A Reply to a Relation, Part 2 (3 of 3)

A Reply to a Relation · Part 2 (3 of 3)

p. 74Secondly, your unworthy way of contending for the Truth, what p. 75is it, but that, which the **Iude 3.Jude 1:3Apostle exhorts unto, that Christians should earnestly contend for the Faith, given to the Saints; and ‡‡Phil. 1.27.Phil 1:27Paul, that we should sunathlein, wrastle together (as for Mastery, or for a Crown) for the Faith of the Gospell. Now is not this that, which you call an unworthy way of contending for the Truth? No doubt of th…. As to write Books, or preach Sermons, proving the Pope to be Antichrist; and the Church of Rome to be a false Church, or no Church of Christ; and no Salvation to be hoped for in that Church: and that all true Christians ought to have no Communion with that Church, but to abhorre, and abandon her, as the ‡‡Rev. 18.4.Rev 18:4Lord commandeth; and that Prelates are not Jure divino, but are Antichristian, and their Hierarchy Tyrannicall; and that Altars in Churches are a denying of Christ the OnelyOnly Altar; and that all Ceremonies invented and imposed by men in the Service of God, is a will-worship, condemned by §§Mat. 15.9.Matt 15:9Christ, and his ††Col. 2.8.16.18. Gal. 4.10.Col 2:8Col 2:16Col 2:18Gal 4:10Apostles ▪ and many such like. This is that unworthy way of contending, whereby (you say) the Truth is weakened. No marvaile.

Thirdly, what is that Atheisme and Irreligion, which you feare will gather Strength, while the Truth is weakened by such an unworthy way of contending? This, I take it, may be taken two wayes. Either that by Atheisme you meane the true Faith of Christ, which is opposite to the Romish faith, wherewith you hold such correspondence; for whatsoever is contrary to Romes faith, or (which is all one) your faith, is with you branded for Atheisme. Or Secondly, Atheisme, truely and properly taken gathers strength, by such an unworthy way of labouring a Reconciliation between the Church of England, and the Church of Rome, which to make way for, you are glad to say, that these two Churches are for substance one and the Same Church. Now before your time, the Church of England, though in many things it symbolized with Rome, (as hath been shewed) yet still it renounced all communion with her, as being a Strumpet, and that great Whore, whose Husband is the great Antichrist. But now you have so turned the Cat in the pan, by making way to bring the Church of England back againe to an union, and communion with Rome, that you put the people to a stand, to a nonplus, so as they know not what to beleeve, or what to think, but are ready to cast off all further thought of God, as if there were no God, because they see those to flourish, and to goe on unpunished, who overthrow the faith formerly professed in England, seting up the Romish faith againe, where it had been cast out: and on the other side, Preaching and Preachers to be put down, and the p. 76true Professors to be persecuted, and thrown out of all, and forced to quit their native Countrey, and the like. Now where all this is, do you but feare, that Atheisme gathers Strength? Nay is not the root of all your cruely in persecuting Christs Ministers and People, meere Atheisme? It is noted of the Sadduces, that of all other Sects they were the most cruell in their judiciall Censures: As Euseb. Eccl. Hist. l. 2. c. 14. out of Iosephus. And no marvaile. They denyed the Resurrection, and the Last Iudgement. So as they were Atheists. This made them dare to practise all cruelty, and injustice. For Maxima peccandi illaecebra, impunitatis Spes. So, how durst you be so unjust and cruell in your oppressions and persecutions, did you certainly beleeve, that there is a Resurrection and Last Judgement, wherein you shall be Judged. But this by the way, 'tis an Item.

And Irreligion also: what's that? That's soon resolved, to wit, Obstinacie in not admitting of Altars in some Churches: Irreveverence, in not bowing to Altars, and worshiping towards the East: and adoring the name Iesus, and the like. This is with you Irreligion: because your whole Religion is placed in these things. For so you tell us in the words following.

L. p. 19. The externall worship of God, in his Church, is the GREAT WITNESSE to the world, that our hearts stand right in the Service of God. Take this away, or bring it into contempt, and what light is there left to shine before men, that they may see our Devotion, and glorifie our Father, which is in heaven.

P. Surely were it not for this GREAT WITNESSE (which here you bring in arayed in Capitall Letters) to wit, your externall will-worship in many devised Ceremonies, of seeming Humility, Devotion, and Piety: the world could not come to know, what Religion is in your heart towards God, in that internall part of his worship, which you Speak of. But now through the cleare perspective of your bright shining Devotion without, we can discerne what Devotion is within. Herby we come to know all that spirit of Infidelity, and Apostacie, and consequenty of Atheisme, and Irreligion, which is in your heart. Do you set up Altars, and adore them, and set up Priests to serve at them, to which you must needs adde a Sacrifice sutable, some materiall and corporall thing? Hereby we come to know, how in your heart you deny Iesus Christ to be the onelyonly Altar, Priest, and Sacrifice, as is shewed before. And were it not for your lowly bowing at the bare nameing of the Name Iesus, you should want witnesse to testifie to the world that deep hypocrisie in your heart, while in bowing to Iesus, p. 77you persecute the Lord Iesus Christ in his Word, in his Ministers, in his Members. So as your externall ceremoniall worship is the GREAT WITNESSE to the world, that there is in you an Antichristian heart, a Popish heart, a Superstitious heart, an Idolatrous heart, an **Heb. 3.12▪Heb 3:12Evill heart of unbelife, in departing away from the living God. How then, with what inward testimony of your Conscience, with what evidence of truth can you say, that your heart stands right in the Internall worship of God, when the externall is so crooked, and bowed together with so many lowly duckings and crindgins, so as your Head and Feet doe even meet together? And is not the Devotion of your heart every way as crooked? Doth not your heart bow, as, and when your body doth? And is not the Same object which your body boweth unto, the object, to which your heart boweth, and wherein your internall worship is ultimately terminated and bounded? For as Aug. Saith, Quis intuetur Semulacrum, &c. Who beholdeth an Image, that is not so affected as to imagine the Divinity to be in that Image, which he adoreth? And doe not you Say, that your God-Almighty is upon your Altar, which you bow unto, when you Say of your Altar, you will have none to fit above God Al-mighty? So as either you Locally place God there; or you make your Altar your God, and goe no further. But suppose you doe in and by that Altar, which you bow unto, worship God: Who hath required such worship at your hands? Nay hath not GOD in the Second Commandement expresly forbidden any such worship, in or by an Image, or any such thing as Man deviseth, in and by it to represent and worship GOD? And such will-worship is it not the fruit of the Will of your Evill, Corrupt, and Superstitious, Idolatrous, and Proud Heart, whence it springeth, and proceedeth? O Proud and Blind Hearts indeed, that dare make choyce of their owne selfe-pleasing devises in Gods worship, thinking thereby to please GOD? But GOD abhorres all such will-worship. But it is (Say you) a testimony of your Humility. But the Apostle expresly condemneth such ‡‡Col. 2.18.Col 2:18voluntary Humility. And tell me, what is there in all the World (seting your Honours, and Dignities, and Favour in Court aside) wherein you take more Pride and Glory, then in such counterfeit Humility▪ Prelaticall pride in Will-worshipwherein your Heart is more lifted up, in perswading your selfe, that thereby the World comes to take you for the most Devout and Pious Prelate, or Person in all England, and as whereby you so bewitch the Court with an opinion of your incomparable Sanctity, p. 78then simply in these your externall Ceremoniall Complements;Will-worship is no true Service of God. Saving onelyonly that they Serve for your GREAT WITNESSES to all the world, that your heart stands right in the Service of God; which indeed is a Service done to your selfe? And this appeares in part through those Swelling words set down at large Characters, EXTERNALL WORSHIP, GREAT WITNESSE. Is not this a cleare expression of a heart full of pride, selfe-conceit, and vain glory, when you doe thus (as the Poet said) Proijcere ampullas, & Sesquipedalia verba, strout it in such a swelling Style, and big words?

