause diverse of the Catholics royal (as they are termed) entertained the new translated liturgy of our Church. Which is the less wonder, 
Cambden in an. 1560  seeing Pope Pius the 4. sending Vincentio Parpatia, Abbot of S. Saviour's to Queen Elizabeth, offered to confirm the English Liturgy by his authority, if she would yield to him in some other things. Indeed it pleased them so well that for the first eleven years of Queen Elizabeth, 
L. Cook de jure Regis Ecclesiastico. Fol. 34.  Papists came to the English Churches and service, as the Lord Cook showeth. All which things prove it to be a poor brag of some, who think it a good justification in the common prayer book, that Papists have approved it; and could never find any fault in it.  
As it is true that there are many godly and zealous men (and some others also, who thinking it a glory to be of their party, are more of faction, than well grounded knowledge, and love to Christ) against the form, and some other things in the book of Common prayer; So is it as true that there are many both of the Clergy and laity, and some both learned and godly, such as sincerely love the preaching, and power of the Gospel, that yet hold the book of Common prayer both tolerable, profitable, and necessary, and are not willing to hear any thing to the contrary: and therefore God may say of our times, as of those wherein jeremy lived, 
jer. 5.1.  Run to and fro, and see now, if ye can find a man that seeketh the truth. I would desire such to take a few things into consideration. Where first I must acknowledge, that though diverse faults are found in the book of common prayer, which makes it so agreeable to the Papists; for there is scarce a Church papist in England that doth not applaud and admire it: yet do I not find it so corrupt as some would make it. In it we find this prayer: O God from whom all holy desires, all just counsels, and all good works do proceed, give, etc. this is certainly translated out of the Romish Liturgy, yet is it in itself so faultless, that I will not dispute against him that thinks he may daily say it, either with a congregation, or in private: and so many other of the prayers, that is, if he do not the less, but rather the more, harken to God's word in all points, otherwise his prayer will certainly be abominable.  
But if all the prayers be as uncorrupt, why doth Dr. jackson, with the consent and approbation of the Bishops, 
Pro. 28.9. Dr. jackson. 1. part,  allege diverse of them for points savouring of Arminianism and Popery? and if they be so necessary to salvation, as some make them, other reformed Churches are but in an ill case, that have them not, so was the primitive Church also, especially for three hundred years. Howsoever what need is there so much to flatter the Papists, as to translate prayers out of their Mass book, and do so many things in service after their form when God saith, 
1. Sam. 15.22. Isa. 1.12.  Obedience is better than sacrifice, Who hath required this at your hands? which are now so far from making them come the sooner to Church, unless it be to continue papists there, and false brethren to us, that they hence draw arguments to strengthen them in their religion, saying, sure theirs is the true religion, or else these parts of it would not be so constantly defended against the puritans; and in the mean that kept out, which Queen Mary ordained should be razed out of all books of Rites, used in the time of Henry 8, and Edward the 6, 
Hist. of the Council of Trent. pap. 385.  wherein God is prayed. To deliver the Kingdom from sedition, conspiracy, and the tyranny of the Pope.  
Can not other common prayers be made as good? The french Churches have some that are used, in the pulpit by him that preacheth, and no other, that so he may not make a sufficient Religion, & service of prayer, nor account the cure to be served without preaching. In them they pray. Deliver thy Churches from the mouths of ravening wolves and all hirelings, who seek their own ambition, and profit, and not the exaltation of thy holy name, and the salvation of the whole flock. This also is ordinary before sermon to pray, that the word may be then preached, in that purity and sincerity, wherein it was left by the Apostles and Prophets. So that the preaching of the word is not hindered by their prayers. Whereas in many Churches, they have nothing on the Lord's day but the common prayer: which many both of the Clergy, and people do so highy extol, that they make an entry Religion of it, and not only neglect, but even despise preaching in respect thereof. Many nonpreaching Ministers make it the pretext of their idleness, and others of their nonresidence, and pluralities, saying the people have one to read prayers, and the service is performed. And that (say many) is sufficient, if they had no more. It is to no end to tell them that God sayeth. My people are destroyed, or lead into Captivity for lack of knowledge; 
Hos. 4.6. Rom. 10.17.  that faith comes by-hearing, and preaching; that certain of the prayers are for knowledge: for they yet dare say, it doth more hurt than good: therefore they are all for common prayer: which diverse worldlings, usurers, drunkards, whoremongers and other earthly, and profane people, second, and confirm, making it their whole Religion, and admiring it above measure, because it doth not tax, and touch their sins, as preaching doth; it serveth not for doctrine, reproof, correction, and instruction, as preaching the scripture doth: which therefore they have in contempt, and hinder, and slander the same, and all the truest friends, and followers thereof: and yet in the mean while, they would not only be thought the better sbjects, but the better Christians, and the fit to be Churchwardens; yea and to bear greater offices in the Church, and common wealth: they count themselves more truly religious, than the greatest preachers, and hearers, because they think they love the common prayer book better, and it serves them for a Religion, and a cloak of scoffing persecution, and some of them to be Church Papists, and false brethren, under the name of protestants: whereas if the commò prayer book were not, or there were only such like common prayers, as are used by the French, and dutch in the pulpit, they could not but make more profession of love to preaching, and hearing of God's word, otherwise they would appear to be, either without Religion, or more open adversaries of our Religion, and so less dangerous.  
In the French and dutch Churches they are not troubled with such dumb Ministers, nonresidents, Church papists, and profane mockers: they that have least Religion speak no hurt of knowledge, preaching, and hearing: for if they should they know, all men would cry out of them, as of papists, or Atheists, and order would quickly be taken with them by the Elders: they could not pass as ours do, for the better men, and fit for offices. The Bishops see all this, and yet favour them the more of the two, as being ever very conformable, and less dangerous to the Hierarchy: so careful are they that there may be nothing in their Church like the Eldership ordained of God. Churchwardens, and sidemen are but a mockery of it, these places being given to all sort of men, drunkards and others: when the parson also is a tiplar, a nonresident, or preacheth little, there is a flock strangely governed. And thus the word of God is made of none effect by the Hierarchy, & the traditious thereof, and namely by the much defended, 
Tit. 1.13.  and admired book of common prayer: & thus these ordinances of men turn from the truth, as Tit. 1.13  
It willbe objected the abuse of any thing in Religion should not take away the use of it, which you grant. I do so, but that is in the things ordained of God, as the Eldership, the Lords prayer, the use of the Psalms and some forms of blessing, 
Nomb. 6.23. Rom. 16.24. 1. Cor. 16.23.  like those Nomb. 6.23. Rom, 16.24. Which being common prayers, serve to justify the use of a few such common prayers as may be in the reformed Churches: but not the hierarchy never ordained of God, nor a service book taken out of the Romish liturgy, in such a time, and for such reasons, as it was: serving men for a whole Religion, and thus making the word of none effect. For if those reasons had been good of drawing the papists the sooner to Church etc. there are not the same now, when almost all go to Church; the Recusants though many are nothing in comparison of those times; and by Romish subtlety, the book of service is turned to do hurt to our religion, as abovesaid. Now to call for the use of the service book and extol it, is nothing else but to temporise with popelings to emulate knowledge, preaching, and writing, and to provide one nail to drive out another, at least in such points as touch men's corruptions in doctrine, and practise: which was a sleight used of old by the Romish clergy: for when the Prelates saw preaching discovered their errors, and tyranny; they to put off that, and yet to seem no less religious, fell to extol the use of their service, and mass, and cried out for devotion, peace, and obedience to the Church, and above all for prayer; wherein diverse flattering, and ambitious preachers, and even most of the English Bishops themselves, follow them apace, and that in these days while men complain of corruption in the clergy, and the increase of Arminianism, and popery, witness Dr. Cousens his cozening devotions, approved by the Bishops, and diverse sermons, Speeches, and practices of theirs to the like purpose: But mark what God saith; He that turneth away his ear, from the hearing of the Law, even his prayer shall be abomination. 
Pro. 28.9.  What will become then of their devotion, who not only turn away their own ears, but even the ears of others also from hearing the oracles of God, both in this point of the Eldership, and in those main points of the Gospel, touching Gods free grace, and power in election, conversion, perseverance, etc. It troubles them much that men should have knowledge, preach, or write in these points, while in the mean they can let the contrary doctrines pass in the books of the Appealer, Dr. jackson, and others: these trouble them not in a time when papists, & Arminians strive to infect Princes & people with such Pelagian and popish opinion? God commands to contend earnestly for the faith, which was once delivered to the saints, 
jude. 3.  they yet presume that it may be forbidden in these cases, so the people be stirred up to prayer, peace and obedience to the Church. I know the daily exercise of prayer may be much urged: but by whom? by men that sincerely love preaching, and hearing in all things that God hath revealed, & taught; and do not set the ordinances of God one against an other, that is, do not urge prayer as enemies of preaching in many points, like the papists; norn emulation thereof, as those that oppose prayer to preaching, to eat out knowledge, and bring-in blind devotion: these have but a form of Godliness, and scarce that, we had need to pray continually that God would purge, & rid the Church of such hypocritical wolves.  
It is a principle of God's covenant of grace, that he will give us Pastors according to his own hart, that shall feed us with knowledge, 
jur. 3.15.  and understanding: knowing, that is, a curse to be 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, prayer, etc. As if God would hear such as will not hear him, nor suffer others to hear him in such points, but punish, & terrify such as produce any proofs in such cases, either in print or pulpit: which is not to prevent schism, and presumptuous curiosity, as they pretend, but to make way for Arminianism, and popery, and against all opposers to say with them in the Psalm. Let us break 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 read of some that devoured widow's houses under colour of long prayers, I pray God these do not devour Churches, & states, yea the faith itself, under colour of long prayers, 
Math. 23.14.  and standing, so much for the use of the common prayer book as the Papists did for theirs. For are not ours men as well as they? And hath not England also an Hierarchy, and many places of honour, and profit in it? Are they not oft bestowed on such as set the fairest colours on the Hierarchy, and ceremonies, and oft on such as have flattered the Duke, and such other masked Agents for Arminianism, and Popery? And so they serve as baits to corrupt, and make the ambitious, form and mould Religion to the opinion, and pleasure of such as can advance, and make them double beneficed men.  
