The black non-conformist, discover'd in more naked truth proving, that excommunication, confirmation, the two great Episcopal appurtenances & diocesan bishops, are not (as now in use) of divine, but human make and shape, and that not only some lay-men, but all the keen-cringing clergy are non-conformists ... : also a libel, and answer (thereunto) fitted to every man's case (be it what it will) that is cited to ecclesiastical courts, whose shallow foundation is unbared, and a true table of ecclesiastical court fees, as it was return'd into the star-chamber, Anno Domini 1630, by the ecclesiastical fellows themselves, and compar'd with the statutes : also concerning the unlawfulness of granting licences to marry, Quakers-marriages, folly, as well as other evil consequences of that new law-maxim, viz. that no non-conformists ought to be jury-men : shewing also, that, religion, religion, that should have been the world's great blessing, is become the plague of mankind, and the curse of Christendom ... / by Edm. Hickeringill ...

CHAP. XVII. Of CONFIRMATION.

COnfirmation was (at first) a good Invention of the Church, and politickly and wisely ordain'd: not (in supplement to Infant-Baptism, for that is suf∣ficient without it) but to the end, that when Children come to the years of dis∣cretion, and have learned (in the Church-Catechism) what their Godfathers and Godmothers vowed and promised for them (as their Sureties and Pledges) 'till they came to Age, that they should in their own persons vow the same with their own mouth and consent, openly before the Congregation.

But it is not a Sacrament, or necessary to Salvation, (as the Papists insinuate) for it is certain by God's Word (as said in the Rubrick of (the said first English Common-Prayer Book since the Reformation, made in the Reign of) Edward VI.

That children beeying Baptised (yf they depart out of this lyfe in their infan∣cye) are undoubtedly saved:

And this Common-Prayer Book (as is said before) is declared to be composed by the Aid of the Holy Ghost in the Statute 2 Ed. 6.1. And there is the Church-Catechism set down, beginning (as ours) What is your Name? And ending with these words—And therefore I say—Amen, so be it: But our Catechism is much larger, and all of it ought to be learnt by all, before they be (brought to the Bishop to be) confirm'd.

And 'till they can say this Catechism, and give account of it, not (like a Parrot) hudling it over, but sensible, and understanding what they say, shall they be con∣firm'd by the Bishop, who ought by himself (or such as he shall appoint) Pose them (or Appose them) in it; nor then neither, except they also bring with them one Godfather or Godmother, that every Child may have a Witness of their Con∣firmation.

Nor then neither ought they to be confirm'd, except the Curate of the Parish where they dwell come along with them, or at least send a Certificate in writing with his hand subscribed thereunto, the Names of all such Persons within his Pa∣rish, as he shall think fit to be presented to the Bishop to be confirmed.

And then, if the Bishop, upon Posing them, find them fit, they shall be con∣firmed in manner as prescrib'd in the Common-Prayer Book.

But are these things observed, or who regards them? I have been 19 or 20 years Rector of the Rectory of All-Saints in Colchester, and during that time have had three several Bishops or Diocesans.

Gilbert Bishop of London never made any Visitation into the Countrey and over his Diocess to confirm any; and yet the same Rubrick says, None shall be admitted to the Blessed Sacrament of the Lord's Supper, 'till they be confirmed (or desire to be confirmed) which last words are not in the first Common-Prayer Book of Edw. VI.

Humphrey Bishop of London made but two Visitations, and in the latter never came near Harwich and that Countrey by twenty Miles, nor near Colchester by above eight Miles.

Henry Bishop of London has also made two Visitations, and consequently Confirmations, and several of my Parish have been confirmed by them.

But how? I never gave a Certificate of the Names of such as I thought fit and capable of Confirmation, the Question was never ask'd me, nor of any Mi∣nister that I know of; nor Godfathers and Godmothers requir'd (as the Ru∣brick enjoins) to every one that is confirm'd, nor many (if any) of the chil∣dren, Men or Women, appos'd or pos'd by any Bishop, or other by him appoint∣ed to examine the fitness of them for the same.

Nor, did I ever see any Bishop ever examine any; if they did, I that was pre∣sent saw it not done, and I am sure many (if not all) were confirm'd without questioning the matter, or any such said Certificate from the Curate.