And that the world may yet further see how little I misjudge in this, let your own immediate words further witnesse. For Say you, Take this away (this EXTERNALL WORSHIP this GREAT WITNESSE) and what light is there left to shine before men, that they may See our Devotion, and glorifie our Father which is in heaven. I remember indeed what Christ said, to his Disciples, **Math. 5.16.Matt 5:16Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven. These be the words you play withall as a Descant of your Devotion. But ‡‡Rev. 22.18, 19.Rev 22:18Rev 22:19cursed is he (Saith Christ) that addeth to, or taketh from Gods word. Here you doe both, for you leave out good works, and in stead of that put in your Devotion ▪ and you put out the true Light there, which is faith, and put in the place of it your false Light, which is your blind Devotion. I say, blind Devotion, because of your own devising. For as the Prophet saith, ‡‡Isa. 8.20.Isa 8:20If they speake not according to this word, it is because there is no light in them: So I say of that Feare, or Devotion, which is taught by the precepts of men: Such have no light in them. But your Dovotion is your Light, when both you and it be blind. As I have read of some Creatures, that are múopes, Mope-eyed (as we Say) that see better in the darke, then in the day. To such, darknesse is light. Such a light is your Devotion. And such Devotion was in the Priests of Baal, which was mixt, or rather inflamed with great zeale. §§1 King. 18.26.29.1 Kgs 18:261 Kgs 18:29Zeale, in Launcing themselves, that the blood sprang out: Devotion, in their long Prayers from Morning till Noon. And this (secundum usum Sacrum) after their manner. Now might not they have said, as you doe, This our externall worship is a GREAT WITNESSE to the world, of our Zeale to our God, and without which, what light have we left, whereby men may see our Devotion? And such also was the Devotion of Hypocrites, of whom Christ saith, ††Math. 6.5.Matt 6:5They pray standing in the Synagogues, and p. 79in the Corners of the Streets, that they may be seen of men. Now might not these Hypocrites say for themselves, This our externall Devotion is the GREAT WITNESSE unto the world, that our hear…s stand right, being testified by standing in Prayer, so as without this light men could not see our Devotion? So the Pharisees who were curious Masters of Ceremonies in will-worship, **Math. 23.5. & 14.Matt 23:5Matt 23:14they wore goodly broad Phylacteries, and for pretence made long prayers. Might not they also have said, as you: This our externall worship in long Prayers, in our Solemne Robes, with goodly Boarders, is the GREAT WITNESSE to the world, that our hearts stand right, and without this Light men could not see our inward Devotion towards God? And say not you, Our externall worship is that light, without which men could not see our Devotion? Iust, as the Pharisees, ‡‡Math. 23.5▪Matt 23:5All they did, was to be seen of men.

But you would perswade us you doe it to a higher end, which is Gods glory. For you Say, ‡‡Prelates abusing of ScriptureTake this away, and what Light is there left to shine before men, that they may see our Devotion, and glorifie our Father which is in heaven? So here be two ends of all your externall worship, and solemne service, and great pompe, and humble expressions of Devotion: First, that men may see your Devotion; for els it were not worth a rush: Secondly, that they may glorifie God. As I noted before, these words of Christ you falsely apply to your blind Devotion, which he Spake concerning the Light of faith shining forth in good workes to the glory of God. Whereas your externall worship, as it is a fruit of your blind Devotion, so it is that, whereby God is greatly dishonoured; and that both actually in it selfe, and effectu…lly in the beholders: First, Actually in it selfe, all false worship, or will-worship (for both is one) is a dishonour to God. §§Math. 15.9.Matt 15:9In vaine they worship me, teaching for Doctrines the Precepts of Men. Now God is not glorified, or honoured with any vain worship. Nay, on the contrary, he is greatly dishonoured by it. For such will-worship is a high presumption, derogating from the Majesty of God, who wilbe worshiped no otherwise, then as himselfe hath expresly commanded in his word. As the Prophet saith, And shalt honour him, not doing thine owne wayes, nor finding thine own pleasure: And such is all will-worship. Secondly, God is greatly dishonoured, by such externall will-worship effectively in the Beholders. First, because when they see such a great Prelate as your selfe use such gestures in Gods Service, they are apt to imitate you, and so to partake of your sinne, as too many doe. Secondly, because in such false worship, the neerer they think to **Isa. 29.13.Isa 29:13approach p. 80to God in imitating of you, the further off their hearts are from God, as the Prophet Speaketh. And they whose hearts are farre removed from God, cannot glorifie God. Now your will-worship, which is taught by the Precepts of men, though it seem to be very humble, and so to draw neere unto God: yet it drawes away mens hearts farre from God; as there the Prophet sheweth. And such as behold, and affect, and imitate your devises in externall worship, they are as much puffed up with vaineglory, that they imitate and so please such a great Man, as your selfe, as they never think of glorifying God. And lastly, God is not glorified by blind and Superstitious worshippers: but by good works springing from the inward light of Faith. Now your blind Devotion is not to be reckoned and ranked among good works. For good works are such, and so done, as God hath commanded: but your externall worship (as you call it) being a will-worship, and so a false worship, which God no where hath commanded, but every where expressely forbidden, are no good works, but as Aug. Saith, Splendida peccata, a glaring false worship. But it seemeth this your externall worship, the fruit of your Devotion, is all the good works you have to show, that men thereby may See what Kind of light is in you; which is not any true, but a false light.

I proceed. But how hath this ignis fatuus of yours carryed me so out of my way, that I have over Skipt one Passage in the same Page, a little before? But yet coming in here, it will the more fitly usher in the next, which we shall note in the Same Page.

L. ibid. This I have observed further, that no one thing hath made Conscientious men more wavering in their own minds, or more apt and easie to be drawn aside from the Sincerity of Religion professed in the Church of England, then the want of uniform and decent Order, in too many Churches of the Kingdome.