The Cardinal of Monte, (Prince Legate in the Counsel of Trent, under Paul the 3, 
History of the Council of Trent pag. 191.  and after created Pope by name of julius 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 mischiefs of the Church. For the Church may be compared to a ship, the sinking whereof is ascribed to the absent Pilot, that should govern it, if he were prefent. It shown to them that heresies, ignorance, and dissolution do reign in the peolple, and bad manners, and vices in the Clergy, because the Pastors being absent from the flock, no man hath care to instruct those, or correct these: whence ignorant, and unlearned Ministers have been promoted to Cures, and Bishopwricks; for in regard they need not execute their duty in person, no fitness is necessary. Divers Prelates following him. But the Bishop of Vesone said, that the residing of Bishops, is notable to make the Clergy live holy; for that besides the general exemption of all Regulars, every Chapter hath one, and there be few particular Priests that want it. The most followed his opinion, that it was necessary to command residence, And to take away exemptious, pluralities, and dispensations that hindered it: But it was after seen, that if, this were done, the authority of the Pope, and Cardinals would be overthrown: therefore it was ever hindered, though the Bishops laboured to regain their power to superintend, and shake of the Pope's yoke, by offering to prove that Residence, and jurisduction of Bishops are de jure divino: for the Regulars, were still protected, as champious of the papacy, and the Pope's authority, and dispensations were cunningly reserved. Indeed much was restored to the Bishops in doubtful terms to superintend, as Delegates of the Apostolic sea: but they could not regain all, because it was perceived that would shake the greatness of the Pope, and Cardinals, reform them, make them reside, and the Bishops would be made so many Popes in their own Dioceses: 
Ibid. p. 170 219.496. & 497.501 & 502.  For if it were once decided, that they had the Charge from Christ to govern the Church, it would be decided also, that they have from him authority necessary for it, which the Pope could not restrain. They took this to be proved by that Acts. 20.17. Take heed therefore unto yourselves, 
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 presbyters: this and other places abovementioned being their letters patents, to govern the Church to the world's end. Therefore when the Bishops had almost gained their cause by plurality of voices, the Pope, and Cardinals cried out against it, Every one thinking he did already see Rome empty of Prelates, and deprived of all prerogatives, and eminence that the Cardinals should be excluded from having Bishopwricks, and all from pluralities, that no Bishop, or Curate might have an office in Rome, nor the Pope dispense in such things, which are most principle in his power: so his authority should be much diminished, and that of the Bishops enlarged, therefore they thought these novelties aimed to make many Popes; And afterward, they would neither have that point of residence, nor that whether Bishops be instituted by Christ and superior to Priests 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 attain: they have no Pope over them to take away their power, unless peradventure sometime such a one as the Duke of Buck: was, who after his way increaseth, but do themselves dispense with pluralities and uphold nonresidents and Arminians as the surest champions of their hierarchic, such as do not so much make ready a Clergy for Christ as Antichrist. They superintend over all preachers in their Dioceses, with such unlimited power as the Trent-Bishops could never attain, that all must subscribe to them and their constitutions, and none may preach, dispute, or write for the Eldership, and against the hierarchy, and Arminians, nor scarce against other popery; which makes men say; they are Popes within themselves, and this power cannot rest here, it willbe 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 Patriarches; yet they did not for 300 years after reign so much over Presbyters; in such cases as the English Bishops do.  
Let us not wonder then when we see that many great Scholars, & some that have been good preachers, when they have attained these great places, and double benefices, or are in possiblitie of coming to them, or having living under them, should be so loath so see any thing against them. For gifts blind the eyes of the wise, and their ignorance in points of nonresidency, the hierarchy, and traditions, is a punishment on them for their forwardness, wilful blindness, ambition and covetousness; at least for making tradition sufficient authority in such cases. For indeed few men, such is the weakness of corrupt nature, can be willing to see that, which would hinder them from subscribing having a good living, or make them sorry they had subscribed, or to be adverse to that, against which they may not be suffered to speak, much less, to preach, or write, and least of all to reform, or amend: as also because if they stir never so little in these cases, they are sure to lose their livings, to be by the Bishops, and their champious silenced, with scoffs, power, and terror, in stead of good arguments; and so to be in more danger than popish Priests and jesuits. Some therefore will have no knowledge at all in such points, lest it bring them to misery, others think it best to keep their knowledge to themselves, leave the amendment to God, and in the mean do the best good they can by their ministry in other matters: but the most know little of this argument, 
Math. 13.11.  because it is not given them of God to know it. They therefore think all these things to be lawful, necessary, and the obedience an acceptable service to God, because commanded by authority, and in some sort ordained, and used by the ancient Church. This is as if they said, Kings, and Synods may command what they lift in the Church: which is as good a warrant, as they had of old that made a calf in Horeb, frequented the high places, or jeroboams' Calves, established by authority.  
It is nothing that many of these men are learned, and of great knowledge, and good conscience in other matters. For God saith: For as much as this people, 
Isa. 29.15.  draw nigh to me with their mouth, and with their lips do honour me, but have removed their hart far from me, and their fear towards me is taught by the precepts of men, therefore behold I will proceed to do a marvellous work among this people, even a marvellous work, and a wonder: for the wisdom of their Wisemen shall perish, and the understanding of their prudent men shall be hid. Wisdom should decay in some, and others should not dare to show it. God that is ever just, must much rather do it now to our learned, and Wisemen, seeing he hath blotted out the handwriting of ordinances, which was contrary to us, 
Col. 2.14.  and took it out of the way nailing it to his cross. For hath he taken them away that himself ordained, that men may load us with others? doth Christ say, 
Rev. 2.24.  I will put upon you none other burden, but which ye have already, hold fast till I come? And shall men be persuaded that they may impose such as he never ordained, and as make the word of none effect? The hierarchy is not only in itself a humane ordinance, but the Bishops seem to look to nothing else but to uphold it, and such canons, traditions, ceremonies and service, as it hath invented, or received from men. Sometime heretics, as Anabaptists, Arrians, or the like, and sometimes persons, stained with notorious adultery, or Simony, are by them, and their officials, questioned, and cast out, as in the Church of Rome. But these things, to rare, both may be, and are much better performed by Elders in the congregations, where such delinquents live; as also against all notorious drunkards, blasphemers, swearers, mockers, and other profane persons: of whom Bishops nor their officials neither do, nor well can hear any thing; and if they do: it is not amended, and therefore Diocessan Bishops serve not to look to them, nor to nonresidents, nor to hinder the growth of Arminianism, popery, etc. they can see them increase, and never stir against them; yea religion to be corrupted more, and never move to help it: but hinder them that would.  
If some others be better affected, and would stir if they durst: this is God's mercy to his people, who knows, that if all Bishops were as corrupt, many would be ready to think, sure they hold the popish, or Arminian religion will serve to salvation, and they are wiser than we. God therefore provides that some Bishops, and conformists should a little distaste their Romish practices, though they do little, or no good against them, but in the mean they can not bate, a little of their hierarchy, traditions, and ceremonies, ordained, and commanded by men; though they be proved to be most injurious, and repugnant to God's Kingdom, and the true peace of Christian Churches, states, and commonwealth, making the word of God, wherein their welbeeing consists, of none effect, this is the order they preserve. No proofs of holy Scripture can be heard against them, either by the Bishops, by the privy council, or by our Princes, and Parliaments: but their fear toward God is, in these things, taught by the commandments of men, what marvel then if not only in their wisest councillors, but even in their most learned Clergy, wisdom be hid, and perished in diverse points, and they become the scorn of all nations, and religions, for upholding religion in ceremony only, & letting it in the substance thereof fall daily at home, and abroad, & those of the papists and Arminians increase? If they had not such a hierarchy such ceremonies, and service to defend, and serve them for an entire Religion, or a cloak of one, they could not for shame but defend the faith, and religion itself, and their brethren that profess it, which seeing they do not, what wonder if God plague them, not only with pestilence, famine, and shameful foils in war, but even with spiritual plagues, that their governors both spiritual, and Ecclesiastical, should not see the things that belong to their peace, but have them hid from their eyes, and turn religion into policy, such poor policy, as serves to cousin the land of her religion, and her friends of true help when they have most need of it, and most trust to her; and to provoke the most high to be their enemy, while they seek to please his enemies? For the Spaniards and French have gotten aid of men, munition, and shipping against those of the reformed Religion.  
The Protestants in other countries that think they may speak boldy, because they have smarted for trusting to the English Say, that all this shows them to be of a mixed, or middle Religion, part of the Romish, in service, and ceremonies, which are most defended, part of the Reformed in points of faith, less regarded, and part of the Arminians lately received, or tolerated; that as middle Counsels, and courses do usually displease both parties and give satisfaction to neither, so hath it been in the Counsels and courses of the English touching Religion, and the defence thereof. For though they somewhat please the papists, yet they satisfy them not; but only embolden them to get greater advantages, for their Religion, to encroach, demand, practice, and by degrees prevail by corrupting such lukewarm newters: that all these things are the fruits of the English hierarchy, and traditions, the achan's and Babylonish garments that trouble Israel; an hierarchy, and traditions, which taking their greatest authority from Romish usurpation, and superstition, bring forth such Protestants; and which therefore is a Church planted accordingly. For, say they, in England it hath been, and is taken for a sufficient conversion from popery 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 their Religion, and he desire to be of it? 3 whether he hold the Pope to be 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 do but come to the Church to the service, & sacrament, though they secretly favour the Romish religion, & it appear to many in their practice, they may nevertheless be chosen parliament men, & if they do but take the oath of allegiance, as very many papists have done, who dares question them? which is the reason there hath been 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 Henry Earl of Northampton, he Duke of Buck: & others, and have favoured the hierarchy, & service, spoke well of them, & of some men's books & sermons as little or nothing repugnant to popery; and for it were content to be reckoned protestants, that so they might get offices, honours, trust, and power in great affairs, make some pretences for the good of our Religion, or the state, but secretly carry them for the advancement of the Romish cause. To effect it the better, and withal to save themselves from danger, these, say they, being great, and able to help others to offices, and honour, plant such about Kings, as themselves are, and have had enough to applaud, second, and justify them in their proceeding: for as the Apostle saith. A little leaven leaveth the whole lump, 
Gal. 5. ●.  how soever these, getting to be the Major and predominant part, will in time work that there shall be no other but such, unless perhaps some that are neither hot, nor cold in religion, or being poor, or less potent, are forced for their own private interests, to be silent, & in time to depend on them, or beswaied by them; and then they all, thus engaged in any cause, are prone to justify their own acts for good policies, and there is so little hope of getting sounder men into their places, that it must needs be as hard and dangerous to convince them, as for an inhabitant of Rome to convince that Church of any error; a Parliament of wise men sufficeth not to do it: which hath been the loss of the Palatinate, and the cause of all the evil our Religion hath suffered in Bohemia, Germany, France & at home. Eor say the foreign protestants, if the house of Austria & the French had not been, sure they had such friends 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 needs be blind in spiritual things, especially in the matter of the hierarchies; wherein the devil labours to keep them more blind than 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 tyranny of the Bishops in the Church against the Eldership, and all the friends thereof, keep men lukewarm, and newters, if not thus false between Christ and Antichrist; and so make way to bring England again to Romish error, or somewhat 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 john, that would not come in the bath where Cerinthus was; that diverse chaplains & preachers also, set up, & fitted for their turns, 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 confirm them: and thus say they, the English hierarchy, and service bring forth such counsellors, and protestants, and such counsellors bring forth such Bishops and Chaplains. For if Princes or their favourites be but corrupted in religion, they cannot want flatterers, both of the Clergy and others to corrupt, and be corrupted, to conform, 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 conform their opinions to God's word, but it to their policies and opinions, as one said to Micajah: 
1 Kings. 22 13.  The words of the Prophet 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 fountains, the Bishop and teachers were corrupted.  