Surely, Confirmation was godlily design'd, but a perfunctory performance there∣of at all adventures, is quite contrary to the Institution and Act of Ʋn•…•…

Nor did I ever hear this essential Question put by the Bishop, namely—Do ye here, in the presence of God, and of this Congregation, renew the Solemn Promise and Vow that was made in your Name at your Baptism, (nay, some have been confirm'd to my knowledge, that were never baptized) ratifying and confirming the same in your own persons, and acknowledging your selves bound to believe, and to do all those things which your Godfathers and Godmothers then undertook (and most of them, I am sure of my Parish never had any Godfathers or Godmothers, nor their Parents could be persuaded to procure them; or if they were willing, they were not able, by any means or persuasion to procure Sureties to be bound, promise and vow for their Children, or undertake by Vow that they should forsake the Devil and all his works, and obediently keep Gods Holy Will and Commandments) for you.

Answer—I do.

But I say, there required no Answer where the Question was not put, nor the Answer particularly requir'd of each of them.

For all that was required, (or, I am sure of a great many) was but to kneel down, whil'st the Bishop with a Common-Prayer Book in one hand, and the other hand upon the head of the person to be confirmed, said over each of them, these words.

Defend (O Lord) this thy Child, (or this thy Servant, if past Infancy or Childhood) with thy heavenly grace, that he may continue thine for ever; and daily increase in thy holy Spirit more and more, until he come unto thy everlast∣ing Kingdom.

But in King Edward VI's Common-Prayer Book, Confirmation was quite an∣other thing, and the words these.

First, The Minister signed them with the Sign of the Cross, saying—

Signe them, O Lord, and mark them to be thine for ever, by the vertue of thy holy Crosse and Passion: confirme and strengthen them with the inward Un∣ction of thy Holy Ghoste, mercifully unto everlasting life.

Then the Bishop shall cross them in the forehead, and lay his hand upon their head, saying,

N. or M. or any other Name.

N. I Signe thee with the Signe of the Crosse, and lay my hand upon thee. In the Name of the Father, and of the Sonne, and of the Holy Ghost. Amen.

But the Prayer preceding (is the very same with ours) observe it.

Almightie and everliving God, who hast vouchesafed to regenerate these thy Servants of water and the Holy Ghost; And hast geven unto them for∣gevenesse of all their sinnes: Sende down from Heaven we beseeche thee, (O Lord) upon them thy Holy Goste the Coumforter, with the manifolde giftes of Grace, the Spirite of wysedom and understanding: The Spirite of coun∣cell and gostly strength: The Spirite of knowledge and true godlinesse, and fulfyll them (O Lorde) with the Spirite of thy holy feare; (but ours, adde, (onely) now and for ever.

And then this Collect following, is almost the same with that of King Edw. 6. I'll set down only part of it, namely—

Almightie everliving God, whiche makest us bothe to will and to doe those thinges that be good and acceptable unto thy Majestie; we make our humble sup∣plications unto thee for these Children, upon whome (after the xample of thy holy Apostles) we have layd our hands, (mark that, for it is the same in our Common-Prayer Book) to certifye them (by this Signe) of thy savour and gracious goodnes towarde them: leat thy fatherly hande, &c.

I know, a Bishop being a great person, may (as Majesty uses to do) when he means only his own single act, and single hand, say we, we; for so it is said—we have laid our hands.

But, how these words—our hands, can be meant of the Bishop's laying on his single hand, and but one hand, cannot be reconciled to any Grammar:

For in King Edward VI's Reign, the happy Reformers kept up—Imposition of hands (not hand) (as the Collect aforesaid says) after the example of the holy Apostles, and in imitation of the Apostles; laying on of their hands

upon the Disciples, and thereby conveying to them the gifts of the Holy Ghost.

Therefore the Papists anoint, or have an Unction, in meer Mimickry or Imita∣tion of the Unction of the Holy Ghost; which was not sold or made of Apo∣thecary Drugs, (as the Papists Unction is) but purely spiritual gifts of the Holy Ghost, the gift of Tongues, discerning of Spirits, &c.

But they that would fain be accounted Successors of the Apostles, and of St. Peter and St. Paul, and love to be called—the Apostolical men, would make Con∣firmation to be performed, or (of right ought) to be performed by Bishops onely, (who the Papists account to be) the onely Apostolical men, and Succes∣sors of the small Prophets or Apostles, St. Matthew, Thomas, &c. and the Pope, the onely Successor of St. Peter and St. Paul.