P. A little **Pag. 34.before you commended unto us the Integrity of the Church in Doctrine and Manners; and but now, how right your hearts stand in the Service of God: here, you use a third word, Sincerity of Religion, and that professed in the Church of England. By this time we are sufficiently acquainted with your Sincerity of Religion, professed in the Church of England. For we have your externall worship as the GREAT WITNESSE thereof, of which your Sincerity so much is spoken, as we have left a great hole in it. And the nature of that your Sincerity of Religion, professed in the Church of England, duely considered, can we p. 81marvaile, if most mens minds in the Kingdome fall a wavering; yea, and if they be truely Conscientious men indeed (not such as you meane, to wit, meere Formalists, or Newters) no marvaile if you find multitudes of them (if multitudes of such be left) to fall quite off from the Sincerity of your Religion professed in the Church of England. But if any of your Conscientious men be drawn aside: what's the Cause? Want of uniforme and decent Order in too many Churches in the Kingdome. But doe you not see on the other side a whole Nation driven aside, and that (as they Say) by your too much pressing upon them your uniforme and decent Order in all Churchs for the erecting of the Sincerity of Religion professed in the Church of England? And yet you complain, that you cannot set up your uniformity in too many Churches in England. Surely, ye might have done well, first to have made all uniforme at home, before you pressed too hard upon your Neighbour-Countrey. And if too many Churches in England be not uniforme, whose fault is that? Not yours, I dare say. Have not you and your brother Prelates done pretty well to it, in Suspending, Silencing, Excommunicating, Casting out of their Ministry and Living, so many Ministers? Witnesse Norfolke, Suffolke, Essex, Kent, Surrey, and other Diocesse and Shires. Will not these Examples, terrifie all other Churches in England? But yet if nothing els will doe it, the publishing of this your Book anew, will certainly effect it, or nothing. And therfore you adde.

L. Ibid. To deale Clearly with your Majesty these thoughts are they, and no other, which have made me labour so much, as I have done, for Decencie and an Orderly Settlement of the externall worship of God in the Church. Now no externall action in the world can be uniform, without some Ceremonies: And these in Religion the ancienter they be, the better, so they may fit Time and Place. Too many overburthen the Service of God, and too few leave it naked, &c. Ceremonies are the hedge, that fence the Substance of Religion from all the indignities, which Profanesse and Sacriledge too commonly put upon it. Weaknesse it is, not to see the Strength, which Ceremonies (things weake enough in themselves, God knows) adde even to Religion it selfe; but a farre greater, to see it, and yet to cry them down, All, and without choyse, by which their most hated Adversaries Climbe up, and could not cry up themselves, and their Cause, as they doe, but by them.

P. I shall have here occasion, and that in sundry respects, to be more large upon your words. First, for the Substance of the matter, being of such moment. Secondly, for the Circumstance p. 82of the Person, to whom you speak, his Sacred Majesty, which makes your matter of the greater Consequence: and Lasty, in respect of the Excellency of the Person Iesus Christ, whose honour and regall Soveraignty is here undermined by you. For when Kings are misinformed, and miscounselled in matters of Religion especially, and that by those, whom they repose greatest confidence in▪ and whose judgement they most rely upon, and have that high opinion of, both for Learning and Sanctity; which they conceive to be in them; 'tis a matter full of weight. And when we see the glory of Christ, and of his Kingdome troden under foot, it will, & ought to stirre up, and kindle the Zeale of every true Servant of Christ, to vindicate his Masters honour, to the utmost of his power. Now to your words.

And to deale truely with your Majesty. What els? Surely one of your honourable place, and in whom such trust is reposed, should deale clearely with Kings at all times, and in all things. But wherein doe you deale clearely with his Majesty? In this (as you say) in telling him, These thoughts are they and no other, which have made me labour so much, as I have done, for Decencie and an Orderly Settlement of the externall worship of God in the Church. Is it so? Why, a little before (if you remember) you told his Majesty that you put forth this worke, wherein you have bestowed so much paines, for the vindicating of your Reputation: And now you tell him, that your thoughts for Decencie, &c. and no other…, made you thus to labour. And no other then? Then what's become now of your Reputation? Yea, and (pag. 9. before cited) doe you not tell his Majesty expresly, saying, I have thus acquainted your Majesty with all occasions, Prelates Contradiction.which both formerly, and now againe have led this Tract into the Light? All? But how all, where here is one more comes in the Reare, not mentioned before, which excludes all other, Saying, These thoughts are they, and no other, which have made me labour so much, as I have done, for Decencie, and an Orderly Settlement, &c. And herein, you say, you deale Clearely with his Majesty. Did you not then deale Clearely in the rest? You have occasion now to cleare your selfe. But to let this passe; we can easily beleeve, (that setting your Reputation aside) these thoughts of yours were of greatest force with you to set upon such a worke. For I beleeve you have been no small time in hammering this Project, how to beat and fashion it to such a Decencie and Orderly Settlement of the externall worship of God in the Church of England, as you speak p. 83of▪ But what doe you call Decencie? Certainly that onelyonly is Decent in the worship of God, which God himselfe approveth, and that is onelyonly That, which himselfe commandeth in his word. But you account and call that onelyonly Decent in the worship of God, which either your selfe, or that Whore of Babylon hath devised for Decent, as the seting up of her pompous Devotion, and voluntary humility in Rites and Ceremonies in Gods worship, as ye pretend. And can you Say, that your decencies are not just the Same, with those of Rome? Perhaps you cannot yet attain to all hers. And if not hers, how could they with you be Decent? But She being That Whore, and marked out for such, even by her very attyre (Rev. 17.) Will Christ (trow you) aporove that for decent in his Spouse ▪ which is the Whores Fashion? Is not this enough to provoke his jealousie, and (if he knew it not) to suspect your Church of England for Scarce an honest Woman? Yea an honest Woman for her Credit sake, will not goe in gaudey and garish garbe, proper and peculi…r to such as are notorious Strumpets, and such too, as whereby famous Whores are known from honest and vertuous Matrons? But let it be the Decencie of your Church of England, to be suited like her Sister Rome; that so they may be the better known for Sisters, and both of one House, and (to prove your words true) both one, and the Same Church.