To omit other instances, this desire of authority honour, and precedence, was the bane of the Church of Rome, who being drunk with that poison, and thereby swolme with a monstrous greatness, gave the cup to others: a cup that all nations are but to prove to drink of. And indeed so much do the favour of Princes and honours more than all other gifts, blind the eyes of the wise, and bring them to temporizing, and spiritual ignorance, that it may be counted a work of God's special grace, that any that seek, or attain wealth, honour, and authority should have the true knowledge and fear of God, seeing as Paul saith of them, that will be rich, 
1. Tim. 9.6  so it may be said of them that will be honourable, and great they fall into temptations and snares, and many foolish, and noisome lusts that drown men in perdition. And indeed such do commonly so abound in sensuality 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 spiritual ignorance, and sensuality. Nothing makes a man more ignorant in spiritual things, nor more sensual, then thirst after great places. Libido dominandi bestia ferocissima. It is with this lust after honour, as with that of uncleanness, the mind is so taken up with it, that there is little room for better thoughts, and the spirit of God will not dwell in that soul, which is filled with such vainities, grows more and more empty of grace. For surely many are cast away by the deceitfulness of Balaams' wages.  
And God knows that it is too manifest that many in the Church of England have been made drunk with those Romish dignities, and rewards that remain therein; that men bewitched with these, or the desire of them, stumble into Arminianism, and other errors, at the pleasure of them that can advance them: such are the fruits of those great places in the Hierarchy. For though the Duke were oft accused in Parliament, as an open favourer of Arminianism, and a secret practiser by that, and other means to advance Romish Religion, & other notorious crimes; yet many divines continued his constant friends, and advocates, and have directly, or indirectly, maintained, & propagated the same opinion and which is most miserable, the chief of that faction, being Bishops and heads of Colleges, are they which now bear greatest sway in Religion, govern the Church of England, silence, and trouble whom they list, and in a manner give laws to the whole Church in his Majesty's Dominions. Neither can it be better till Achan be found out, the corrupting, and Romish places of the hierarchy, and such unprofitable traditions, and ceremonies taken away; but ever worse and worse. For these things that were at first held indifferent, and ordained to make Papists come the sooner to Church, and to keep unity, and uniformity, are now got into the place of the Scriptures, the Appealer allegeth the Articles wrested, and Dr. jackson certain clauses of the book of common prayers for Arminianism, with such authority, as if they were the words of the Apostles; making the Church of England to mean what they list, and her meaning, or rather theirs, to be sufficient authority in points of faith against them that bring Scriptures to the contrary, as the Church of Rome did of old, to establish her tenets, and when these, and the like have been questioned in Parliament, some to encourage others to follow them, have counselled to reward them, with Bishoprics, denaries, Masterships' of Colleges, 
Rev. 2.14.  or fat benefices, wherein they deal like Balaam that taught Balack to lay a stumbling block before the children of Israel. For when divines see these thus rewarded, this works upon corrupt nature, which being prone to covetuouses, and ambition, first makes the differences seem small, or not worth opposition, and then draws the mind to run headlong into the same opinions, and to think they do well enough in the conformity. Hence also it comes that though foreign Princes and States, have oft desired aid of England, that it would join with them in serving the Pope, and his champions, as they served them: nothing was ever effectually enterprised by the English; because such Courtiers as secretly favoured Rome have ever been flattered by the Bishops and Clergy, when the Palatinate should have been defended, and after recovered, by the swotd; these flatterers hindered it, by crying out of wars of Chtistian against Christian, and saying it would bring in the Turk; that it were better all should join against him, and speak less of the Romish Antichrist, or Rome's ruin, as also by extolling peace, and King james his indeavouts by Embassages, and treaties; which all men said would come to nothing, and but make the adversaries to gain time, deceive us, and grow more resolute, cruel and mighty.  
And indeed it is impossible that the English Hierarchy should ever seek Rome's ruin, and not rather hinder it all they can, because the great places thereof are Romish, and a Diocessan Bishop (as they are now) is no other than the Pope of a shire or province: and to show reasons why Rome should be ruined, were to argue against themselves, trench upon their own hierarchy, and seek to ruin it. They teach that their Hierrarchie, and Rites ought to be maintained: now the Romish is but an excess in these things: which the nobility perceiving can find no reason, why men should be so hot against Rome. The Hierarchy of the Old fathers was positive, the English is comparative, the Romish superlative for as some have proved, if you grant the one to be lawful, the other follows to be as lawful, save in the degree of impiety, as in that between fornication, and adultery, or incest. And therefore it is that Bishops cannot endure that Princes, and Nobles should know the charter of the Elders, nor the mischief of the Hierarchy, that they bear more with Church papists, and whoremongers, than any such puritanical spirits, with gross ignorance, than such knowledge, with such as would set up popery, than such as would pull down the Hierarchy, or that of Rome. If such a one as the Duke hindered wars with Rome, or her chief champion the Spaniard, they willbe his helpers so he will but stick to them against the friends of the Eldership.  
And therefore the Hierarchy, and traditions with doctrine and arguments that maintain them, are like the great river Euphrates, that hindered the sacking of Babylon, For heathen Babylon, lying on the one side of Euphrates, between Assiria, and Chaldea, was fortified by that river. So that Cirus the first vanquisher thereof had not won it, but by a device of draining the river above, by sundry artificial sluices, giving his men in charge, whom he left before the City, that when they should observe the river to be decreased, and fourdable, they should presently take the opportunity to wade over, and suddenly surprise Babylon. And the Hierarchy I say is like this river, for Bishops and teachers with their doctrines are called rivers, and fountains. Divers of these rivulets meeting in one make a great river, as many of them in a general council make a sea of doctrines, canons, and traditions: the English hierarchy therefore having but a few Bishops, and fewer canons, and traditions, than any popish Kingdom, can not be called a sea, but is a great river, and as a river oft parteth two Kingdoms, or provinces, pertaketh of both soils, watereth them both and keeps the one from invading the other: so doth the Hierarchy and the doctrines, and traditions thereof, which mystically lieth both to the Protestant and Romish shores, watereth both, is as pleasing and helpful to Papists, as to the reformation, if not more: the great power, and places thereof are Romish; so are the traditions, canons, and arguments they use to defend it, they serve as well for the Papists, as for the English Bishops; for indeed they spring out of that sea, out of the which the beast arose, who always alleged the ancient customs and counsels, and they naturally run again into the same, as rivers through many windings, find way into the sea. Nothing lieth so newtrally between the Romish, and reformed Religions, as the Hierarchy, and the traditions thereof, unless perhaps the Lutheran Religion, which hath affinity with it, and that nothing doth more fortify Rome, and hinder the ruin thereof, this whole work doth manifest. And as a river doth water the banks, towns, castles, and manors that lie upon it, so do these water the nobility, and people, who delight to dwell on these shores, and drink of these waters, which cool, or quench their zeal against mystical Babylon, and so fill them, with ignorance, and neutralirie, that they relish them better than the waters of the sanctuary, which are those of the Eldership, and in requital send into her those land waters, which coming to them from heaven, or springing out of their grounds, fall into this river, and make it swell with a terrible greatness, and these land waters are riches, and authority: which streams must be exhausted or turned an other way, before Babylon can be destroyed.  
I am not so confident is to make this a full exposition of the sixth vial, which yet is not the least probable, seeing that things are rather to be mystically, then literally understood. But sure it is, that some have thought, that as without England there is little hope, that the Protestants should prevail, & not rather be daily consumed, as heretofore they have been. So the Bishops with their traditions, and practices, are the greatest hindrances of true unity, and confederacy among all protestant Princes and States, that England doth not effectually join with them against Antichrist, and his champions; Papists therefore nourish the English Hierarchy, and all helps thereof, knowing, that the Episcopal authority, is at such enmity with the Eldership, that they can never be so true friends of religion as to seek unity, and confederacy with Churches governed by elders, that all such Princes and States, as Kings of the East and Citizens of the new jerusalem, may join to make the whore desolate. Experience shows that they have hindered it, and so are like, so long as the Hierarchy stands, and the waters thereof run with so strong a stream. These therefore must be dried up by true light, knowledge, and zeal, ere God can be well pleased, or the Church have hope of victory. And sure they shallbe taken away; 
joh. 15.  for Christ saith Every branch that beareth not fruit in me he taketh away; they therefore that stand for them do in effect show themselves Rome's friends, and the Church's enemies, as the Arminians and popelings do.  
There are three things that breed all the stir in the world, and hinder Rome's ruin. 1 The greatness of the house of Austria, which is nourished by the Romish Clergy, and that Clergy by it, and that hath made some think this house, and the power, and riches thereof, to be the mystical river Euphrates, which must be exhausted, or turned an other way, before Rome can be burned; which is well begun by the King of Sweden. 2. Want of true unity, and confederacy amongst Protestant Princes and States against the common Adversaries of Religion: for this hath emboldened the Pope, the house of Austria, and others to attempt so much as they have, to subvert all by power, and policy. 3. The pernicious power, offices and greatness of Diocessan, and Provincial Bishops, and other Clergy men, which hinder these good effects in the two former, and makes both the Spaniard and Church of Rome to have strong parties in all the greatest Kingdoms in Christendom, and even in England itself, though Protestants in profession. And such Prelates indeed are a stronger fort to the great whore, than the house of Austria, which if it be a fort, these yet are the deep ditch, or more that goes about it; the great river that strengthens both it, & the Church, & City of Rome: the banks of this river must be cut, the stream of their power and riches let out and dried up, ere any great good can be done.  