But our first Reformers did not confine this Act of Confirmation to a Bishop (alone) but to other his Fellow Presbyters, who signed with the Cross, and said as many words over the head of the Child, as the Bishop himself.

Thus when John was present, Peter did not bid him stand aside, but both of them together laid their hands upon the young Converts, and they received the gifts of the Holy Ghost; in imitation whereof, Confirmation was brought in.

And the Rubrick, makes the Curate or his Certificate a necessary qualifica∣tion; and that of (King Edw. 6.) the first Reformers, the Minister laid his hands on, or at least, signed the Party with the sign of the Cross, and said words over him; or; prayed over him.

And probably also (as is usual in Ordination) both laid their hands on; or else, what English or Sense is in those words in the Collect—Ʋpon whom we have laid our hands.

But now (I say) the Bishop, without the concurrence or consent of the Mi∣nister of the Parish (who best knows the state of the Flock) alone confirms all that come; which are very few (God knows) not one (in a hundred, or more) that are baptized;

And those, or most of them, hand over-head, without any previous examina∣tion of their fitness:

And therefore who can pray in Faith, or believe what he says and prays, as aforesaid, in these words—God, who hast vouchsafed to Regenerate these thy Servants by water, and the Holy Ghost; (and yet for ought he knows (I am sure of some) were never baptized so much as by water; over whom (yet) he prays, or ought to pray, in these words, and then—) and hast given unto them forgiveness of all their sins, &c.

Be not deceived, God is not mocked, (saith the Apostle:) But what extrava∣gancy will not men run into, that would grasp all to themselves, contrary to the provision the Law has made for the Minister's consent and concurrence (at least) to this same Confirmation; to his actual laying on of Hands (as well as the Bishops) in King Edward VI's time, and signing with the Cross (as well as the Bishop) and praying over their heads, part of that Prayer that now the Bishop will say alone; but in King Edward VI's Common-Prayer Book, the Mi∣nister said alone, before the Bishop toucht the Party to be confirmed.

So that Confirmation, without previous examination and fitness; without God∣father or Godmother for a Witness, and without the Curate's presenting those of his Parish to be confirmed, and certifying their fitness, is not only rash and per∣functory, impertinent and contrary to the great design those had that invented it, but is also illegal, and against Law, and the Act for Ʋniformity.

Hereafter I may, perhaps, shew at large, when and by whom it was invented; but this for the present, I am clear for the use of it according to Law, but the abuse of it is abominable.

I write this for the observation of the Law, and that such as cry down Non∣conformists, and call for Gaols, Stocks, Fines, Excommunications, Suspensions, Deprivations, and Confiscations, may learn Forbearance, Mercy, Humanity and Kindness to humane kind, considering humane frailty so visible in themselves; and may not with the same mouth opened against other Nonconformists, at the

same time, pronounce their own doom, and deprivation of their spiritual Promo∣tions, that are worth the keeping and tugging for.

And may learn to be quiet, and bless Almighty God, that they are so well on't themselves, and never Vex themselves to vex others, breathing out nothing but mischief and ruine, to such as are loth to unman themselves by servile Baseness, Flattery and Sycophantry.

For my part, I would much rather cease to be a Clergyman, than cease to be an Honest man, an Englishman, and a Gentleman:

Which ne'r a Flattering Pimp and Sycophant in England can possibly be.

In short, Confirmation is either good for something, or good for nothing; either good, fit and expedient, or not expedient.

If it be not expedient, Why is it put into the Common-Prayer Book, or so much as (once) perfunctorily practis'd?

If it be good for something (which I readily grant) then why is it not us'd, but abus'd?

1. Why is it ever us'd by a Bishop, rashly, hand over-head, Hickletee-Pickletee, to all that kneel down, whether baptiz'd, or unbaptiz'd; whether they can, or cannot say their Catechism; whether they have Godfathers and Godmothers, along with them, or though they never had any such Godfathers or Sureties, but tell Stories, when they say—They did promise and vow three things in my name, &c. as in the Catechism: And not one word of all the three is true, or was ever promis'd or vow'd by any body, no, not by their own Parents, who, one would think, ought to be most concern'd both in the Vow and Performance?