But decencie is not all. Your thoughts are also for an Orderly Settlement of the externall worship of God in the Church. Why, what Settlement? Were not all things sufficiently settled (yea and **Ier. 48.11.Jer 48:11upon the Lees too) in the Church you speake of, before you were settled in the Throne of Canterbury? Was there not settled an universall conformity to those Ceremonies prescribed and limited by Act of Parliament? Are not all Non-conformists Silenced, and casheered? Was not all quiet then? Yea so quiet, that the Church of England was fallen quietly asleep, and so securely setled (I say againe) upon ‡‡Zeph. 1.12.Zeph 1:12her Lees. What hath now then made the disturbance, and unsetled the State of things? Did not that begin with your Primacie? How so? For just then, when you were Scarce warm in the Chaire, began there 1not to be republished, with an Addition, that Edict to dispense with the due Sanctification of the Lords day, by giving liberty for profane Sports; wherein also Gods people, whom you call Puritans, were marked out, as not worthy to be suffered in any Countrey. Then also, began there not to be published a Declaration with and before the Booke of your 39. Articles, p. 842prohibing all Disputes about all the Controverted Points in those Articles, and commanding to keep to the letter of the Text, which yet (as it saith) might be taken either way? So as was not this a most grosse unsettling of the Doctrines of your Church, and a strowing of the way to Fr. a S. Clara his Booke, wherein he goes about to prove, that the Doctrines of England and Trent, are one and the Same, or with but small difference, which Book coming forth was much Graced by you in Court. And so that Declaration because also a Shelter to Shroud your Arminian Faction against a Storm, if ever it should come, yea and to defend their Heresies, and defeat the truth (had it no surer footing, then your prevaricating Articles) when once you could 3make your party good. Began not then an Order to be a new set forth, with an Inlargement of restraint, reaching even to Deanes and Prelates, and the greatest Rabbies of your Church not to meddle in their Sermons with those controverted points, as of Predestination, Election, &c. but strictly to observe the said 4Declaration? Under your Primacie began there not a more remarkable restraint of writing, or at least of Printing against the Pope, and a larger licensing of most notorious Popish Books? As Shelfords five Sermons or Treatises, wherein (among many other like things) he indeavours to prove Iustification by Charity, and the Pope not to be Antichrist, and no necessity of frequent Preaching, and none to preach but Bishops and Deanes, and that onelyonly and especially at the three Solemn times in the yeare. Also another Book intituled the Femall Glory, as full fraught thoughout with the most grosse, blasphemous, Idolatrous Popish Stuffe, as it can hold; and this in plain English, allowed by one of your Chapleins, or of London house; and for ought I heare, not yet suppressed, or call'd in. Besides many other of the same branne, some whereof are printed, but kept up under deck, not daring yet to peep forth, till the Storm (as in Starre Chamber you call'd it) raysed by BURTON and others, be over; and least they should be made Popish Martyrs in Smithfield, as Salis his Devotions were, which for feare were burned, as afore. Under your Primacy hath there not been a 5mighty stirring and stickling for the seting up of Altars, &c. yea of Images too, and Crucifixes, and that in Collegiate Churches, or Chappels, both in Oxford, you being Chauncellour, and in Cambridge, where you want not a Vice-Chauncellour, and which you 6indeavour in all the Churches of England? Under your Primacie, have not your pregnantest wits, and profoundest Divines p. 85been set aworke to write Books to unmorallize the 4th Commandement for the perpetuall keeping of the Lords Sabbath day, and so unbind Christians from the sanctification of the Lords day; and their Books allowed by your Authority, and Dedicated to great ones, and much applauded by your Faction? Under your Primacie have not your Doctors also written stoutly for 7your Altars, and that, even unto blasphemy, Saying, that the use of the Altar is to sanctifie the Sacrifice, and without an Altar the Sacrifice is not Sanctified, or dedicated by the Bishop? Under your Primacie began not Ministers to be Suspended, 8Silenced, Excommunicated, put out of their Benefices and Cures of Soules, for refusing to read the Book of Liberty for Sports on the Lords day, and to set up Altars in their Churches at their Ordinaries Command. These these my Lord being thus, doe you complaine of unsettlednesse? Who hath troubled the Fountain? The Wolfe, above at the Spring head, or the Lamb below? To recollect then, and recapitulate these things: When Profanation of the Lords day is by publick Edict allowed: when the Articles of Religion are made as the Delphick Oracles, to be taken two contrary wayes: when the Doctrines of Gods Grace are universally restrained and forbid to be preached: when Popish Books publickly allowed in Print, and Orthodox Books against Popery restrained: when Altars set up in all Churches, where there was none before: when Books published by Authority to disanull Gods Morall Law: when Books allowed publickly to maintain the seting up of Altars in Churchs: when Godly Ministers by multitudes put down, for not yeelding to those things, which are contrary to the Laws of God and man: and all this in the State of England, where from the first Reformation (such as it was) have been universally and constantly maintained both by writing and preaching, the morality of the 4th Commandement for the sanctification of the Lords Day: the Articles of Religion concerning Grace, to have but one Orthodox sense: the free and unrestrained preaching of Gods word, and confuting of all opposite Errours: that the Pope is that Antichrist: that the Lords Supper was to be celebrated onelyonly at the Lords Table: that Ministers Conformity was extended no further, then was limited by the Law: all these things considered, in the tumult of so many bold Innovations, (Innovation? I cry you mercy: Renovations I should say, of old Popish ragges and outcast reliques, for you disclaim Innovation) against Gods law and Mans law: what settlement, what peace, what tranquility can be expected? and then again al these p. 86new Attempts for Uniformity and Conformity coming in under and with your Primacie, can they vindicate your Reputation from a generall opinion of your being the most perillous and pernicious Instrument of unsettling and troubling the State o… the Land,What a Settler the Prelate is, and of Religion (and you may, if you will, take Scotland in to boot) with generall discontents and heart burnings, to see the State of Religion, thus turned topsie turvie▪ And doe you complain notwithstanding, that you cannot attain to an Orderly Settlement? Stay, my Lord, be not so eagre: See Scotland first settled, before you proceed further in the settlement of England, least you unsettle all. Be not deceived in the confidence of your own active brain, and borrowed power. And see also how your Booke will take. For Certainly therein you have run your selfe upon the Pikes, get off as you can. Your Reputation (if you meane it for the Repute to be a good Protestant: unlesse you meane it, that you would be accounted what you are, a member of one and the Same Church with Rome) is now bound to the Stake, ready to be Sacrificed for a whole-burnt Offering. For what your Ordinary practises proclaimed to the world of you, now in your Book you stick not openly to professe, that you desire for the Church and State of England to be reconciled to the Sea of Rome. So as your Book, besides the turbulent matter in it▪ (like the Trojan horse, full of armed enemies) could not possibly have been borne into the world in a more unhappy time, then now, when you see two Kingdomes all in a combustion, which the Sprinkling of your Romes Holy water wilbe so farre from quenching, or allaying, that it will prove rather as Oyle to increase and feed the flame. But GOD give the King the Spirit of Wisedome and Iudgement to see into these things betimes, both for the preventing of further mischiefes, and for the reuniting of the great rent between his two Kingdomes. But as Iehu said to Iehoram, when he asked, Is it peace, Iehu? What peace (said he) so long as the Whoredomes of thy Mother Iezabel, and her Witchcrafts are so many? So what peace can be expected in the Land, where such an Uniformity and Settlement is required, as is so repugnant to the Laws of Christs Kingdome, and conformable to Antichrists Tyranny, and conducible to a reconciliation with that old Iezabel of Rome? Certainly, the case being so, as Deborah said in her Song, They chose new gods, then was warre in the gates: So when a Nation falls to advance higher and higher a new and false Religion, where it had been formerly in some good measure cast out, p. 87to set up Idolatrous and Romish Altars, whereby Christ the true and onelyonly Altar of true Christians (as hath been shewed) is denyed and renounced: and to cry down Gods holy Commandements: and to oppresse Gods holy Word in the Ministry of it: and to persecute Gods faithfull Ministers and People: and like the Aegyptians to oppresse Gods People more and more with intolerable burthens of humane inventions, to the great reproach of Christ, and the throwing down of his incommunicable Royall Soveraignty over his Church and People, in matters of Faith, and the worship of God: Can peace, or settlement be expected there? Can, or will the Lord Iesus Christ long suffer such things? And what doth England now attempt? The recovery of Scotland? First, ô England, be thou thy selfe reconciled to God: humble thy selfe for thy fearefull Apostacie: revoke and call in all thy ungodly Edicts against Christ, and his Word: reforme all thy oppressions of Gods People, and thine owne: maintain not still open warre against the Spirituall Kingdome of Iesus Christ, least he destroy thy temporall: looke up to God, as highly offended with thee, and who hath for the present rent a whole Kingdome from thee, who hast rent thy selfe from his Kingly Dominion over thee. Be no longer rebellious against God: stand not upon the confidence of thine own conceited Prudence and Power, which unlesse thou hast God on thy side, shalbe but a snare unto thee, and shall stand thee in no stead at thy need, except thou dost repent and turn to God unfainedly, and refraine thy violent courses, and reform all. My zeale hath carryed me thus farre for my God, and for my King, and for my Countrey, and for all the People of God, and the King, in all his Kingdomes, my dayly prayer being for Truth and Peace; as the Prophet Saith, **Zach. 8Zech 8Love the Truth and Peace. Truth is both the Mother, and Nurse of Peace.