It is a thing that will serve to astonish the ages to come, that any reformed Christian; much less those that are reckoned, and so should be, of the wiser sort, as Counselors of estate, Nobles, Divines, & many others, that seem to have a greater share of preeminence, wit, and learning, then of true knowledge, honour, and authority in such cases, should stand so steadfastly in the maintenance of diocessan Bishops, and traditions, and other worldly dignities, honours, and revenues, which the Clergy have obtained, besides those that are given to the Ministers of Christ in the Gospel. Wherein though it be true that all their defenders, do not willingly take the mark of the Beast, because all that defend them, do it not on purpose to help the Pope, and Church of Rome, or with the more ease to bring-in popery, as some have said of the late Duke, and his faction; which indeed is to have the mark secret in the right hand: nor wholly, because some that stand for Diocessan Bishops, and their traditions, which are popish, and tend to popery, do nevertheless hate other points of Popery: yet do they take it partly, in effect, and by consequence, and in a way which is a step, help, and introduction to all popery: which cannot but be 
* Rev. 14.9.  dangerous, especially when like Papists they will not see it, or seeing it, will not desist.  
First because Antichrist, and they are of one, and the same brood, and offspring, of one, and the same foundation, his rising was their rising, and their traditions, and ceremonies are his; they had them from him, every Diocessan Bishop is now a petty Pope in his Diocese. For at the first, 
Plessis mystery of inquit. prog. 4 and 5.  the Pope only grew great as a Diocessan Bishop in a great city, having this only privilege, that he was reckoned the Bishop of the first sea, and an Archbishop, Rome being the seat of the Empire, but there were then others that were reckoned Archbishops as well as he, and governed their seas as freely, as he did his: and so did many Bishops also. It is well manifested by Hierome on the first of Titus and by many other fathers, 
Bellar. de clericis lib. 1. c. 14.  and modern writers cited by Bellarmine and Medina, as also by Pietro Scave Polano in his history of the council of Trent, that at first a presbyter, and a Bishop was one, 
Hist. of the Council of Trent. pag. 220.331.332.591.  and the same thing, that the Churches were governed by the common counsels of the presbyters, and how the jurisdiction, and power of Diocessan, and Provincial Bishops, crept into the church to withstand divisions; namely together with the Popes: and therefore to defend their office is to defend his: which only differs in the excess of power, and evil, and in supremacy, and universality: neither have they so much withstood divisions as increased them, for Plessis, and these other authors show; by the bounty 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 tribunal, and courts, and causes; so did others also; and thence grew corruption upon corruption, contention upon contention, appeal upon appeal, division upon division. He grew to be reckoned a Patriarch: but the Bishops of Alexandria, and Antioch had the like privileges given them; which soon after was also bestowed on the Bishop of Constantinople, because it was become the Imperial City, as Rome had been before. And though the Greek Bishops would never acknowledge the Pope for their head, because there was no reason they should, yet they must needs confess that his rising was theirs. Their rising, and greatness was but an imitation of his: and so is that of the Archbishops of Toledo, Paris, Collen, Mentz, Trier, Canterbury, York, and others, as also of the Bishops of Angiers, London, Winchester, and Durham, and all others in the Christian world, according to the greatness 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 universal Bishop, which made him their head, & the grand Antichrist: which hinders not but that before, and since, they by their office might be petty Antichrists. This would quickly appear, if men would try the spirits, try the doctrines, try 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 try 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 God's spirit must needs be with them, more than with others when they should rather think it to be less 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 be of God, 
2 joh. 9 joh. 8.44. Acts. 14.23 Act. 20.17.28.  seeing their authority, 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 Presbyters (that is Elders) in every Church by election, Paul saith to the Presbyters, to the Elders. Take heed therefore unto yourselves, 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 Greek a presbyter is an Elder.) There were diverse 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 presbyters were then the Bishops, which is clear by that, I left thee in Crete that thou shouldest set in order, the things that are wanting, and ordain them Presbyters in every City (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 blameless, 
Act. 20. Phil. 1.  for a Bishop (that is the presbyter aforenamed) must be blameless; which is so clear that Bellarm. that would fain deny it, 
Bellarm. de Clericis. lib. 1. c. 14.  is forced to confess that in all these three places the presbyters are called Bishops, and consequently when Paul sayeth, 1. Tim. 3. He that desireth the office of a Bishop, desireth a good work: that is the office of a Presbyter; they were one, and the fame, as Hierom, and others cited by Bellarmin have affirmed. Otherwise Paul 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 Presbyter, and then to Deacons: but there he only speaks of Bishops, and Deacons, because a Bishop and a Presbyter is one, and the same thing. It is true that Timothy was an Evangelist; which is greater than a Bishop: but as he is called a Bishop, that is, a presbyter. Neglect not the gift that is in thee, which was given thee by prophecy with the laying on of the hands of the Presbytery. 
Chap. 4.14.  The presbyters ye see were then the Bishops that ordained presbyters, that is Bishops: and in that sense, Titus a presbyter, that is a Bishop, was left to ordain them presbyters in every City, that is Bishops: but Titus was not a Bishop of Bishops: for if any of them were taken in a fault, the consistory of presbyters were to look 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 duty. Christ saith of the holy Ghost, 
joh. 16.  he shall not speak of himself, he shall take of mine to show unto you: to teach us that the holy Ghost bringeth no new doctrine or ordinance, that stands not with the old: for Christ changeth not; he is the same yesterday, and to day, & for ever. But Paul saith of the Elders. The holy Ghost hath made you Bishops; this ordinance therefore is unalterable. 
Hebr. 13. ●●. Act. 20.  They ought to have the government, and the honour due to Elders, so Paul saith: Let the Elders that rule well be counted worthy of double honour, 
1 Tim. 5.15.  especially they who labour in the word and doctrine. Next to the Apostles, and Evangelists 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. joh. 1.  The Elder to the Elect Lady, and saint Pet. saith The Elders which are among you I exhort, who am also an Elder: the Greek 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 succeed the Apostles, and Presbyters, the seventy Disciples. This is but a conceit. For Presbyters were the Bishops ordained of God, to succeed the Apostles. Christ saith to them. Lo I am with you always to the end of the world. 
Mat. 28.20  That is in their successors, such as should teach their doctrine, baptise, and govern 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 exercised no tyrannous 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 lay the foundation in practice, 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 ordain new things, though they oft assume it, in some decrees, canons and ceremonies, as they did who established diocessan Bishops; to say they might do it, or that their act was of the holy Ghost; it will follow that others might with like reason ordain Archbishops, and Patriaches, and in the end a Pope over all; and that all these their acts were of the holy Ghost, but Bishops, and Counsels 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 jesus Christ. In this sense each Apostle was a general officer in all Churches, as Paul saith, 
2 Cor. 11.28.  He had the care of all Churches. But herein no Bishop will call himself his successor: unless 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 over God's heritage: much less over other Elders. It shall not be so amongst you, 
Mat. 20.25 Chap. 23.8  saith Christ, One is your Master 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 chief Bishop. 
1 Pet. 2.25 Chap. 5.4.  It is a poor answer to all this to say this opinion was condemned for an heresy in Aerius, seeing Chemnitius hath so well cleared him, 

Chemnit. examen council. Trid.  
Bellarm. de Clericis, lib 1. cap. 14.   and Medina alleged by Bellarmine, confesseth that saint Hierom was herein wholly of opinion with the Aerians, and not only S. Hierom, but likewise, Ambrose, Augustin, Sedulius, Primasius, Chrysostome, Theodoret, Oecumenius, and Theophilact. If these or other Fathers did yet hold diocessan Episcopacy to be lawful, and necessary; it may be answered, that otherwise the mystery of iniquity, could not have proceeded as it did: they lived not to see such fruits of it, as we have seen; it was not then come to the height of tyranny, they therefore were more excusable than we 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 find it safer in this case, with Calvin, Chemnitius, Beza, and others to cleave unto the Scriptures, and be reform by them. In the Revelation, 
Rev. 4.1.2 3.4. Cap. 5.6.  saint john seeing the Church that was to be after him, saith, Behold a Throne was set in heaven: and round about the throne were four and twenty Elders. And in the midst of the throne, and in the midst of the Elders stood Christ; to show they belong to his government, as Diocessan Bishops to that of Antichrist; for note, he saith not Bishops, but Elders, or Presbyters, lest after it should have been taken for diocessan Bishops. And when Babylon is destroyed, the Elders give thankes. 
Rev. 19.4.  All this showeth that Christ's Church ought to be governed by Elders, that so it was, and so it shallbe, this is the government of Christ, who is the king, and anointed to it. Now Diocessan and Provincial Bishops hinder this government, and are therein Antichrists; therefore that is true which john said in his time, 
1 john. 2.18.  Even now are many Antichrists. There is a veil upon some Protestants hearts, a curtain 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 curtain is now so drawn, that Princes will for Christ's sake, lay it to heart, and take away their dominion and riches, which make them thus blind and corrupt. For that is the end of this work.  
Secondly, Because it is clear 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 wars and stirs in Germany, and other parts, have risen from Bishops, jesuits, and other Clergy men: they have made the Emperor and other Princes to kill, and drive the Protestants out of their Countries and live. All the do and hurly-burly is raised to restore them to their Antichristian power in Bishoprics, Deaneries, Cloisters, and their revenues. Howsoever the fire began, these are the bellowes that blow it, and such as minister the oil and sulphur that have nourished and increased the flame. This ambitiousness of the Clergy, that doth so much mischief in the Church & Common wealth, is a hellish flame, that cannot begin to go out, till Rome be burned, & the Clergy reform 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.  
Look into England, and see if these vices, and pride in the Clergy, have not been cause of all the dissensions and disgraces of that Country. The late Duke knew well that he could not stand, practice, and prevail, without their countenance and authority: to maintain their greatness, save their honour and power entire, keep their practices, and corruptions in matter of religion, from being questioned and reform, Parliaments must be 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 errors of the Clergy, as appear in Pulpit, print, and practice. The Bishops see all this, and know that by all these means, their power and authority is increased, as that of the Church of Rome, and other popish Bishops was by the like.  
