The fall of Babylon in vsurping ecclesiastical power and offices And the miserable estate of them that pertake of her fornications.

THE FALL OF BABYLON IN VSVRPING ECCLESIA∣STICALL POWER AND OFFICES. And the miserable estate of them that pertake of her Fornication.

THE church of Ephesus, who had only left her first love in som few things, in zeale against them that were evill, in trying the Spirts, in la∣bour and patience, which may seme to be ve∣rie smale faults, in respect of those which may be found in the churches of these times, was yet told by Christ that she was fallen. The church of Thiatira did but suffer the woman Iezabel to teach people, that they might eate things sacrificed vnto idols, and yet Christ saith this was to seduce them to commit fornication. And I gave ••er space to repent of her fornication, and she repented not. Be∣hold, I ••••ll cast her into a bedde, and them that commit fornication with her into greate tribulation, except they repent of theire deedes. And J will kill her children with death, and all the churches shall know that I am he that searcheth the reines and the hearts. He ac∣knowledgeth her charitie, and service, and faith, and patience, and ber works, and the last to be more then the first; And yet all this will not serve, if she presume to teach any thing that he hath not taught, if she doo not keepe his wo••l•• to the end, but give a libertie where he gives none; If this 〈◊〉〈◊〉 fault be not repented of, he who is the Sonne of God, a•••• whose eies are as a flame of fire, ••es it might not be win••••••d at, that it should be severely pu∣nished, and much more ••hen a church transgresseth in many

things, for therefore he addeth And I will give vnto every one of you according to your works. But this our gracious Lord hath not only warned churches of the mysterie of iniquitie, the generall Apostacie after Antichrist, the fall of Babylon, and the cup full of abominations and filthines of her fornications, whereof she would make the nations to drinke; but hath also by his Servants convinced her, and all that commit fornication with her of all those abhominations. Plesses sheweth how the mysterie of ini∣quitie was opposed in all ages. And when these could not pre∣vaile with them, to make them leave theire wicked works; but the last were still more, and worse then the first, Christ-suffered heavie judgments to fall on them, declared in the vision of the trumpets: where among, the rest, that of the sixt is remarkable; whereby is signified the comming in of the Turkes with fire and sword, & the greate slaughters they should make amōg christians. And yet it is saide, The rest of the men which were not killed by these plagues, repented not of the works of theire hands, that they should not worship devils, & idols of gold & silver, & brasse & stone & of wood, which neither can see, not heare nor walke. That they worship de∣vils while they receyve doctrines of devils, is a thing true enough: And howsoever, King Iames hath shewed it to be fulfilled in them, saying. As for worshipping of devils; looke youre greate Iesuited Doctor, Vasques: and as for all the rest, it is the maine doctrine of the Roman church. And then it is subjoined in this text. Neither repen∣ted they of theire murders, nor of theire sorceries, nor of theire fornication nor of theire thefts. By theire murders, theire persecu∣tions are meant, and bloodie massacres. For theire sorceries, consider of theire Agnus Dei, that will slaken fire, of the hallowed shirts, and di∣vers sorts of Reliques; and also of prayers that will preserve men from the violence of shot, of fire, of sword, of thunder, and such like dangers; And judge if this be not verie like to sorcerie and incantation of char∣mes. By theire fornication is meant, both theire spirituall fornication, and corporall, by reason of the restraint cf theire churchmen from mariage: They are guiltie of theft, in stealing from God the titles and greatnes of power due to him, and bestowing it upon theire head 〈◊〉〈◊〉 Antichrist (I will adde one thing, by vsurping other Ecclesiasti∣call

offices, and depriveing them of theire places, who were set aboute his throne.) As also by heaping up treasure with theire ju∣gling wares, and marchandise of the Soules of men, by Iubiles, Par∣dons, Reliques, and such like strong delusious.

When these Iudgments would not reclaime them, Christ sent forth Messengers, One Angel, haveing an everlasting Gospel to preach vnto them that dwell on the earth: which the best expositors take to be meant of Wicklise, or of him with Iohn Husse and others: And there followed another Angel, saying, Babylon is fallen, is fallen which, many take to be meant of Luther and others. And the third Angell followed them, with a loud voice, denoun∣cing eternal damnation to every one that should worship the Beast, and his image, and receive his marke in his forhead, or in his hand. Yea the Lord sent out of the Temple seaven Angels, haveing the seaven last plagues, clothed in pure and white linnen. After the four first had powred out theire vials, In steade of amending them, it is saide, they blasphemed the name of God, which hath power of theese plagues: that is, they blasphemed the word of God, by which, beeing cleered, they were now scorched, as by fire: they blaspheme the true and bright shining sense, which now was ma∣nifested: And they repented not to give him glory. So when the fift Angel powred-out his vial upon the seate of the Beast, and his Kingdom was full of darknesse: which seemeth to be donne in Ples∣ses his historie of the papacie, and the like works: by which in∣deede his Kingdom, which many had thought to proceede from the light of Gods truth, appeared to be full of darknesse: For all this in justifying of it, they blaspheme the God of heaven, and as it is added, they repented not of theire deedes. Therefore no marvaile if the next be powred out on the river Euphrates to drie vp the waters of it, that the way of the Kings of the East may be prepa∣red to destroy Babylon (where the river, as Babylon it selfe, mount Sion, Ierusalem, the Temple and other things must needes be mysticall) and at the powring out of the seaventh vial she comes in remembrance before God, to give her the cup of his wrathe, and then God calleth to his people to take heede of per∣taking of her sinnes, that they receive not of her plagues.

For as Christ saide of that Iezabel in Thiatira, J will cast her in∣to a bed, and all that commit fornication with her into greate tribula∣tion: So wee may be sure will be donne vnto them that continue in any of the Babylonian corruptions. For consider the meaning of that last clause, and all that commit adulterie with her. Which is not meant of them only that then lived in the bosom of that church, but of all others that then, or after should fall into that her first errour; yea though they should be, at enmitie with her, for her after errours, or not know her: there are none exempted that fall into the same errour, only, As many as have not this doctrine: marke, and so for the doctrine of the Nicolaitans, of Babylon, or any other: therefore if a man forsake all Babylons errours, save one; if he hold but one of the first, as this aboute Bishops, which is the roote of all the rest, he committeth adulterie with her in that, he pertaketh of her sinnes, and may receive of her plagues. She hath many others. It is true, that all nations have drunk of them. The reformed churches have therefore disco∣vered and abandoned them: Among which, the church of Eng∣land will not acknowledge that, though she retaine diocessan Bi∣shops, theire courts & power, in imposing divers Romish customs, canons, and ceremonies, that yet theese are any part of the Babylo∣nian corruptions, for which she is taxed in the holy Scriptures, and at the last rewarded. Some, seeing Bishops beare such sway in the church of England, do plainly affirme that they are of God, and ordained in the new Testament, knowing that other∣wise so greate power and authority in the church cannot be law∣full, seeing the Apostle saith, though it be a mans Testament: yet if it be confirmed, no man dissanulleth or addeth thereto, much lesse to Gods. Others there are, that if you tell them, it was an inven∣tion of the Romanists, and other Clergie men, after the death of the Apostles: they so much reverence that church of Martyrs, that they care not much whether it be of the Apostles, or them, which is a verie greate follie and vanitie, seeing our Lord taxeth so many churches of those times with greate corruptions, and it hath beene manifested that the church of Rome, both in this case, and many others, did quickly grow worse then them all; that

many were the presumptions and burdens, she laide on the church; that the foundation of diocessan episcopacie, was ma∣king the pastors of greate cities, to be alwaies presidents of Si∣nods; which so increased theire authority, that in time the title of Bishops came to be restrained to them, who beeing in such power, were as readie to take it, as others in flatterie to give it.

And why then should so much be ascribed to theire Synods, seeing so many foolish and presumptious things were determined by them? As abouts Temples, Altars, Masses, vestments, holy water, orders, Metropolitans, all verie superstitious, and so much for theire owne glorie, that An ichrist rose out of them? Our Lord saith, he that speaketh, of him selfe seeketh his owne glorie: but he that seeketh his glorie that sent him (by speaking his truth, as in the two verses before) the same is true and no vnrighteousnes is in him: which argues, that they who speake any thing besides his revealed will, who speake any thing besides his truth, or com∣maund what he hath not commaunded, they are false and seeke theire owne glorie, yea, & there is much vnrighteousnes in them; they defile a church, they speake that which they have seene with theire father; and that therefore those prelates, who ordai∣ned these things sought theire owne glorie, defiled the church, and were guided by other spirits, then the Spirit of Christ, who only taks of Christs, and shewes vnto men. Which is also plaine by this, that, to theire owne glorie, they are more observed then the commaundements of God, as Lent, and other things then devised. So Telesphorus sought his owne glorie, when he or∣dained, That in the night of Christs birth day, three massos should be celebrated, the first at midnight, when Christ was borne in Bethelem, the second at the breake of day, when he was known to the Shepheards, the third at the time of the day when he was nailed on the crosse: for after that hower it was forbidden to celebrate it. Because Paul saith As oft as ye eate this bread, and drinke this cup, ye shew the Lords death: therefore in the primative church, they oft received the Sacrament, commonly once every Lords day; which was well. But this was no warrant for them to devise to shew his death by a kinde of Sacrifice, as Alexander first invented, and somtime

twise or thrise in a morning in this superstitious manner: which soone served hypocrits for a pretence of lesse preaching, or hea∣ringe the word, growing ignorant, and making the masse, or∣dained in those times, the chiefe part of their religion, which must needes be much to theire glorie (in an Antichristian sense) that speaking of themselves devised it, and were so followed in it. And so in ordaining diocessan Bishops, Archbishops and Pa∣triarchs after the example of the flamins, Archflamins, and Pro∣toflamins, as Platina and others shew. Indeede all ordinances did greatly increase theire glorie, were they never so foolish; because they, beeing in honour, had st ll flatterers to defend them, and perswade obedience to them. Therefore, reade Da∣masus, Platina and others that write theire lives, and you shall finde there was then scarse any. B. of Rome, that did not invent som ordināce, least he should be thought an ill husband in increa∣sing the glorie of his Sea. Zepherinus ordained that the cup in the Sacrament should be of glasse, and no more of wood: as it was before. This was after altered and commaunded to be of gold, silver or pewter. Calistus ordained that there should be a fast thrise a yeare on the satur∣day for corne, wine and oyle, which after was changed to the fast at fower times. Stephen 1. ordained that Priests should not weare holy garments, but in the church and in celebrating holy rites, least if they did otherwise, they should fall into the sinne of Balthasar, who touched the holy vessels with prophane hands. In the times of the Apostles, before presbyters wore such garments, b••fore Surplesses, coapes and such vestments were taken from the h••athen, there was litle neede of such an ordinance. Howsoever the Scriptures do so forbid prophane cariage at all times, and in all Christians, that this needed not to keepe priests from beeing drunke in theire Surplesses. What should I speak of hallowing grapes on the Al∣tar, and such like foolish ordinances? The verie shame of those ages, and of them that so much reverence theire inventions, and canons for theire Antiquitie. But it is rather, because Vrbanus made one which enricheth the Prelates; because Dionisius limi∣ted the confines of divers diocesses, and Cajus distinguished the orders; because though in all these things, they spake of them

selves, yet they were confirmed in the councell of Nice who in∣deede sought Christs glorie, and spake out of his Testament in her creede. But whether she spake of her selfe, or of theese Bi∣shops of Rome, and theire inventions and customs, in her other Canons aboute Bishops, the Reader may finde by the Scrip∣tures, if he doe but observe that rule of Christ: If any man will doe his will, that is, be ordered by it, he shall know of the doctrine whe∣ther it be of God, er whether J speake of my selfe: Men can not know the truth in this point, because they are not willing to know it, much lesse to doe it, and hold it fast, as they are willed.

But because God hath suffered diocessan Bishops so many hundred yeares, and hath not sodainly slaine them, when they began to innovate, as he did Nadab, Abihu, and Vzza, there∣fore men are so foolish, as to thinke he is so well pleased with the invention, that now it should not be so much as questio∣ned; when they know, if that argument were good, the like might be saide for Antichrist, who began to rise and raigne with them: yet will not men see it. Much lesse will they be∣leeve, that as for lesser presūptions in the Corinthians, Paul saith, for this cause many are weake and sick, and many sleepe; so God pu∣nished these, as well at theire first rising, with the persecutions, as since, with many plagues spiritual & temporall. Because sentence against an euill vvorke is not executed speedily, therfore the heart of the Sonnes of men is fully set in them to doe euill. J kept silence and thou thoughtest that I vvas altogether such a one as thy selfe. That is wel enough pleased with thy works: But I vvil reproue thee and set them in order before thine eyes: and as the Prophet sheweth, God inflicteth his punishmēts on a citie or people, to make them seeke his truth and to bring them to the knowledge of it: O Lord are not thine eyes vpon the truth? thou hast stricken them, but they haue not grieued, for they know not the way of the Lord, they haue broken the yoke & burst the bonds. When thy Judgments are in the earth, the in∣habitants of the world will learne righteousnes. The godly will, but let fauour be shewed to the wicked, yet will he not learne righteousnesse: Nor yet when the hand of God is vpon them: When thy hand is lifted vp, they will not see: But they shall see & be ashamed for their

enuie at the people: and as he saith in a like case. In the day vvhen I visit, I will visit theire sinne vpon them. In the meane time, why should any godly man be so moved at their prosperitie, as to put forth his hand to their wickednesse? or in discontent to say, wherfore doth the way of the wicked prosper, wherefore are all they happy, that deale verie trecherously? For then he will make them to see, that his church is called the Tabernacle of the Testimonie. The Temple of the Tabernacle of the Testimonie in heauen was opened; And ther was seene in it the Ark of his Testament. To shew vs; that as, vnder the first Testament, all things concerning the Priests & the service, was to continue according to the first insti∣tution, so ought it to be vnder the new. I did giue, saith God, to Elie) vnto the howse thy Father all the offerings made by fire, to let him know, they ought to haue been contented with what God had giuen them, and not to take more, as his Sonnes did: the Testimonie was as well concerning the office and right of the Priests as other things, there was not any thing to be suffered of coueteousnes, ambitious vsurpation, or humane inuention.

So was it to be vnder the new Testament. For when God by Moses had spoken of Christ, and that which he should speake in his name, it is added in the next words, But the Prophet which shall presume to speake a word in my name, which I haue not com∣maunded him to speake, euen that Prophet shall die. And when Christ saith, If a man shall adde vnto these things, God shall adde vnto him the plagnes written in this booke; wee are not onely to take it of thrusting things into the text, or adding to it; but of speaking, and in his name imposing on Churches and people things in religion, which he commaunded not. God so taxed this fault in the Iewes, that he counted all things yea theyr verie worshipping of him to be vaine, while this was suffered. Because in the primatiue Church, men did not striue to ouercome the intruding of inuentions, by holding fast Christs works vnto the end, but let in, now a litle and then a litle, the truth was daily betrayed and lost, and so it must needes be where they are maintained, the lesser presumptions make way for the greater. Gods word and truth is his glorie; But, saith he, how long will ye

turne my glorie into shame? yet this they doe, who would make it defend, or allow, the inventions and precepts of men. This is a harlot like trick, to giue, her husbands goods and glorie, to her adulterers; But as Israel and Iudah did it, so haue Christian Churches. Thou ô Rome wast at first a famous Church, but like them, thou didst trust in thine owne beautie and playedst the harlot because of thy renowne; thou didst deale very trecherously and wast called a transgressor from the wombe. How soone did the faithfull citie become an Harlot? It was full of judgment, righteousnes lodged in it. But now murderers &c, The Prophets Prophesie falsly, and the Priests beare rulle by theire meanes, and my people loue to haue it so: and what will they doe in the end thereof? I answer they made a like custom, and long continuance a warrant for theire inuen∣tions, as they doe, that vpon like grounds defend euill. They despise the Law of the Lord. And their lies caused them to erre after which their Fathers walked. They would rather doe as their Fa hers had donne and taught, then as God commaunded. By reason thereof men talke in vaine, that tell them of Gods ordi∣nance. They cannot hearken: Behold the word of the Lord is vnto them a reproach: they haue no delight in it. I haue written to him the greate things of my Law, but they where counted as a strange thing. And the reason is well giuen, Can the Ethiopian change his skin? Or the Leopard his spots? then may ye also doe good that are accusto∣med to doe evill. All men are subject to finde excuses, and even to wrest the Scriptures to defend ancient custome••.

It was Gods gracious promise vnto them for all this: I will purge away thy drosse: And I will restore thy Iudges as at the first, & thy counsellours as at the beginning. Wee saw he hath promised as much in the case of his church: for the day of the Lord of hosts shalbe upon every one that is proud and loftie, that is lifted up, and he shall be brought low. In the meane while, wee must know, he planted a vinyard in a very fruitfull hill, and he fenced it: he looked that it should bring forth grapes, and it brought forth wild grapes: therfore he tooke away the hedge thereof, and it was not digged and pruned as it should be. So was the hedge taken from the church in the time of the persecutions, when she brought forth the wilde grapes of mens

inventions. Men will confesse it was for some sinne, as Israel was alwaies plagued, Because they transgressed the lawes, changed the ordinance (marke, changed the ordinance) brake the everla∣sting covenant. Though they kept it in fundamentall points of religion, yet with Korah, and Vzzah they brake and changed it in Ecclesiasticall order, service and ceremonies, which opened the gap to greater transgressions. Had they continued in his or∣dinances, doubtles they had never beene so afflicted, he would have beene to them as he promised to Israel, I will cast out the nations before thee, and enlarge thy borders: neither shall any man de∣sire thy land, when thou shalt goe up to appeare before the Lord thrice in the yeare; he would so have ruled theire enemies hearts: but when men observe not his ordinances, or like the Angels keepe not theire first estate, then by his plagues, he seekes to abate theire pride. Now wee shall have seene that in the primative church, the Clergie did soone decline from his waies in such things, & were plagued, both they and theire people. For the Leaders of this people cause them to erre, and they that are led of them are destroied. So, they that rule over them make them to howle, and my name con∣tinuallie every day is blasphemed. Who gave Jacob for a spoile, and Jsrael to the Robbers? Did not the Lord, he against whom wee have sinned? for they would not walke in his waies, &e. And therfore he saith binde up the Testimonie, Seale the law among my Disciples, Certaine that lived despised in corners, and persecuted, even of some of theire owne brethren, while he hid his face from the howse of Jacob. For, saith he, in vaine have I smitten your children they received no correction: your owne sword hath devoured your Pro∣phets &c. For the iniquitie of his coveteousnes was I wroth and smote him. J hid me and he went on frowardly in the way of his owne heart. So that Coveteousnes hath in all ages beene the roote of all evill, especially in church-men. For every one is given to coveteous∣nes (and what followeth thereupon) from the Prophet to the Priest, every one dealeth falsely: And they bend theire tongue like theire bow for lies (such as are for theire honour or proffit) but they are not valiant for the truth. Such was the fruite of coveteous∣nes and ambition in Elies Sonnes; such in Gehezi, in Ziba and

others, as well of the Priests as of the people; and such hath it ever beene as well in the christian, as in the Iewish churches. There was doubtles a lust of the eies after the pride of life, a seeking after preheminence and authority in the Bishops of Rome from the verie death of the Apostles. Theire devises to superintend over neighbour churches, or parishes, and theire Decrees in theire Synods, wherin they for the most part ruled all for theire owne glorie, do sufficiently declare it: this was the foundation of theire greatnes. And som desire there might be of filthie lucre: but the first open proofe recorded is that decree of Vrbanus, that the church might receive from the faithfull, inheritance of lands: This was aboute the yeare 224. For before times the preaching Bishop was maintained by that which the seaven Deacons gathe∣red for the poore and church vses, as both Damasus and Platina shew in the life of Evaristus, who died for the Truth in the yeare 109. and was, it seemes, the last of the vncorrupt Pastors of that litle flock in Rome. He presumed not to make ordinan∣ces; And so as Hegesippus saith, to the times of Trajan, or therea∣bouts, the church continued cleane and vndefiled, as a virgin; but since that sacred companie left the world, the conspiracie of iniquitie began to worke with open face. They tell vs indeede of an ordinance that his predecessor Annaclet made against Clergie mens nourishing of long haire, in head or beard: which haveing respect to that of the Apostle, seemed tollerable. But the Apostles words were sufficient, what neede such an ordinance? yet if he made it, that served for a pretence, that they might make others. The like may be saide of that commaund of his, that the consecration beeing ended, all the faithfull should communicate, or they that would not, should goe out of the church. These theire best preceps were steps to intollerable presumptions in others; as in Alexander who, suc∣ceeding Euaristus, ordained holy water, the masse and other in∣ventions, which others increased: So was this of Vrbanus a step to extreme coveteousnes, and many other corruptions.

Cyprian yeeldeth this reason of the persecution of Decius, Because every man slept in the coveteous desires of his owne heart, it was high time for God to awak them with his rod; There was no longer

any devotion left in the priests, no sincere faith in ministers, no mercie in theire works, no government in their manners &c. The Bishops them selves who should have served for a spurre and patterne of well doeing, abandoning theire holy functions and forsaking theire flocks, goe a gad∣ding into other countries, haunting marts and faires for filthie lucres sake, litle caring to relieve theire hungrie and starving brethren, so themselues might haue money at will; getting lands by fraude, and money by griping vsurie: and what did wee not deserue for these ill doeings? The Churches, ye see; were not the more purified, but more defiled after diocessan Bishops were set vp. How∣soeuer this shewes theire follie, who ascribe so much to the wise∣dom and holines of those times. Eusebius giues the like reasons of the persecution of Dioclesian, as Platina observeth, saying, Eusebius imagineth that it was permitted of God for the corrupt man∣ners, with the too much libertie and indulgence of the Christians, espe∣tiallie of the Clergie, to bridle whose perversnes, the divine justice or∣dained this persecution, while he saw dissembling in theire countenance, fraud in their hearts, and deceite in theire words. For these striving among themselves with envie, pride, enmities, hatreds, seemed to s••••iour more of a tyrannie then of the Priesthood, alltogether forg••tt••ng the Christian pietie, and rather profaning then celebrating the divine misteries. But what then, saith he, doe we think will becom of our age, Wherein our vices are increased to that height, that they haue scarce left for vs a place of mercie with God? How litle Religion is there, and that rather dissembled then true? (he might haue saide, and that rather after mens inventions, then Gods ordinances) what corrupt manner &c. Eusebius say more, yet I haue chosen to allege him in Platinaes words, to keepe malicious mindes from pretending deceite, in alleadging it.