But to proceed: you say, No externall action in the world can be uniforme, without some Ceremony. If you speak of Naturall Actictions, ‡‡1 Cor. 11.14.1 Cor 11:14nature it selfe doth teach a fit manner in doing of them. If of Morall, or Civill actions, we commonly use such Ceremonies, as either humane Lawes, Customes, or a mans owne reason hath brought in use. But if you Speake of Religious actions, such as are conversant about the worship of God: That's quite of another nature, for point of Ceremony. OnelyOnly thus farre it holds proportion with the other: that as every naturall action hath for its manner of performance and carriage certaine Principles of Nature to guide a Man in the decent and orderly p. 88doing of it: and as every Civil and Morall action hath for its manner of the decent carriage of it some Rule, either intrinsecall, within a man, and in his own choyce and power, or extrinsecall and without him, according either to Custome, or humane Law: even so the externall manner of performing Gods worship, hath for its Sole Principle and Rule the will of God himselfe, whose service it is, and over which he is the Sole Lord, whose will for his whole service both internall and externall he hath clearely expressed in his word, the holy Scripture. And this is a principle, which every man, that seeth not but by the Spectacles of Natures Light, assenteth unto, as a firme and universall truth, namely That every Master is so to be served, as himselfe commandeth. And if a Servant presume to serve his Master as himselfe listeth, and not as his Master commandeth, shall have small thanks for his labour. How much more, and beyond all comparison is God to be served of us, not as we fancie, but as himselfe hath expresly commanded in his word? And this is a safe obedience, wherein a man, observing his Rule, cannot erre. Whereas obedience to Mans command is onelyonly so farre good, as the commandement it selfe is good and lawfull. But Gods Word and Commandement being every way perfect, and given us with a strict charge, and under a most severe penalty, even a Curse to those, that shall either adde to it, or detract from it: who, but **Katàras tékna.Children of the curse, will presume to invent what manner of externall service of God his own proud fancie liketh best? Such service cannot be called the service of God, as wherewith he is served and pleased, but the service of Man, wherein he pleaseth himselfe. Yea when a man hath pleased his own fancie in the invention of this or that Ceremony in religious worship, and not content herewith, doth withall impose and injoyne it to be of necessity observed of all, so as their Conscience is now by humane Law captivated thereunto:Heresie what it is. Prelates Ceremoniall worship Hereticall. this service of God becomes Hereticall. For what is Heresie in the common use among Divines, but an obstinate holding, and maintaining of an errour in faith, which mans pride hath made choyce of But, not onelyonly presumtuously to elect, and obstinately and pertinaciously to maintain, but to make a Law to enforce others to conform to any such errour in faith: this is the highest degree of Heresie that can be. And that the inventing, holding and imposing of such Ceremonies in Gods worship is an errour in faith, and so hereticall, is cleare. For it is a point and ‡‡Artcile of faith, Christ the onelyonly Lord in and over his own house and Service.Article of Christian faith to bebeleeve, that Christ is the onelyonly Lord and King of his Church; and p. 89therfore in the Creed we say, And in Iesus Christ, his onelyonly Sonne, our Lord. To whom then doth the power of ordaining Ceremonies in Gods holy service appertaine, but to the King or Master of this service? This power is Christs Prerogative in his Church. This is Christs Throne, wherein he sitteth, raigneth, and ruleth in and over the Soules and Consciences of his people, as before is touched. He is the onelyonly Teletarkes, or Master of ordaining Ceremonies in Gods house, or family (as the learned Budaeus interprets that word out of Dionisius Areopageta) so as Teletarkía, which signifies a Prerogative and Power in GOD, incommunicable, to ordaine Ceremonies in his worship, is used for the Soveraigne Deity or Godhead, and so for the Holy Trinity. And Christ hath ever from the beginning reserved this power intire and peculiar to himselfe, even as his glory, not imparting it to any earthly power, not to his Church, not to his Prophets and Apostles, not to the Kings of Israel under the Law, nor to the Fathers before the Law. For before the giveing of the Law in Mount Sina, **Gen. 4. & 7. & 8. & 35.….Gen 4GOD taught his Church the use of Sacrifices and Altars, and other Rites, with the difference of Meates cleane, and uncleane. At the giving of the Law, GOD shewed Moses a pattern for the Tabernacle, and all things thereunto belonging, ‡‡Exod. 25.9.40.Exod 25:9Exod 25:40with a Charge to doe all things according to the Pattern which he had seen. Not the least Ceremony, no not a pin about the Tabernacle was left in Moses power or choyce to make of his own head. So afterward, when the Temple was to be built, David received the ‡‡1 Chro. 28·12.19.1 Chr 28pattern thereof, and of all things appertaining to the whole service thereof from God in writing, which David delivering to his Son Salomon appointed of God to build the Temple Said, All this the Lord made me understand in writing by his hand upon me, even all the worke of this Pattern: even the §§v. 12.Pattern of all that he had by the Spirit. So as, though David was a King, and a Prophet, and that of singular eminency, ††1 Sam. 13.14.1 Sam 13:14a man according to Gods own heart, and aboundantly indued with the holy Spirit of God, and **2 Sam. 2….14.2 Sam 2:14the Sweet Psalmist of Israel: and though King Salomon was indued with admirable and incomparable wisedome: yet the Lord would not commit to either of them any part of this his Prerogative in appointing what manner of service they thought good, or in the fashion of building the Temple. Nor yet did the Lord deliver the patterne of these things by tradition, but in writing, that in nothing they should come short, or over shoot their bounds. Neither had any of the Kings of Iudah the power afterwards, either to adde, or alter p. 90the least thing, but at their perill. No not the King, and the Priest together, as you would now have it. So as when in a cafe of necessity (no Law or Rule for us to take liberty to doe what we please, without warrant from Gods word) **2 Chron. 30.2, 3, 4.2 Chr 30:22 Chr 30:32 Chr 30:4King Ezechias was to keep the Passeover in the Second MonethMonth: he did it not alone, nor with the Priest alone, but with the unanimous assent and approbation of all the Princes and People in Ierusalem: So as the thing pleased the King, and all the Congregation. Likewise when ‡‡2 Sam. 6. & 1 Chron. 15.1, 2, 3, 4.2 Sam 61 Chr 15:11 Chr 15:21 Chr 15:31 Chr 15:4King David was to bring the Arke to Ierusalem, he did it not alone, or with the Priest alone, but gathered all the chosen men of Israel together about it. And what to doe? Not what himselfe, and they thought fit, but according to the Law and Commandement of the Lord. And is it come to this passe now, that the King and the Priest must doe all, and that according to their owne Fancie in the worship and service of God? ‡‡2 King. 16.2 Kgs 16When the Priest Vriah had according to the Kings Commandement built an Altar, according to the patterne sent him by the King from Damascus, on which the King offered Sacrifice, did God approve it? Is he not branded with this note, which sticks upon his name to this day, §§2 Chron. 28.22.2 Chr 28:22This is that King Ahaz? And did not the Lord ††2 Chro. 26.2 Chr 26smite King Vzziah with Leprosie, for offering Incense, which pertained to the Priest onelyonly? And was not **1 Chro. 13.1 Chr 13Vzzah smitten, for but puting his Hand to stay the Arke, when the Oxen shook it, it not pertaining to him, being but a Levite, and not a Priest, who onelyonly was to meddle with the Arke? So dangerous is it for men, to take upon them, be they Prince, or Priest, or both, to intermeddle in any thing about the service of God, which God hath not given them warrant for. Now where hath Christ, or his Apostles from him left any such power to man, Prince, or Priest, or both (as you claim and usurpe) or to the Church, to ordaine any Ceremonies in Religion, to bind the Conscience of his People to the observation of them? And if ye have either a pattern, or pattent for it from Christ, and under black and white, in writing, not by any unwritten Tradition, produce and shew it. But none can you shew, we are sure. I know your usuall places, which you use to wrest for this purpose. As 1 Cor. 14.4…. Let all things be done Decently and in in Order. Hereupon (it seemeth) your words of decencie, and orderly settlement are grounded. But what conclude you hence? Ergo the King and the Priest (although in things of this nature you use the King but as a Cypher, to back and countenance the Priest in what he doth) may appoint what p. 91Ceremonies they please in the service of God. But frame your Argument in a Syllogisme.