2. Why does not the Bishop require the Significavit from the Parish-Minister, of the Truth of the Premises, and the fitness of those that are to be confirmed; but this 'tis to do all alone, what is impossible to be well done by any one man.

3. Why does not the Bishop go to all the Parishes in his Diocess, to confirm the Souls that are therein? It is his work, and he is well paid for the same. And why onely, at a great Town, two or three, where there is a great Inn, and good Accomo∣dation? I am confident St. Paul never sent his Harbinger before him, (when he went to visit the Brethren, and see how they did; and by Preaching, confirmed or strengthned the Souls of the young Converts;) or, when his Harbinger return'd with sad News of cold comfort and accommodation, stopt his Coach, and fac't about to the next good Town.

4. Is not the Souls of Villagers and Countrey-Folk, as dear to God, and (ought to be as dear) to a Bishop, as those of the Citizens and Towns of good Trade and Accommodation?

5. If Confirmation be onely a Bishop's work, and also a needful work, (as the Common-Prayer Book seems to say) then why is not Confirmation the Bishop's daily work, if the People want such daily bread?

And the Unconfirmed Persons and Children (in London, Westminster, and Lines of Communication) cannot possibly by one Bishop be confirmed in Twenty Years, (though he do nothing else, every day in the week, without resting the Sabbath) although he confirmed Forty every day; which are as many as he can well examine, (as the Law and Reason admonishes they ought to be examin'd) though both his Chaplains were his Assistants in so solemn and grand Inquest, on which the receiving of the blessed Sacrament of the Lord's Supper does depend; and to which such serious and previous Precaution is so necessarily requisite.

And by that time the Bishop and his Chaplains have spent twenty years in so good a work, they had need begin their Circuit again, for in those 20 years, a new Generation will arise, that will need their helping hand as much as the former, and so for ever would the Bishop of London be employ'd in London onely; and then what would become of three Counties more, Essex, Middlesex, and Hert∣fordshire? How should we in the Countrey make shift without Visitations, Procu∣rations, Confirmations, Institutions, Inductions, Consecrations and Ordinations; for which the Bishop could spare no time, if he have his hands full of Little London onely? Wherein are more Professors of Christianity, than were in a thousand Bishopricks in the Primitive Times?

6. If Confirmation, and the said previous examination and capacity be requi∣site, (as the Rubrick asserts and enjoins) then will not greater Inconveniences necessarily follow? Namely, either making Diocesses less, and after the Primitive Mode, and like the Primitive Christians, (when no Bishop had above one Altar, nor more of his Diocess than his Chancel and Church would well hold:) as is sufficiently and undeniably prov'd by Mr. Baxter, in his Treatise of Episcopacy: a Parish and a Diocess signifying one and the same thing, and some (one) of our Parishes (as Stepney, St. Martins, St. Gyles's, St. Andrews Holborn, &c. the least whereof) would make an Hundred Primitive Diocesses; nay, it is well if an Hundred Bishops could look well after one of them Parishes, as they ought to be look'd after. Four hundred years after Christ, in Augustine's time, at a Con∣ference Provincial, there were 286 Bishops, and 120 absent, and 60 Sees vacant, 486 Bishops in one Province. Or else, if the Diocesses continue so vast, then Suffragan-Bishops, and Chorepiscopi must necessarily come into Play again, or else Confirmation (must either not be done, or not done as it ought, and as is required by the Statute to be done;) impossible to be done throughout a whole Diocess by any one man or Bishop, in such manner as the Law enacts.

So that necessarily either the Diocesses must be made less, or my Lords the Bi∣shops (by Bishop-Suffragans) augmented in Number, or else Confirmation taken out of the Common-Prayer Book, or at least altered.

'Tis a Fable to say, That Atlas (alone) bore up the Heavenly Globe on his single Shoulders, 'tis a Burden too great for any individual mortal man; and so is the Office of a Diocesan-Bishop at this day, except his work be made less, or his Helps in Government more and greater.

By Helps in Government, I do not mean Excommunicating Helps in Govern∣ment, Lay-Chancellors, Doctors, Proctors, Registers, Vice-Registers, &c.