Men may well thinke, that when with constantine there en∣tred such a deale of peace and plentie, there must needes be more corruption. Theire owne Authors shew it; for Baronius saith, Constantine, in the 24 yeare of his raigne, ordained that the Bishops should from that time forward haue the same Priueliedges, which the idolatrous Priests had enjoyed in times past. They had, saith he, as chiefe among them Rex Sacrificulus, who in solemne feasts was wont to watch and haue an eye ouer the rest. They had also theire

Soueraigne Pontife, Pontifex Maximus, Arbitrator of all questions arising among them: and who can think, saith he, that Constantine could longe endure that these should exceede Christians in pompe and glorie? He might haue saide, that the Bishops of Rome could long endure it? Howsoeuer this was the goodly reason of theire greatnes, contrarie to that of Christ, the Kings of the Gen∣tiles exercise Lordship ouer them, &c. but ye shall not be so: Yet Baro∣nius sheweth the Pope and Cardinals to haue the honour in riding, clothing and other things, that these Pontifes had. It appeares in Platina, on the like of Eleutherus, that the power of Bishops, Archbishops and Patriarchs was taken from the exam∣ple of these pagans: they were then onely held in titles of like nature: but now in the power, pompe and riches of them. Poli∣dor Virgil also acknowledgeth that many things haue com into the Church of Rome from the Hebrewes, the ancient Romans, and other Pagans. M. Derlincourt proueth this out of the Bi∣shop of Mande, Gratian, and divers others of their owne Au∣thors; and among other things, that the dignities and power of Bishops, Archbishops, and Patriarchs, were taken from the heathen. And for theire wealth Cedrenus in his Historie saith, that Constantine in the 26 and 27 yeares of his Empire laboured to pull downe the idols, and to conuey theire rents and revenues to the Churches. From this greatnes of dignitie and wealth, there soone followed a greatnes of power and tyranie, in imposing the Ro∣mish Lawes, aboute supremacie, worshipping of images, praying to Saints, single life of Priests, purgatorie, pardons, and the like. Was not Babylon fallen in all this? Was not here a manifest change of Christs ordinances, aboute Bishops and other things?

Excommunication was at first a punishment inflicted by many, not of one. But they haueing made one breach, to set vp a kinde of diocessan Bishops, the mysterie of iniquitie could not rest there; but as one saith, the members of the Churches, neglecting theire duties, at last left all to the Bishops, who out of ambition embra∣ced it, and, the persecutions ceasing, erected a tribunall, which was much frequented. That yet they judging honestly at the first, Constantine

made a Law, that there should lie no appeale from the Sentences of the Bishops: which authority they abusing, that Law aboute 70 yeares after was revoked by Arcadius and Honorius, and one made that they should not be thought to haue a court: which was executed in Rome it selfe, and after by Ʋalentinian strengthened by another Law to that purpose. This was not digging vp the roote of the mysterie of iniquitie, by taking away this diocessan power and restoring the Eldership, whereof not onely Princes, but euen Clergie men were now growne ignorant, but lopping the branches, which after grew and spread more then euer: for this power thus taken away was restored by Justinian, who, 500 yeares after Christ, established vnto them a court and audience. And after the power of Bishops greatly increased, when they came to be Councellours to King and Princes, and to beare offices vnder them, as to be Chancellours, Treasurors and the like. Whereby theire Canons, power, traditions and Ceremonies, came to be receiued with the greater authority, and no man durst gainsay them, were they never so superstitious, popish, and tyranicall. All this came from theire first presumptions, in not abiding in the ordinance and Wisdom of God, touching the Edership, as they were wil∣led, but giue••ng a kinde of authority and superintendencie to the Pastor or Bishop of greate cities, ouer the lesser townes and all presbiters aboute them. For thus Bishops, by that meanes, encroached from one step to another, till at last the verie name of the presbiterie grew odious vnto them, as it doth now to the Bishops and theire defenders in England: where all proofes of it are prohibited, and more carefully kept from Princes and people, then any Popish Doctrine, and as if they were as dan∣gerous, as the Blasphemies of Arrius, and other monsters. And thus blinded by ambition, coueteousnes and flatterie, they despise the Law of the Lord, and theire lies caused them to erre after which theire Fathers walked: they would rather doe as theire Fathers had donne and taught, then as God commaunded: And thus wee see that the Lord may say vnto them, Euen from the dayes of your Fathers, ye are gon away from mine ordinances, and haue not kept them. And which is a greater mischiefe, the antiquitie of this

wicked wandring, is made an authority against the old and good way, as against a foolerie, and against all that seeke it as against Hypocrites, fooles, and Schismatikes: By reason whereof, men talke in vaine that tell them of Gods ordinance, or the new Ierusalem, wherein they shall be restored: they cannot hearken: Behold the word of the Lord is vnto them a reproach, they haue no delight in it. God writeth to them the greate things of his Law, but they are counted as a strange thing: groundles and mad opinions, worthy imprissonment, banishment and what not? It is a won∣derfull thing, that men should professe to liue in the light and obedience of the Gospel, and yet like hypocrites despise it in any thing, as they doe in matter of the presbiterie, and those gracious promises of the new Ierusalem, which are confirmed and sealed in the new Testament with the blood of the Sonne of God. I confesse, it is thus in many of the gentrie and com∣mons, because they are not suffred to see any proofes of it: If any be not willing to see them, that is worse. But in the Prelates, many Clergie men, yea and som Princes, who haue seene proofs of theese things, or might if they would, and yet scorne and reject them, as follie, and matters of reproach, and worthy cor∣rection & persecution, it is a plaine treading vnder foote the Sonne of God, who hath reuealed the Father in theese things, and coun∣ting the blood of the couenant an vnholy thing, wherewith the new Testament was sanctified, confirmed or dedicated, as the first covenant was with the blood of beasts: yea, this is to doe despite vnto the Spirit of grace, which first shewes vs Gods grace in or∣daining these things, and after in promises of restoring them.

And indeede seeing it is manifest, that the Apostles ordained Elders in euery Church that theire office was to feede the flock, ouer which the Holy Ghost made them Bishops; that they were to take the oversight thereof, by sound Doctrine to convince the gainsayers, reproue, correct and instruct in righteousnes; and if this would not serue, after the first and second admonition to excommuni∣cate, in and with the consent of the congregation, who can de∣nie, but that all this is of the substance of religion necessarie to the salvation of the people, and proper to euery Prosbyter.

Euery man will be readie to confesse, that it is better there be a Pilot, a Maister, and a Maisters mate, in euery ship, to watch ouer the same, and all that is in it, as the Lord in Wisdom ordained Elders to be Bishops in euery Church, or con∣gregation, to watch over it, and all the Soules therin, lea∣ving them in his Testament a card, and rules to steere and saile by, the word of God, beeing theire Rudder, then that there should be but one in a whole fleete, one Bishop in a diocesse, and all the rest but shadowes, or lesser wheeles, to be led and moved by him, as it came to passe by the wisdom and encroach∣ments of men: wherby Bishops neither leaving the brethren, nor yet the presbyters any voice in censures, or part in the govern∣ment, doe themselves bring in the inventions and evils Christ would keepe out, get dominion over mens faith, and by theire power, and traditions, make the word of none effect in divers perticulars. A thing which is expresly forbidden in the new Te∣stament. My brethren be not many Maisters, knowing that wee shall receive the greater condemnation: that is, because in the causes and controversies of hereticks, Schismatiks and other delin∣quents, it is saide of the word, Rule thou in the midst of thine ene∣mies: He shall judge amonge the nations: the Presbyters and mem∣bers of the church doe but rule and judge by him, as steeres men by the Rudder, judges and jurots by the law, not by theire owne inventions or pretended authority: And therfore our saviour, who was against all such dominion in the church, saith to his Disciples, The Princes of the Gentiles exercise dominion over them: But ye shall not not be so. Be not ye called Rabbi: for one is your Mai∣ster, even Christ, and all ye are brethren. Therfore when there is cause of accusing or censuring any, he doth not say, Tell the Bi∣shops, but Tell the church. And accordingly in the times of the Apostles, and longe after, as the epistles of Cyprian do manifest, they were judged by the word in an assemblie of presbyters and brethren, as the incestuous Corinthian: which shewes us, that neither one man, nor the presbiters alone, were judges in such cases, but the church: which by the Scriptures either cleered or censured any person accused, as by the word of God he appeared,

either guiltie or not guiltie: for so doth the word judge among the nations: And therfore seeing, God hath so ordained, and it was in the primitive church so practised, it is not a thing indif∣ferent, as some thinke, whether Presbyters or diocessan Bishops hold the government, but in effect a matter of salvation, espe∣tially to every church, and by consequence to every Soule in it; as the well or ill guiding of a ship concerneth the salvation of every passenger embarqued in it. For though in a tempest, some are saved without good Pilots, and some in the shipwrack by a board: yet others are not without skilfull sea men: and soe in the church, but for the most part not without helpes in govern∣ment. God hath in nothing given this to one in a diocesse, and his officials, but to the presbyters of every church, elected accor∣ding to his ordinance.

For though the provision of Bishops and Pastors have beene somtime in the hands of the Clergie and people; somtimes in the hands of K ngs and Patrons: then in the hands of Popes. and then againe in the hands of Kings and patrons, as now in Eng∣land y••t, as many have proved, for the first seaven or eight hun∣dred yeares after Christ, the people in most places did choose them, according to the practise of the primative church, and the power given them in the new Testament: For so saith Cyprian, The people have principallie the power either to choose such priests as are worthy or to refuse such as are vnworthy. And so saith Luke, They ordained them Elders in every church by election. Where, saith Beza, the force of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be noted, that wee may know that Paul and Barnabas caried nothing by private will, nor exercised any tyranie in the church, nor lastly did any such thing, as at this day the Romish harlot or her pages doe, whome they call ordina∣ries. And by this place, saith he, must that be vnderstood, I left thee in Creete to ordaine them Elders in everie citie, as I had appointed thee; that is by election, as the Apostles left it to the church and people there assembled to choose one in the place of Iudas: And they appointed two. Nothing, saith Beza, is here caried privately by Peter, as by one endued with a more excellent dignitie, but publickly and by the suffrages of the whole church: So, as he sheweth, were

the seaven Deacons chosen; and so is that to be vnderstood, Lay hands sodainly on no man, that is to make him a presbyter, amd so give him a part in this charge of the Eldership till he be tried, the church or people have chosen him, and praier be made for him, as at the election of Mathias and the seaven Deacons. It is ill for the Soules of Kings, Bishops and patrons, and indeede worse for the church, that any one of these have the choice or confirmation of Pastors, helpers & Elders, which are lawfull cal∣lings, or of diocessan Bishops, Deanes, prebends and others which are vnlawfull: For this makes divines flatter all such Prin∣ces, Patrons and Prelates or theire favourites, and so is cause of exceeding greate corruption and hipocrisie in church and com∣mon wealth. For by this meanes Princes, Prelates and theire fa∣vourites, though they doe what they list in religion, shall be sure to be flattered in it, as the popes were, as soone as ever they grew greate, and to have any power over the Clergie: and this indeede made them attempt what they list, and carrie or obtaine it, while verie few durst call it incroaching or corruption, such was and such is the fruite of this power in the church, and ther∣fore God would neither commit the election or confirmation of his ministers, nor the government to one in a diocesse, but to the presbyters and members of every church as abovesaide. Men will not see these things: but if wee tell them, these all doe con∣trarie to the decrees of Christ; to stop our mouthes, with those Iewes and others of the baser sort, they say, These all doe contrarie to the decrees of Cesar, saying, that there is another King, in these cases, namely Christ: making a verie heinous matter of it, that wee are so bold as to affirme it. But it were to be wished that they would so give vnto Cesar the things that are Cesars, as not to take from God the things that are Gods to give them to Cesar. These are things that have been manifested to be Gods. Why then will they perswade Kings, that they doe God service and shew love to his church, his Ierusalem, while they strengthen the Prelates that vsurpe these offices, suppresse the verie name of the presbiterie, and make Princes beleeve that as they doe more or lesse vphold theire hierarchie, so God will more or lesse blesse them & theirs.

Wherein they reason like Baronius, who speaking of the law of Valentinian abovementioned, which curtailed the power of Bishops, saith That the making of it incensed the wrath of God, and caused Attila with the Hunnes to come downe upon the Empire. When that was rather because he left them so much power as he did, and did not rather reduce them to that order and po∣wer wherein the Apostles left them, taking away all that which made the word of God in divers particulars of none effect, or is contrarie to his ordinances, though it had been given them by Emperours or Synods. They should have all knowne, that it is the King eternall and immortall, who is only wise: mark that word onelie wise, especially in Spirituall things: The Lord is our Iudge, the Lord is our lawgiver the Lord is our King. Christ beeing the wisdom of God saith, By me Kings raigne and Princes decree ju¦stice: that is, when what they can, they governe according to Gods revealed wisdom. Much more then in matters of religion; they are not set in the throne, to doe and require the doeing of theire owne will, but Gods, as David acknowledged, and therefore saide, Give thy judgments ô God (thy judgments, not mens, not mine) to the King, and thy righteousnes to the Kings Sonne. So it is saide, Solomon sate on the throne of the Lord insteade of David his father; who is saide to be Gods King. Every king therefore should acknowledge God King of his kingdom, as David of his, Thine o Lord is the greatnes, & the power & the glorie, & the victorie, and the majestie: for all that is in the heaven & in the earth is thine: thine is the kingdom o Lord, & thou art exalted as head above all: that is, thē above Kings, who beeing set on the throne of the 〈◊〉〈◊〉 that is to see his word, his lawes & Statutes observed, to se•• 〈…〉〈…〉 & the righteousnes thereof: for then doe they bring theire glorie & ho∣nour to the new Ierusalem: then is he maried to them and theire pepole ín righteousnes, in judgment, in loveing kindnes & in mercies, as he promiseth: that is when Kings make priests, and people live and doe according to the order which he appointeth them in his word, as both Hezechiah and David himselfe did, when he saw Vzza slaine for breaking that order. He sits on the throne of the Lord that gives his power & strength to God and to his ordi∣nances,

as the Kings, which are the hornes of the Beast, gave theire power and strength vnto the Beast, to enforce his lawes, rites and errours on theire people, which was a war against the lambe; But at last, as is graciously promised, The lambe shall over∣come them. For he is the Lord of Lords and King of Kings. If there∣fore they will be saide to sit on his throne, they must doe the like for Christ against Antichrist, and all enemies of his truth, seeing God hath set his King vpon his holy hill of Sion, to rule all na∣tions in matters of religion, and therefore addeth Be wise now therefore o ye Kings. Let it not be saide your subjects dwell where Sathan hath his throne for Antichrist or any other. David knew the true wisdom when he saide, J have kept the waies of the Lord, and have not wickedly departed from my God: for all his judgments were before me, &c. And when in an assemblie of all his Princes, Captaines, and 〈…〉〈…〉 to them, Keepe and seeke for all the com•• 〈…〉〈…〉 ••th Solomon and 〈…〉〈…〉 th••e, but if 〈…〉〈…〉 ••••••••re did God 〈…〉〈…〉 ••e a King among his Sonnes. He w••s a King indee•• ••or God, seeing he thus raig∣ned, and in this ••ense had ever such sayi••gs in his mouth God is the King of all the Earth; The shields of the eart•• belong unto God. For the Lord is a greate God, and a grea•• King above all Gods. The holy one of Israel is our King.

The prelates and theire adherents say, there must be order in the church▪ diocessan Bishops to be over others, question and reje•• 〈…〉〈…〉 ••ers. God hath not appoin•• 〈…〉〈…〉 therefore Kings and councels 〈…〉〈…〉 I answer this is to say 〈◊〉〈◊〉 God hath not had a sufficient 〈…〉〈…〉 ••rch, and to accuse his Testament of insufficiencie, as if th•• 〈…〉〈…〉 ••d not as well provided for his church in this case, as in others▪ when yet for these ends, he ordained Elders to be Bishops 〈◊〉〈◊〉 every congregation. Now all his ordinances are perfect. His worke is perfect: for all his waies are judgment. He is God and changeth not: therefore to say, that this was only for the times

of the Apostles, and as the church increased and those times changed, the wisdom of men might provide better, is a greate presumption: yet such hath beene the wisdom of the flesh, and of the world to thinke so: But knowne vnto God are all his works from the begining of the world. Men cannot in time better them. If the Eldership had not beene sufficient, he would either never have ordained it, to be so soone abolished, or have foretold and given authority to his church to ordaine diocessans. This he did not, but for bad to adde to his word, because himselfe gave au∣thority to his servants, the Apostles, and to every man his worke. And by them he hath set sufficient officers in the church, for the perfecting of the saints, for the worke of the ministrie, &c. And what can wee have more. If men would but see it, the Elders in the Reformed churches do better looke to the order God requi∣reth, then diocessan Bishops do or can. For this order is shewed in his Testament: That is per••••••••: and he saith, Thou shalt not adde thereto, nor dim••••••sh fr••m it. It 〈◊〉〈◊〉 true▪ B•••• 〈◊〉〈◊〉 us like Vzz••, doe more then Go•• commaundeth; ••••ey look to diver•• things that Elders doe not once look afte•• but 〈◊〉〈◊〉 is then after mens tradi∣tions and commaundements, which turne from the truth, are po∣pish, tyranical and superfluous while by obstinate defending these, they make divisions and contentions, contrarie to the Apo∣stolike doctrine, and so ••••••ve not the Lord Jesus Christ, but theire owne bellie, and by good words and faire speeches deceive the hearts of the simple; this is not to vphold the church of Christ, but theire owne kingdom.

It will be saide some of them ha••e both 〈…〉〈…〉 ••d written well, yea confirmed 〈◊〉〈◊〉 sup••••essed Heret•••••• 〈…〉〈…〉 but theire numbe•• 〈…〉〈…〉 ••h, as 〈◊〉〈◊〉 did in the chur••h of Rome, wherein ma•• 〈◊〉〈◊〉 ar•• ••a••••▪ Bishops, Monkes and Iesuits confute som he∣••••••••••ks and preach well in all things save for the maintenance of ••••••ire orders and superstition: So doe English prelats. How soe∣•••••• ••••at hath beene as well if not better performed by other mi∣ni•••••••• at home and in the reformed churches. There have beene divers honest Popes, who have confest som errours in the power and practise of the church; as of late Adrian 6. who sending to

the Diet of Noremberg confesseth many corruptions in the sea and Church of Rome, and promiseth reformation: But this makes the calling of Popes neuer a whit the more Lawfull or necessarie. As it was with Popes, so it is with Bishops, the better som of them haue beene, the worse for the Church: for they doe but hold vp the reputation of the office, and so hold way for worse successors & theire traditions.

Neyther is it better for the suppressing of heritikes and leude liuers, that one in a diocesse hath this power: for he cannot looke to all the Clergie, much lesse to all the people, though he should minde nothing else: How then can he doe it, if he be a counsellour of Estate, and a judge in the Starchamber and high commission? Among the Clergie in England (and much more among the people, many are saide to be drunkards, coueteous, contentious, hereticall, Arminians, non residents, dumbe mini∣sters, zealous defenders of canons and ceremonies, preaching litle else, Popelings, dunces, drones, persecutors of those that preach and heare the word diligently. If the Bishop who cannot looke to all, see not the most of them, countenāce others, or be by any meanes made to connive, they may keepe theire Churches, and others from preaching in them, and doe no good, but much hurt in them: which is not so in the Churches of France, where there are few, or rather none of this kinde: that discipline hath easy meanes to remedie these things, both in the Clergie and people, or rather indeede, it preventeth them; so much better is that which God ordained, then that which men after invented to mend it. Againe because the Bishop might be hereticall or wicked, to helpe that, they ordained Archbishops, and because some Archbishops might be such, they ordained Patriarchs, and because some of them might be corrupted, (as they were) they admitted of Appeales, and ordained a Pope, and then because he might erre, or be wicked, as Liberius, Honorius, Iohn 13 and others, they were forced to affirme the Pope cannot erre, and in all these things, men were still perswaded to contribute to theire honour, wealth and power, as necessarie to the kingdom of God: and therfore still as this honour and power increased,

the Scriptures were by flatterers wrested to defend it: therfore though in the invention of diocessan Bishops, there was not so greate coueteousnes, ambition and wickednes; yet the prosecu∣tion of it, to bring it to its grouth, was onely to make themselves fat with the offerings of the people, as God saith of the presump∣tious innovations and coveteous desires of Elies Sonnes. Thus from the first step in ordaining diocessan Bishops, the mysterie of iniquitie could not rest till it came to the height. Some will say, it hath not yet donne so in England. But what remedie is there in the meane against the Appealer, or any wicked Prelate, non resident, or other delinquent? If, as of late in the Star∣chamber, Bishops set themselves to defend the vse of Images in Churches, yea those of the Trinitie; what other Bishops, or Mi∣nisters dare oppose them in pulpit or print? They, beeing greate and able to prefer others, are sure to be flattered and followed, and by this meanes theire honour and power beeing daily in∣creased, they may prevaile in these and many other cases, as the Church of Rome did in theese and the like: theire office ther∣fore doth not make ready a people prepared for Christ, but rather for Antichrist. If the witnesses will Prophesie against them, it must also be in sackcloth, bonds and imprisonment: for they haue obtained, or rather retained, so much Romish power, as to bring them to it, and punish all that reproue them: God telleth them of Babylon the greate, the Mother of Harlots, to shew them, she may haue daughters, there may be Babylon the lesse, yea many lesser Babylons, Harlots in corruptions and forni∣cations.