All things in the Church are to be done Decently and in Order.

But for the King and the Priest to prescribe and impose what Ceremonies they please in Gods Service is Decent and Orderly.

Ergo, it is left to the Power of the King and the Priest to prescribe and impose what Ceremonies they please in Gods Service.

Or thus:

What is Decent, and according to Order, is lawfull to be done in the worship of God.

But for the King and Priest to prescribe and impose Ceremomonies in Gods Service, is Decent, and according to order:

Therefore it is lawfull for the King and the Priest to prescribe and impose Ceremonies in the Service of God.

Now if I have not framed your Argument according to your mind, I desire you to mend it. But I conceive it is all that can be framed upon that test, which you alledge, so as if you argue not thus, you can make nothing at all of it, according to the Rules of Logick. Nor for answere. First, I deny, that the Apostle speakes there of the Service of God in Prayer, but onelyonly of an Order, and Dencie in Prophecying, such as was then in use in the Church: as, first, that it should be done **1 Cor. 14▪ 31.1 Cor 14:31one by one, and not confusedly. Secondly, ‡‡v. 34.that women should not be permitted to speak in the Church. Thirdly, ‡‡v. 27.that it be not in a strange tongue, without an Interpreter. And such like. And to this hath that of the Apostle particular and immdediate reference, Let all things be done decently and in order. As for Praying in the Church, the Apostle gives no other Rule but this, that it be not done in a strange tongue. Againe, we have before excluded the Priest you speak of, from having any thing at all to doe, or meddle in Gods service, for the Reasons fore-shewed. So as if for the King and the Priest you put the Church, I answere. First your Prelaticall Church is a false Church, as hath beed proved, and so with your Priest is altogether excluded here from having any such power, as to ordain Ceremonies in Gods service to bind the Consciences of Gods people. For in so doing you shew your selves to be Antichrists, and Tyrants over mens soules, as before is shewed. Secondly, not even the true Churches and Congregations of Christ, the King, Minister, and People put together, have power to ordaine and impose p. 92any Ceremony in Gods service to bind the Conscience: For the Apostles themselves neither had, nor exercised any such power. We find not any one footstep of it in all the New Testament. But in this case Christians were left altogether free. And the Apostle admonisheth the Collossians, and in them all Christians, Saying, **Col. 2.8.Col 2:8Beware, least any man spoyle you through Philosophy, and vaine deceit, after the Tradition of men, after the rudiments of the world, and not after Christ. And v. 16. Let no man judge you in meat, or drink, or in respect of an holy day, &c. which are a shadow of things to come: but the body is of Christ. Let no man Judge you: that is, subject not your Conscience to Mans command and ordinance in these things, as matter of Religion. And v. 20. If ye be dead with Christ from the rudiments of the world, why, as living in the world, are subject to Ordinances, Touch not, Tast not, Handle not; which all are to perish with the using; being after the Commandements and Doctrine of men; which have indeed a Shew of wisedome in will-worship, and humility in neglecting of the body: not in any honour to the Satisfying of the flesh. The summe of all which is to shew, that Christians being freed by Christs death from all humane Ordinances and Traditions in matters of Religion, they ought to be so mortified, as to be dead to these things, and not any more to suffer themselves in such things to be vassalized by men: which to doe, is to deny Christs death, and so to fall away from Christ, not holding the Head, that is, not holding Christ, as the Apostle Saith, v. 19. And therefore he chargeth, Saying, ‡‡v. 18.Let no man beguile your reward (or the Crowne of your victory, as the ‡‡Katà.word imports) in a voluntary humility, &c. That is, Subject not your selves to mens devises in matters of Religion, though they have never so faire pretences of voluntary humility, and devotion: for so you suffer your selves to be spoyled of your Crown, that you fight for; as Christ Saith, ††Rev. 3.11.Rev 3:11Hold fast that thou hast, that no man take thy Crown. Thus we see, that it is a matter of no small moment and consequence, to be subject to Mans devises in matters of Religion, and Gods worship, when it is a denyall of Christs death, yea a falling from Christ, and so a loosing of our eternall Crown. And here againe on the other side, such as wilbe Masters of Ceremonies in the service of God, may take notice of their damnable pride and presumption, in daring to bring into bondage the people of God, whom Christ with his own precious blood hath redeemed from all such Slavery. And for matter of decencie: Is it decent, for a Judge set over a Province by the King, or Supreame Magistrate, with expresse p. 93written Laws how to govern, and no otherwise, to take upon him to rule them as he list, and to yeeld what service to the King he pleaseth? Or is it decent, that one King, subordinate to a higher, as Emperour, or so, as King Herod was to Caesar Augustus, should presume to make Laws to bind Caesars Subjects, without any expresse warrant so to doe? Now all earthly Princes are subordinate to Christ, as his vice-gerents, who is King of Kings, and Lord of Lords.