But Saving Helps, and Confirming Helps, Chorepiscopi, Suffragan-Bishops; a word no (Nusance, nor a) stranger to our English Language.

But will that old Remedy of Suffragan-Bishops be ever listned unto? What Bishop alive will be guilty of so much—Self-denial, (as conscious of his own Inability, or rather Impossibility, for the discharge of so great a Cure and work) as to take in Partners and Comrades to so high a Chair, where (some think) there's room little enough in all Conscience for one Corps.

I confess it would shew great Zeal in my Lords the Bishops, and Obedience to the celebrated Act of Ʋniformitn, if to shew their Conformity thereunto, and their Love to Episcopal Confirmation, they should Surrogate many Suffragan Bishops, as Coadjutors in so blessed a work; and would chronicle them, and renown them to all Posterity, and entitule them to the great Honor of being Conformists in After∣Ages.

But some men do not love Honor so well, as to purchase it at so dear a Rate: For in all Conscience the Suffragan-Bishops that share in the Pains, might honestly put in their Spoons for a Meals-meat, and share in the Gains.

For that very Trick therefore, I do not expect to live to see such a Primitive Face of the Church in this Iron Age, nor so much Tenderness and Conscien∣tiousness in the discharge of Duty and Self-denial in any Bishop; but I wish I could see it. In the Interim, as I hap to meet with them, I will see if I can per∣suade them to't, because the Harvest is so great, and the Labourers too few, no wonder, so much good Corn is lost, (amongst the Nonconformists and Quakers) and shakes in the Field, for want of more hands to the work, the mighty work of Confirmation.

Nothing can be more apposite and seasonable to conclude this Essay, (than His Most Gracious Majesties Declaration (pag. 11.) published Anno Domini 1660.) to vindicate it from all appearance of Novelty; in these words:

Because the Diocesses, especially some of them, are thought to be of too large Extent, We will appoint such a Number of Suffragan Bishops, in every Diocess, as shall be sufficient for the due performance of their work.

3. No Bishop shall ordain or exercise any part of Jurisdiction which appertaineth to the Censures of the Church, without the advice and assistance of the Presbyters: And no Chancellors, Commissaries or Officials, as such, shall exercise any Act of Spiritual Jurisdiction, in these Cases, viz. Excommunication, Absolution, &c.

As to Excommunication, Our Will and Pleasure is, That no Chancellor, Commissary or Official, Decree any

Sentence of Excommunication or Absolution (Yet I my self was Absolv'd by Dr. Pinfold, and Dr. Stearnes, two L••y-Doctors, in the Delegates, no Presbyter being present; Quaere, Whether the Statute aforesaid, 25 H. 8.19. which alone constitutes the Delegates, gives such Delegates power to Excommunicate and Absolve? how come they by the Power of the Keys?)

Nor shall the Archdeacon exercise any Jurisdiction without the Advice of Six Ministers of his Archdeaconry, whereof Three to be nominated by the Bishop, and Three by the Election of the Major part of the Presbyters within the Archdeaconry.

4. To the End the Dean and Chapters may the better be fitted to afford Counsel and Assistance to the Bi∣shops both in Ordination, and other Offices mentioned before, &c. Moreover, an equal Number to those of the Chapter of the most learned, pious, and discreet Presbyters of the same Diocess, annually Chosen by the Major Vote of all the Presbyters of that Diocess present at the Election, shall be always advising and assisting together with those of the Chapter in all Ordinations, and every part of Jurisdiction which appertains to the Censure of the Church; and at all other solemn and important Actions, in the Exercise of the Ecclesiastical Jurisdiction, wherein any of the Ministery are concern'd.

—And Our Will is, That the great work of Ordination be constantly and solemnly performed by the Bi∣shop, and his aforesaid Presbytery.—

5. We will take Care that Confirmation be rightly and solemnly performed, by the Information and with the Consent of the Minister of the place—who shall admit none to the Lord's Supper, 'till they have made a cre∣dible Profession of their Faith, and promised Obedience, &c.

This was the Judgment of His Majesty, in that Declaration, (which see at large) to which the Parliament, that made the Act of Uniformity, gave so much Deference and Reverence, That they Publickly gave His Majesty Thanks for the same.