The counsellors of the Parliament of Paris opposed against the authority that the councell of Trent gaue to the Bishops in this kinde, where the Ecclesiasticall authority they saide, was en∣larged beyond its bounds, with the wrong and diminution of the tem∣porall, by giueing power to Bishops to proceede to pecuniarie mulcts, and imprisonment against the laitye, whereas no authority was giuen by Christ to his ministers, but meere and pure spirituall; that when the Clergie was made a member and part of the policie, the Princes did by fauour allow the Bishops to punish inferiour Clergie men with tem∣porall

punishments; but to vse such kinde of punishments against the laiques, they had neither from the Law of God, nor of man, but by vsur∣pation onely. Yet commonly the most grievous they inflict, is for taking part with the Apostles in defense of the presbiterie, taxing the Prelates of worldly policie and tyranie, or for some disobedience, or irregularity to theire power, inventions and ceremonies: wherein note theire hypocrisie, who in the meane will not permit men to preach against images, Altars, bowing to them &c. Much lesse any thing that sheweth the presbiterall gouernment to be ordained of God, and necessary: when indeede it is theire owne office that is not necessary, seeing it onely ser∣veth for such things to persecute men for the Testimonie of Iesus, and more to force vnnecessarie, then necessarie ceremo∣nies. For kneeling in prayer, good order, and reverent gesture in the Church, are vsed in the french Churches, as commenda∣ble and necessarie: and yet in men that in those other th••ngs are disobedient to the truth, theire verie prayers are abhominable, and but mockeries, much more theire owne deuised cringes and gestures, as in Papists who abound in such things, and as if a man should with all order and reverence bow his body to the King, his chaire of Estate, Image or seale, and yet despise, or neglect, many of his wholsom Lawes and commandements. The orders and ceremonies which God ordained are indeede to religion, as the barke, or leaues to a tree, that is, a comely part of it; but as for other ceremonies, and inventions, with theire pretended significations, which beeing devised by man, are more then are in the reformed Churches of France, or were in the Apostles time, they are not to the religion and truth of God, as they say, like the barke to the tree, which if it be taken off, the tree withereth; but as the ivye to the oake which seemes to adorne and embrace it, but indeede binds, shadowes, and by degrees wasts and destroyes it. For these shewes serve many for a reli∣gion, and a cloake of persecution, and the power of Bishops serues for a tyranous terrour to keepe men from p••aching and writing the truth, and setting theire names to theire bookes in the cases of the hierarchie, traditions, Altars, images, pelagianis∣me,

or the like and consequently to beget flatterie and luke∣warmnesse in Clergie and people, and eate out that loue and zeale of the truth in all things, that they either doe now, or may hereafter, prohibit or maintaine: Such was, and such is the fruite of theire power: and therfore certainly it is not of God, but of men, of the world, of the coueteous lust of the eyes, and of the pride of life; and therfore what matters it who gaue it them, whether councels or Kings; they cannot make black white, nor euill good, nor that Lawfull which is so unlawfull and perni∣cious to the Kingdom of God. Constantine no doubt thought he had offered a greate sacrifice to God, in giueing them so much as he did, other Emperours, Kings therfore haue augmented it: But he that forbiddeth to adde to his word, or take from it saith, to obey is better then sacrifice. Therfore Asa to doe that which was right in the eyes of God, did not vrge his owne, or other mens inventions, but tooke away the Altars of the strange Gods, and the high places and Images, other Kings had erected, and commaunded Judah to seeke the Lord God of theire Fathers, and to doe the Law (marke) and the commaundement. Chr st beeing the King of Kings and Lord of Lords, though Kinges as his depu∣ties haue greate power in matters of Religion, yet that is so, as in theese things not so seeke theire owne, but Gods will donne in ear••h, as it is in heauen; I, saith he, speake to the world those things which I haue heard of him. J came not to doe mine owne will, but the will of him that sent me. He sai••e this that was the eternall word and Wisdom of God, yea verie God and eternall l fe. For indeede he was not his owne wisdom & word, but the Fathers, as August n doth m••n••fest on theese & the like places of the Gos∣spell: And shall not Kings then, who are but his Deputies, much more say it, yea & doe it? either by causing the word of God to be faithfully taught in theire cities, as David and Iehoshaphat, or by rooting out all monuments and stumbling blocks of superstition and idollatrie, and by suffering theire subjects to preach freely against them, and to worship the Lord in the beautie of holinesse, as Hezechiah and Iosiah did: that is, in a word, by causing theire subjects to worship God aright, and take his marke in the puri∣tie

of his ordinances; and not to worship the Beast and take his mark, in receiving, professing, and defending his corrupt tradi∣tions and ceremonies. For to serve God, and make others serve him in the beautie of holinesse, is to make men serve him in the ho∣linesse of the truth, according to all that is written in his Testament Ios. 1.8. and not with cathedrall service and musick, after the pompous traditions and inventions of Prelates and theire Canons, as some infer. For the Image of God is renewed in all righteousnesse and holines of the truth; and if God would not that wee should be again in bondage to the rudiments, which himselfe ordained in the ceremoniall law, Christ haveing nailed them to his crosse, much lesse to those which the pope and church of Rome, or other men have invented or established: It were good that Princes and theire chaplains would think of that, whatsoever is commaunded by the God of heaven, that is in mat∣ters of religion, let it be diligently donne; where mark, he saith not commaunded by Kings; for why should there be wrath against the Realme of the King and his Sonnes? That is, either for neglecting Gods commaund, or vrging inventions of men: for therfore wee are willed not to thinke of men, and theire power, above that is written. It is the necessity of conformitie imposed upon Mini∣sters that furnisheth them, as it did the Papists, with arguments to defend traditions, humane precepts, and Canons against this truth, and so to make a fearfull war against God. Which I ob∣serve not so much of them, who haveing subscribed, follow theire ministrie, preach the word, and never speake of English traditions, hopeing God will reforme them, as of those that de∣fend and preach them; never thinking that God may say vnto them, who required these things at your hands? What Gospell is this? How doth it helpe the Kingdom of God? What know∣ledge, what fai h, what holinesse of the truth doth it worke?

They yet strive to justifie these ordinances, and all the power of the prelates, saying, the Apostle sai••h, Let all things be donne decently and in order: therfore Synods may ordaine diocessan Bi∣shops, and all such Canons as are in England, and doubtlesse the will of God is, that they should be obeied. I nswer the Apostle

by this decencie and order, can not meane any thing that shall overthrow any of the ordinances of God, or make his word of none effect in any particular. He speakes it of things before mencioned in his Epistle. There were divers who did eate theire suppers when they came to the Sacrament, one is hungrie and ano∣ther is drunken: this was not decently and in order. If any man hunger let him eate at home. The holy Ghost giveth divers gifts of wisdom, knowledge, healing, fa••th, prophecie, tongues, &c. to divers members of the same body. If the one of them should say of the other, I have no neede of thee: this were not to doe things decently and in order. He wisheth them to covet the best gifts, rather to prophecie then to speake with tongues; that men praying, or prophecying, should be vncovered, that women should be covered, and not speake in the church: and above all, he there speaketh of prophecying one by one, & of others holding theire peace, and judging or trying the Spirits: And so of these, and the like things, then in vse, he saith let all things be donne decently and in order. As for these new inventions of Bishops and Synods, Chr st himselfe saith, I will put vpon you no other burden, but that which ye have alreadie hold fast till J come; And shall men thinke that they may doe it? Are there any true Christians that will not see that the offices of d••ocessan Bishops, who burden the church with sup rsti ious rites, are not de jure divino, not of God, but of men? That they w re raised to this height and power, after the example of the Bishop and church of Rome, who in those first ages was imit••t••d by the most? So truly is she called the mother of fornications and abhominations of the earth; That they, beeing ar∣med with power, serve chiefely to suppresse the truth in these & other po nts, to get and have dominion over mens faith, bring in Arminianisme or other like errours, forbid confutation of them, exalt humane traditions, Romish inventions and ceremo∣nies, and like Egiptian taskemaisters to burden the churches with them, make ministors that they dare not see these evils, least it should hinder theire preferment, or they should be de∣prived of theire liveings, or silenced for speaking against them, whilest they see that others flatter or extoll them, and they serve

thousands for a religion, and insteade of that which Christ or∣dained, as also for a cloake of poperie, mocking and perse∣cution.

It will be saide the Canons & ceremonies are not imposed as matters of faith, but of order, and are counted things indiffe∣rent; and therfore innocent, and not so hurtfull as you make them. I answer 1. So were they at the first in the Roman church, but they grew into greater authority, and so do these among thousands in England, as sleight a matter as some make of them. If things indifferent and innocent, why are they pressed with such power? For they are more vrged and observed by many then the Gospel: In whose mindes these imposers & preachers of ceremonies only leave Christ a name, while like vsurpers, they carrie away the power of a King and kingdom: and therfore an offence against them is more punished, and more skorned by such popelings, newters and temporisers, then an offence against the Gospel: who yet in all these things count themselves the bet∣ter subjects, the better Christians. 2. That in the booke of Arti∣cles, which is of matters of faith, ministers are made to subscribe to this, that the church hath authority to ordaine these things: that must be by som power given them in Gods word, and that is as much as to make them matters of faith and necessity. For that is in effect implied: If, as they say, God have given every national church this authority, then his will is that these things should be religiously observed and obei••d, and to breake them is sinne. Thus they are or ought to be of faith: for whatsoever is not of faith is sinne. But, as wee proved, the Papists take many of these cere∣monies, and even the office of diocessan Bishops and Archbi∣shops from the heathen, and from the daily encroachings of pre∣lates, therefore how should the subscribing to them, in this tyra∣nie, be of faith & no sinne? especially seeing they doe many waies turne from God?

I denie not, but that som things that the Apostles vsed are indifferent, and may be altered for time and place, as preaching and administring the Sacraments in the night and in mens how∣ses. This may be donne in the day and in Temples. Philip and the

Eunuch went both downe into the water, others neede not to doe soe. But such things altered, or added by Synods, ought to be verie few, and such onely as necessity, and not pretended conveniencie require. For so say the Apostles and Elders, with the whole Church at Ierusalem: It seemed good to the Holy Ghost & to vs to lay vpon you no greater burden then theese necessarie things. Marke they say necessarie things. I grant that some things the Church hath altered are necessarie in some Churches, as that the whole body should not be dipped in Baptisme, nor men forced to stand vncouered in such cold countries, as Russia and Swe∣den, while Moses and the Apostles are read, as they did of old, and as now they doe in prayer, and singing of Psalmes: other order may be taken for a Reader to reade the Scriptures and begin the Psalmes, also for the manner of collecting almes, set∣ting vp a pulpit with water for Baptisme, and a table conve∣niently placed on the communion day: for at other times there needes none. But vnder pretext that the Church hath this power, it is most absurd to say, it may giue authority to diocessan Bishops and Archbishops, theire courts, power and proceedings, the oath ex officio, theire fining, imprisoning, suspending, silen∣cing, and so many ceremonies, Altars, canons, customes, and tra∣ditions, as are in England, more then were in the Apostles time, or then are in the reformed Churches of France, Germanie, Bel∣gia and other countries; and whereof there is no necessitie, but much mischiefe, as beeing many of them Popish and snares ten∣ding to poperie, tyrannicall, and causing grievous schismes.

Which if Queene Elizabeth did not abolish; consider how she found the land, what policies and tempers she vsed, how she suffered, as King Edward had donne, the same service in En∣glish, which was before in Latin, some vaine things omitted, Po∣pish Priests to hold theire liueings, if they would but take the oath of supremacie: that there w••re therfore but 80. in the whole land that refused it; how the Iudges, and many of the nobilitie, Iudges in Parliament, were still Papists for many yeares after her coronation, as the Reader may finde in Camden: withall that not∣withstanding all theese tempers, which she thought those times

required, she so loued the Gospell and was so far from beeing an enemie to the reformation of Geneva, that she, as a meanes vnder God, established it in Scotland, France and the Nether∣lands, her forces did it. Againe consider that the best acts that euer any King of Iudah did, in the reformation of religion, were no excuse for his or theire leauing the high places vntaken away, that prouinciall and diocessan Bishops, theire seas, pompe, power and traditions, are like those high places: And lastly con∣sider what way, or wherein, do theese things edifie and further the Kingdom of God, the saueing knowledge of his truth, and the true preaching of his Gospell, whereby it is wro••ght? for the same is the power of God to saluation, and that by which he hath brought many nations, and the verie thoughts of the heart to the obedience of Christ. Haue the hierarchie, ceremonies and ordinances likwise beene the ouerthrow of poperie, and mightie weapons to cast downe the strong holds thereof, & to convince and ouercome Papists, or other hereticks and wicked livers? or doe they not rather strengthen the Papists in theire religion, and make them say, the Bishops know well enough that the Ro∣mish is the true religion, for all or the most of theese things were taken from the Church of Rome? And this was the reason, that not onely diuers Priests kept theire liueings, but for the first eleuen yeares of Queene Elizabeth, most of the Papists came to Church; knowing that conformitie to the service and ceremo∣nies doe not make a Protestant: that they, and euen the hierar∣chie it selfe, were of a Romish invention and custom.

All which sheweth that things were not rightly founded in the English reformation, as in the reformed Churches of France and Germanie: where if any would leaue the Church of Rome, and become a protestant, he commeth to the Elders of the Church, is well instructed and informed by them; after he com∣meth into the publike congregation, all men looking vpon him with loue and ioy, as vpon one that commeth to be maried; he is asked questions to this purpose 1. Whether he hold the Doctrine of the old and new Testament to be of God and sufficient to salvation 2. That in the Sacraments the signes are called by the

things signified. 3. That the Pope of Rome is Antichrist and the Church of Rome the whore of Babylon, the mother of forni∣cations. Theese and the like: to which he haueing publikely assented, there is no doubt of his sinceritie: If they had a parlia∣ment of Protestants, they neede not feare his fidelitie, nor any mans else among them: for all men make this profession, vnles they be borne and bred in it, and then they doe it by Catechisme: which things Church Papists will neuer doe; neither will the Pope dispence with them to doe soe: whereas in England, where neither at the first, nor euer since, there was euer any such pro∣fession, if a man be but conformable to the Church in owtward ceremonies, take the oath of allegeance, and communicate, he passeth for a Protestant, he may be chosen into any office of the common wealth, be a Parliament man, and yet in his practise a Church Papist, an Arminian, lukewarne, a semie-Papist, or a tem∣poriser: no man dares account him such: yea he thinks that he ought to be more regarded then the most sincere Christian, whome he calleth a puritan. Thus the hierarchie, service and ceremonies are shelters, and cloaks to divers Religions, cause infinitie factions and divisions; and are therfore very ill for the service of godly and just Princes: And this is the reason, that there hath come so litle good of late Parliaments, yea so much hurt, theire members, beeing by this meanes of divers religions, and some of them readie to side with the strongest, as beeing themselves of a corrupt or none at all, like many of them that beare sway and haue voyces in the election of knights and Bur∣gesses: euery one would haue them of his owne Religion and faction: which was the reason that the Duke and his adherents found so many friends among them, and had so many Prelates and Clergie men to cloake and defend his doeings. It is strange that men will not see, that an imperfect reformation in the Church of England, is the vaile and shelter to couer and de∣fend theese and many other corruptions; which if the presbi∣terie had beene restored could neuer haue stood with the name of Protestants, or good Subjects. Sir Robert Cottens advise sheweth that the Land did greatly suspect the Duke and others

of Popish practiset: Ye see the hierarchie brings out such Pro∣testants: And is it not so in the greate parishes and corpora∣tions of London, and indeede almost of all England, wherein commonly such Protestants beare office, and all the sway?) Yet they held with the Prelates, and the Prelates with them, which was thought enough to passe them for Protestants, though they were suspected of trecherie to the Churches beyond the Seas: where they say, the English can neuer be at true vnitie among themselves, much lesse with other Protestants, while the hierar∣chie stands: vnder which as vnder Daniels tree such and so many kindes of Beasts doe shelter themselves: and therfore the par∣liaments laboured in vaine against theese factions, as also against the Appealer, D. Iackson, Cosen and his coosening deuotions; the Bishops for theire owne ends, taking part with them all, would in theese cases haue all the power, like the Pharises that shut vp the Kingdom of God, not entring in themselves for the loue of it to worke a due reformation, and yet hindring others that would. This is the order they preserve, and theese, and the like, are the fruits of maintaining theire hierarchie.

The most zealous members of the parliaments, loth to be accounted puritans, thought to vphold the hierarchie and ca∣nons, and yet to reforme, and prevent theese things and so to make the hierarchie, canons and ceremonies, which indeede are Popish, bring forth fruite vnto Christ. Divers greate divines, beeing capable of Bishopwricks or other preferments, are of the same hope; never considering that not onely gifts, but euen the expectation of them, blinde the eyes of the wise; that many in the ancient Church of Rome, and some of the Fathers themselves had the like hope, but were deceiued, making theire account without Christ, who telleth vs, ye shall know them by theire fruits. Do men gather grapes of thornes, or figges of thistles? Christian fruits of Antichristian inventions. The goodnes, or corruptnes, of the tree in knowne by the fruite. In the English reformation, di∣vers of the Protestant tenets were ingrafted into theese Popish plants, which is the reason, that some Bishops haue brough out some fruits to the Protestant Religion, or rather to both Reli∣gions:

For the Episcopall office it selfe, that is the stocke and body of the tree, and the branches of it, court, canons and cere∣monies, beeing Popish, must needes bring forth Popish fruite. The very Greeke Bishops, though dissenting from the Roma∣nists, haue donne it in the like things, in ambition, superstition, traditions, factions, and errours, the greatest difference beeing aboute the supremacie (which some of them have aimed at) pur∣gatorie and a few other things: and yet at last they were brought to subscribe to those in the councell of Florence.

As heathen Altars, idols and people, beeing suffered among the Isralites, were a snare vnto them Iudg. 2.2. so must it needes be with these popish offices, altars and ceremonies, left among protestants: The parliaments therefore should have struck at the rootes and stocks of the trees, wh ch bring out such fruits in mat∣ters both of the church and common wealth: and better they ne∣ver did, nor never can bringe foorth in any nation: It is a just plague God hath sent on the Clergie, because like the Angels they kept not theire first estate of presbyters, nor receive the love of that ordinance. For now since the death of the Apostles pro∣phets and Evangelists, by the Testament of God all degrees of Clergie men that since crope in, are not branches of Christ the vine, he gave some to be pastors, Teachers and Elders, but ne∣ver any to be diocessan Bishops. Such as are not content with the callings and offices that he hath given for his church, but aspire to others, that make them Lords of Gods heritage, they abide not in him; and as he saith As the branch cannot beare fruite of it selfe, except it abide in the vine, no more can ye except ye abide in me. Euen as he is the word, he is the vine, and his ministers are the branches, by which his fulnesse is spread abroade, wherfore he saith, If a man abide not in me, he is cast forth as a branch, and is wi∣thered. He saith, abide in me, and I in you, and sheweth what that is, If ye abide in me, and my words abide in you; and that as well in matter of office and ceremonies according to his ordinances, as in other things: Herein is my father glorified that ye beare much fruite; soe shall ye be my Disciples, as if he saide otherwise not. Bi∣shops therefore that have not theire callings of him, of his Testa∣ment,

are branches of some other trees, not of Christ Iesus the vine; and that makes them bring out such fruite, as they doe.

It will be saide, if kings may not give Clergie men such ho∣nour and power, as Constantin, Iustinian and other Emperours gave them, where is theire prerogative? And if councels may not give them such authority, as the councell of Nice, and other Sy∣nods of those times, gave them; where is Christs promise of the Spirit? To the first I answer, wee are willed to give vnto Cesar the things that are Cesars, but vnto God the things that are Gods: This, as wee have shewed, is a thing that is Gods: And who then would thinke that Christians, if they may be so called, would ever teach that Kings, or Synods may g••ve a power to Prelates, that shall make any of the ordinances of God of none effect, most of those prelates, Antichrists, and one of them the grand Antichrist? Kings indeede are nursing fathers to the church; but that is then, to see that theire people be fed with the sincere milke of the word of God, and not with the traditions of men, or leaven of the Phari∣ses; which beeing not the bread of heaven, satisfieth not. Yet Prelates are ever buzzing Princes in the eares with theire prero∣gative in what they have established. They may as well reason thus. Iehoram made high places, and so caused men to commit forni∣cation: He compelled Iudah thereto: therfore Kings may s t vp dio∣cessan Bishops and Sees, which are high places, never ordained of God, and so cause fornications, and compell men to theire obe∣dience: Ahaz saw an Altar at Damascus, sent the fashion of it to V••••ah the Priest, made him make such a one, and offer on it. therfore Kings may set vp Altars, cause such things, and divers others, taken from the heathen, Iewes, or Papists, to be vsed in theire churches. Ieroboam set vp golden calves, Nebuchadnezar a golden Image, and caused all to worship it: ergo Kings may set vp these golden Images the B shops, and cause them in all theire power, traditions and ceremonies to be obeied, that is worship∣ped. Christs Bishops would rather say, Kings are commaunded to write them a booke of the law, not to depart from it, as God willeth Iosha, but to mediate therein day and night, that they may observe to doe according to all that is written therein: therfore they

may not make theire subjects worship the Beast and take his marke: not though he pretend that they are the things of the Spirit, either invented or confirmed in councels.

If Christ, by whome Kings raigne, be the King only wise, the best and noblest King, as he is the word and wisdom that ruleth his; then it is the greatest and best prerogative, to be renued into his image, and seeke his kingdom, seeing the father saith, J have set my King vpon my holy hil of Sion, to rule all nations in all mat∣ters of religion, be wise now therfore o ye Kings &c. Now his Image is renewed in knowledge, righteosnesse and holinesse of the truth. Marke, not holinesse of mens inventions and traditions, but ho∣linesse of the truth. The rudiments of the world, as Paul sheweth, bring men into bondage and ignorance; but the knowledge and obedience of the truth and continuance therein, as Christ also saith, maketh men free and Sonnes of God: which is the greatest ho∣nour that can be. He saith, Thy word is Truth: I am the Truth. His name is called the word of God. Such as yeeld to Gods word, yeeld to this truth, they truly bow at the name of Iesus, and doe him homage, as the King of Kings. Princes are rightly called Gods Deputies, and truly honourable, when they labour to bring men to this true holinesse. For there is no true holines, but the holines of the Truth. No man can serve two Maisters, not God and Mammon: much lesse Christ and Antichrist, who commaund and teach contrarie things. But Christ is the Truth. And every one, saith he, that is of the Truth heareth my voice. To be of the Truth then, is to be a true Christian. My sheepe heare my voice, and they follow me, and a stranger they will not follow. This stranger is one that bringeth false doctrines, or for doctrines the tradi∣tions and inventions of men. His servants ye are to whome ye obey: He saith not to whome ye pray, but to whome ye obey: Him ye serve & worship. whether Christ or Antichrist, God or any other potentate.

The Papists, and all, that teach or observe for doctrines com∣maundements of men, will say wee worship and follow Christ. Indeede his is the kingdom the power and the glorie. But as he is the eternal word and wisdom of God, he saith If a man serve

me, let him follow me, that is to heare, beleeve and obey me, and me only, as I am God with the father and the holy Ghost, or as I only am the word made flesh that reveale the father: for thou shalt worship the Lord thy God, and him only shalt thou serve. And above all in this, in beleeving his word only, who can not de∣ceive nor be deceived. Otherwise though thou pray vnto him, and vse all externall devotions, he will not account that service, or following him, but following a man knowes not who, what, or wherefore for how shall they call on him in whome they have not beleeved? And how shall they beleeve in him of whome they have not heard? there can therefore be no true serving him, without hea∣ring and beleeving, nor no hearing to salvation without hearing of him, nor indeede without obeying or following, for therfore it is added, But they have not all obeied the Gospel. Some obey it not at all, as Iewes: others would serve God and Mammon, others Christ and Antichrist; others Gods word and the precepts of men: but this is not to obeie the Gospell, to follow Christ, to worship him aright: for he saith In vaine they worship me, who teach for doctrines the commandements of men. Thus doe they who teach that diocessan Bishops should be received and obeied, which make Gods word of the presbiterie of none effect, and this they also doe by other theire traditions and precepts, which not only crosse the Gospel in other things, but serve men for a religion, and so make the word of God of none effect. And while they hold that Gods will is that they should be obeied, that is in effect to teach them for doctrines: they are no longer things indiffe∣rent, but necessarie; or rather presumptions that turne from the truth, and make men lay aside the word of God: for laying aside the commandements of God, ye hold the tradition of men. As if he saide, ye cannot hold the tradition of men, but ye lay aside the commandement of God, as wee finde true in matter of the pres∣biterie and other things. Againe, No man hath seene God at any time: the only begotten Sonne, which is in the bosome of the father, he hath declared him. All things are delivered vnto me of my father: and no man knoweth the father save the Sonne, and he to whome the Sonne will reveale him. But he saith to his Apostles, All things that I

have heard of my father, J have made knowne vnto you so he hath fullie declared him. And the Apostles have declared vnto vs in the new Testament, all the counsell of God. If therfore the Sonne, have not revealed these traditions and precepts of men, in his Testament, it is a greate presumtion to say they may be imposed, or that Gods will is that they should be obeied. For because Christ only is the word that revealeth the father; therefore that only should be taught, which he hath revealed by his Apostles & Evangelists: but he hath not revealed these precepts of men, and therfore he saith In vaine they worship me, who teach for do∣ctrines commandements of men. As if he saide, rejecting God & his word, ye worship him whose traditions ye receive, and that with, the greatest and trewest worship. The true worshippers shall worship the father in spirit and truth. Viz. in obeying the truth, and yealding themselves to be wholly governed by it, as by a perfect and necessarie rule, which requireth not a difference of meates, or such triviall things: but righteousnes, and peace, & ioy in the holy Ghost. He that in these things serveth Christ, is acceptable to God: He is a true worshipper. For so Paul saith After the way that they call heresie, so worship I the God of my fathers, beleeving all things that are written. To beleeve the Testaments and no more, is the true wor∣ship: This must needes be the worship vsed by them who are saide to worship in the Temple of the Tabernacle of the Testimonie: because there was nothing seene in it, but the Arke of his Testa∣ment: they beleeved and obeied all things that were written therein, and no more. To beleeve and to obey is better then Sacri∣fice, and to hearken then the fat of rammes. It is the best service and worship, as the very Iesuits prove from this place: and thereby condemne themselves, who give this best service to theire supe∣riour, by beleeving and obeying him, as one that can not be decei∣ved: though they cannot perceive, but he commaunds things contrarie to God, and so make him theire God. Thus the Pope sits in the Temple of God as God, or as men say most maister in things: and thus papists worship the Beast and his image. For his servants ye are to whome ye obey. And yet this worship in matters of religion is only due vnto God, whose word alone is the spirit

that giveth life: yea men have more or lesse, the Spirit of prophe∣c••e 〈◊〉〈◊〉 ••••••uld be obeied, as they speake according to that word: and th••••••fore the Angel saith worship God: for the testimonie of Iesus is the Spirit of prophecie. His testimonie and no other. For the church is subject to Christ not to the preceps of men This testi∣monie ye ought to beleeve and obey, as Paul did, in beleewing all things that are written, and so to worship God in Spirit and truth. For the Father seeketh such to worship him.