But they that by these means cherish such factions, countenance or suffer Arminian Books, and practices to pass, and do 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 show 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 kingdom, word, and ordinances of God, they are ever watchful, careful, and zealous, to hinder all books and discoveries that are against any of their traditions and ceremonies; not one must be suffered to be seen that hath any proof for the Eldership, or against the Hierarchy: pretending still they are heretical, and dangerous, which is but a Popish trick, and a mockery, while in the mean those of the Arminians are suffered to pass, and the popish are not so severely suppressed, though heretical, and very dangerous to the soul.  
In the history of the Council of Trent it is showed that In the Church of Martyrs there was no ecclesiastical prohibition, 
Pag. 472.  though some godly men made conscience of reading bad books for three reasons of God's law to avoid the contagion of evil: not to expose one's self to temptation, without necessity or profit: and not to spend time vainly. About the year 400. a Council in Carthage did forbid to read the books of the Gentiles, but allowed them to read the books of the heretics: the decree whereof is among the Canons collected by Gratian. And this was the first prohibition by way of Canon. The books of heretics, containing doctrine condemned by Counsels, were often forbidden by the Emperors, as by Constantine those of the Arrians, by Arcadius those of Eunemius and Manichees, by Theodosius those of Nestorius, by Martianus those of the Euticheans. It sufficed the Counsels and Bishops to show what books did contain damned or apocryphal doctrine. So did Gelasius in the year 494. and went no further, leaving it to the conscience of every one to avoid, or read them to a good end. After the year 800. the Popes of Rome, as they assumed a great part of the politic government, so they caused the books of those authors they did condemn, to be burned, and forbade the reading of them. Notwithstanding one shall find but few books forbidden in that sort until this age. Martin the 5. doth in a Bull excommunicate all the sects of heretics, especially Wicleifists, and Hussites, not mentioning those who read their books, though many of them went about. Leo 10. condemning Luther, did withal forbid all his books upon pain of excommunication. Afterward the following Popes, and the Council of Trent did the like for all the books of the Reformists. In the year 1558. the King of Spain made a law, that the Catalogue of books prohibited by the Inquisition should be printed.  
This discourse being larger in the Author, showeth that it is a shame for the English Bishops to follow their novel and popish course against them that prove the Eldership to be God's ordinance; and argues a bad cause in the Prelates, which they dare not suffer to be disputed, nor the books against it to be seen, 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 plain 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 needful 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 be obeyed, though they prohibit teaching of the revealed truth of God, touching his free grace, in election, conversion, man's free will, and the like; and in the mean suffer the contrary doctrine to pass in Arminian books. For while they say, these things are too high for the people, let them learn easier, and be taught to pray, etc. they are willingly ignorant, that by such tricks the Papists at first put off the truth of God, and in time established their own 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 do bind and lose, Christians are justified, it is sufficient to believe these things, and not to know how, they are high matters, therefore the mean knowledge is best: and so by degrees in other points. Which being granted, after this second step to ignorance, error, and popery, there would follow a third, that the Prelates would be corrupted in them, set out corrupt glosses, multiply Canons, and then you must believe as the Church believes, that is, as they believe, or be accounted a schismatic, and in the end an heretic.  
I confess, 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 less necessary; and in some sort to forbid it, were not plain treachery, as now it is counted in the Prelates; That there ought to be a good order in men's knowledge; not to mind nothing else but these points, nor to begin with them, and then come to learn the first principles of the Oracles of God: but they being first learned which touch a man's particular salvation, then to come to those which touch the salvation and freedom of the Church, and consequently of every particular soul 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, error, and will-worship advanced, as in the Church of Rome: who by keeping Princes and people in ignorance in the matter of their Hierarchy, and traditions, and pretending diverse points were too high for parish pulpits, and laics, brought them to that height of impiety and error wherein they are. Whence we may see, that lest the like evils come on us, as they begin, the knowledge of God's ordinances in matters of the Eldership, and things against the Hierarchy and traditions, is more necessary in every understanding man, than one would think at the first sight. It concerneth the faith itself, 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 souls 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 less to reform 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 Gospel did but begin to be restored, and errors by it to be discovered, the Emperor's Ambassadors came in his name to the Legates in Trent, desiring 20. points of reformation, of which observe these. That no scandalous dispensations may be granted hereafter. 
Histor. of the Council of Trent, pag, 513.  That plurality of benefices may be taken away, and Schools erected in Cathedral and Collegiate Churches. That every Ecclesiastical ministry be exercised freely, and that rich benefices without cure, may be incorporated to those that have cure, and small revenue. That the Canons against Simony may be revived. That the Ecclesiastical constitutions be abridged, the superfluity cut off, and not made equal to the obligations of the law of God. That excommunication be not used but for mortal sin, or notorious irregularity. That divine service be so said, as that it may be understood by him that saith it, and by him that heareth it. That a way be found not to chase away bad parish Priests, because that is easy, but to substitute better. I omit others of allowing marriage to Priests, and the cup to some nations.  

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

Pa. 501.  Some think, if there were better Bishops all would be well enough. Indeed it could not be so bad; but well it could never be: because Diocessan Bishops are not ordained of God, they are no branches of Good engrafting, their office hath no root in Christ, 
joh. 15.  the true Vine, who is the Word: such officers and offices as the Father hath planted in him, bring forth fruit unto him: He is the door, by which all true Shepherds enter; he that climbeth up another way (be it by a positive law, 
joh. 10.1.  or otherwise) the same is a thief, and a robber, and brings forth such fruits as diocessan Episcopacy hath. Some Bishops there are indeed that have showed themselves against the Arminians, and Papists, and to be lovers of preaching, and sound doctrine; even as Christ had some witnesses or friends among the Rulers and Pharises; but these have been soon quailed, and kept out of grace in the Court; howsoever they are great friends of the hierarchy, and enemies of the Eldership, and true reformation, and so affected to those great places, that they are blind on that side; and in that respect so against the kingdom of God, that the devil and the jesuits know well enough that they are herein more helpers to the Romish religion, than hinderers, because they uphold the reputation of diocessan Bishops, and ceremonies, with the most religious sort of conformists, and so do but hold way for worse successors. It is strange that wise men, and some both conscionable and well seen in Divinity, should suffer themselves to be so seduced in this point, as to think diocessan and provincial Episcopacy lawful and necessary. 1. Because they see it was very anciently ordained and exercised by good men, and that the received custom was confirmed by the Nicene Council: whereas they should rather consider, that it was not in the Church of Martyrs, as it is now; the Bishops than differed little from Presbyters in pomp and authority, and did not reign over them as now: that though those Fathers might think to do good in ordaining it; unless they had erred therein, and namely in taking so much on them, and yet had seemed to do it as a thing necessary and profitable, it had not been possible that the mystery of iniquity should have wrought so soon, and that Antichrist, who was to be a Bishop, and to sit in the Temple of God, should have found means, and step after step to rise to his greatness out of that ordinance, as was showed he did: 
In an Epistle annexed to the history of the Counc. of Trent.  That some evil things have been ordained in Counsels very ancient, as Bishop jewed manifesteth: that this proved such in short time: that therefore it is not good to think of reducing diocessan Bishops to their first estate, but rather of taking them away, because such trees must needs bring forth such fruit.  
2. Because many zealous and well affected men have been, and some now are diocessan Bishops. I answer, have they not read that some zealous Priests & Bishops have come to be Pope? as of old Gregory 1. and diverse others: and of late Adrian 6. reckoned holy men: which makes their papal calling never a whit more tolerable or lawful: no more doth it in those English Bishops, that otherwise are sound in religion. For they standing so stoutly for hierarchy, traditions, and ceremonies, which are Romish, and have their strength from Romish ambition, power, and usurpation, even in these best Bishops, the tree is known by his fruit; and in this respect, they are all drunk with the wine of her fornication, though some more, some less. For they that have otherwise been good Preachers, are the worse when they come to be Bishops, or to affect such places: they make them so ceremonious, and zealous of the hierarchy, canons, service, and ceremonies, that they stick not to preach them; and so loath to displease Courtiers, that they are the less against Popery, and the more plain enemies of such true Protestants, as seek the Eldership and right reformation: whom they will not permit to write or speak, much less to preach the truth of God in those points, but scoff, mock, punish, imprison and silence them, keeping the Princes by these and all the shifts they can, in ignorance in this point, as the Papists do theirs in this point and in others. The ancient Fathers did not thus, they were not such Bishops.  
Thus the whole counsel of God is not suffered to be preached in England, shall I say in these points of the eldership, hierarchy, and service only? wherein a man is not so much as suffered to distinguish between a sacrificer, and a Presbyter, or Priest, as all Ministers are called? No, a mystery of iniquity cannot rest in two or three evils: but those obstinately defended by men, God gives them over to greater blindness and error. So was it in the Church of Rome, and so hath it been in England, where at first it was indeed said, why should men stumble so much at Bishops and ceremonies, so long as the Gospel may be freely preached in all other things, and no Minister hindered in them? but now it is come to another evil, the bondage and limitations are more increased. For the Clergy, and especially the Bishops, have not only temporised with the Duke, and other hispaniolized and popish agents and practisers; but even for their favour let in Arminianism, neither opposing it themselves, nor suffering others that would; but because light remedies always cherish an evil, they got the King to prohibit disputes on both sides, not to hinder Arminianism, (for the books of Doctor jackson 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 only protected the Appealer, Doctor jackson, Doctor Cousens, and some others that savour of Arminianism and Popery, hindered the Parliament, and others from convincing them of error, and so emboldened others to broach worse errors 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 tie the understanding of the Scriptures, to the interpretation of the Fathers, to make the best of modern Divines, little regarded. In these and the like, they being powerful 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 Council 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 proofs and attempts of their adversaries. And because some have written to discover the errors, practices, and dangers, they have not only put all they could catch in the high Commission, but lest such should get out, and themselves be any way hindered or discovered in such proceed, they have obtained authority, that if any writer, Printer, or Bookseller, come with a prohibition, he shall be presently censured. Some will say, this is but reason. I anwser, true, if their hierarchy and practices were according to God's word, and they seditious and heretical that they trouble: but being as it is, and this power seldom or never extended against any but such as stand for God's truth against Arminians, popish practisers and defenders of the hierarchy, they abuse the King and Council, in getting them to be their protectors, and are themselves blind and Antichristian tyrants. Such as in stead of following the rules of the Gospel seem rather to incline to that of Paul 4. who set on foot the Inquisition, 
Hist. of the Council of Trent. pag. 405. & 409.  which he said was the principal secret and mystery of the Papacy, the true Ram to beat down heresy, and defend the Apostolic sea, by advancing another, which like it shall prevail by power and terror in stead of good reason, namely the high Commission Court.  