Nay more then this: Christs Kingdome here on earth, is Spirituall, and the Laws therof altogether spirituall, enacted by his Spirit, and recorded in the Scripture: Is it decent then, that earthly Powers, or Princes, or Priests, how ever styled, should make Laws according to their carnall fancies, for the government of this Spirituall Kingdome, and the service of God, who wilbe **Ioh. 4.23 24.John 4:23served in Spirit and Truth? Yea, in this Spirituall Kingdome, Christ our King keeps his perpetuall residence by his Spirit immediatly, and that in the heart, soule, spirit, and conscience, of every one of his Subjects and Saints, the true beleevers. So the Apostle: ‡‡Heb. 3.6.Heb 3:6But Christ, as the Son …ver his own house, whose house we are, &c. And, **2 Cor. 6.262 Cor 6:26you are the Temple of the living God, as God hath Said, I will dwell in them, and walke in them, and I wilbe their God, and they shalbe my people. Wherfore come out from among them, and be ye Seperate, Saith the Lord, and touch not the unclean thing, and I will receive you: And I wilbe a Father unto you, and ye shalbe my Sons and Daughters, Saith the Lord Allmighty. And §§1 Cor. 3.171 Cor 3:17Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you? If any man defile the Temple of God, him will God defile, or destroy: For the Temple of God is holy, whose Temple ye are. And, ††1 Pet. 2.51 Pet 2:5Ye are built up a Spirituall house, an holy Priesthood, to offer up spirituall sacrifices, acceptable to God by Iesus Christ. Now, is every true beleever the Temple of God, a Spirituall house, over which the Son of God ruleth as King, and in which he dwelleth and walketh, in which also spirituall Sacrifices and Services are offered up in Christs Name, as himselfe hath commanded in his word? And is all strange service, devised by men a profaning of the Temple of God, as the **Exod. 30.9 Levit. 10.1.3 Mal. 1.7. 2 Chro. 36.1.Exod 30:9Lev 10:1Lev 10:3Mal 1:72 Chr 36:1Scripture every where teacheth? And must Gods people Seperate themselves from all such profanesse, and touch no unclean thing, by subjecting themselves to profane ordinances of men, whereby they should cast off God for their Father, and Christ for their King, and the Holy Ghost from his residence and dwelling in them? Then how not onelyonly undecent, but unholy, profane and impious is it, for any sort of men whatsoever, to impose the devices of their own brains upon the Consciences of Gods people in the worship of their God? What is this, but to p. 94thrust Christ out of his Throne (as before) and to set up an Antichristian Throne of Tyranny (like Caesars Image in the Temple, the abomination of desolation) in the living and spirituall Temples of Iesus Christ? Thus Christ being that O…kodespotes, the Father of the Family of God, is it decent for any Steward (Such whose Office you doe usurpe) of his own head, without warrant, to give carnall Lawes to the Family for their spirituall Service to their Lord, and **Math. 24.49.Matt 24:49to beat them, if they refuse to conforme unto them.

Secondly, neither is it according to Order, for men to Set up Ceremonies in Gods service. First, because they have no order from God so to doe: So as God may Say unto them, ‡‡Isa. 1.12.Isa 1:12Who required these things at your hands? And, ‡‡Math. 15.9.Matt 15:9In vain they worship me, teaching for Doctrines the Commandements of men. Againe, 'Tis the greatest violation of Order in the World, for any Man to usurpe and exercise a Tyranny over his Fellow-Servants, §§Math. 24.48.49.Matt 24:48Matt 24:49which the Lord hath expresly forbidden, and which he will most severely punish. And of all Tyrannies in the world, is not this the greatest, and most intolerable, to hold under the yoake of bondage the Consciences of Gods people, in the observation of humane rites in the worship of God, from all which Christ hath freed them by the shedding of his blood? And will a King think it to be according to Order, and not the highest degree of rebellion, for a Subject to usurpe his Throne? Can it then be either decent, or orderly, for any power on earth, Prince or Priest, or altogether, to invade Christs Throne, and therein exercise their Tyranny over his people? Certainly such as doe so, 'tis just with God to thrust them out of their Thrones, and to breake the Staffe of their Tyranny, wherewith they beat his Children, over their heads. Thus this Scripture, the Same weapon, which you violently wrest and take out of Gods Armory, to beat us withall: we vindicate out of your hands, and turne both edge and point against your usurped Tyranny. And so being beaten out of the maine Fort, which you had violently seased, you can have small confidence in the rest.

But you goe on, and Say, Ceremonies in Religion, the ancienter they be, the better; So they may fit Time, and Place. We all know your Lordship to be no small adorer of venerable and hoary Antiquity in point of Ceremonies. Indeed Salomon Saith, ††Pro. 16.31. Antiquitas sin… Veritate vetustas erroris est▪Prov 16:31The hoary head is a Crown of glory, if it be found in the way of Righteousnesse. Els not. And Tertullian an ancient writer of the Church, Saith, Antiquity without Verity, is oldnesse of Errour. And againe; p. 95Illud antiquissimum, quod …erissimum: That is most ancient, which is most true. You commend unto us ancient Ceremonies; and the ancienter the better, so they may fit time and place. But here is never a word, how fit, and agreeable they be to the word of God. As Tertullian els where Saith to Hermogenes the Heretick, Scriptum esse doceat Hermogenis Officina; Si non est Scriptum, timeat vae illud adijcientibus ▪ &c. Let Hermogenes his Shop shew this to be written; if it be not written; let him feare that woe to all them, that adde to, or take from the word of God, &c. But if antiquity be with you in such request, you may take in also the Mystery of Iniquity, if antiquity will commend it for good. For even in the Apostles time (as is noted before) it began to work, though (as a Mystery) more covertly, as not yet then fiting time and place. Not time: For the Apostles then living, thundred it into holes and thickets. Not place: For not Ierusalem, but Rome must be the place for it, but was not yet fitted for it. And the Devil, with his Lyes can plead great antiquity. And with his Lyes came in all Errours, which may stand in competition for antiquity even with verity it selfe For Satans Religion had the Start for antiquity of time, even of the Gospel it selfe; as we may see, Gen. 3.1.15. And therefore no marvail if your Lady Mother Rome doe stand so much upon the Tiptoes of her antiquity, both in her Hierarchy, and its whole frame of Errours, and Superstitious Ceremonies, as all claiming from the antiquity of the mystery of Iniquity, the common Grandmother and root, whence hath sprung in successive ages the Stock and branches of all Popery.

But for answere to all your Plea ▪ and Pretence of Antiquity, we alledge against you the antiquity of Truth. And if you plead for antiquity of humane devices, because Satans Lyes were born into the world, and imbraced, before Christ was revealed; So as the very foundation of all will-worship, and inventions in the service of God, was layd in Adams fall from God, by the Serpents seducement: yet we preferre the Religion of Christ before it, because this brings with it the blessing. As in the Old Testament, when through Adams fall nature had lost her birth-right, the blessing still descended upon the younger, and that through grace. And doth not the antiquity of your ancient Ceremonies take its very rise and Originall from that poyson of pride, which the Serpent infused into our First Parents, telling them they should be as Gods, selfe-wise, selfe-sufficient? Now there is nothing, wherein men would seem more wise, and please themselves p. 96more in that opinion, then their own devises in the worship of God. As the Apostle notes of the Gentiles, **Rom. 1.22.Rom 1:22Who professing themselves to be wise, they became fooles. Wherein wise? The Apostle sheweth, in their devised worship of God, in framing and worshiping false similitudes of God, yea even Images of beasts, and creeping things. Herein they thought themselves very wise men. And doe not you so in all your Train of humane inventions in the service of God? If you do not think it the highest point of your wisedome, why do you make it your main Study, and spend all your wits, and strength, to fill the Church with such inventions? But you will Say, They are not your owne invention, they are ancient, and the ancienter the better. But your seting them up, makes them your own, and makes them new againe, where they had been antiquated and cast out to the dunghill. Nay one thing more for antiquity of your Ceremonies you have from the Old Serpent, to be perswaded that you are as Gods, that you have all power in your hands over mens Consciences, in imposing upon them what Ceremonies you please in the service of God. Do you not here take upon you to be as Gods? Sit you not in Christs Throne, while you thrust him out? Thus we see what antiquity not onelyonly your Ceremonies, but your absolute Tyranny in imposing of them may justly challenge. Well, take, your antiquity, but withall there's another antiquity goes with it, which falls unto you by right of inheritance from that Old Syre of your Ceremonies, and that you may find in those words, to the Serpent and his Seed §§Gen. 3.14, 15.Gen 3:14Gen 3:15Cursed art thou. And this is confirmed unto you (Deut. 27.26.) Cursed is he that confirmeth not all the words of this Law to doe them. And doe you not make the word of God of no effect by your Traditions,Ceremonies in the worship of God put for the very Substance of Religion. while you set up your Ceremonies for and Essentiall part of Gods service? For so you call them in plain termes, The externall worship of God, which you expresse to be those externall actions which you use in your Church-Service, as your devout bowing to your Altars, and the like. Thus you make Gods word of no authority, which alowes of no other worship of God, internall and externall, but such as he hath expresly commanded in his word. To which purpose Christ alledgeth against those hypocriticall Pharisees the Prophet Isaiah, in these words, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is farre from me. But in vaine they doe worship me, teaching for Doctrines the Commandements of men. Which is expressed in Isaiah thus: §§Isa 29.13.Isa 29:13Their feare towards me is p. 97taught by the Precepts of men. Where, by feare is meant the worship of God; as is noted before▪ but you give me new occasion here to mention it againe. And I have no other Weapon, but Gods word, to incounter your vanities withall.