The Papists then in receiving and teaching for Doctrines precepts and traditions of the Pope and Church of Rome, so contrarie to the word, do certainly giue them this true and greate worship which only belongs to God: and so are like them, who changed the truth of God into a lie, and worshipped and served the creature more then the creator, who is blessed for ever. Thus they are saide to worship the Beast and his Image. Many thinke that some such thing is done by those in England that defend & teach the authority of the Bishops, theire hierarchie, Canons, decrees and ceremonies, because many of them are popish, and more pressed by many, then some points of the Gospel. And though divers doe not doe this with a purpose to set vp poperie, vnlesse in a few things, neither can be perswaded that the hierarchie is a limbe of the Beast, yet the obedience to it in these things, if they, or it, be not of God, is a worship to it, and a serving the creature more then the creator, which indeede is much more donne by the Pa∣pists to the Beast and his Image. And here by the way it is a thing worthy observation, that if in the primative ages of the church, vnder the first Christian Emperours, some were touched with some of the popish opinions, as very few were, and those only in some things: yet they did neither maintaine them against such light of doctrine, as is manifested now a daies, nor give theire false doctrines and interpretations for lawes, as they have donne in these later ages, and since the councell of Trent: which is the thing that makes them and theire followers so abhominable. Therfore after one Angel haveing an everlasting Gospel to preach had cried feare God, and worship him: and that the second had denounced the fall of Babylon; by which two, seeming to be

wicklife Luther and theire followers, came greate light of do∣ctrine, The third Angel followed them, and denounced eternall damnation to every one that should after this time worship the Beast and his Image, and receive his marke. And because some would rather suffer martyrdom then doe it, that is added. Here is the patience and the faith of the saincts. Here are they that keepe the commandements of God and the faith of Jesus. Blessed are the dead which henceforth die in the Lord, or as others reade for the Lords cause.

Here then wee may see theire impietie and danger, who con∣tinue not in the word, but either more or lesse receive and pro∣fesse the Doctrine and superstion of the Pope and Church of Rome, which is not taught in the holy Scriptures, they receive the marke of the Beast, and worship him and his Image. To re∣ceive, and haue which marke, is to receive or have an impression of the Popish Doctrine and Religion, in part or in whole, either in profession, which is to haue the marke in the forhead; or by defending or helping the same by som meanes, which is to haue the marke in the right hand, as will appeare by shewing how men haue the Seale, or marke of God. The eternall word and Wis∣dom of the Father is his expresse Image, with which the elect are sealed in theire forheads, by saueing knowledge and pro∣fession thereof, with faith and full assurance. Which is when they receive the Doctrine of the holy Scripture, and it leaues such an impression in them, that they professe they will receive it and no other, vnder any pretence of the Spirit, vnlesse it fol∣low from the same Testament of Christ: who to shew that the Holy Ghost brings no other Doctrine, he, the truth, calleth him the Spirit of truth, and saith, He shall not speake of himselfe: But he shall receive of mine, and shall shew it vnto you. He shall bring all things to your remembrance, whatsoeuer J haue saide vnto you. So he leadeth into all truth. And he shall shew you the things to come, that is touching the generall Apostacie vnder Antichrist, and such other things in the Revelation.

Councels therefore doe vainly pretend the Spirit, if they speake not according to the Testament of Christ. The word was

made flesh: the Disciples saw the glorie thereof in his Doctrine and miracles, full of grace and Truth. This cannot be saide of the ca∣nons and inventions of men. Of his fulnesse, saith Iohn, haue all wee receiued: Grace and Truth came by Iesus Christ. Whosoeuer brings not this word, this truth of God, is a deceiver. But the anointing which ye haue receiued of him abideth in you, and ye neede not that any man teach you, but as the same annointing teacheth you of all things, and is truth and is no lie. Idaicus taketh Christ to be the anointing here meant; and Lorinus on the place giues good reasons, why the word is saide to be the Anointing. Indeede the Spouse saith to him, Thy Name is an ointment powred forth. Now wee know his Name is called the word of God. And indeede this eternall word seemeth to be the anointing meant, because he saith, it is Truth and is no lie: And Christ that word, because he addeth, and euen as it hath taught you ye shall abide in him, or it: in the anointing. And now litle children abide in him, that when he shall appeare wee may haue confidence, and not be asha∣med before him at his comming v. 12. to iudgment: for the word shall iudge vs at the last day, and Christ is that word, as Augustin proueth on that and many other places of Iohns Gospel. As many as receiued this word, this eternall Truth, to them he gaue po∣wer to become the Sonnes of God, euē to them that beleoue in his Name; whose name is called the word of God: Therefore he saith to them that beleeued on him. If ye continue in my word, thē are ye my Disciples indeede, and ye shall know the truth & the truth shall make you free: and sheweth the same truth to be the Sonne that ma∣keth Sonnes & free, saying If the Sonne therefore shall make you free ye shall be free indeede. This comes of the saueing knowledge of Gods word. Therefore Iohn saith Now wee are the Sonnes of God, and it doth not yet appeare what wee shall be: that is because wee know but in part: But when he shall appeare we shall be like him: for wee shall see him as he is. And euery man that hath this hope purifieth himselfe, euen as he is pure. Thus, as Paul saith men put on the new man, which is renewed in knowledge after the Image of him that created him, and that saueing knowledge is the cause of loueing and obeying him, and of purifying of a mans selfe,

as he is pure. Therefore it is that Christ saith, this is eternall life to know thee, and him whome thou hast sent. Saueing knowledge as one saith, beeing the ground of obedience, and the roote of faith and all other graces For how shall they call vpon him in whome they haue not beleeued? and how shall they beleeue on him of whome they haue not heard? Or haue no knowledge. Divinely therefore saith Da∣vid Make me to vnderstand they way of the precepts, so shall I talke of thy wondrous works, Giue me vnderstanding, and I shall keepe thy Law. And therefore Augustin saith that wee may loue things vnseene, but not vnknowne. For to shew that the first conversion of a Christian is wrought by illumination, knowledge and a liuely faith that followeth thereupon, Christ saith to Paul, J send thee to the Gentiles, to open theire eyes, and to turne them from darknes to light: that is from the power of darknesse, to the Sonne of light, as he addeth from the power of Satan vnto God. Wherefore he sheweth that the Gentiles in times past walked after the Prince of the power of the aire, and were aliened from the life of God, because theire vnderstanding was darkened, through the ignorance that was in them, because of the blindnesse of theire heart: that beeing aliens from the common wealth of Israel, and strangers from the couenants of promise, they were at that time without Christ, haveing no hope, and without God in the world. Hence it was that they, beeing past feeling, gaue themselves ouer to worke all vnclean∣nesse with greedinesse.

Which ignorance and blindnesse, is so greate a sinne, and so greate a cause of sinne, that the Psalmist saith, powre out thy wrath vpon the heathen that haue not knowen thee, and vpon the King∣doms that haue not called vpon thy name. And the Apostle saith, that the Lord Iesus shall come from heauen with his mightie Angels, in flaming fire, taking vengeance on them that know not God: That is, because they care not for this greate favour he vouchsafeth to reueale himselfe, in revealing his word in theese and other things vnto sinfull men, that by receiving the loue and know∣ledge of his eternall word and truth, they may be made Sonnes and friends of God, & to obey him better then they haue donne. For as Ioseph by the favours his maister shewed him, was

taught to denie to sinne with his mistresse; So this greate grace of God, bringing salvation hath appeared to all men, Teaching vs that denying vngodlinesse and worldly lusts, wee should liue soberly righteously and godly in this present world. So that the more saveing knowledge there is in a man, there will be the more faith, pietie, righteousnesse and holinesse of the truth. The Angels in hea∣ven, doe Gods will better then we, because they know him bet∣ter rhen we: and wee shall doe it better, when wee know him better, when wee shall see him as he is. Therefore Peter saith Grace and peace be multiplied vnto you, through the knowledge of God, and of Iesus our Lord. Therefore when Moses desired to see and know God, he shewed himselfe in theese words, The Lord, Jehouah, strong, mercifull, gracious, long suffering, abundant in kind∣nesse and truth, reserving mercie for thousands, forgiveing iniquitie &c. This beeing a summe of the Gospell. And therefore also Paul prayeth for this, as one of the greatest blessings that can be, that the Father of glorie may giue vnto you the Spirit of Wisdom and reve∣lation in the knowledge of him, the eyes of your vnderstanding beeing inlightened, that you may know what is the hope of his calling: and what the exceeding greatnesse of his power to vs ward that beleeve: That wee may be filled with the knowledge of Gods will, in all Wisdom and spirituall vnderstanding. Knowing as was shewed, that this worketh sanctification, that the Image of God is renewed in knowledge; and thereby in righteousnesse and holinesse of the truth. Not holinesse of mens inventions and traditions, but in holi∣nesse of the truth. Which is when they are confident, that they neede not that any man teach them, but as the same Truth tea∣cheth them of all things, and is truth and is no lie. That while Prelates teach other things, it is more then needeth: That wee should all speake the same thing, to avoide divisions: but that must be the Testimonie of God, which the Apostles declared vnto vs, otherwise divisions cannot be avoided. For men must contend earnestly for the faith once delivered to the Saints, holding i•• fast; and when they professe as much, that is to haue the Seale name or marke of God in theire forheads.

For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Character or marke, comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

which signifieth to make a deepe impression. Letters are there∣fore called Characters, because those elements wee first learne, leave a stronge seale in our memories: So doth the Doctrine of God in the heart and Soule, where he promised to write it. I will put my Law in theire inward parts, and write it in theire hearts: So doth he his promises, whereby wee are made to beleeve & obey, and consequently sealed with the marke, or Image of God. In whome also ye trusted, after that ye heard the word of truth: in whome also after that ye beleeved, ye were sealed with that Holy Spirit of pro∣mise. Thus the Lord sealeth men by the ministrie or his word, and cooperation of the Holy Ghost. God, saith Paul, hath made vs able ministers of the new Testament, not of the letter but of the Spi∣rit which giveth life, and consequently sealeth. Now the Lord (that is Christ the word) is that Spirit. Namely which wee administer to the Soule and vnderstanding, and which sealeth: Wherefore he addeth, wee all with open face beholding as in a glasse the glorie of the Lord are changed into the same Image; and consequently sea∣led therewith. And that seale is in theire forheads, when they professe it, and that they will receive it, and no other: So it is saide Hurt not the earth, nor the Sea, nor the trees, till wee haue sea∣led the Servants of our God in theire forheads. Theese are such as receive the Testimonie of Christ, and no other Doctrine, vn∣lesse it follow from the same. Such, behoulding Romish supersti∣tion, prophesied in Sackcloth; yet could not be hurt by the lo∣custs, the Monkes and Friars; all theire tales of purgaterie affright not them: They haue the Fathers name written in theire for∣heads, because the word is called his name, and expresseth him, as an Image on a Seale doth him whose Image it is. I haue mani∣fested thy name vnto the men which thou gavest me, that is thy word, as it followeth I haue giuen them the words which thou gauest me, & they haue received them. Keepe through thine owne name those which thou hast giuen me: That is through thy word: who are kept by the povver of God, that is by the word of God, by which all things were made and are vpheld. Now then this eternall and divine word, by which the world was made and is vpheld, is called the Fathers Name, as beeing his word, the brightnesse of

his glorie, and Character of his substance, that is, his expresse Cha∣racter, which expresseth him, and wherewith wee are sealed: which Character or word the Sonne is; therefore they are also saide to haue the Sonnes name on theire forheads. Now on his head were many crownes and a name written, v. 12. which shewed what he was; and his name is called the word of God. Of which there∣fore, and for which all Kings should hold theire crownes, and not of the Pope, nor for his traditions and service. Thus Iohn saith He that continueth in the Doctrine of Christ he hath both the Father and the Sonne; the Father and his word. Therefore it must needes be the marke of God, which he had, who saith J am thy fellow Servant, and of thy brethren which haue the Testimonie of Iesus. And that is also proved by this, that he is one of the seaven Angels that commeth out of the Temple of the Tabernacle of the Testimonie, that is out of the Church millitant against Anti∣christ and his adherents. And if he come thence, he is certainly one of them that worship therein, keepe his sayings, and contend for the truth: which things men doe. He is a man: for so he saith J am thy fellow Servant, and of thy brethren the Prophets, and of them that keepe the sayings of this booke; that haue the Testimonie of Ie∣sus. As all those must needes haue, that haue the marke of God: they are such as continue in the word, such as are the true Church, because they continue in the word, defend & ma ntaine it and no other, as the Church doth which is called the pillar of truth. And not as some in England doe, who serve for little else then to defend theire owne ambition, canons and ceremonies, and yet would be called the Church of Christ. If one of theese, through flatterie, grow so greate in favour with his Prince, as to rule all as he list, to turne Religion into Popish complement and ceremonies, to mould it after his owne humour: If therefore many out of feare, flatterie, or hope of favour follow and justifie him, is he the Church? not he, nor he and all his flatterers. If he could bring fower, or five, or all the Bishops to his Religion, are they the Church? They might see that so the Church of Rome came to be corrupted; That theese in the Temple of the Taber∣nacle of the Testimonie are onely the true Church, because they

continue in the word, and will receive no other: that the same must needes be the marke of the true Church, which is here the marke of true Christians.

These, as wee have seene, are set out by the Iewes the first Testament, who neither in doctrine, nor ceremonies, might re∣ceive any thing which God had not commaunded, but were to hold in all things to his first ordinances and institutions: wherein when they failed, they were plagued: and that it would be so with Christians, if they changed Christs ordinances, or let in any innovations hath appeared by his constant comparison, to the sea∣ven Churches and others, of Churches compared to a Ierusa∣lem, and an harlot, to the Temple of God, and the Synagogue of Satan, to the inner Temple, and the court without: he will not yeald theese later to be Iewes, that is Christians; because of other Lords, they hold other Lawes in Religion, in order, in ceremo∣nies and other things: they doe not hold fast the word and ordi∣nances which he left, without receiving innovations or inven∣tions of men: therefore they are not of that part of his Temple, which he alloweth to be accounted his Church, but of the court without, which is giuen to the Gentiles; that is to Antichrist and others, who in Gods account are as Gentiles, such as in divers things will not heare his word, but make it of none effect with theire dominion and traditions. They hold som Christian truths, but not all: Those in England, that are defenders of the hie∣rarchie, or Arminians, hold more then the Papists, yet not all. Christ will not yeald som to be Iewes, who perhaps failed in fewer things: Iudge therefore I pray you, whether they be not of that sort, or like them, of whome Christ speaketh, which say they are Iewes and are not, of the true Temple & are not viz. not of those secret parts of the Temple. As there was nothing in the Arke saue the two tables of Stone, so there is nothing in the church of Christ, in this Temple, but the Testimonie of Iesus and his government the Eldership; no Popish dominion nor traditions: If, there had, Iohn who tooke exact measure of it, & saw it ope∣ned would haue reuealed it in his Revelation: but there was nothing else seene save that, and them that worship therein: Who

therefore must needes be those that from the heart receive and obey that word, and no other; for there is no other there. This was then so greate an honour that Iohn was readie to worship him that was such a one, as if that were the best nobilitie to be thus stamped & sealed with the Image of God, & in all doctrines and Lawes of Religion, to haue recourse to the Law and to the Testament, like the men of Berea, to see if the Teachers taught according to this word. And yet in England, he that is such a one is in contempt called a Puritan, hated and scorned, and that by the Prelates themselves; who therefore despise all that are of this Temple; Because indeede if diocessan Bishops, theire power, canons and ceremonies, be not according to this word, they that are of this Temple care not for them. They have theire loines girt about with the Truth; they stand fast in one Spirit, with one minde, striveing together for the faith of the Gospel; they have the te∣stimonie of Iesus, as here one of them saith, they continue in his word, and so are Disciples indeede: They confesse and professe this word, and so have his name and marke on theire forheads: to which the binding of the law, to the hand and forhead, did point in a figure: and both that, and this, doe shew that in mat∣ters of religion, the Lord is our Iudge, the Lord is our King, the Lord is our lawgiver. He is the King only wise. Every man had neede to beleeve and receive this; and to say with Paul, let vs walke by the same rule, let vs minde the same thing: for this ye see is the marke of a Christian.

And by the Rule of contraries, the marke of Antichrist must needes be an impression of that his doctrine, law, and superstitious rites, which is more then the word revealed, or against the same: the profession and observation thereof is the marke, as the ob∣servation of the heathenish rites is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the chara∣cter or marke of the Grecians. The Pope would that all men should receive defend and professe his doctrine and superstitious rites, and so should receive his marke in theire right hand and forheads. For in the forhead that is by profession and in the right hand, that is by operation, as the ordinarie glosse expoundeth. An∣tonius also and Lyra teach that A character or marke is a certaine

manner of liveing according to the law of any, whereby men are di∣stinguished from others. So the Pope causeth all men to take his marke, for he saith, Everie soule that would be saved must confesse the forme of the Roman tradition. Wee affirme, define, and pronounce that it is altogether necessarie to salvation for every humane creature to be subject to the Pope of Rome. Hereunto agreeth that glosse, It is evi∣dent that the church is therefore one, because in the vniversall church, there is one supreame head, to wit the Pope, whome all that are of the Church are bound to obey: He incurreth therefore the sinne of pa∣ganisme, whosoever renounceth obedience to the see Apostolike. Thus he causeth all to take his marke. If a man would know a litle better, what the marke is; he may see the same in the Popes new creede of the Trent faith, as it is propounded by the Bull of Pius 4. and that act of the councell of Trent, wherin it was or∣dained, That the Bishops shall in the first provinciall councell receive the decrees of the Synod of Trent, promise obedience to the Pope, Ana∣thematise the heresies condemned, and every Bishop hereafter promoted shall doe the same in the first Synod: and all beneficed men, who are to assist in the diocessan Synod shall doe the same therein. Those who have the care of vniversities and studies generall, shall indeavour to make the Decrees to be received in them, &c. and shall take a solemne oath herein every yeare. All both smal & greate, Priests and people, take this ma••ke in the forhead, who professe the Romish or Trent faith; To take it in the hand, that is to maintaine it (in part or in whole) by wit, sword, power, purse or otherwise, whe∣ther openly, as profest papists, or more privately, as disguised wolves, in the sheepes cloathing of a protestant out side, false brethren, such as creeping in vnawares, doe more or lesse practise the bringing in of poperie and division, or flatter those that doe: which is the roote of all other vngodlinesse, presumptious sin∣ning, licentiousnesse and corruption, and indeede of turning the grace of God into laciviousnesse, prevarication, and following the way of Balaam for reward, as S. Iude observeth in a like case: and ther∣fore wisheth men to contend earnestly for the faith which was once delivered to the saints: which shewes that the only way to preserve that good which remaineth; and reforme all things that are amisse

is to contend for that puritie and simplicitie in doctrine and di∣scipline, which God by his Apostles ordained in his Testament: for therefore against all these innovators, flatterers and mockers, he saith, but remember ye the words which were spoken before of the Apostles &c. building vp youre selves in youre most holy faith: keepe your selves in the love of God: And others save with feare, pulling them out of the fire; hating even the garment spotted by the flesh: much more then the marke of the Beast and all appearance of it.