The Councillors of the Parliament of Paris, seeing the Articles of reformation published in the Council of Trent, opposed, saying, the Ecclesiastical authority was enlarged beyond its bounds, with the wrong and diminution of the temporal, 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 mere and pure spiritual: that when the Clergy was made a member of the policy, the Princes did by favour allow the Bishops to punish inferior Clergy men with temporal punishments, that discipline might be observed amongst them, but to use such kind of punishment against the laickes, they had neither from the law of God, nor of man, but by usurpation only. All which showeth, that diocessan Bishops are great impostors, though the Pope be indeed the grand impostor. And let men be sure, that as they and their hierarchy are more and more defended, so will their power increase, and grow more popish, blind, erroneous, and Antichristian, as that of the Church of Rome did; their fear towards God being in these things taught by the precepts of men, the wisdom of them and their supporters, must needs decay and perish, to the extreme danger of the Church and Commonwealth.  
By all which may be seen, that the kingdom 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 happiness 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 form, which not any humane, but his divine wisdom 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 than such a one or his treachery be brought to trial; though they thereby make such the more bold to attempt the like or worse evils, overthrew the power and use of Parliaments, that confirmed their hierarchy, (a requital 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 kingdom divided in it self cannot stand; that having their hearts he is strong, and a King indeed; that otherwise he cannot well subsist, as a King should, nor be supplied with money and men: but must be forced to make peace with the enemies of religion on the harder conditions; and homebred Papists and Arminians would thereby grow the bolder, to increase 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 foreign parts, and at last, seeing division in England, to venture thither to endanger the Church and Commonweal, the Kingdom, and all. Wherein what have the Prelates shown less, then that they had rather all these should be shaken and endangered, than their hierarchy; or then one proud Appealer, one popish Cousins should be questioned in disparagement thereof. For these evils could not have been effected against so many endeavours of Parliaments, without the help of their religious pretences, nor passed without the cloak of their Episcopal gravity. And lest things should be discovered or reproved, besides their diligence in suppressing of books, they have got the Court and Cross supplied with Preachers for their own turn, yea caused some men's sermons to be perused beforehand, according to the policy used in the third convocation of the Council of Trent, 
Histor. of the Council of Trent, pag. 468.  where the Bishop of Modena was appointed to peruse every sermon, and whatsoever else was to be delivered in public.  
By all which, he that will may see, that as it was ever in the hierarchy, so hath it been, is, and will be in this, the more Bishop and hierarchy, the less King, the less good order in Church and Commonwealth. For they have been in effect the Kings, nothing must be 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 King's government and prerogative: which is a mere trick and colour to engage the King in their cause, and so to save them, their friends and practices from coming to trial: and so in conclusion it comes to be their prerogative that must not be touched by the Parliament, nor indeed by the word of God. Is not this to bring all out of order? And which makes the evil seem the more incurable, no man dares manifest so much, so able are they to undo him. Which is a power the devil hath purchased them, that they and others may boldly proceed to propagate other errors, and do what evil they list without control, like the Church of Rome; and that to maintain them, their pontifical greatness, their Palaces and Coaches, religion may abide in their power, be made a leaden rule for them to turn which way they list, the truest lovers of Truth oppressed, the kingdom 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 constrains them not to be against these men, but that they should nevertheless suffer themselves to be made the friends and protectors of them and their hierarchy, and to think 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 been said, this may be added; that while the office of Diocessan Bishops is falsely held to be ex jure divino, as we have proved, God's ordinances and officers being rejected, the Church is governed by their greatest adversaries: who also having gotten the ruling and descissive voices in Counsels, (which should rather belong to those true Bishops and Pastors the Presbyters) make their own opinions and errors of Bishops and traditions to be received for matters of faith, as in the Council 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 govern the Church; yet it is of no less consequence; because even in England they make their Articles to be received, and in a wrested or doubtful 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 Arminianism, or other error, will think they should be 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 the jure divino, men should rather consider the consequences: which were very aptly set forth in the Council of Trent, 
Hist. of the Council of Trent. pag. 608.  where the Papalins maintaining that the institution and jurisdiction of Bishops were not the jure divino, but that Bishops had their jurisdiction from the Pope, and that he only had received institution and jurisdiction from Christ in the person of Peter; the Bishop of Segna replied, That if they have it not from Christ, neither can the Council 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 think that this Synod is a congregation of profane men, in which Christ doth not preside, but a power received precarily from men, and it would be a great illusion generally of all Christendom to propose it, not only as the best, but as the only and necessary means to decide controversies; That he would never have come to the Council, if he had not believed that Christ had been in the midst of it; that if any Bishop should believe and think his authority to be humane, it had been great boldness in him to denounce, in the former difficulties, anathematisms, and not rather refer all to him, who had greater authority.  
Now howsoever the opinion of the Papalins that the Pope is the only Bishop jure divino, and that others ought to have institution from him, is most erroneous; yet seeing it is certain that the institution and jurisdiction of diocessan Bishops are not from Christ, but of a positive law, all those consequences alleged by the Bishop of Segna do follow thereupon; and those also which the Bishop of Paris added against the tenet of Laynez General of the jesuites, who exceeded in maintaining the cause against the Bishops: 
Pag. 614.  That in stead of a celestial kingdom (for so the Church is called) it maketh it not a kingdom, but a temporal tyranny; that it taketh from the Church the title of the Spouse of Christ, and maketh it a servant, prostituted to man: whence it follows, that the English Hierarchy, having no authority from Christ, is a temporal 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 Christ's name, there is he in the midst: but to be 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 God's institution belonged to Pastors that are Presbyters. With the Trent Fathers they pretend right by that place: Take heed to yourselves, and to all the flock 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, reign over them as over their subjects, who must not preach any thing that dislikes them. That election is of God's free grace, regeneration and conversion of his power, and not of man's free will; that men do believe 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 Universities, 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, swollen 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 Council table, in the Star chamber, or high Commission Court, should better know how to clear and determine these and other high points, than 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 spark of true love to God's Kingdom, but will say, it is impossible that these men, or their flatterers, should be fit judges, or give just laws to men in such cases: yet they govern all in Synods, and elsewhere; and if they have but colourable pretences like the Papists, who do 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 Universities: and if, as the Appealer doth, they can but allege the opinion of Bishop Bancraft, or any such politician Prelate like themselves, they care for no better authority. Only strengthened by the secular arm, they know how to prevail by power.  
All which considered, it is no marvel that they have decreed so many things to so little profit, yea to so great damage to the Church and kingdom 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 concerns the faith and all the faithful 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 Counsels were governed by Bishops. I answer, that otherwise Popish errors could not have been 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 pastoral charges, and were not like ours; but only 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 always been increased by the Episcopal assemblies: as also Bishop jewel proves in many particulars. 
In an Epistle annexed to the history of the Counc. of Trent.  I wonder not if in our days some Bishops are learned, affect some good things, make some good books, and tolerable constitutions. For some of them have been 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, 〈…〉 Papists, and other heretics? that is, take them out of their heresies, in such things as they hold common with other jews 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 heretics 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 believe that, by those, things could be well regulated; All which considered, who can think that the Hierarchy, or any Synod of English Bishops, can be for the service of God? In the mean 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 four pillars that uphold the Hierarchy. 1. Traditions and ceremonies. 2. Spiritual ignorance and blind 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 proceeds a 3. Riches and authority; and from these a 4. reciprocal resolution & combination with such Statesmen as the Duke and his confederates, so to maintain each others cause against all accusers, as if they were one, and they each others Advocates. And as a branch of this the severe suppression of all books 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 show 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 Council of Trent, pag. 259.  It is remarkable, that when some Germane Protestants for fear received those appointed in the Interim, saying after they were indifferent: Others whom necessity had not compelled, said it was true, that indifferent things concern not salvation: yet, by means of them, pernicious things are brought in; and going on, they framed this general conclusion, That ceremonies and rites, though by nature indifferent, do then become bad, when he that useth them hath an opinion that they are good or necessary. Which hath been proved of them in England, and that generally they are men popish, neutral, or of least sincerity, that stand most for them, as for the best means to uphold the hierarchy, because they know that rule to be true, No ceremony, no Bishop: which (as it seems) is the reason that the Bishops look to little else, though that be to confess, that they serve for nothing but to uphold their own traditions and ceremonies: wherein they are very zealous, like the Trent Bishops, that anathematised them that say that the ceremonies, 
Pa. 574.  vestments, or external signs used in the Mass, are rather incitements to ungodliness, 
Pa. 548.  than offices of piety. Where, if by ungodliness you understand superstition and ignorance, the Trent censure is extreme harsh: the rather because Antonius of Veltelina, a Dominican, had proved unto them, that the Rite of Rome had been received to gratify the Pope, but not in all places: and by a book (called Ordo Romanus) that it hath had great alterations, not only in ancient times, but even in the latter ages also, that the Roman Rite, observed within 300. years, is not that which is now observed by the Priests in that City. For the vestments, vessels, and other ornaments of the Ministers and Altars, it appeareth not by books only, but by statues and pictures, that they are so changed, that if the Ancients should return into the world, they could not know them. Therefore he concluded, that to bind all to approve the Rites, which the Church of Rome used, might be reprehended, as a condemnation of antiquity, and of the use of other Churches. His discourse displeased, but the Bishop of the five Churches justified him. If English Bishops would but with the Friar consider the consequences that follow their enforcing of their Rites, they would not be so extreme in them. And indeed in those wherein they differ from the Reformed Churches, they do but mock the Christian world, while with the Papists they hold that they ought to be so strictly received and reverenced, and yet abrogate others more necessary: 
Pag. 163.  seeing as one saith of the Papists, they grant not to the people the election of the Minister, which certainly was an Apostolical institution, continued more than eight hundred years: but deny it to them, with as good right, as the Papists do both that and the use of the cup, which had been continued as long.  