And as to the matter in hand, concerning Confirmation, they Enacted it almost to a Tittle, which see in the Rubrick, foregoing that Sacred Office: But who is Conformable thereunto, and who are the Nonconformists now? And who makes a pause in the work, 'till first be obtained the Information and Consent of the Mini∣ster of the place, without which (in the Judgment of His Gracious Majesty) Confirmation could not be rightly and solemnly performed?

It has been prov'd, that if a Diocesan-Bishop had no other work, besides Confir∣mation only, it is impossible that all the Bishops in England should confirm those that want Confirmation in this one only Diocess of London, though they did nothing else, and left their own Sees vacant, if they observe the Rubrick and Act of Uni∣formity, and not do it (as is too frequent) perfunctorily, and shamefully, but with such previous caution, scrutiny, examination and circumspection, and with Certificates thereof, and Godfathers and Godmothers, as the Common-Prayer-Book enjoyns.

Grant Confirmation to be a good and needful work, yet the Law enjoyns Impossibilities, if no one man can possibly be sufficient for these things, though he shake off all worldly Affairs and Counsels.

Again, If a Diocesan-Bishop had no other work but only to teach and exhort his Flock, (publickly, and from House to House, as Ignatius tells us, all Bishops did in his time, in the second Century, before ever any Diocesan-Bishops were heard of; for Bishops then were to enquire after every one by name, even Man-servants and Maid-servants) even this necessary feeding-work of a good Shep∣herd would be fully employed in a single Parish: and in such a Parish as Saint Andrews-Holborn, London, there would be work enough for the Bishop and his Dean, though the Lecturer and Reader came in to help.

For no Bishop in the Primitive-times, nor 'till Pope Silvester I. had more than one Flock, one Altar, one Church, nor then neither, except only in Rome and Alexandria: Indeed, the Apostles that had the Gift of Tongues travelled all Na∣tions, and were Itinerant Preachers for the most part, but I speak of setled, standing Officers of the Church, called Bishops, or, which is all one, (in Scrip∣ture-Language, as Dr. Hammond, Jo. Gerson, Grotius, and most learned men generally agree to be all one with) Presbyters; for a Sub-Presbyter (such as Parish-Priests are made in England) is not to be found in the Holy-Scripture of the New-Testament, nor the Prime-Primitive-times.

How then? and when did Diocesan-Bishops come into the World? and where∣fore? may some say.

To which I will answer, but not before some-body answer me this Question,

How, when and wherefore, Hell and Devils came into the Word? for from the beginning Hell and Devils were not.

Some say, it was Pride and Ambition that made Angels of Darkness of those that were first Angels of Light; Lucifer would be like his Maker, am∣bitious for Rule and Domineering, and, like God, to be Omnipresent and Ubi∣quitary: Therefore, Down Lucifer, Down to Hell, and be condemned (said the Almighty) to Everlasting Chains of Darkness to the Judgment of the Great Day.

History (Ecclesiastical) tells us that the Chorepiscopi, or Country-Bishops, (just like the Rectors of the Parishes, saving the Name; nay, even the Name too of Prelates (and Hierarchici) was given to Parish-Presbyters, (though Parishes are no antient Invention) Presbyteri qui praesunt Ecclesiis, &c. Concil. Aquisgr. and the Learned Filesacus, p. 576, 577. proves it abundantly, that Presbyters were called Prelates, as well as Bishops; Episcoporum instar suam habebant plebem regendam;) I say, the Chorepiscopi were dismist of their Authority by the rich adjoyning City-Bishops,—ne vilescat nomen Episcopi—poor Country-Bishops, that have no Lordly Equipage, will make the name of Bishop cheap, and vile, and vulgar.

Ay, Ay, so it will; What? Can a Lord-Bishop found like a Lordly Name, when poor fellows, such as St. Paul the Tent-maker, and St. Peter the Fisher∣man, and poor Country, Rural, Beggarly Bishops, pretend to the same Power and Authority in Name and Thing?

Can the name of a Bishop found Lordly and Domineering over the rest of the Brethren of the Clergy, if it be common to every beggarly Minister of Christ, and Steward of the Mysteries?

Therefore make Room, and enlarge the Boundaries, the Arch-bishoprick of York was glad to swallow seven little Bishopricks at one gulp to make it swell but to the bigness it is now of, yet lopt and cropt.