As for the number of the Beast, which is the number of a man, and his number 666. some finde it in the word Romanus, written in Hebrew characters, and that is the number of a man, beeing the name of one of theire Popes. But Iohn wrote in Greeke, and to the Greeke churches: therfore the name Lateinos written in greeke letters, which was the name of a King in Italie, is more probable: because the Beast is latin, and so are his body and members, and as Ireneus also noteth, The most true kingdom hath this name: for they are latines which now raigne. And we know that the Dragon which then raigned was to give his throne to the beast. The word ΛΑΤΕΙΝΟΣ as King Iames observeth, sutes well with the Romish church, Romish faith and latin service. The la∣ter as I take it, beeing especially meant in this place; as beeing brought into the church by Vitalian, and so by the second Beast, who also first set vp organs in churches and other ceremonies, and that aboute the yeare 666. Now whereas he causeth, that no man might buy or sell, save he that had the marke, or the name of the beast, or the number of his name: This sheweth, that if a man will live in peace among them, he must professe the Trent faith. Som Papists will not doe this. For as som in England are content to seeme to be protestants, yet are church papists, popish or newters: so are there & ever were, som in Spaine, Italie & Rome, who are cōtent to seeme to be Papists, yet in theire hearts abhor the Trent faith, & yet are not profest & perfect protestants; (though the In∣quisitors when they finde in any point punish them for such) as wanting libertie, and meanes of knowledge. Now if such will not take the marke, helpe, professe and defend the Trent faith, yet must they have the name of the Beast, be called latin, or Ro∣man,

Catholiks, that is vniversals, of him the vniversall Bishop. If one be loth to take his name, yet if he will buy and sell, he must at least have the number of the Beast come to the latin ser∣vice, and vse some latin ceremonies, heare the singing men &c. as church papists have this that they come to the English churches, though they have no protestant religion in them: only they like well of the hierachie, traditions, cathedral service and many ca∣nons, knowing whence they came and whither they tend: even to his kingdom & service who obtained of the murtherer Pho∣cas to be called vniversall Bishop. For this beeing aboute the yeare 606. shortly after, he got the power of that title, and then from thenceforwards Romish customes, though never so super∣stitious, were observed for lawes. Antonius of Valtelina, a Do∣minican friar, in the councel of Trent saide, That it was plaine by all histories, that anciently every church had her perticular Ritual of the Masse, brought in by vse and vpon occasion, rather then by delibe∣ration and decree; and that the small churches did follow the Metropo∣litan and greater, which weere neere: The Roman rite had beene to gratifie the Pope received in many provinces. But, as he proved by a booke called Ordo Romanus, that of Rome had also had greate alterations, both in ancient and later times, within 300 yeares. Inso∣much that the vestments and other ornaments of the Ministers and Altars, as appeareth by bookes, Statues and pictures, are so changed, that if the ancients should returne into the world, they would not know them: Therefore he concludeth that to binde all to approve the Ro∣man Rites might be reprehended as a condemnation of antiquitie, and of the vses of other Churches. Nevertheles the English Prelates, haveing retained many of them, and divers other Romish cu∣stoms in theire canons and hierarchie, doe binde all that are in theire Churches to approve and vse them; and yet will not be perswaded that this is to worship the Beast, or in part to haue his marke: Because say they it is not donne on purpose to serve or flatter the Pope or Church of Rome. Christ saith it shall come to passe that he that killeth you shall thinke he doth God service, yet that doth not let, but that therein such a murtherer or persecutor doth serve the devil and his ministers, I would they that are so zealous

to maintaine humane authority, in traditions and ceremonies; would but lay theese things to heart. And withall, that it will not serve them to say, they are fullie satisfied with those reasons which mayster Hooker hath given, in his booke of Ecclesiasticall politie; or D. Burgesse in his bookes against D. Ames, or any the like Authors, if the Testimonie of Iesus be against them. All Fathers, all Authors, all councels, all reasons, in such cases, are nothing to the Testimonie of Iesus. On which argument, I shall neede to say the lesse in this Treatise, because of late divers works haue beene published that convince them of errour: in such cases as the curtaine of Church power. A fresh suite against humane ceremonies in Gods worship, by that learned and godlie witnesse D. Ames, a litle before his death: Also the crowne of a Christian Martyr. A worke which he that loveth the Lord Ie∣sus, and the safety of his owne Soule, hath reason to examin, because the will of God, in theese cases, is therein infalliblie pro∣ved; and as the Apostle saith, Grace and peace is multiplied to men, through the knowledge of God and of Jesus our Lord. Out of whose Testimonie, it is there manifested, that as the true Iewes, the true Christians, so the true Ierusalem, the true Church, con∣sisteth of those that keepe the commaundements of God, & the faith of Iesus, that hold fast or defend the Doctrine, Discipline and ceremonies, which he left; Whence it must needes follow, that by so much as men maintaine, or approve, the inventions and presumptions of men in Gods service, by so much are they fallen into the sinnes and fornications of Babylon, whereof one is still the roote seede or spring of another; the lesser wedges and cracks make way for the biggar; the smaler theeves, thrust in at a window or hole, open the doores to the greater: Therefore though som say, so long as the Gospell is well preached in som Parishes, why should wee stumble at strawes, or trouble our sel∣ves with trifles? yet wee shall finde, that in corrupt waters, men that thinke to goe but vp to the ancles, and no de••per, do oft be∣fore they are aware of it, step vp to the knees, then to the loines, and at last over head and eares: and so in superstition, ignorance, and errour: A few sparks neglected do oft kindle a greate fire,

and as the Apostle saith A litle leaven leaveneth the whole lumpe? How then dare men defend staines and corruptions to be smale matters?

And what are these smale matters and trifles, which they say men doe soe vainly and foolishly stand vpon? The Lord by his Apostles ordained Elders in every church by election, made them Bishops, overseers of the flock, to feede the church, to hold fast that which Christ left, to govern according to his ordinan∣ces, and keepe the church as a chast Ierusalem from the inven∣tions and presumtions of men: That men should yet set vp dio∣cessan Bishops, who by bringing in a world of superstition and tyrannie into the church should make these of none effect, and the church to become a Babylon, are trifles with them. They are trifles with them, that diocessan Bishops should have the power to admit into the ministrie, and to places of cure, whome, and vpon what conditions, they will, to enforce a conformitie and subscription to theire hierarchie and ceremonies; though it be proved, that they take theire hierarchie, surplesse, coapes, Altars and other things from the Romanists, as they from the heathen, that theire cathedrall service, and many of theire canons, are ta∣ken from Babylon; as likewise theire power in theire offices and courts, to impose the oath, ex officio, to silence, suspend, imprison and deprive of cure and ministrie, for non-conformitie in these things: to enforce all to vse a forme of praier, which is nothing but the masse in English, in som things refined, but not in all; the surplesse and other popish customs beeing still retained: And though it be proved that the Papists doe much glorie in it, that these things strengthen them in theire religion; that D. Iackson and other Arminians, have alleadged it with such authority; as men vse to alleadge the Scriptures; that som things in it seeme to approve such opinions: that such things doe, by such meanes, get into the place of the Scriptures; yet all must still be maintai∣ned: and that though it be also proved, that this forme of praier and ceremonies, doe oft serve drunkards, adulterers, prophane mockers, meere civill wordlings, vsurers, oppressors, and a world of earthly men, for a religion: though they have no true

love to the preaching of the word, to knowledge, faith and the like graces, but scorne and persecute such as have, yet if they can but pretend love to the common praier, they are ready to count themselves the better Christians, the better subjects; they may the sooner be chosen parliament men, or into any other office of the church or common wealth: and so they may come to beare greatest sway in protestant churches, who are church papists, ignorant in the spirituall government of Christ, & other divine things, or greate enemies of the reformed religion: That non re∣sidents, double benificed men, and dumbe ministers, make this theire colour and defense, that they have in theire churches the common praier, and all the ceremonies; that Bishops and Prin∣ces, whose example the greater part are subject to follow, do more favour these, then painfull and conscionable ministers; knowing that theire canons allow many to have two liveings: Because also they finde, that such men, will either defend theire hierarchie, and all theire doeings, or connive at them: That what soever the word of God say, yet if they can but get the au∣thority & aide of Princes, in any matter, they may silence all that withstand them therein: that by this meanes they magnifying the power of Princes, and Synods, may get them into the place of the Pope, to defend any thing, and make it passe for lawfull in religion: And lastly that all these things may serve church Papists and other persecutors for a colour, that if they come but to the church, speake well of the service and ceremonies, who dare say they are not converts and protestants, vnder colour of hel∣ping Bishops against puritans, they may vndermine the protestant religion, if not betray it abroade, yet doe by it at home, as Iehu did by the religion of Baal, make men thinke they are for it, when theire devise is by degrees to change and destroy it. These, and many such evils, beeing the branches and fruits of the hierarchie and ceremonies, are the trifles they talke off: wherein men ever heape to themselves a multitude of teachers, according to theire owne affections, and grow so hardened by custom, that they will not see with theire eies, nor heare with theire eares, any argu∣ments, that, faithfully drawnen from the Scriptures, might con∣vince

and convert them: but stopping theire eares against the voice of the charmer, charme he never so wisely, that curse see∣meth to be on them, which was laide on the Iewes for like sinns, say vnto this people, ye shall heare indeede, but you shall not vn∣derstand, &c. For if because of these things, men desire to follow the reformed churches, and have things reformed according to the ordinances of the new Testament, and the churches in time of the Apostles: this they call foolish nicenes, scrupulositie, and factious, straining at gnats and trifles: and if any, by this meanes, be brought to heare the voice of Christ, and to leave them; they take on like a Beare robbed of her whelpes: and least Princes and many others should doe the like, they presently looke on theire hierarchie, as on a citie besieged: they fortifie it with men, with stout champions, and with words of mans wisdom or power; with feigned words, rewards or threats, they guard mens eares from hearing the testimonie of Iesus, that daily lies in bat∣terie against it. Men should therefore doubt that those, which they count smal alterations, may doe greate mischiefe; and that the devil will be ready to worke it out of the least digressions from Christs institutions; and rather then faile, vnder colour that som good either hath, or may, come by them.

But howsoever, be they never so smal matters, the or∣der and ceremonies God ordained must be observed, they may not be changed: for churches are willed to hold fast that which they had received and heard. The devil that made the Iewes to sinne in one extreame, seeing christians take heede of that, makes them to sinne in another. Many Iewes stood all upon ceremonies, and observing of smal matters, as tithing of mint annise and cummin, and observing outward sacrifices, ceremonies and shaddowes, they let the substance goe: so doe som Christians, that stand and pleade earnestlie for the ceremonies of the primi∣tive church, and that so continually, that they seeme to neglect the substance of religion; yea so vndiscreetly, that they rather seeme to harden, and strengthen the Adversaries, then by good reasons to convince them. Many heare this gladly, and with both theire eares: But their owne fault, in the meane while, is as

greate, or greater: and these are two sorts. 1. Some stand all, as they say for the substance of religion, and letting the ceremonie goe, doe in effect say, it mattered not for that, men might change, or alter it at pleasure: Christ, taxing them both, saith of the grea∣ter, and weightier things, These ought ye to have donne, and not to have left the other vndonne. Neither indeede can it be saide, that the presbiterie or the ceremonies of the Gospel, are smale things and not of the substance of religion, but might be changed. For though it be true, that, if it be asked, what shall wee doe to live for ever? wee must have most respect to the fruite of the tree of life: yet if wee will be Iewes indeede, christians indeede, such as have right to the tree of life, wee must thinke wee can not have it, vnles wee take it with its proper barke and leaves; wee must not say the barke and leaves are not of the substance of the tree, or but smale matters: for the verie leaves of the tree are for the hea∣ling of the nations; therefore no smalle matters, nor changeable: and the sap and nourishment, which bringeth true fruite, goeth vp betweene the barke and the stock, so that, it may not be cut away or changed, as Babylon changed both the one & the other, and so lost her right to the tree of life. Her members and follo∣wers did not keepe theire garments vndefiled, they did not walke with Christ in white; they were not righteous as Zacharie and Elizabeth, who walked in all the commaundements and ordi∣nances of the Lord; they did not so keepe Gods commaunde∣ments, as to have right to the tree of life. If, as they say, they are smale matters, they are the easier kept. Speaking of mens de∣vised hierarchie and ceremonies, they say, keepe and observe them, as ye would preserve the life, fruite and ornament of a tree; if theese be broken off, the tree will die, all true religion decay and wither: christ may say, Hypocrite, out of thine owne mouth I will condemne thee: why then doe ye not looke to preserve the tree of life among you, the new Testament, and the fruite of righteous∣nes, by preserving or restoring the barke and the leaves, the presbiterie and ceremonies of the Gospel? when these were bro∣ken and changed, men lost theire right to the tree of life, and the fruite of it, and in steade thereof were nourished with cor∣ruption,

superstition, ignorance, and errour: And so it will be where ever the restoring of these things is neglected or scorned, and the first humane inventious and presumptions maintained. There, while such things are made trifles as abovesaide, all things must needes grow worse and worse. For Christ saith, He that is faithfull in the least, he is also faithfull in much; and he that is vn∣faithfull in the least, he is also vnfaithfull in much: and indeede, because men receive not the love of the truth in such things, God gives them over to strong delusions to beleeve popish and Ar∣minian lies in greater: they will not heare of Christs raigning over them in the presbiterie, in the first ordinances and ceremo∣nies; therefore God gives them over to the rule of Prelates, Lords of Gods heritage, such as daily burthen men with popish power, and ceremonies, and so get dominion over theire faith, as daily experience begins to manifest in England.

2. Hence it is, that as many Iewes were so zealous of ceremo∣nies ordained of God, that they let goe the substance, and made them the greatest part of theire Religion. So others, now adayes, stand all for a hierarchie of Diocessan Bishops, and theire tradi∣tions and ceremonies, devised or confirmed by men, som within two or three hundred yeares after the Apostles, and som since: when, as if the former had beene too plaine & simple, if not in∣sufficient, other more solemne and magnificent were thus inven∣ted, that should be of greate vse, and haue notable significations, whereby you might be edified, if you will beleeue them: They are so zealous of theese things, that they let the substance goe, and make them the greatest part of theire Religion, which therefore must needes be a fault much worse then that of the Iewes, and bring forth worse fruite: because the one were ceremonies or∣dained of God, the other devised by men: And yet in zeale of theese, they tell vs, this is the old and good way, and abusing that place of Ieremie, say wee should walke in it, and are to be repro∣ved if wee will not, as if theese were the leaves and barke of the tree of life, and all tree Religion would be lost, if theese be not observed. But a liar must haue a good memorie. For when on the otherside, wee tell them, the Apostles ordained Elders to be

Bishops in everie Church, to rule by the word, and that this or∣dinance was to be, as the barke to the tree of life, that betweene the same, and the stock of the tree, the sap might passe so, as the fruite of righteousnesse might be brought forth, and the prop∣per leaues of the tree, kept greene, and in esteeme, that this tree, had its propper leaves, the new Testament its proper ceremo∣nies, in the primitive age: In Churches then established, Chri∣stian Religion was compleate; things were donne decently, in such order, and with such due ceremonies, as was Pauls joy to behold; they scoffe vs with noveltie, and say they were never since the time of Christ, or his Apostles. But by theire leaves, this scoffe proves them to be the old and good way that shortly after began to be changed to another, framed and ratified by the depths of Satan, as they spake: That to the Bride is graunted to be araied in pure and fine linnen, white and cleane, by beeing redu∣ced to this old way, to this old righteousnes of the Saints, by walking in all the commaundements and ordinances of God, as Zacharie and Elizabeth did; and indeede as not onely the Chur∣ches of Smyrna, and Philadelphia, but divers in Sardis did, who held fast that which Christ left, without receiving other: seeing the best of mens inventions and presumptions are but stumbling blocks, and occasions laide in mens wayes (by the cunning of Sa∣than) to make them fall to greater presumption and supersti∣tion, as both hath appeared, and will yet further appeare, by those which are received in England: and therefore indeede to draw the Bride, and all others, to the puritie and simplicitie of the first Christians, it is added; for the fine linnen is the righteousnes of the Saints: The first government, the presbiterie, the first cere∣monies, with the old order in choyce of ministers, are then restored: It is then graunted to the Church to come to this righteousnes of the Saints. Whatsoever is spoken of them, and theire Churches, and ordinarie orders, theese are all the true sayings of God, to be observed. Humane inventions, will wor∣ship, and presumptions in Gods service, as lies devised by men, are to be rejected. And therefore it is added, Blessed are they that doe his commaundements (he doth not say mens, but his in opposi∣tion

to theyres) that they may haue right to the tree of life: as if he saide, otherwise they can haue no right to the tree of life, nor to enter through the gates into the citie: but doe remaine without among dogges, sorcerers and others: they are there so called, be∣cause they neither are, nor will wee be arayed in that white lin∣nen, which is the righteousnes of the Saints, such as those in Smyr∣na, Philadelphia, and som in Sardis, who held fast that which Christ left, but are enemies to such righteousnes, and yet do vainly beleeve that they are holy, and as good Christians as the best because they loue common prayer, and some other things. If God had ordained that verie forme of prayer, as he did the Iewish sacrifices; yea if it were so greate a part of true religion, that, as these sacrifices, it were oft put for the whole: yet they, in other things changing the ordinances, and breaking the ever∣lasting covenant, must know, that of such it is saide, The sacrifice of the wicked is abhomination to the Lord. But the prayer of the righteous in acceptable to him: Theire prayer onely is his delight: that of others is abhomination to him: Much more, if in this theire sacrifice theire fear towards God be taught after the in∣ventions and precepts of men; with sopperies and ceremonies, which he commaunded not: theese make theire sacrifice, where∣by they thinke to please God, abhominable.

The Church of England speaking of ceremonies devised by man, why som be abolished and som reteined, confesseth that Christs Gospel is not a ceremonial Law (as much of Moses Law was) but it is a Religion to serve God, not in the bondags of the signe or shadow, but in the freedom ef the Spirit. They might haue added, beeing content onely with the ceremonies of the Gospell, and to grow vp vnto him in all things which is the head, even Christ: If so be ye haue heard him and haue beene taught by him as the Truth is in Jesus: Fot so ye put on the new man, which after God is cceated in righteousnes and holines of the truth. But they adde, beeing content onely with those ceremonies, which doe serve to a decent order a godlie Discipline, and such as be apt to stirre vp the dull minde of man to the remem∣brance of his duty to God, by some notable and speciall signification, whereby he might be edified. And never considering that the church

of Rome, who invented or established and imposed them sayes the like of all other her ceremonies, they wilfully take the crosse in baptisme to be of this nature, and therefore say, wee signe him with the signe of the crosse in token that hereafter he shall not be asha∣med to confesse the faith of Christ crucified, and manfullie fight vnder his banner against sinne the world and the devill, and to continew Christs faithfull souldier and Servant vnto his lives ende. (In the times of Antichrist, God indeede requireth theese excellent duties of all Christians, but not this signing) as if beeing thus signed, he should be the lesse ashamed to confesse the faith of Christ cruci∣fied, and more manfully sight vnder his banner, then others that are not so signed; and as if this were a ceremonie and signe which would make him doe that dutie of a Christian the better, which Christ requireth when he saith, him that ouercommeth &c. For neither the Bishops, who make all to be thus signed, nor the English in generall, haue proved more constant confessors and souldiers of Christ then the presbiters and theire people in France and Germanie: they haue not more denied themselves in sinnes and worldly lusts of covetousnes, ambition, vaine honour, dominion and the like, they haue not more striven against po∣perie, Arminianisme, ignorance and errour; nor in theese late wars for the defense of Christs religion and members, they haue not more stirred vp theire Princes to follow Christ: for they haue not donne it themselves, nor suffered others that would, both in theese and in matters of the presbiterie: So they make men take a pretended signe of such a confession and warfare, yet will not suffer them to doe the thing pretēded to be signified, but scorne and persecute them that doe: They therefore whome for theese things, they call puritans doe truly beare the crosse of Christ fot the Testimonie of Iesus; while the Prelates, who in the meane, live in pompe and pleasure, onely impose on others, and take on themselves a beggarly signe with the hand, ordained, as they thinke, in greate Wisdom: which yet doth never a whit the more stir them vp to theire duty, as is pretended. For in theese cases, they mock and oppose the reasons of Christs Souldiers the reformists, and haue rather sided with such against the parlia∣ments,

as were rockoned trecherous and verie corrupt in reli∣gion; and therefore it is but a mockerie, and, as other things, onely carried out by humane Lawes, terrour and authority. They haue not in theese cases observed that the foolishnes of God is wiser then men; that he saith let no man deceive himselfe. If any man among you seemeth to be wise in this world, let him become a foole that he may be wise: for the Wisdom of this world is foolishnes with God: He taketh the wise in theire owne craftinesse. The Lord knoweth the thoughts of the wise that they are but vaine, as wee see in this parti∣cular. For God gives a better blessing to them which doe not seeke to stirre vp mens mindes to such duties by signes; but by the Scripture, which is sufficiently proffitable for doctrine, for re∣proofe, for instruction in righteousnes, that the man of God may be per∣sect, thorowly furnished vnto all good works. What neede then is there of theese beggarlie devises? Signing with the signe of the crosse doth not doe this, though they give such a reason of it. Much lesse can they prove that the vse of coapes and hoods in service, Altars, organs, singing men, whome few or none vnder∣stand, or Antemes, whereof no such specious reasons can be gi∣ven, as beeing in savour heathenish, or Iewish, or popish, are apt by notable significations to stirre vp men to theire duties to God. For they are rather offences or stumbling blocks, making men to fall to heathenisme, Iudaisme or poperie in som things: They cannot justifie them by the old Testament: for that serves as well to prove that sacrifices and other Iewish ceremonies should be still observed, which to say were to lay a greate stumbling blocke, seeing they are all abolished, and wee are to vse no more then the new Testament alloweth. Howsoever the English, as ye see, haue not better donne theire duties, but more failed, then the reformed churches, who have none of these things. Now therefore whereas they also say, That som ceremonies entred into the church by vndiscreete devotion, and such a zeale as was without know∣ledge, and for because they were winked at in the beginning, they grew daily to more and more abuses, which for theire vnproffitablenesse, and because they much blinded the people, and obscured the glorie of God, are wortly to be cut away and cleane rejected, wee see that these

are such, that the signe of the crosse is of this nature, & by them∣selves made ridiculous: Such is theire Wisdom. They doe not in this case observe that rule, that no man put a stumbling block or an occasion to fall in his brothers way. And so also in matter of the surplesse: By theire rule, this is also apt to stirre vp the dull minde of man to the remembrance of his duty to God, by som notable signification, whereby he might be edefied. And therfore they bring Scriptures for it. They that were slaine for the word of God, and for the Testimonie which they held, had white roabes given vnto every one of them. It is therfore say they no hurt to impose the wearing of white, seeing peradventure in the Church of Martyrs this was devised to stir vp the dull minde of man to this duty. The seaven Angels come out of the Temple, haveing sea∣ven plagues, clothed in pure and fine linnen: They as wee saw, haue the Testimonie of Iesus, the marke of God; and indeede nothing is pure and white without it, And so haue those also, of whome is saide, The armies which are in heauen followed him vpon white horses, clothed in pure and white linnen. Which is not onely meant of those, that helpe to get the victorie over Rome and the Beast by the sword, but of those also that doe it by the word of God: all theese haue white roabes. I answer, all this doth not warrant the Bishops to impose on men a signe of this, much lesse, as our Bishops doe; and yet in divers particulars abovementioned, they, as the Popish Bishops before them, doe not suffer them to doe the thing signified: ••herefore it is but a Popish tricke, and a moc∣kerie to make men retaine, and weare that which at first was in∣vented, and is at this day vsed with superstition by the Papists. They cannot say theese are the fruits of the Spirit. For the fruite of the Spirit is in all goodnes and righteousnes and truth. Marke in Truth: not then in ceremonies, signes and shewes. They say, white is a note of puritie, innocencie, victorie, and gladnesse: and so indeede it is: yet, as wee have seene, they are far enough from that white linnen, or puritie, which is the righteousnes of the Saints there meant: And indeede, they are not more innocent, victo∣rious and pure, then other Protestants, that doe not weare the white garment, but rather more Popish and corrupt. They doe

not now, neither in Doctrine, discipline, nor manners, so hold fast the word, as the Saints did in som of the seaven Churches: Men Popish may not onely come to theire communions, but even knowne drunkards, fornicators, Prophane mockers of re∣ligious excercises, and other like wicked men.

It was an ordinance of the ceremoniall Law, thou shalt make holy garments for Aaron thy brother, for glorie and for beautie: And for Aarons Sonnes, thou shalt make coates and girdles, and bonnets, for glorie and for beautie. Theese, beeing commaunded, might then stir vp the dull minde of man to remembrance of his dutie: for God then taught them by ceremonies and shaddowes: But now they cannot, such Lawes beeing abolished, and the truth cleerely preached; to vse them is greate presumption: & to devise others, for glorie and for beautie, more then were in time of the Apostles, whether they be surplesses, coapes, or Rochets, and the like, is far greater presumption: and namely to choose rather to be edified, by shaddowes of humane invention, then by the cleere and all-sufficient Truth of God, revealed in Christ: yea, to deceive our selves, because the surplesse, wee see, doth nothing stir vp mens mindes to doe the duties of those, who are saide to weare white, as the seaven Angels, the bride, and those that follow Christ, on white horses. For among others, the presbiters sit round aboute Christs throne in white raiment, which setteth forth the puritie of theire order; yet Prelates, and theire defenders, are so far from following that government, that they cannot abide to heare of it. This therfore pretended to be donne to edifying, is but like the dog in the fable to catch, and make others catch, at the shadow, & let goe the substance: they will not suffer men to take the marke of God in some points.