It is a seemly thing to see the Temples where Christians use to meet, in good repair, frequented with grave, devout, humble, and religious behaviour, in the worship of God, the table covered with clean linen, when the Sacrament is administered, the cup decent and not of the basest metal. But these and the like things are the more acceptable to God, when the Church is not spoiled of her better ornaments, diligent preaching and hearing, soundness in the faith, knowledge, zeal, and holiness of life. For if the Temples be never so glorious in structure, the table of the finest wood and workmanship, the cup of gold, the Ministers in glorious vestments, the service full of grave and devout ceremonies, and all things else in the most plausible manner for outward ornament, God is but mocked for all these, if those better ornaments be neglected and despised. When the Church of Rome began to abound in wealth and authority, to have pluralities to maintain their dignities, to leave poor hirelings in their cures, to neglect soundness in doctrine, knowledge, and the like graces; that they might seem no less religious; they began in stead thereof to be exercised in new manners of devotion, 
See Plessis mist. of iniquity, pregress 24.  looking out of relics, traditions, and ceremonies, to erect stately Temples, Organs, and Altars, to gild and adorn them with images of Saints, to have golden Chalices, and wooden Priests; to multiply feasts and holidays, to invent new orders and forms of will-worship, to use all severity in bodily worship, devout posture, and demure carriage; and to make all men conformable in those things, to ordain a world of superfluous constitutions. But how was God mocked in all these, while they did eat out religion? For people being taken up in those, his ordinances were the less regarded: and while the stately Temples were erected in Cities, 
Rev. 12.  the Church was fain to flee into the wilderness; while the beauty of the outward stones were maintained, 
1 Pet. 2.5.  the living stones were trodden under feet and despised; while lights were set up in Churches, people sat in darkness and ignorance; while traditions were observed, God's word was the less respected, and in time could neither be obeyed nor heard; while the tables and Priests were adorned, men of knowledge and other the best gifts were least esteemed, while dead images of Saints were set up in the Church, beautified and worshipped, the true and living Saints, such as the Waldenses, Hussites, and Calvenists were persecuted and martyred, and the very faith itself called heresy.  
Look now a little upon the Church of England, see how they abandon the cause of religion abroad and at home, despise and persecute such as seek that the ordinances of God may be restored, Elders received, Popery, Arminianism, pluralities and nonresidency excluded, the true faith preached and maintained in Sermons and Lectures, knowledge, faith, zeal, and other graces, nourished and increased; and in the mean seem no less religious, fall to building Temples, Organs, Tables, Altars, to satiate, if it were possible, the Clergy with titles of honour, jurisdictions, vestments, revenues and riches: and because a Bishop precedes a Baron, to think that nothing is too much to maintain his state, that is not too much for a Baron: and so for Deans and Doctors, according to their degrees and places, which are the nurseries of pluralities and nonresidency. To call for observation of ceremonies, canons, fasts, holidays, external gesture and devotion, and whatsoever else is commanded or practised in their constitutions and customs: wherein though they do not yet abound so much as the Papists, yet it is the only religion in credit and fashion; and as if Christ had ordained Bishops to look to nothing else, it doth and will eat out true religion and sincerity. Howsoever, while Prelates and others, having pluralities to maintain their dignities, and leaving poor hirelings to serve their cures, those better ornaments are neglected and persecuted: are not these tokens that God is mocked by them?  
I know well it is most irksome to Prelates to hear of these things: they think no man should dare to manifest them, and especially that the Eldership ought to be restored, according to God's ordinance. They live as if they shunned no other plague, nor feared any other purgatory than a reformation. This fills their souls with Fiery indignation, and makes them, to be redeemed from it, break out into threats, inquisitions, and persecutions, that they may overcome their tormentors by censures, imprisonments, exemplary punishments, fines, and torments. Howsoever, if they can but by flatteries, invectives, whisperings, and other shifts, keep the King and Council so ignorant and blind in those things, that they may remain firm on their side, they care for no more. But may not a man protest as plainly for God and his Church, as the French Ambassador did for the privileges of France and the French Churches, in the Council of Trent: that protestation angered the Prelates, but he defended it, saying, That those were ignorants, 
Hist. of. the. Council. Pag. 771. &. 774.  who having seen nothing but the Decretals, laws of 400. years, did think that there were no Ecclesiastical laws before them, that if any would reform the King by the Decretals, he would reform them by the decrees, and lead them also to more ancient times, not only of S. Austen, but of the Apostles also. Wherein the King justified him.  
Now as the hierarchy and ceremonies make not for the true service of God, but serve to eat it out by degrees, as the Romish did, so neither do they make for the service of the King and State, but are against it, and very pernicious for every Nobleman and Ruler, as appeareth, 1. Because while they are by them kept from the knowledge of God's truth in matter of the Eldership, against Arminian errors, 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 darkness, 
joh. 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 be accordingly canried, that is, with much blindness and danger.  
2. Because if any King or great Favourite like the Duke, be in this error of the Hierarchy, Arminianism, 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 Universities to be at his devotion, to temporize, temper, form and keep bad divinity to their mind, by such power and policy, that all the most skilful Divines in the kingdom, shall not dare, or at least not be able to help it; but whatsoever become of the truth, or reforming errors and abuses, the honour of the Prelates and their abettors, must be 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 keep diverse errors and abuses from the knowledge of their King, and to guard his ears from all just counsels 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 Episcopal government established by his authority, is slighted and contemned, that nothing can be heard, fearful divisions are made, Parliaments are for their sakes dissolved, the best counsels rejected, reformation hindered, notorious delinquents, Papists and Arminians emboldened, men in the greatest trust may daily be in the fellowship of jesuited Papists; what ever they practise, it is found in vain to accuse them: and by this means the King is either the last that knows the truth and right in diverse causes, or one that never comes to understand it, nor indeed to be willing to hear of it. Which is far from the wisdom and diligence of the Pope and popish Princes, that seek to supplant him and all true religion.  

Histor. of the Council 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 masked heretics, then by the bare faced. Men, that love their King and Religion, say as much of the masked Papists in England, and that therefore the Prelates and others vainly brag of the long peace and prosperity England hath enjoyed, while other Countries have smarted, when it hath been procured by such means; and more vainly think that God is well pleased with them, seeing they have no changes, but he hath suffered them to prevail against such as sought the redress, when they should rather know that the long suffering of God leadeth to repentance, that all these things as they do more and more disable the king and his people from defending themselves 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 avenge the quarrel of his covenant, when, thus weakened, they shallbe less able to withstand it. Some foils they have had, and their present security is an ill omen of worse.  
3. Because by these means Courtiers being nourished in spiritual ignorance, Popist Princes that either labour to bring all to one Monarchy, or nearer & nearer to Romish Religion, find fit instruments in court and Council to negotiate withal, to get leagues, treaties and articles of peace or war to their best advantage, to make divisions, factions to corrupt and be corrupted; that is either for reward, or conscience, to help Romish Religion under pretences of State policy, or being against the puritans: wherein they could never make things seem to stand with religion without the consent and confederacy of the Prelates. For if there were no hierarchy, no Prelates to countenance them, but the land were indeed of the reformed Religion, all would be ashamed of such counsels as stand not with the good thereof: and jesuits could not find the means they do, to be stickling by their disguised friends, 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 potent to get things decreed to their minds, in Sinods, as Bishops, that are thosen by them and depend on them, as others on the Pope, the Trent fathers showed it in many particulars.  
All which is as ill for the souls 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 love Christ 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 near them will not use the means that they may know them? Ministers, dare not touch upon it, seeing the Prelates flatter and are able to undo them wherein Romish Princes and Religion have infinite advantages against them. The meanest jesuits and Capuchins are admitted into the closerts of Kings and States men, and permitted to convince or reprove in the cause of their Religion, to exhort and animate them to constancy, vigilancy and courage, to unmasque and destroy the secret and open enemies thereof. When the Queen Regent of France had suffered Beza to speak in Colloquy, a bold jesuit reproached the Protestants and openly reprehended the Queen for meddling in matters that he said belonged not to her, 
Pag. 454.  but to the Pope etc. 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 seen in France, Spain, 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 spiritual plagues. Isa. 29.14. and 2 Thess. 2.11.  
It is pretended, that they that seek reformation of the Church, make schism. The Church of Rome said as much for herself against them that sought to reform 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 God's truth with them: which hath made the enemies attempt so much against them, and prevail 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 hearty favour them, and therefore would never get any effectual supplies for them, but rather flatter and justify such friends, as under hand betrayed them. So dangerous hath this division been, and to is like to continue till the Eldership be restored, and there be amongst Protestants more unity in government and ceremonies.  
They reply, this is Cham like, to discover the nakedness of ones father or mother, that the men of Bethshemesh were smitten for prying into the Ark, 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 Councillors and Bishops to lock to these things; which were the flattering arguments used to stop men's mouths while the Palatinate and Rochel were in most danger, by the remissness and suspected treachery of some disguised Courtiers: now all is lost, they must give us leave to say these places were not well alleged then, much less now to hinder reformation: that the hierarchy is not the Ark, nor any thing like it: that the Church of Rome hath ever used the same and like arguments to cover her filthiness.  
But say they, where got you this knowledge? if in the English Church, why do you use it against her your mother? Do you think the Church of Rome might not as justly say the like against john Husse, Luther, and others before them? The truth is, there is but little of it in England, the Bishops are so vigilant to suppress 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 go about to alter any thing, we shall ever be 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 poor shifts doth the devil find to keep men in evil? For this is as if one should say, Offer not to convert or reformed Papist, a drunkard, or a harlot, lest the first turn Puritan, and then Anabaptist; or take heed you return not into the right way, because it is narrow, and you may soon 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 errors, Pope Adrian 6. a German borne, being called out of Spain the Popedom, hoping to reduce all by a reformation, gave commission to his Nuncio the Bishop of Fabriano, to acknowledge knowledge ingenuously, 
Histor. of the Council of Trent pag. 25.  that this confusion was caused by the sins of men, especially of the Priests and Prelates; confessing that some years since, some abominations have been committed even in the holy Sea; many abuses in spiritual things etc. Promising to use all diligence that the Court of Rome, from whence Peradventure all this mischief proceeded should be reform first of all. And he set himself to do it, but was diverted by the Cardinal of Preneste, who told him there was no hope to confound & root out the Lutherans, by correcting the manners of the Court, but rather that it would be a means to augment their credit much more. For the people who always judge by the events, when they shallbe assured by the following amendment, that the Pope's government was justly reprehended, will persuade themselves likewise, that the other innovations proposed have good foundation, and the Arch heretics, seeing they have overcome in one part, will not cease to reprehend the rest. That reading the stories past, of the times when heresies hare been raised against the authority of the Church of Rome, it will appear, that all took pretence from the corrupted manners of the Court. Nevertheless never any Pope thought fit to reform them, but after admonitions and instructions used to induce the Princes to protect the Church. That whatsoever hath succeeded well heretofore ought always to be observed and kept. That nothing did more ruin 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 root them out (that is with fire and sword) which he shown in the examples of Innocent III. and other Popes against the Albigenses, Waldenses and others. The Pope that was scarce warm in the Chair, relating these things to his trusty friends William Encourt, and Theoderick Hezius said the condition of Popes was miserable, seeing it was plain they could not do good, etc. yet he was resolved to maintain his promises, though it were to divest himself of all temporal dominion. And accordingly sent his Nuntio above mentioned to the diel of Noremberg, where he confessed the abuses and promised the reformation, which the Pope lived not to perform.  