Can the Tythes of a single Parish maintaian six Lackqueys, six Grooms, and as many idle Gentlemen: or, (as the Dutch style them) idle men? Can lean Easter-Offerings buy a guilt Coach? Come—tell me that; Or can a single Acre of melancholly and solitary Glebe-land make fat six Flanders-Jades, or Coach-Horses? No—you must say, No—why then read the Learned History of the Council of Trent, compos'd by Father Paulus, a Papist, but as great an Enemy of proud Prelacy, as any Protestant; he will tell you, in Page 330, 331, 332, 333. How Grandieur, Grandieur—And make Room there—Sirrah, for my Lord Bi∣shop—(after the Emperors became Christian, crept gradually, and stole into the Church, unknown to the Primitive and New-Testament sanctity.)

I owe the Pope one touch more of my Pen, if it be but for bringing in, main∣taining, abetting, and promoting Prelatical and Ecclesiastical Lordliness and Domineering, in spight of his (vaunted) Predecessor St. Peter, and in spight of our Blessed Saviour; to both which he vaunts himself to be the Vicar or Vicegerent.

Luther's single Pen gave his Holiness such a crock or scratch; the wretch has look't ugly and deform'd ever since, to all Christendom, that have but eyes of Reason or Religion, or any heart of a man in them, to see (with pity) the Butcheries of that cruel man of sin, surrounded and upheld by Curses, Excom∣munications, Absolutions, Inquisitions, Writs and Goals.

St. Peter indeed was put into a Goal, but he got out without paying any Fee, and never help't any man to a Goal by cursing him, or help't the Goaler to his Fees, much less, Gregory.

Of old, the Heathens Persecuted the Christians, now Christians (in name, I mean) Persecute Christians more cruelly than those under Mahomet and the Great Turk.

Oh the Impudence, as well as the Villany and Bloody Hypocrisie of such Re∣ligion; 'twas this Blood-red Religion—that made the Indian Heaven to for∣swear, because he heard the Spaniards were there.

Gore-blood Religion thus Confounds The Naked Truth with Blood and Wounds.

Conniving at known Whores and Whoremasters, Atheists, Infidels, Debauchees, Drunkards, Cursers, Swearers and Blasphemers; I wonder who ever saw a Whore, or Whoremaster, call'd to Doctors-Commons, or other Court-Ecclesiasti∣cal, and do Penance in a White-Sheet, since the Restauration of his Gracious Majesty? I never did, they find fairer Quarter, Spiritual-Courts are no Bawdy-Courts, I would have you know. But does any man speak against their Fees? or bring down the Fee of a Marriage from 15 s. to poor 5 s. or dare speak against Illegal Ceremonies, bowing, and ducking, and cringing to the East, to the Al∣tar, towards the lighted Candles?—

Where is the Villain? stop his Mouth, Gagg him, Pillory him, Crop him, Curse him, Excommunicate him, Gaol him; nay, Man-catch him, Indict him, Sue him, Vex him, Plague the Tom-Tell-Truth: nay, hang him, if possible.

What should he do in a Church, where a Tory-Teague, newly Converted there∣unto, Fait and Trot, Joy, shall have fairer Quarter?

But is there any Christianity, Law, Equity, Reason or Conscience for such Methods? or to damn a man by Proxy or Deputy, Gaol a man by Proxy, feed the Flock by Proxy; well, let men do to themselves what they do to others, and feed themselves (too) only by Proxy and Deputy, and see if, in a little while, they do not look as lean and cadaverous, as the poor starv'd Flock that is fed by Proxy, and rul'd by Proxy and Deputies, and under Officers, Chancellors, Officials, Surrogates, Registers and Apparitors.

Shall Wolves in Sheeps-cloathing (that have Nayls, and Teeth, and Fangs) (behold the Print) govern the Sheep of Christ, (that neither knows them, nor are known by them) jealous and zealous far more for the breach of a Ceremo∣ny; Human Laws, their own profit and honour at ten thousand times more, than Adulterers, Blasphemers, &c. breaker of Laws Divine, and dishonourers of the Almighty God; oh the abominable Hypocrisie of such Religion!

Worms-meat (Acts 12.23.) shall know that God will not be mocked.

Notes

• 1 Pet. 5.3. Luke 22.