It is in the case of Euangelicall precepts, as in that of the ten commandements; the best do many times of infirmitie breake them; and so sinne against the Testimonie of Iesus, which also hath many rules; and therfore theese that weare the white roabes, haveing no doubt some staines of infirmitie, are faine to wash theire roabes, and make them white in the blood of the lambe. Now the fault of the Prelates is not of this kinde; but as when

a man breaketh any of the commandements. And teacheth men so, though he be zealous in all the rest, yet this is abhominable before God, that therein he will not obey the Truth, nor heare of it; O foolish men who hath bewitched you that ye should not obey the Truth? If the question be asked to those of the Church of En∣gland; the answer is ready, Surely the honours and proffits of this world. For as the Galathians did not obey it in some parti∣culars, no more doe theese in others. Many not onely of the Romish, but even of the English Ministers that are conformable haue in other things the Testimonie of Jesus, and in many points hold it with zeale against Hereticks, but in the matter of the presbiterie, the power that God gaue to each Church or con∣gregation, and things that are against the hierarchie and ceremo∣nies, they change and breake the ordinance of God, and teach men soe. Such is the fruite of the hierarchie, it makes, men feare and flatter the Prelates, and haue the truth of God in respect of persons; and as the Scripture saith, to haue respect of persons is not good: for, for a peece of bread that man will transgresse. Much more, that he may get or hold a liveing; and most of all for a Bishop∣wrick or denarie. They doe not in this case observe that pre∣cept of the old and new Testament, speake ye euery man the truth to his neighbour. The Bishops do in this case, as the Papists doe in this and others, they will not so much as suffer Princes, much lesse other men, to heare of the Presbiterie, and the grounds and reasons that show it ought to be maintained, but scorne and per∣secute those that seeke or defend the truth. So they withhold the truth in vnrighteousnesse, and change it into a lie. They hold that though God ordained the presbiterie, gaue each Church power to choose theire minister, and him to receive the gift by laying on of the hands of the presbyterie, to excomunicate &c. Yet as the Church was enlarged, another government might be or∣dained, and now he is better pleased with theire hierarchie, tra∣ditions and ceremonies, that is, that wee turne againe to weake and beggarlie rudiments, be againe in bondage to them, to ob∣serve dayes and times &c. And so that he ordaineth or allo∣weth theese. Yea som of them change the truth of God into

a lie, while they wilfully take that to be spoken of diocessan Bishops, which is spoken of the presbiters. And beeing driven from that, for want of more divine warrant, they are ever telling men of the Queenes injunctions, of the statute and proclama∣tion, and the peace the English have since enjoied, knowing that men dare not speake so boldly against these, as themselves doe against the presbiterie ordaind of God; without any feare, that he may say vnto them, wilt thou disanull my judgment, to establish thy owne, or the inventions of men? wilt thou condemne me, that thou or they may be righteous? What good doe ye to your Kings, by flattering them with the emptie name of a prerogative in things so many waies against me, and good government? Can they get any good by that, or by making Israel to sinne? Doe not you your selves run away with the wordly proffit and honour of it? Have I not manifested how the church of Rome became the greate whore? and shewed you of a new Ierusalem that is to come downe from God, as a bride prepared for her husband and arraied in white; which is, when the church gives the kingdom in all things vnto her God, when she is neither defiled, burdened nor in bon∣dage vnder precepts and inventions of men; that the Ierusalem which is from above, is free, and will ye yet be in bondage, and pleade to bring others to such bondage? Will ye yet give the Kingdom and dominion to men in these things? Will ye pretend your selves to be spirituall, Bishops, ministers, or Christians for me, and yet mock at this Ierusalem, at this bride, and those that desire to see her so adorned? ye have no such affections, ye doe not put them on, as a wedding garment, but to terrifie and cru∣cifie them that doe, or would, ye thunder in talke of proclama∣tions, Statutes and inventions, like them that with trumpets, drums, or the like things, made a noise when they sacrificed theire children vnto Idols least theire cries shoud move pitie and remorse. All your pretences and thundrings are for Kings and councels, for theire prerogatives and lawes in these cases. Let others prove what they will for me, these must make them speechles now, what ever make you speechles herafter for not haveing on a wedding garment. Ye talke of faith: but shew me

your faith by your workes or affections in this cause. Will true faith stand with opposing & scorning me in these things? Whome doe ye despise, against whome doe despite and make war in all these things?

Herein they have no way to avoide Antichristianisme, but to say with Cardinal Cusanus that the vnderstanding or sense of the Scripture goeth with the practise of the church, and so in effect that Gods minde is changed in these things: or which is all one, that notwithstanding his ordinance of the presbiterie, he hath left thē to Princes and councels, they might ordaine diocessan Bishops, traditions and ceremonies. Now is it not a greate dishonour to God, to say that his minde is so changed that they might ordaine them, and so change the government? For while they say they ought to be obeied in all these things, they withall tell vs, that Gods will is that it should be so: which is in effect to corrupt the word of God, and to say his minde is in these things mutable. One of the first and greatest heresies was that of Ebion, who as Eusebius and Irenaeus shew vs, denied Christ to have beene alwaies God, and the word and wisdom of God, and refused part of the new Testament. And of them indeede Irenaeus saith, They blaspheme against the Lord, severing and dividing Iesus from Christ, and Christ from the Saviour, and againe the Saviour from the word, and the word from the only begotten. Now if the Bishops doe not sever the Sa∣viour from the word, and the word from the only begotten, yet it is an heresie somwhat a kin to this, to change the truth of God into a lie, to refuse part of the Testament, touching the presbi∣terie, and to say that the same ordinances aboute this, and the po∣wer of each church to choose ministers and excommunicate, cal∣led the power of Christ, are not now his word and ordinances, nor the power of Christ to be followed of all churches: that these things might be taken from them, and given to one in a diocesse, which is indeede to take them from Christ, who hath trusted the churches with them: that they are things indifferent, that councels and Kings might change them, or set vp others that turne from the Truth, and are soe contrarie; that his will is that these should now be obeied and followed, and not those which himselfe or∣dained:

which is to say his will is changeable. All this, beeing in effect affirmed by them, is downright the marke of the Beast. For so papists argue in the same cases, and in those of Images, com∣munion in one kinde, the primacie and the like. And yet we know that the new Testament, and all the ordinances thereof are from everlasting, yea eternall and vnchangeable Mat. 13.35. Rom. 16.35. Ephes. 1.9.11.2. Tim. 1.9. Ioh. 12.48. and Ioh. 1.1.2.3. And so the Apostle saith Iesus Christ yesterday and to day and the same also for ever. Thus they that in the Revelation weare white, hold fast the testimonie of Jesus: The Bishops neither doe so, nor suffer others that would, but with flaterie and threats make many preach, and write in defense of theire power, traditions & ceremonies, and so to make war against the lambe. Bishops them∣selves therefore had neede of one in these cases to open theire eies to turne them from darknesse to light; and from the power of Satan vnto God. For as Iannes and Iambres withstood Moses, so doe these also resist the Truth; men of corrupt mindes: and by theire tyranous imposing of these things, cause divisions and offences, contrarie to the Apostolike doctrine, and therein serve not the Lord Jesus Christ, but theire owne bellie, and with faire speeches deceive the hearts of the simple. I would they that are counted both learned, and wise, were not as commonly deceived by theire flatteries and false glosses.

They likewise make men bow toward the Altar, and at the name of Iesus, not at other names of Christ, or God his father, and kneele at the receiving of the Sacrament, as if they did more reverence and obey Christ the word, then others that doe not these things; though as wee shewed, it is but a popish, and a late devise: And yet they themselves can not bow to Christ in his or∣dinance of the presbiterie, and the power he gave to each church, nor endure to heare of it, but hinder others that would: Can they be Christs Bishops? When Elijah heard the voice of God, he wrapped his face in his mantle, for the reverence that he bare to Gods word. When the Spirit of the Lord came vpon Iehazel, so that he spake the word of the Lord, Iehoshaphat bowed his head with his face to the ground, and all Iudah fell before the Lord, wor∣shipping

the Lord. And when a sentence was pronounced against Hezechiah for his sinne, yet he saide, Good is the word of the Lord that thou hast spoken. And Iohn so reverenced the word of God that he was ready to worship the Angel that shewed it him; who thereupon saide, see thou doe it not: worship God. All these and the like places shew the greate reverence that is due to the word. It is, the name of Christ, His name is called the word of God. A name that could never be given to any other, a name above all names: and therefore this is that name of Iesus, at which every knee should bow: where yet it is not so much meant of bodily worship with the knee, as receiving the word with faith and obedience: obeying the truth is the true worship. Those that doe not this, are called stifnecked, such as will not bow. And such are the Bi∣shops, who yet in the meane mock God with a beggarlie signe of such obedience: which therefore is not apt to stir vp the dull minde of man to a remembrance of this duty to God, but is a meere complement, a shew: And indeede this and other theire ce∣remonies, insteade of doeing good, serve thousands for a reli∣gion, or a shew of one, and in place of that wich God comman∣deth.

For brevitie sake, I omit to speake of other cathedrall cere∣monies, and to observe the like poperie, tyranie and abuse in many of theire canons, courts and customes as is shewed in the Curtaine of church power, certaine it is, that many have litle re∣ligion besides, and that many who defend them, doe it on pur∣pose, to make them inductions to other poperie, and because they are fit maskes to cover theire popish, or prophane practi∣ses. So that beeing thus grossly abused, they may, and by theire owne rule ought to be taken away and cleane rejected. But they will have nothing reformed, or changed: yet they themselves, as others before them, have changed the ordinance of God, which is a most adulterous fact: and therfore whereas som say, if wee goe aboute to alter, or reforme any thinge, wee shall never be quiet, till all be brought to Annabaptisme, or Brownisme. I an∣swer this is, as if one should say, you may not turne a woman from poperie or adulterie, for feare she turne Annabaptist. They

should therefore deale plainly with vs, and say, to maintaine theire hierarchie, the greatnes of a few Prelates; theire pompe, theire coaches and pallaces, the truth must be suppressed, the church and common weale corrupted, and the whole world di∣sturbed. The heads thereof judge for reward &c. yet they leane vpon the Lord, and say, is not the Lord among vs? None evill can come vpon vs. Her prophets are light and trecherous persons: her priests have pol∣luted the sanctuarie, they have done violence to the law. There are that raise vp strife and contention. Therfore the law is slacked, and judg∣ment doth never go forth: for the wicked compasse aboute the righteous: therefore wrong judgment proceedeth. They so wrest the truth to maintaine theire hierarchie and traditions and will not see the truth of God in these things, that almost all men after theire ex∣ample turne prevaricators. O thou that art named of the howse of Ia∣cob, is the Spirit of the Lord streitened? are these his doings? do not my words doe good to him that walketh vprightly? Therefore trust ye not in lying words, saying, the Temple of the Lord, The Temple of the Lord are these: as the English crie, the church, the church, The church of the Lord are these Bishops and theire defenders. For the law shall not perish from the Priest, nor counsell from the wise, nor the word from the prophet. The Lord answereth such proud men, How doe ye say, wee are wise, and the Law of the Lord is with vs. They have rejected the word of the Lord, and what wisdom is there in them? for from the least to the greatest every one is given to covetousnes; from the prophet to the priest every one dealeth falsly. For they have healed the hurt of the daughter of my people, sleightlye; saying, peace, peace, when there is no peace. They are wicked in these things; and there is no peace to the wicked saith my God.

And therfore whereas som say; there are still some good prea∣chers, yea som that are conformable. I answer, so were there in those first ages after Constantine. But the zeale of these Canons and inventions did more and more take vp mens mindes, and eate out the other. It is true in this case, as in that of riches: The church hath brought forth riches, dignities, diocessan dominion, Canons, ceremonies, cringes; Altars; masses, &c. The daughters have devoured the mother in Romish churches, and so they will

in England, if God prevent it not. And therefore whereas others say, so long as wee may have the Gospel well preached in som parishes, why should wee trouble our selves with these things? I answer ought not such men to take care, that the Gospell may be continued to them and theire children in that puritie & simpli∣citie, wherein it was left by the Apostles? Which, as ye see, can not be, if those things be not reformed: for they turne from the Truth, yet thou saiest, Because I am innocent, surely his anger shall turne from me. Constantius could never have spread the Arrian heresie, so far as he did, but by the helpe of Bishops. For a Bishop beeing like a King, or a Pope in his diocesse, the most will out of feare, or flatterie, follow him, as he doth the Prince or mightie fa∣vourite, what ever his religion be, because he can either raise him to more honour, or trouble him. And therfore it may be saide of the hierarchie, ceremonies and ordinances, and theire defenders, If they be not with Christ and his kingdum, in these cases they are against him; and if they gather not with him, they scatter & helpe the Adversaries. For in these times those that are Christs seeke to get the victorie over the Beast, and over his marke. Some by prea∣ching or writing, others by theire lawes and swords, and others by theire professing, and contending earnestly for the faith which was once delivered to the saincts: others by theire praiers, and other honest indeavours: While on the other side, Papists and po∣pelings contend as earnestly for the observation and authority of trad••tions and ceremonies; which is the marke of the Beast, though they covering the matter, call them the vnwritten word of God.

Bellarmin in his 4. booke of the vnwritten word of God Chap. 2, maketh three sorts of traditions. 1. Divine, which were spoken by Christ, but not written; 2 Apostolike, spoken by the Apostles, but not written. 3. Ecclesiasticall, which, he saith, are in∣troduced from ancient customes by the Prelates, or by the people, and creepingly by the silent, & vnquestioning agreement of the people, have gained strength of law. And indeede have at one time or other beene confirmed by councels. A man may here see, what mis∣chiefe followed the first vnquestioning agreement and consent

of the people. For of this sorte, as the fountaine of all the rest, is the authority of diocessan Bishops, theire power in theire Courts and Canons, excommunicating, imprisoning &c. and ruling both the ordinarie pastors and people with force and crueltie in divers things; which, as was shewed, did creepingly by the silent and vnquestioning agreement of the people gaine the strength of law, and supplanted the presbiterie ordained of God, and the power of each congregation in choosing theire minister and ex∣communicating the refractarie; and so made of none effect that law of Christ, Tell the church, the presbyters and people. And then the diocessan office served not to feede the flock of God, but them∣selves: the flock became a prey to such Shepheards: yea diocessan power, beeing thus invented and established, became a snare, and net, as the Prophet saide to the Priests, and howse of the King. For then followed theire traditions, the distinction of meates, the observation of holy daies, feasts and fasts, wearing the surplesse, and more then sixe hundred yeares after Christ the latin service, singing antemes by the sound of the organs, setting vp of Altars, bowing to them, and at the name of Iesus, building, guilding, adorning, and consecrating of cathedrall churches, endowing them with greate revenues, signing themselves with the signe of the crosse, setting vp Images in churches to a religions vse, and likwise candles, invocation of Saints, and praying vpon beades; the Popes succession in Peters chaire, single life of Priests, pur∣gatorie, and persecution to those that would not beleeve these & the like things. All which were introduced frō ancient customes, by the Prelates or people, and creepingly gained strength of law one after another; and in short time served men for a reli∣gion; the defence of the first making way for all the rest, as men do now begin to perceive in England; where, as the hierarchie it selfe, so divers of these things, beeing popish, are preached by Bishops and others, and begin to get the strength of law, and na∣turally to make way for the rest, and indeede to serve men for a religion, if God prevent it not: So soone doth the Serpent through his subtiltie beguile men, and corrupt theire mindes from the simplici∣tie that is in Christ, for as wee shewed, they doe not tend to edifi∣cation,

as is pretended, but to destruction, seeing Bishops by them doe rule men with force and crueltie Ezech. 34.4.

The word of God, & such observations as rightly arise from it, doe truly edifie, so doe the Sacraments, to men that know the truth: the inventions and ordinances of men, haveing but a shew of godlinesse, and Wisdom, are but beggarly rudiments, yea turne from the Truth: And yet so things goe, as if the authority of the Prelates, which puts all men to silence, or makes them flatter, might give them the strength of Law, and make men beleeve that Gods will is, that they should be obeyed, which is in effect, to make them his vnwritten word: For his will is his word. But this is as the vnwritten word, the Papists talke of; and ye see they doe but talke of it: For they confesse theese things were intro∣duced from ancient customes, and creepingly by the silence of the people, who were vrged to conformitie by the flattering and menacing clergie, and loth to be counted Schismatikes, Refra∣ctarie & Puritans, they gained the strength of Law, some sooner, some later, but all in a like manner, as beeing the inventions of ambition, will worship, superstition and tyranie: to which God gaue them over, because like the Angels, they kept not theire first Estate, they did not like to retaine God in theire knowledge, they did not abide in the truth, nor in theese cases received the love thereof; but as the flattering defenders of the English hierarchie and traditions, they scorned and mocked all that opposed them, and sought puritie in Religion, as fooles, Schismatikes, and hypo∣crits, that strained as they say, at gnats, and made schismes aboute trifles: this mocking was that which gaue all manner of corrup∣tion strength and in crease as it doth in England. Where he is reckoned a wise able divine that knows how to scoffe such men out, as Papists did. A litle leauen leaveneth the whole lumpe: They thus corrupted, were given ouer to beleeue lies.

This aversion from the creators word, was a conversion to the word of creatures, to the decrees of men, in Synods and councels: It was a forsaking of the Lord, the fountaine of liveing waters, and hewing them out broken cisterns that can hold no water: And because they did not take the marke of God, to contend

earnestly for the faith once delivered to the Saints, and seeke to get the victorie over the Beast, and his Image and marke, as all Christians should, God gaue them over to take the marke of the Beast, to worship him and his Image, and to drinke of the golden cup, which the greate whore holdeth, full of abhominations, and filthinesse of her fornication: Such honour, offices, dominion, po∣wer, worship ceremonies and Religion, as God never ordained. But what cared they, so they could but, by theire flatterie and false glosses, get the consent and helpe of Princes, and make them beleeve this was to defend the Church, which either as they did, or omitted, God would prosper or punish them: For thus they made Emperours & Kings take pleasure to assist them: and so as the Prophet saith, They make the King glad with theire wickednesse, and the Princes with theire lies: And so indeede did the false Prophets in Ieremies time, and likewise in the time of Ahab and other Kings. And therfore the Angel seeing the greate wickednesse of the whore of Babylon in theese things, and the destruction that was ready to fall on her for them saith, Babylon the greate is fallen, is fallen, and is become the habitation of deuls, and the hold of euerie foule Spirit, and a cage of everie vncleane and hate∣full bird: for all nations haue drunke of the wine of the wrath of her fornication. (viz. to which God in his wrath gaue her and them over) And the Kings of the earth haue committed fornication with her (enforcing her Lawes and errours on th••ire subjects) and the Marchants of the earth are waxed rich through the abundance of her delicacies: that is, which she had neede of for the maintaining of the pompe of her Prelates, ceremonies and Tempels; The merchandise of gold, and silver, and precious stones, and of pearles, and fine linnen, and purple, and silke, odours and frankencense &c.

Now observe this committing of fornication with her is of two sorts. 1. When Kings and States give theire power and strength to the Beast and Church of Rome, fighting his battailes, and enforcing her Lawes, customs, and errours on theire people. 2. When they commit some of the same evils, or the like, though not all, as she doth: Kings commit fornication with her, who doe it in som things, though not in all: Yea though

they doe them not in obedience to her, or to please or serve her. Henrie 8. denied the Popes supremacie, yea, was at difference with the Church of Rome, in som things, yet still committed fornication with her in other things, by houlding and maintai∣ning divers other of the Romish Lawes, errours and customes. Any man holdeth the Doctrine of Balaam, that layeth a stum∣bling block before the people, though it be not the verie same kinde of stumbling block; which Balaam taught, but som other. To be guiltie of Ierobams sinne was not alwayes to set vp calves: but he departed not from the sinnes of Ieroboam, who by any other invention, or presumption, made Israel to sinne. Som follow the way of Kaine, some perish in the gainsaying of Corah, and some are cast away by the deceitfulnes of Balams wages, though not in the same particulars, nor in the same manner, but in a like. So do some Kings commit fornication with Babylon, who maintaine any of her presumptions, or any like them. The Greeke Churches, from the yeare 607. that the Pope had ob∣tained to be called vniversall Bishop, haue seperated from the Church of Rome; denying not onely the supremacie but euen worshipping of Images, and som other Romish errours: Yet in retaining the hierarchie of diocessan, Provinciall, and Patriar∣chall Bishops, the masse, & divers other Romish customs, errours, and ceremonies, both before the yeare 607. and since, they haue committed fornication with her. While in theese things theire feare toward God is also taught by the traditions and precepts of men, they haue cause to feare, Christ will not finde them to be of his Ierusalem, but of Babylon the greate, not of his true Church, but of the Synagogue of Sathan: For he reckoneth all to be of the one or the other. The second councell of Nice taught and commaunded worshipping of Images: And then the Greek Emperour with his mother Irene and many Greekes, committed fornication in that particular with Babylon. M. Moulin observeth how absurd and weake the reasons of thar councell were: Yet if Kings and councels once maintaine such errours, how weake and foolish soever theire reasons be, many are soone ready to follow and flatter theire pernicious wayes: So

likewise in matter of the Lords day, or any other commaunde∣ment of God, if they giue allowance to Prophane or breake it; you doe in vaine tell theire flatterers of Gods Law: they will stop your mouth, or crie you downe with vrging the Lawes of men, the Kings injunctions, or the like shifts, the common refuges of the most superstitious and Prophane men: How absurdly doe such in theire much magnified common prayer say, Lord haue mercie vpon us and encline our hearts to keepe this Law, when they thus allow and defend the breach of it?

It is a verie poore honour to maintaine a power and Prero∣gative in such cases against the Lord, and his ordinances and Ser∣vants: Kings doe at last take theese things into consideration, when after the new Ierusalem is manifested, they bring theire glorie and honour to it. They then begin to see that the govern∣ment is on Christs Shoulders; that men ought to observe his or∣dinances onely in matters of Religion: that for want of holding this firme, many abhominations have entred into churches and nations: That all these evils follow that errour, that the church hath power to ordame, change or abrogate ceremonies, with∣out any necessity, like that, where, in some countries, by reason of theire coldnes, the body is not dipped in Baptisme, but sprin∣kled. For when Prelates have once got this conclusion to be re∣ceived, that wee are bound to the ceremonies and institutions of the church, so that whosoever doth wittingly neglect them is guiltie of dis∣obedience, and breach of the first commaundement; as it pleaseth them to infer; they can not rest there: but then they get more ground of vs, and taking it for granted that themselves are the church, they say wee are to ascent to the opinions of the church in controver∣sies of faith, and may not forsake theire definitions, although they doe not agree to our owne particular opinions therein. And that they will call our owne particular opinions, which, though it have the te∣stimonie of Iesus, agreeth not with theires; men that by theire seeking after wealth, honour, and authority shew that they are of this world: And when they have also got this tenet to be once received, they can, at the pleasure of any that may, advance them, introduce any errour of the Romish church, or other wic∣ked

men, and by theyre power carrie it out against the most learned and zealous. They will boldly affirme the office of dio∣cessan Bishops to be of divine institution: That the Sacraments confer grace ex opere operato: so of other things, wherein they will vnder one pretext or other, forbid refutation of such errours: knowing that if they can but get the countenance of Princes, though never so ignorant in such things, the most will out of feare or flatterie follow them, and the rest will be forced to hold in their heads; and so they easily get a dominion ouer mens faith: such shamefull lukewarmenes, errour and tempori∣sing doth the defense of the hierarchie and ceremonies bring forth, and so greate a stumbling block are they to make men fall to other Romish corruptions and errours: which indeede are the naturall fruits of that tree. Councels and Kings doe not thinke of those things, why tempt ye God to put a yoake vpon the neck of the Disciples, which neither our fathers nor wee were able to beare. Iudge this rather, that no man put a stumbling blocke or an occasion to fall in his brothers way. But as if theese precepts did not binde them, they put heavie yoakes on the necks of Christians, and manifest stumbling blocks in mens waies, as Babylon hath donne and therefore no marvaile if the Angel say, The Kings of earth have committed fornication with her. Of whome therefore, and theire flatterers, God may demaund, as somtime of the Iewes what iniquitie they or theire fathers had found in him: what want of wisdom or perfection in his Testament and ordinances, that they were gone from him after theire vanities and inventions. It is true, that when Kings are entertained into cities in triumph, they are oft pleased with theire magnificent pageants and shewes, because they are new inventions: but God is not as man: He hath in all things prescribed vs a forme of worship and service, he hath gi∣ven vs a tree of life, that hath its propper leaves: and therefore Kings and Magistrates should know that mens inventions, how ancient soeever they be, are dangerous: that they are not Gover∣nours against, or besides, but vnder God in theire dominions, to see his will performed: and withall that they are so much the more justly called Gods, and truly honourable, as they rightly

seeke to doe, and have all things donne, according to his revea∣led word.