Clement the 7. that succeeded (and others after him) followed an other course: For when the Emperor Charles V to satisfy the Germans desired that a Council might be called, the Pope answered, 
Pag. 50.  that it was probable that the multitude was deceived, but to give it satisfaction in the demand of a Council, was not to give it more light, but to bring in popular licence. If it were granted them to make question or seek greater perspicuity in religion, they would immediately also pretend to give laws for government, and to restrain the authority of Princes by decrees, etc. For the Princes and Grandees, he might assure himself, their end was not piety, but the making of themselves Lords of the Ecclesiastical goods, and being become absolute, to acknowledge the Emperor little or nothing, mark their cunning. But when the French Ambassador had made request for granting the cup to the laics, with reason that it would keep 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 marriage of priests were the jure positive: and therefore was thought to be a Lutheran in the last conclave. That the Emperor had made the same request for his son demanding the like for his people, but that the Cardinals would never yield unto it. Yet he promised to speak thereof in the next congregation. Where the Cardinal Rodolpho Pio de Carpi said, that it was manifest, that this would not be the last Demand of the Frenchmen in matter of religion, but a step to propose an other, that afterward they will demand the marriage of Priests, the vulgar tongue in the ministry 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 politic reasons then alleged might not be granted. Before this there had been much cry for reformation. Paul 3. caused diverse Cardinals and others to assemble, 
Pag. 85.  & consider of the errors for redress. The Prelates made the Collection in writing, the Pope proposed it in the Consistory. But Nicholas Scomberg a Dominican and a Cardinal opposed the reformation, saying. It would give occasion to the Lutherans, to brag they had enforced the Pope to make that reformation; and above all it would be a beginning to take away, not only the abuses, but the good uses also, and to endanger the whole state of religion. For by the reformation it would be confessed that the things provided against were deservedly reprehended by the Lutherans, which would be a great abetting to their whole Doctrine. In the council, after celebrated, diverse things were found amiss. 
Sess. 22. Can. 9  The Bishops and Fathers of the Council made a decree for a reformation, but little could be obtained, much was shuffled of, because it could not be effected, but the authority and practice of the Pope and Cardinals must be questioned and reform, if not overthrown.  
The like may be said of the Reformation of the Church of England, many things have been propounded, in Books and Parliaments, but little or nothing can be heard or reform, lest a gap should be opened, whereby the authority & practice of the Bishops should be questioned and overthrown, and if any Bishops be better inclined to reformation than others, they shallbe sure to be hindered by the rest, as these Popes were by the Cardinals, and with like reasons. For English Bishops, in like wisdom, will not be known of any error in the hierarchy, canons, traditions, ceremonies and government, but maintain all, least confessing somewhat amiss, they should lose all, and be reduced to the government of other reformed churches.  
There was a fault that hindered the Church of Rome from yielding to reformation. 
Cassander consult. 56. and 57  And the fault (saith Cassander a learned Papist) is to be laid upon those which being puffed up with vain insolent conceits of their Ecclesiastical power, proudly and scornfully contemned and rejected them which did rightly and modestly admonish the reformation. That the Church can never hope for any firm peace, unless they begin to make it, which have given cause of that distraction That this cannot be effected unless those that are in place of Ecclesiastical government, would be content to remit something of their too much rigour, and yield somewhat to the peace of the Church; and harken to the earnest prayers and admonitions of godly men, will set themselves to correct manifest abuses, according to the rule of the divine Scriptures, and the primitive Church from which they have swerved. (He might have said, till the Kings hate the whore, make her desolate, naked and burn her with fire) Shall I say this may also be said of English Bishops in case of their hierarchy and traditions? I may add this to it, that God can never be pleased, nor the Church and State of great Britain enjoy true happiness, till the Prelates cast their crowns at the feet of the Lord jesus; or rather because men despair of that, till they be taken from them, and they subjected to the ordinances of God, 
Rev. 5.6.  lest otherwise Christ, that hath the Elders about his throne, and is in the midst of them, say in his wrath, 
Luk. 19.27.  Those mine enemies that would not that I should reign over them, bring hither, etc.  
When reformation is desired some flattering preachers, 
Canti. 8.4. Chap. 1.  to make men desist, put it off with preaching on those passages and the like. I charge you o daughters of jerusalem, that ye stir not up nor awake my love until he please, I am black but comely, etc. The church hath spots, but they should not be mentioned. Pray for the peace for jerusalem, they shall prosper that love it, which if they of the Church of Rome had not in like manner a bused, they could not have proceeded so far in error, as they did: and yet they might as well allege these plates and the like to prove that prelate's ought to proceed Earls and Barons, to have palaces and coaches, as to hinder and reprove men that seek a due reformation.  
Others would have the people believe in this point, as the Church believeth, to rely on the understanding and judgement of the priests and prelate's, like the papists, 
Mal. 2.7.  alleging that place. The priests lips should keep knowledge, and they should seek the law at his mouth. which doth as well serve the papists, 
Buckler of faith.  as them in this point: For, as master Moulin observeth this is not a promise but a commandment. showing priests their duty, which they had not observed, as the following words manifest; But ye are departed out of the way: ye have caused men to stumble: which is as true, in this point, of the Prelates and others in England, as of the Papists in the same point and in others. We are therefore to remember that rule, 
1 joh. 4.1.  Believe not every Spirit but try the Spirits, God gives such knowledge to whom he pleaseth; the wind bloweth where it listeth. 
john. 3.   
They may perhaps find some other arguments to prove that the hierarchy, traditions and ceremonies should be upheld, but none fairly deducted from the holy Scriptures, but rather grounded on humane policy: which therefore are not worth the answering. For we know likewise the papists press many faire-seeming reasons, for the Pope's supremacy, and succession in Peter's chair, merits, praying to Saints, forbidding marriage to Priests and other points of popery. To which it is answer enough to prove that those reasons fight against the word and ordinance of God: and so do theirs that plead for the English hierarchy and traditions, as is already proved. Men therefore should not be carried away with them, nor with an opinion of their learning and multitude that preach them; but rather think, Surely their kingdom is of this world: It makes so many that fight for it, because there are in it many places of profit honour and authority to reward them, like as in the Romish Church; that if Christ's kingdom were of this world he should have as many for him: that to be well informed in these points, it is no ask of them who are interessed and partial in the cause, but to remember what God saith, 
Isa. 8.  Should not a people seek unto their God? To the l●w and to the testimony: if they speak not according to this word, it is because there is no light in them. Which in these points, may be said of 100 many, to their great shame; because it so muth concerneth the faith, and all the faithful to have them well known, as is proved above, least by the power and great names of the Bishops, the faith come to be corrupted, the name of the Church, and the holy Ghost, usurped and abused, as they have been in diverse Synods of Bishops to the destruction of many souls.  
Let us therefore pray earnestly and uncessantly to Almighty God the giver of all grace to purge the Church of England and the members thereof, that they with the reformed Churches may be like minded, in seeking the kingdom of God and the righteousness thereof, And seeing questionless that God hath many of his dear and elect people there, that are only blind in some few things, let us beg of God, that they may now see the things that belong to their peace, 
1 Cor. 1 9 Heb. 10.23. 1 Thes. 5.24. Isa. 25.6.  lest after they should be hid from their eyes. And let us ask with confidence, that he is faithful that hath promised, who will also do it. For it is said. In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined. Seeing therefore his ordinances are corrupted with men's inventions, we may press him with this promise that he will give us wine fined and purified, even his purest ordinances; as also with that which followeth, 
vers. 7.  And he will destroy in this mountain, the face of the covering cast over all people, and the veil that is spread over all nations. 
Chap. 30.21.  And thine ear shall hear a word behind thee, saying, This is the way, walk yein it when ye turn to the right hand, and when ye turn to the left.  
And though we fear Satan will hinder it what he can, 
Rom. 16.20.  let us believe that promise. The God of peace shall shortly bruise Satan under your feet. Neither think this impossible because yet not only the Prelates, but diverse religious Ministers have neglected this knowledge and reasoned against it, so that there is great difference about these things, for God hath said. I will give them one hart and one way. 
jer. 32, 39  I will give you pastors according to mine hart which shall feed you with knowledge and understanding. 
Cham 3.15.  Neither be dismayed because as yet those that have laboured most in this behalf have been forced into corners, and to live like Banished men in murh sorrow, for we have this promise. 
Isa. 35.10.  The ransomed of the Lord shall return and come to Zion with songs, and everlasting joy shallbe upon their heads. Neither say how shall this be, seeing as yet so many greedy and corrupt shepherds are over us? For thus faith the Lord God. Behold I am against the shepherds and will require my flock at their hand, and cause them to cease from feeding the flock, neither shall the Shepherds feed themselves any more: For I will deliver my flock from their mouth that they may not be meat for them. Acquaint thyself with these and the like promises, and believe that he sits at the right hand of God to intercede for the performance, who saith, whatsoever ye shall ask in my name, 
joh. 14.13.  that will I do, that the Father may be glorified in the son. And if we believe not, yet he abideth faithful, 
2 Tim. 2.13.  he cannot deny himself. To him therefore with the Father and the holy Ghost, three persons and one God, be rendered as due is, all power, might, majesty and dominion now and for ever. Amen.