When on the other side they enforce on theire people mens inventions, and countenance defenses of them, which are not of the truth: for nō lie is of the truth, noe errour, and therefore not of God, but of him that is the father of lies; it is not God, but Sathan that hath a throne in them: they maintaining theese things, in ignorance and obstinacie, doe not make the Church in theire dominions a Ierusalem, but a Babylon, as the Testimonie of Iesus in the Revelation doth abundantly manifest: And seeing the Kings of the earth do in this commit fornication with her: Such as are Iewes indeede, Christians indeede, will rather suffer any thing then be enforced to serve God after such inventions & precepts of men. Here is the patience of the Saints, here are they that keepe the commaundements of God, and the faith of Jesus. There are many in greate Britaine and other parts, who haue left Babylon in many of her abhominations, but not in all. Some of theese are verie zealous against other errours of Babylon, and yet either defend a hierarchie, traditions and ceremonies, which are Ro∣mish, or else are cold against them; because they are maintained by Kings and convocations of Prelates: who by theire power keepe theese men from the knowledge of Gods will in theese cases, who otherwise were like enough to follow it, if they might be suffred to see the proofes thereof. Because theese men are not wholy out of Babylon, therefore that voice of God is surely addressed to such, come out of her my people, that ye pertake not of her sinnes, and that ye receive not of her plagues. Which certainly is not onely spoken to such favourers of the Protestant Religion, as live in Italie and other Popish Kingdoms, but to those also, who haue left Babylon in many things, but not in all, and so seeme to haue one foote out of her, and another in her. The voyce crieth to theese, because the Lord knoweth, that vnlesse they can say to God in sincerity of soule, with my whole heart haue J sought thee, o let me not wander from thy commaundements: I hate vaine inventions, but thy Law doe I loue, they are not Iewes indeede, they neither haue right to the tree of life, nor can enter

in through the Gates into the new Ierusalem, but doe indeede remaine without, with dogges, sorcerers &c. Rev. 22.14.15. And if they had no care of theire Soules, yet in regard of those plagues of Babylon, whereof they may pertake in this world, they haue cause to leave her follies, and come out of her: For her sinnes haue reached vnto heaven, and God hath remembred her wickednesse. Certainly in theese late wars of Germanie and other parts, he hath begun to avenge it, and to shew that the sixt vial beeing powred out, such are the effects of it. Greate rewards doth God offer to him that overcommeth, and that questionles as well by war, as spirituall weapons. He that is called faithfull and true, doth in righteousnesse judge and make war against her that sitteth on many waters: and so doe these that fight his battails. To them that voyce crieth, Reward her as she hath rewarded you, and double vnto her double according vnto her works. In the cup &c. For she saith in her heart, I sit as a Queene and am no widdow, and shall see no sorrow: Therefore shall her plagues come in one day, death and mourning and famine, and she shall be vtterly burnt with fire: for strong is the Lord who judgeth her. Notwithstanding that she see∣meth daily to strengthen her selfe by plots, devises and friends, by Iesuiticall and Spanish practises; yet fall she must. Many thinke this cannot yet be, because England doth not yet set against her, as if God could not fulfill his worke without the ayde of lukewarme helpers, and newters: Christ saith, Euerie one that is of the truth heareth my voyce: Therefore if English Pre∣lates and others that beare sway there, doe not heare it in theese things, they haue cause to doubt that they are not in all things of the truth, nor quite come out of Babylon. I wonder how they can evince vnto themselves, that they are not of Babylon the greate, nor pertake of her sinnes, who haue no more zeale against her. Marvaile not that they doe not desire to have swords draw∣en against her, who scarce endure that the sword of the Spirit should be vnsheathed against Babylon, much lesse against those tenets of theire owne, which are Romish and Antichristian.

The ministers of the french and dutch churches, though they be not wholly excercised in points controverted, which were no

wisdom, seeing there are many other points of faith and salva∣tion, wherein the people are also to be built vp and fortified; yet they scarce make a Sermon, but in somthing or other, they confute poperie, and establish the people in the truth, as God re∣quireth. If English Prelates have not made this course to be in a sort forbidden, yet men say that by discountenancing of such preaching, they have at least put it out of fashion, as foolish and vnproffitable; while in the meane, they are contented and desi∣rous that men should preach and contend for the authority of theire hierarchie, traditions and ceremonies, if not for Arminian tenets. (A thinge that pleaseth papists, who looke for fruite of them, knowing them to be popish) yea many are so foolish, as to love and praise this kinde of preaching, and to loath the confu∣tation of it, as God complained of the Iewes, The prophets pro∣phecie falsly, and the Priests beare rule by theire meanes, and my people love to have it soe: and what will ye doe in the end thereof? That is, when destruction comes on you for it. It is strange that men will not see that this theire preaching and contending, for humane inventions and errours, is to offer strange fire, and the entrance & way to all corruption, as it was in the Church of Rome; whose superstition & errours crept in by degrees, & by degrees did eate out true Religion. It will be saide, it hath not yet donne so in En∣gland: both the citie and countrie haue many zealous Chri∣stians, yea many that are conformable. I answer, true, yet they are verie few in respect of the rest, and such as beare the Sway: who count zeale against poperie, puritanisme, and are ready to say with them in the Gospell, Have any of the Rulers or of the Phari∣ses run this course? but this people who knoweth not the Law, are cur∣sed. Because they walke not after the high Priests, the Bishops. For as concerning this sect, wee know it is every where spoken against. And howsoever these called puritans, whether they be confor∣mable, or peaceable reformists, are such as will be religious, whether the Bishops like it or noe, as som Iewes would be Dis∣ciples for all the high Priests Elders and Pharises: therefore this is no thanks to Bishops, no fruite of theire government: who like better of civill and ceremonious men, such as pretend love of

common prayer, though they haue neither knowledge, true loue of the word, nor affection to defend religion against Papists and theire practises, and like hypocrites doe but pretend a love to prayer: For in those prayers they say that in knowledge of him standeth our eternall life. Graunt vs in this world knowledge of thy truth: And yet are enemies to this knowledge, and the meanes of it, preaching, hearing, conference and reading of some good bookes. They pray for increase of grace to heare meekely his word, receive it with pure affection, and bring forth the fruits of the Spirit: Yet theire life and actions shew that they are so far from loveing these things, that they mock and persecute all those that doe, as knaves and hypocrites: Yet in some cases, as God saith of such men, they seeke me daily and delight to know my wayes, as a nation that did righteousnes, and forsooke not the ordinance of theire God: they aske of me the ordinance of justice: they take delight in approching to God: They fast, and like the Bishops looke God should regard them for it. But though men be never so religious in observing some of Gods ordinances, if they despise or neglect the rest, or any of them, the Lord hateth that Religion, as a lame sacrifice. Theire hands were full of blood, and in other things they had trans∣gressed the Lawes, changed the ordinance and broken the everlasting covenant: therefore he saith to what purpose is the multitude of your sacrifices to me? I am full of the burnt offerings. Bring no more vaine oblations: incense is abhomination vnto me: New Moones, Sabbaths and appointed feasts, my soule hateth. And when ye make many prayers J will not heare. He counteth all this but complement all religion; and would not heare them in these things, though he had commanded them; who would not heare him in others. Like the Prelates who say well, that in baptisme wee promise to forsake the world, and all the pompe and vanitie thereof: Yet can not be perswaded by Gods word to cast theire crownes theire offices, and the pompe and vanitie of them, at the feete of Christ, though it be proved that they are not of God, but of men, of the world, Romish and doe much mischiefe: but insteade of confu∣ting, they persecute such as pleade Christs cause in proveing these things, terryfying all men of that profession, more then any other

with theire power in the high commission, as the Papists doe Pro∣testants with the iniquisition; striveing to make them hatefull to Princes, and yet keepe theire proofes from theire eyes, as if they were worse then the tenets of Papists and Arminians, which are not so straitly prohibited, nor so narrowly looked vnto. Yea a greate Bishop in a sermon before the King, charged one that writ for the presbyterie with Arianisme; whether truly or no, I know not; for he namd not the man, nor the book; for feare least his proofes of the presbiterie should be looked into: So much do they bewray the rottennesse of theire cause, that will not endure touching, nor to be looked vpon: and in the meane call vpon men to frequent common prayer, be obedient and con∣formable to theire mother the Church &c. Beeing willingly ignorant, that when of old, som began to finde fault with the in∣crease of superstition and tyranie in Romish Prelates & Canons, they reckoned them Schismatikes, willed men to seeke peace, stirred them vp to love of common prayer, conformitie in cere∣monies and externall devotions, building of Churches &c. Whereby ignorance increased, and the truth was daily more and more betrayed and sold, till it was too late to reforme them.

Princes and noble men could not doe it: because they, beeing nourished in this ceremonious, and superstitious part of religion, fell themselves into ignorance, and so into many quarrels and noisom lusts, like the Prelates, one growing dissolute, another vsu••ping, another circumventing, killing, warring; as in France betweene the Kings and the Duks of Burgundie and other Prin∣ces: In England betweene the howses of yorke and Lancaster, the Kings and Rebels: they had not a Gospell truly preached to or∣der and aw them: so they could not see that all these errours in the Clergie, and indeede in themselves, came from altering the presbyterall government, and giveing such authority to Bishops, who for theire owne ends were readie to side with any of them.

So Protestants in other countries have observed, that when the Palatinate was loosing, the churches in Germanie, France and other parts in greate miserie; yet the church of Prelates, & theire adherents in England, did litle helpe them, but rather hindred

such as would, siding with the Duke and others, charged by the parliaments, to practise secretly for the popish partie, or a new∣tralitie, vnder colour that they were conformable to the English discipline, and therfore Protestants: but at the best, that is in∣deede, such as the hierarchie bringeth forth; either newters, or men of a mixed religion, partly popish in the hierarchie, Canons and ceremonies, most followed and maintained, and partly pro∣testant, in som points of faith, more coldly defended by the most, who also seemed to thinke it dangerours to maintaine ancient and honest priveliedges, as free elections, free speaking and parliamentarie power in searching out, and reforming cor∣ruptions in church and common wealth; both the one and the other beeing, by som factious, cunningly accounted a puritani∣call zeale, and a trenching vpon the prerogative of Princes: when indeede the prerogative, themselves sought to maintaine, was only that of corrupt Prelates and favourits, who have abused our Kings with such incensings and whisperings, as the protesta∣tions of the parliaments laboured to manifest. It is no neede to tell how they were prevented, or that thereupon greate divisions followed both at that time and since, especially in religion: The Prelates not enduring that the howse of Commons should medle with it, nor with the most notorious delinquents that did but fa∣vour theire partie, who thus strove to helpe and vphold one another, what ever became of the cause of Christ at home or abroade.

Not to mention what boldnes and corruption this hath since bred in other inferiour bodies and government. A litle leaven leaveneth the whole lumpe. The french and other Protestants say theese are the fruits of maintaining the hierarchie and cere∣monies, which are Popish, and so serve many for a cloak of po∣perie, or trecherie, or Arminianisme, or prevarication, or persecu∣tion, or newtralitie, or what a man will: whereby the English haue beene brought into greate contempt, theire peace thus attai∣ned, beeing scorned, as savouring of corruption, or Newtralite, in Religion, and as more helping to support, then ruin Babylon, and her chiefe fort and wall, the howse of Austria; and as thus ha∣veing

lost theire honour both abroade and at home. The Bi∣shops could cover all this, and turne the fault vpon the puritans, that would not flatter, as themselves did. And yet in all this, like the Romanists, they bluster with the name, authority and wisdom of Christs Church, whether they be truly of it or the world.

The name Church, if the Greeke word be considered signi∣fieth coetus evocatus, a companie, or people, called out, as Israel out of Egypt, or men out of darknesse, ignorance, or worldli∣nesse. How few are thus called out of poperie, temporising and earthlinesse? I know divers Ministers that have subscribed are in all other things of the reformed Religion, and thorowly cal∣led out of poperie, save onely that for feare of loosing theire liveings, they dare not see one part of it, in the case of the hierar∣chie things that are against the presbiterie: But consider the Church of England, as the Bishops, that govern it, account it, in themselves and theire adherents, in a Synod, called the Church representative, and maintaining theire power, canons and cere∣monies with the fruits and practises of them, who can say it is coetus evocatus? Much lesse if you vnderstand it of halfe a dozen of Prelates that are courtiers, & in a manner ruling all, are follow∣ed and flattered by many temporising Clergie men, and a world of ignorant gentlemen and people. And what if one corrupt Bishop get into such favour as to rule all the rest, shall he like the Pope account himselfe the Church? Not onely all these ill fruits, but all that are in the Church of Rome came from altering that order of Bishops which the Apostles left, by setting one presbyter of a greate citie over the rest, and giving him first a litle authority, as President of theire councell, and then a litle more, till he came to be accounted the sole Bishop of a diocesse. And therfore as cunning Clarks, as they make themselves, our saviour may in these cases say of them, If you were blinde, if ye did confesse your blindnesse; if ye had not the light of Gods word to shew it to you, ye should haue no sinne; But now ye say wee see; therfore your sinne remaineth. He that entreth not by the doore into the sheepefold, but climeth vp another way, the same is a thiefe and a robber. I am the doore. As he is the word of the father, that revealeth him, so is

he the doore. If a man come with any other Doctrine then the word revealed, or enter by any other way to be a Pastor, or Governour of the Church, then such lawfull election and mission, as is ordained in the word; if he enter by any other rule, office, authority, or title, then such as the word alloweth, he is a theefe and a robber that commeth not but for to steale, a hireling, as the Pharises were. They complaine of lecturers, as vnlawfull, yet none must complaine of them. Men will not see theese things, This peoples heart, saith he, is waxed grosse and theire eares are dull of hearing, and theire eyes haue they closed &c. When Christ com∣meth he will distinguish the sheepe from the goates, and know them by this mark, as himselfe saith. My sheepe heare my voice. If ye continue in my word, then are ye my Disciples indeede, my sheepe indeede; otherwise not. This is as well true of them, that are at Synods, as at Sermons, both the one and the other beeing but conventicles, if they continue not in the word, but teach or receive for doctrines precepts of men.

A diocessan Bishop would, like a player, seeme to be that which he is not, namely a Bishop of the new Testament, when yet he makes them of none effect, and so is an hypocrit by his office, one that saith not against him that would have presbyters restored, this man is against Gods ordinance, but against the Doctrine of our Church, a custom, or a canon of a councell, and therfore an hipocrit: but if Christ, shall say to this vsurper depart I know you not, I ordained no such offices, no such canons, who is then the hypocrit? It is true indeede that among the many orders of the Popish Religion, diocessan Bishops and theire officials are the most ancient: and that secular Priests, which anciently were presbyters, did before the Nicene councell differ litle from the presbiters Christ ordained, save that Bishops had wrunge most of the government out of theyre hands: but when loosing power in excommunication, they also became subject to the Bishops, and to be governed by theire Lawes, Rules and ca∣nons, as they all by the Pope, they left and lost Christs marke, & tooke on them the marke of the Beast: But then as they had

made the presbiterie of none effect, so the Regulars supplanted them.

There are many orders of these Regulars or Monles, who, haveing obtained of Boniface 4. and others after him, to have the administation of the word and Sacraments, got the hearing of mens confessions, and by degrees stole from Bishops and Priests all that reputation, which they had with the people, and became the stoutest champions of the papacie in all the designes thereof, as is at large proved in Plesses his Historie of the papacie, progress. 51. &c. These were the Augustines, Benedictines, Ia∣cobines, Heremits, Carthusians, but especially the Dominicans and Franciscans, Cordiliers, and Capuchins, and last of all the Iesuits and fathers of the Oratorie: These and others have all theire severall Rules, and so are severall Religions: Yet they all have the marke of the Beast: They all hold of him, and for him, not of Gods word, nor for it, And so ye have seene also that English Bishops and theire officials, Deanes, Prebends, Sub∣deanes, Archdeacons, pettie canons and the like, doe not hold theire authority and right in theire orders, to execute theire offices, from Gods word, but from other rotten principles; and have taken them from the custom and authority of the Pope & Church of Rome, or from a child, or a woman, Edward 6. or Queene Elizabeth; & that to hold them vpon any such humane authority, or to say the word of God giveth leave so to hold them, is to change the truth of God into a lie, and to worship & serve the creature more then the creator. For of Christs Testa∣ment they doe not, nor cannot, hold them. If they say from the Nicence councell, wee have seene the weaknes of that hold in this perticular; and indeede that, as well many of the ancient, as of the later, councels have in many things beene carried by mens private interests and practises, as appeareth, among other Testi∣monies, by an Epistle of Bishop Iewel, annexed to the Historie of the councell of Trent: and further that Bishops had not then theire courts, and such power as afterwards, and as they now have in England, where in the Reformation, it was set vp in the same power the Popish Bishops had enjoyed, if not in greater, be∣cause

they were freed from the tyranie of the Pope: and lastly that none of all these have the Testimonie of Iesus for theire orders, offices and Rules: They are not of that Temple, or Church militant which Iohn saw; but of the owter court, though neerer the Temple and Altar then the Papists. For all that are of that Temple have the Testimonie of Iesus, as well for theire offices as Doctrines, which you see none other have but presbi∣ters, Pastors, helpers and Deacons: Not excluding such Maje∣strates and people as are of the reformed Religion: these church orders and no other have his marke, who when he is ready to powre out his last plague on Babylon, and other cities saith, behold I come as a theife: Where I thinke he meaneth in that last plague against all Antichristian adversaries, and in the voyces, thunders, the exceeding greate earthquake and haile, and the fall of Babylon, which are of it, accompanie it, or follow soone after it, as Revel. 2. Repent or else I will come vnto thee quickly, and will fight against them with the sword of my mouth. For then it is that the Angel crieth, Babylon the greate is fallen, is fallen, and is become the habitation of deuils &c. Then Babylon comes in remembrance before God to give her the cup of the wine of the fircenesse of his wrath: and therefore he addeth, Blessed is he that watcheth and keepeth his garments, least he walke naked, and they see his shame, that is in lusts and ignorance, or worshipping the Beast, or his Image, or receiving his marke, in part or in whole. For they that would not doe this, though they may come into trouble for the wit∣nesse of Iesus, and for the word of God, yet these seaven plagues take not hold of them, they watch and are thought worthy to escape these things; they raigne with Christ, and have part in the first resurrection. God therefore sends vs to see when this vial is powred out, or at least to heare that voyce, It is donne, or that Babylon is fallen, is fallen &c. Which seeme to follow close after the powring out of the seaventh vial that it may drive vs to repentance before such lamentable iudgments fall on vs, at least on all them, who pertaking with her in her sinnes are sure to receive of her plagues, a thing that is not enough regarded by many in England.

Christ also comes as a thiefe in the last day. And then when he shall looke on the soules of many, who have had voices in Sy∣nods, upon the soules of many a preacher, of many an officer, and many a hearer, and shall see there is little in them, but the Ca∣nons and ceremonies of the pretended church, and a reverent o∣pinion of them, because of theire pretended antiquitie; or if they have knowledge and zeale in many other things (as the Papists have in some) they withall have zeale and ignorance in theese, and theire feare towards him hath beene taught by the precepts of men; doe you thinke he will ackowledge this for his marke, or that it may stand together with his (as some thinke it may in Papists, who hold the Christian faith and truth in many things) and that he will not rather say unto them, who required these things at your hands? And not rather to abide in the word, and suffer your wayes to be reproved by it, for every one that is of the truth heareth my voice; he watcheth and keepeth his garments; that ye would not doe in these things, but persecuted them, that, haveing the marke and testimonie of Iesus, would have drawne you to it: but ye have mocked at theire arguments, and rejoiced to see them prohibited and trodden vnder foote, so wretched is the condi∣tion of many of the Prelates and theire defenders in Eng∣land.

And indeede nothing doth more shew the Rottennesse of theire cause, and that they are not of God, then theire forbid∣ding of bookes, written in defense of Gods ordinances, about the presbiterie, and power he gave each church in election of presbyters, excommunication, &c. wherein they have beene such cruel adversaries, that they have, by suppressing all bookes and preachers that doe but touch on these points, left men no meanes of defending, or knowing, the truth in such cases, like the Phi∣listins, who suffered not a Smith in the land of Israel, saying, least the Hebrewes make them swords or speares. This thing alone shew∣eth, that so great power, as Bishops have in the church, can not be of God, and that it serveth chiefely to suppresse the truth, and forbid the defense thereof in these things, and in those others, a∣bout Gods free-grace in election, free will, perseverance of the

saints, or any thing else that either they doe now, or may hereaf∣ter prohibit in doctrine, discipline, or ceremonies, as in like man∣ner the church of Rome did in one thing or other, till at last she became full of abhominations and filthines: the first steps where∣of were the establishing and increasing the power of Bishops a∣gainst the presbiterie, &c. which gave them power to effect theire pleasures in these and all other things. About the yeare 400 a councell in Carthage did forbid to reade the bookes of the Gentiles, but allowed them to reade the bookes of the Heretiks; the Decree whereof is amongst the Canons collected by Gratian. This, saith a learned Author, was the first prohibition by way of Canon: for in the church of Martyrs there was none. The bookes of Hereticks, containing doc∣trine, condemned by Councels, were often forbid by the Emperours for good government: So Constantine forbad the bookes of Arrius; Ar∣cadius those of the Eunomians and Maniches; Theodosius those of Nestorius; Martinus those of the Euticheans, and in Spaine King Ricardus those of the Arrians: But this is no warrant for Kings, or Prelates, to forbid those which are written in defense of the presbiterie, or any of Gods ordinances. It sufficed the Councels and Bishops to shew what bookes contained damned or Apocryphal doctrine. So did Gelasius in the yeare 494. and went no further, lea∣ving it to the conscience to avoide them, or reade them to a good end. After the yeare 800. as the Popes of Rome assumed a greate part of the politik government, so they caused the bookes, whose Authors they did condemn to be burned, and forbad the reading of them. Notwith∣standing one shall finde but few bookes forbid in this sort, till this age. Martin 5. doth in a Bull excommunicate all the Sects of Here∣tikes, especially Wicklifists, and Hussites, not mentioning those who reade theire bookes, though many of them went aboute. Lev. 10. Con∣demning Luther, did with all forbid his books upon paine of excommu∣nication. After Popes did the like. The Inquisitors made Cata∣logues of those whome they knew. Philip King of Spaine was the first that gave a more convenient forme in the yeare 1558. making a law that the Catologue of bookes, prohibited by Inquisition, should be prin∣ted. After this example Paul 4 caused an Index, composed by that office to be printed in the yeare 1559. At last all they pleased were fet∣ched

into this number, to deprive men of all meanes of knowledge. A better mysterie was never found then to vse religion to make men insensible. So doe English Bishops, who though they follow not the same forme, yet they vse another as rigorous and prevalent: They have the licencing and censuring of bookes in these cases, and so are both Iudges and parties; they can scoffe suspend, fine, imprison; silence and degrade whom they please; yea men in these cases goe in jeopardie of theire liveings and lives: by which meanes, as by the weapons of their warfare, they must needes obtaine their cause, as the Romanists have theires; so like are they in som things to Babylon the mother of Harlots, and to those Iewes, to whom Christ saith: Why doe ye not vnderstand my my speech? even because ye cannot heare my word, ye are of your fa∣ther the devill, and the lusts of your father ye will doe: he was a mur∣therer from the beginning, and abode not in the truth: he is a liar and the father of it. And because I tell you the truth, ye beleeve me not. He that is of God heareth Gods words: ye therefore heare them not, because ye are not of God.

Iudge therefore whether it be not with good cause, that som English, who hold with the Geneva and french reformations, have said that the English hierarchie, dominion, and practise of the Prelates, and many of theire canons, customes, courts, and ce∣remonies, are popish, and a parte of the marke of the Beast; not so much in those, who have of infirmitie subscribed, yet doe not defend them, as in them that maintaine these things, scorne them that doe not, and will not see the mischiefes that follow; that in these cases men cannot without great trouble freely speake, or write the truth to convince them: that they bring forth popish fruits, flatterie, superstition, ignorance, non residencie, ambition, prophane mocking, newtralitie, Episcopal tyranie, wicked poli∣cies, Arminianisme and the like; and that therefore they ought to be abolished: That these evills doe so increase through theire power and practises, that they may justly feare, that Christ will one day shew them to theire cost, that this maintaining of them against the reasons and proofes of them that in the reformed churches hold the ordinances of God, is not to savour the things

that are of God, but those that are of men; not to have the marke of God but rather that of the Beast: that at least som of them are in divers respects Popish, and tend to poperie; and that ther∣fore, if to maintaine that they ought to be obeyed, be neither directly nor indirectly to worship the beast, and his Image, or take a part of his marke, yet they have theire originall, and first authority, from her, who taxing the offices and ordinances of Christ of insufficiencie for the government of the Church, is the mother of fornications and abhominations of the earth, that the mysterie of iniquitie began to worke in these things, and when they are vtterly confuted or taken away, it will begin to cease working. In that theire last plague, this voyce will be heard, It is donne: That while Christ is thus spoken against in his officers and ordinances, the hearts of many are discovered, that they stand not so much for the truth of God, as the traditions of men: That they in England, who make these things indifferent, innocent and trifles, doe cover with a covertng, but not of his Spirit, they full of wrath, doe not favour the powring out of the last vial, much lesse pray for it: though it be a greate mercie to his people, and onely full of wrath, to his enimies. That the Kingdom of God and the righteousnes thereof, which all Christians should seeke, doth suffer more prejudice by such temporising and daubing, then by the malice of such as are the profest enemies of religion: That they have hereby so vpheld the power and rigour of the Prelates, that men begin to crie out, that vnder colour of main∣taining theire authority, they shake the defence of Religion against Papists, and bring in the defense of Altars, Images, & such precisenes in ceremonies, that wee are like to be coosoned of our Religion, and loose it in the fire of humane inventions, dio∣cessan power, superstition, avarice, ambition and persecution, as by the same meanes, and the like, the Church of Rome lost the love of the truth, and was given over to strong delusions to be∣leeve lies, vnto the everlasting ruin of many millions of Soules; which is an evill so greate, and so sure a roote of all evils, that the Church of England, and all the Soules therein, should rather seeke to prevent it by watchfulnes and due reformation, then by

mocking and scorning the reasons of reformists, as groundles opinions, full of curiositie, schisme and puritanisme, to discover theire owne shame, and keepe the way broade to her owne cor∣ruption and ruin; or at least to the corruption and destruction of many thousands of Soules, who live in the pale of that Church, and covering themselves vnder the vaile of conformitie are Po∣pish, or newters, or meere civil men, or Prophane, or persecu∣tors, and will not be made to see, that in this manner the church of Rome began to be Babylon.

And yet in the meane by her prosperitie, and deliverance from heathen persecutions, she iudged her selfe to be beloved of God, and that he was well pleased, with the authority of her Prelates, traditions, inventions and ceremonies; as Philip King of Spaine, hardly escaping a danger at sea, saide, he was delivered by the singu∣lar providence of God to roote out Lutheranisme, which he presently sought to doe, as English Prelates thinke God hath longe preserved them in theire pompe and power, to roote out reformists, called puritans, and iudge of the favour of God toward them, & theire hierarchie and traditions, by the deliverances from the Marian persecution, the Spanish invasion, and the longe time of peace and prosperitie they, the Church hath enioyed, when all other Churches have beene vnder the crosse. A strong evidence, say they, that God was therewith well pleased (which is the argument of them that burnt incense to the Queene of heaven: for then, say they, wee had plentie, and were well and saw no evill) Not conside∣ring that in the Spanish invasion and the powder treason, the axe, for some sinnes was laide to the roote of the tree; that though God, seeing some in that land did seeke the truth, and mourne for the abhominations that were donne therein, did in mercie spare the same, yet his mercie and longe suffering leadeth to repentance: That Rome and Italie, from the time of Con∣stantine to the inundation of the Gothes and Vandals, enjoyed as greate peace and plentie, and no doubt glorified her selfe therein, that her hierarchie, traditions and ceremonies, which then had not donne much more hurt to the Kingdom and truth of God, then the English now have, were pleasing to God, seeing while

other Churches were plagued, she was at rest. Athanasius & Basil travailing in the East, and groaning vnder the burden of the Arrians and other miseries, writ to the Bishops of Italie and France, It beeing impossiblo, say they, that they should be ignorant of our miserable estate, so well knowne through out the world: There∣fore they redoubled theire letters, conjuring them to informe the Emperour of these troubles in the East: from whome, and not from Damasus, they hoped for redresse. But in the meane, the Churches of Rome, Italie and France, beeing in prosperitie, neglected theire afflicted brethren, and were no comfort to them: For if the Anger of God, saith Basil, continue still vpon vs, what comfort will the pride of the west afford vs? who neither do know, neither yet will have the patience to be rightly informed of the truth of things &c. wee have, saith he, venerable brethren set our eyes vpon you; but our hope hath proved vaine: &c. And yet this thirteene yeares longe do wee continue in this war. Which in effect hath beene the com∣plaint of the french and German Protestants to the Prelates of England, from whome they have found as litle pitie, and helpe in theire distresses: The arme is oft let blood to cure som part of the body. If iudgment, as it oft doth, begin at the howse of God, what shall the end be of them that obey not the Gospel? Therefore seeing in the English reformation, many Popish things were left vnreformed, she hath cause to feare, it will be saide of her, as somtime of Iudah: Yet for all this her trecherous sister hath not tur∣ned vnto me with her whole heart, but fainedly, saith the Lord. But let the Church of England therfore take heede, that she do not now glorifie her selfe as foolishly, as the Churches of Rome and Italie then did, and now doe, to say, J sit as a Queene, and am no widdow and shall see no sorrow, or like Laodicea who saide; I am rich and increased with goods and have neede of nothing, and knew not that she was wretched, and miserable and poore, and blinde and naked. When the last plague is ready to be powred out, Christ saith Behold I come as a thiefe: That is to judge and plague such secure ones: And indeede as now, so in those dayes, the Chur∣ches of Italie were in greater pompe and prosperitie, then any other Christian Churches, but withall theire feare toward God

was more taught by the precepts of men, there was more super∣stition and Ecclesiastical tyranie; therefore they were not more happy, but indeede more miserable, as the spirituall miserie doth far exceede the bodilie and temporall.

Is it not so in the Churches of greate Britaine, in comparison of other Protestant Churches? I am afraide, that as in that Ita∣lian ease and rest, there was a flood preparing for them, which soone brake out in the inundation of the Gothes and Vandals, and many strong delusions, wherein they still remaine insecuritie: So there may be som other a brewing for the Churches of En∣gland and Scotland: As I can not conceive what they shall be: For that is a secret in the power of God, who onely holdeth such cups of affliction and punishment in his hand, tempers them, & when he pleaseth maketh a nation drinke the dregs of them: So I cannot see how such evils should possiblie be avoided without a serious and effectuall repentance and reformation. Let not men deceive themselves to thinke, because the Prelates preach some good things, that therfore all both is, and will goe well enough, For so, you may be sure, did the Prelates of Rome and Italie in those times: as Hierom saith, There is the confession of Christ: but there is also ambition and tyranie. They had the knowledge of God in many things, and taught it, but in matters of the presbiterie, and the contraries, Prelates, canons and ceremonies, they could not abide it; nor that Emperours and Princes should come to the knowledge of it. They geered, scorned and persecuted such as laboured to bring them to that which was once delivered to the Saints: cunningly putting theire owne fault vpon theire ad∣versaries, making them hypocrits, filthie dreamers, such as speake evill of the things they know not, and are as Iude speaketh, Cloudes without water, carried about with windes, raging waves of the Sea, and wandring stars: Such as can make a man an offendour for a word, and turne aside the just for a thing of nought; and calling them here∣ticks, or schismatikes, seemed to shew mercie to them that they punished them no more. But theire mercie was as a morning cloude. They sacrificed to God of theire owne inventions and will worshhip: But, saith he, I desired mercie, and not sacrifice, and

the knowledge of God more then burnt offerings: But they like men have transgressed the covenant, there have they dealt trecherously with me. The Italians doeing it in matters of Ecclesiasticall govern∣ment and traditions, it was the roote of all evils, spirituall and temporall. And is it not so in England, and Scotland? of whom God may also say, as sometime of Israel and Iudah, Ephraim what should I doe vnto thee? O Judah what should J doe vnto thee? For thy mercie is as a morning cloud, & as the early dew it goeth away I pray God that the churches of England and Scotland, beeing in sinnes like theese, and indeede like those of Italie, in the times of Damasus and Syricius, be not also like them in punishments, spirituall and temporall: and that as Ieremie saith, in a like case, because they were not ashamed when they had committed abhomina∣tions, as in these particulars of Bishops, traditions, and ceremo∣nies; wherein though the voice of God have cried both to the one and the other. Stand ye in the wayes, and see and aske for the old pathes, where is the good way, and walke therein, and ye shall finde rest vnto your soules; and hath often by his servants proved the presbiterie to be the old and good way: yet be it never so old, never so good, they say, non ambulabimus in ea, wee will not walke in it. I have conceived som hope of the churches and people of great Britaine, that they will also now at the last begin to leave the church of Rome in these things, which are part of her sinnes (and the roote of them all) leste still pertaking with her in them, they also receive of her plagues: and therfore I thought it my dutie, so far as God hath enabled me, to doe mine endeavour to make them see the things that belong to their peace. The Lord of his mercie stir up and enable men to further so neces∣sarie a worke, and grant vnto vs that wee beeing delivered out of the hands of our ennemies, may serve him without feare, in holinesse and righteousnesse before him all the dayes of our life. Now unto him that is able to do abundantly above all that we can aske or thinke, according to the power that worketh in vs, vnto him be glorie in the church by Christ Iesus, throughout all ages world without end.

AMEN.

Notes

• Rev. 2.3.••
• Vers. 20, 21.22.
• Vers. 19.
• Vers. 26.18
• Rev. 9.16.••8.
• Premoni∣tion to all Christian Monarchs pag. 87. De cultu Adorat. lib. 3. disp. 1. cap. 5.
• Rev. 14.6.
• Vers. 8.9.
• Rev. 15.6.
• Chap. 16.9.
• Vers. 10.
• Vers. 12.
• Vers. 19.
• Rev. 2.
• Gal. 3.15.
• Ioh. 7.18.
• Also chap. 8.38.
• Chap. 16.13.14.
• Platina in Telesphor.
• See Plati∣in Alex.
• Idem in Eleuther.
• Idem in Zepherin. an. 198. Idem in Calist. and in Steph. 1
• Ioh. 7.17.
• 1. Cor. 11.21.31.
• Eccl. 8.11. Psa. 50.21.
• Ier. 5.1.3.4.5. Isa. 26.9.10.11.
• Exod. 32, 34.
• Ier. 12.1. Habak. 1.13.
• Reu. 15.5. Chap. 11.19.
• 1. Sam. 2.28
• Deut. 19.19.20.
• Reu. 22.18.
• Isa. 29.13. Mat. 15.8.
• Psa. 4.3.
• Ezech. 15. Esa. 48.8. chap. 1.
• Ier. 5.31.
• Amos. 2.4.
• Ier. 6.10.
• Hos. 8.12.
• Chap. 13.23.
• Isa. 1.25.26. Chap. 2.12.
• Chap. 5.1.
• Isa. 24.5. Ezech. 5.6 Amos. 2.4
• Exod. 34.24.
• Isa. 9.16. Chap. 52. Chap. 42.24. Chap. 8.16
• Ier. 2:30. Isa. 57.17.
• Ier. 6.13.
• Platina in Vrban. 1.
• Euseb. lib. 3. c. 26. & lib. 4. c. 21.
• Platina in Anaclet. 1. Cor. 11.14.
• Cyprian lib. de lap∣sis.
• Anno 253
• Platina in Marcel.
• Baron. in 324. art. 78. & 79.
• Luk. 22.
• De invent rerum. l. 5. c. 1. Book of the Iubile see the Root of Romish Rites.
• 2. Cor. 6. and 2. Thess. 3 14. Histor. of the counc. of Trent. l. 4. p. 331.
• Amos. 2.
• Mal. 3.7.
• Ier. 6.10.
• Hos. 6.12.
• Reu. 1.1.11.19. and Ioh. 16.13.
• Act. 14. chap. 20.28. 1. Pet. 5.2. Tit. 1.9.
• Iam. 3.1.
• Psal. 100.
• Mat. 20.25. Chap. 123.8.
• Chap. 18.17.
• Cypri. 1. Epist. 4. Act. 14.23 Beza. An∣not. in Act. 14. Tit. 1.
• Beza An∣not. in Act. 1.
• Act. 17.5.7.
• Baron. in an. 452,
• 1. Tim. 1.17. Isa. 30.22. Pro. 8.
• Psa. 70.1 2. Chron. 29.23. 2 Sam. 22.51. 1 Chro. 29 11.12.
• Hos. 2.19.
• Rev. 17.
• Psa. 2.
• 2. Sam. 22.22.
• 1. Chro. 28 1.8.9.
• 〈1 paragraph〉〈1 paragraph〉
• psa, 47.3.
• Objection
• Deut 32.4
• Act. 15.18
• Mar. 13.34
• Ephes. 4.11.12.
• Deut. 12.32. Gal. 3.15.
• Rom. 16.
• Histor. of the coun. of Trent. p. 24.
• 1. Sam. 2.29.
• Reu. 11.
• Chap. 17,
• Histor. of the coun¦cell of Trent. lib. 8. p. 819.
• 1. Sam. 15.
• 2. Chro. 14.3.4.
• Ioh. 8.26. chap. 6.34. Tract. 40.41.54.
• Psa. 110.3.
• Ephes. 4.24.
• Ezra. 7.21.
• 1 Cor. 4.6.
• Isa. 1.
• 1. Cor. 14.40.
• Chap. 11.21. Chap. 12.
• Chap. 14.
• Rev. 2.24.
• Rom. 14.23.
• Act. 8.36.
• Act. 15.22 28.
• Cand. lib. 1. p. 16.28 and 77.
• 2. Cor. 10.5.
• L. Cooke de Iure Regis Ecclesiast. fol. 34.
• Note.
• Dan. 4.21.
• Mat. 7.26.
• Ioh. 15.•• 5, 6.7, 1.
• Math. 12.21.
• Isa. 52.2.
• 2. Chro. 12.11.
• 2. King. 16 ••0.
• Ios. 1.2.
• Psa. 2.
• Col. 3.10. Eph. 4.24.
• Gal. 4. Ioh. 8. Chap. 17. Chap. 14.
• Ioh. 18.37 Chap. 10.
• Rom. 6.16
• Ioh. 12.26
• Mat. 4.
• Rom. 10.14.15.
• Mat. 15 9.
• See the crowne of a Christian Martyr.
• Mar. 7.8.
• Ioh. 1.18.
• Mat. 11.27 Ioh. 15.15
• Act. 20.27
• Ioh. 4.
• Rom. 14, 16.18.
• Obejed.
• Rev. 11.1.19.
• 1. Sam. 15.22.
• Ignati. de obed. vir∣tute. sect 5
• Rev. 19
• Ephes. 5.24.
• Rom. 1.25
• Rev. 14.6, 7.8.9.
• vers 12.13
• Ioh. 16.13
• Ioh. 1.
• 1. Ioh. 2.24.
• Cant. 1.3.
• Ioh. 12.48.
• Ioh. 8.31.36.
• 1. Ioh. 3.2.
• Ioh. 17.
• M. Dow∣nam Guide to Godli∣nesse cha. 5. Rom. 10. Psa. 119.27.33.34.
• Act. 26.18
• Ephes 2.2. chap. 4.18.
• Psa. 79.6.
• 2. Thes. 1.7 8.
• Tit. 1.11.
• 2. Pet. 1.2.3. Chap. 3.18. Exod. 34.6.
• Ephes. 1.17.
• Col. 1.9.
• Ephes. 4.24.
• 1. Cor. 2.1
• Ier. 31.33.
• Ephes. 1.13.
• 2. Cor. 3.3 6 17.18.
• That is the word of the Lord.
• Ioh. 17.6.8.11.
• 1. Pet. 1.5. Heb. 1.2.
• Reu. 19.
• 2. Ioh.
• Reu. 19. Chap. 15.6. & chap. 11. Reu. 21.17 Chap. 22.
• 1 Tim. 3 15
• Crowne of a Chri∣stian Mar∣tyr.
• Reu, 11.
• Chap, 2,
• 1, King. 8, 8,
• Act. 17.11
• Ephes. 6. Phil. 1.27.
• Deut. 6.8.
• 1. Tim. 1.17. Phil. 3.16,
• 2. Mac. 4.20.
• Ag••tho in epist. inter acta sextae Synodi constanti∣nop. Boni∣fac. 8. in extran. de maior. & obed.

  Clement. in lib. 5. ad nostrū in gloss. D. 18. c. si qui sunt.
• Histor. of the coun∣cell of Trent. lib, 8. p. 808.
• Iude 3. to 12,
• Vers. 17
• Irenae, ad∣vers. hae∣r••s. l. 5.
• praemon. pag. 94.
• Platina in Vitalian.
• Or catho∣lik.
• Histor. of the counc. of Trent. l, 6. p. 548.
• Ioh. 16, 2,
• Fullie.
• The Cur∣taine of Church power.
• 2. Pet. 1.2.
• Gal. 5.9.
• Act. 14.
• Isa. 6.9.10
• Rev. 3.3.
• Mat. 23.
• Rev. 22.
• Luk. 1.
• Luk. 16.
• Ier. 6.16.
• Col. 2.5.
• Reu. 19.
• Luke 1.
• Reu. 3.
• ••om. 14.••••.
• Reu. 19.
• Reu. 22.
• Pro. 15.8.
• Preface to the booke of com∣mon prayer in fol. Ephes. 4.15.21.24.
• Rev. 2.
• 1. Cor. 1.25. chap. 3.18.
• 2. Tim. 3.16.17.
• Vbi supra.
• Rom. 14.13.
• Reu. 6.9.
• Chap. 15.
• Chap. 19.
• Ephes. 5.9
• Exod. 28.2.40.
• Reu. 4.4.
• Reu. 7.14.
• Gal. 3.1.
• Pro. 28.23
• Zach. 8.16 Eph. 4.25.
• Rom. 1.14
• Iob. 40.8.
• Gal. 4.25.
• C. Cusan. ad Bohem. epist. 2. & epist. 7.
• Histor. Ec∣cles. l. 3. c. 24. Iren. adve. haeres. l. 4. prolog.
• 1. Cor. 2.7. & Heb. 13.8.
• 2. Tim. 3.8
• Rom. 17.
• 1. King. 19.2. 2. Chro. 29 14.18.
• 2. King. 20.19.
• Rev. 19.
• Act. 7.
• Curtaine of Church power.
• Mic. 3.11.
• Zepha. 3.4. Eze. 22.26 Haba. 1 3.
• Mic. 2.••.
• Ier. 7.4.
• Chap. 18.18.
• Chap. 8, 8.9.
• Isa. 57.21.
• Ier. 2.35.
• Mat. 12.30.
• Rev. 15.2.
• Ezech. 34.2. to. 12.
• Hos. 5.1.
• 2. Cor. 11.3.
• Col. 1.23. Gal. 4.8. Tit. 1.14.
• Rom. 1.20
• Gal. 5.9.
• Ier. 2, 13.
• Reu. 17.
• Hos. 7.3.
• Reu. 18.2.3.
• ver. 12,
• Iude 11.
• Buckler of the faith, in preface,
• Act. 15.10 Rom. 14.13.
• 1. Ioh. 2.21. Ioh. 8.
• See the crowne of a Chri∣stian Martyr.
• Rev. 14.
• Chap. 18.
• Psal. 119.
• Rev. 18.
• Chap. 19.
• Ioh. 18.
• Ier. 5.31.
• Ioh. 7.48. Act. 28.20
• Isa. 58.
• Deut. 15.21. chap. 17.1.
• Isa. 1.11.12.13.14.15,
• B. London march. 6. 1632.
• Gal. 5.9.
• Coetus evocatus.
• Ioh. 9.41.
• chap. 101.
• Mat. 13.15
• Rev. 16.15.16.
• Luk. 21.36
• Rev. 13.
• Ioh. 18.37
• 1 Sam. 13.19.
• Histor. of the counc. of Trent p. 472.
• Idem.
• Ioh. 8.43.44.
• Rev. 16.17.
• Histor. of the counc. of Trent lib. 5. pag. 417.
• Basil. Epi. 70. Epist. 78.
• Epist. 10.
• 1. Pet. 4.17
• Ier. 3.10,
• Rev. 18. Chap. 3.
• Hiero. ad Marcell. Viduam.
• Iude. 8.11.12.
• Isa. 29.21.
• Hos. 6.4.5.6.
• Ier. 6.15.16.
• Luk. 1.74.