So they may fit Time and Place. Can you find any time or place in these dayes in England, so uncivill, or so irreligious in your religion, as not to intertaine your ancient venerable Ceremonies? Or is not time yet ripe for it, but that some places at least shut out such guests? Why then, what's wanting? Have you not a remedy in a readinesse? Either the Popes Dispensation, to suspend all those without Law, that stand out, or some Edict or other will serve the turne. And no marvaile, if your English Christians, so long brought up in Christs Schoole, think Scorn to be brought back to Romes A.B.C. againe. And they have read how Iosua and the Elders of Israel, not consulting God, were deceived by the Gibeonites faire pretence of longinquity, by the appearance of Antiquity, Shewing it selfe in their mouldy bread, and old Shooes. Which was all they had to pretend for themselves, to be received into a League with Israel. The Same pretence is yours, who to strike a League between England and Rome, you pretend your Ceremonies come from farre, from antiquity it selfe, and the Ancienter the better. But all this Chaffe will not intice the old Birds into your Snare. Your Ceremonies for all their antiquity, will not yet fit Time and Place, at least not all Places in these Times. Why my Lord cannot your zeale be patient a while, till Time fit the Places? Though you doe parturire, are in travaile to bring forth whether a Man, or Monster, or perhaps (as the **Parturient Montes, Nascitur ridiculu… Mu…. Hor.Mountaines once did) a mouse: yet you must wait for Time and Midwife to helpe to deliver a birth of such Difficulty. Soft and faire. Rome was not built in one day. 'Tis too rude, at first dash to hoyse up your Altar, and flappe down upon it presently your God-Allmighty. And though the heat of your zeale hath hastened the times to such a ripenesse, as they are even white againe (as your Rochet) with a pure outside of sanctity: yet some places being of a more solid and well watered soyle (not like Summer fruits, soon ripe, soon rotten, but as Winter corne, that abides many a storme, and many a nipping frost) all your zeale cannot so easily worke upon; insomuch, as you shall sooner burn those fields, then ever come to reap your harvest of them. Ah, my Lord, you have undertaken a hard taske upon you, so as before you shall come to fell down that good old Oake of the Gospel, that p. 98hath grown so long, and taken such rooting in England, you will meet with many a hard knot, that will goe neer to turn the edge of your hatchet. Oh these Puritans (my Lord) are tough Laddes, you cannot with all your Rhetorick wooe them to be in love with old Mother Babel, or so much as once shake hands with her. And they are a strong Faction: for the head of it is Christ, and the guard of it is the holy Angels, and their weapons are such, as you cannot take from them (though you labour to strip them of all the rest, as their faithfull Pastors, and solemne Fasts and dayes of humiliation) and that is, their Prayers and Teares, which are of a prevayling power. So as you may suspect some thing is the Cause, that since you have so hampered them, and more remarkably since you cooped up those three Men, you have thriven so ill, as your Cause is rather gone backward, then got any ground; and on the contrary the Puritans are mightily multiplyed, and their zeale and courage sharpened against you. And how comes this to passe? Doe you not know? Why, partly by the Antiperistasis of a hard frosty winter, and partly by their strong cryes to God; which are also redoubled in their fervencie, by reason of the outward cold, and of your h…t and furious pursuing of them. And this is no new thing. The **Exod. 1.10. Psal. 105.25.Exod 1:10Ps 105:25Israelites of old in Aegypt, the more subtilly and cruelly they were handled by the Aegyptians, under hard taskes, the more they multiplyed And the High Priests, Scribes and Pharisees, thought they had made their Kingdome Cock-sure, and utterly overthrown Christs, when once they had nayled him fast to the Crosse, and Seal'd him up in the Tombe: but it proved quite contrary, even the ruine of their State, and the inlargement of Christs Kingdome over the world. And Ecclesiasticall Stories tell us, that the Primitive Christians in the greatest heat of those 10. Persecutions, did so multiply, that at length they wearied out their persecuters. And it is noted of that Apostata Iulian, that when he saw his cruell persecuting of the Christians, and banishing of their Bishops nothing avayld, but that they did the more increase, he altered his course, and began to use them gently, and to recall their banished, and to promote them: So as by this meanes he drew a number of them to his bow, and they grew cold and feeble in their Christian profession, whereas by his former down-right cruelty, they grew upon it. And my Lord, be not so eagre in your zeale for a Reconciliation with Rome, as therfore to fall out with all good men. You have done much for your Time, as any one possibly could doe, yea p. 99and more a great deale, then I am perswaded any Man of wisedome and judgement (all things considered) either would or durst have done, although he had all your incouragements; which though great ▪ yet because humane, a wise Man would not put so much confidence in. And besides, though you have calmed those THREE: yet is the Storm you Spake of in the Starre-Chamber at their Censure, over, otherwise then over your heads, So long as you storme so upon others? You have exasperated the world against you by your desperate fury and cruelty: but much more the wrath of Heaven. And have you not had some terrible Signes of Gods wrath upon the Land, since their Censure? Are all things quiet, now that they are in safe-Custody? And though they be quiet, poore men, yet doe you not heare the voyce of their blood crying out against you? Can you wash your hands of it, while the guilt of it sticks so closse to your Conscience, as the fire rather must purge it, then the water wash it.

But you goe on: Too many overburthen the Service of God, and too few leave it naked. You seem here somewhat reasonable: neither too many, for burthen; nor too few, for nakednesse. You could be content then with some reas…nable mediocrity, could you hit upon the meane. But my Lord, in this Case of Ceremonies, Even Mediocrity is Extreme: and even your too few (in your reckonig) are too many, and doe overburthen the true service of God. For indeed the Imposition of your Ceremonies, though you think them too few, doth so burthen Mens Consciences, that their backs are ready to break; and it doth so alter the property and nature of Gods service, that it is to be termed rather a servitude of men, then the service of God. For Gods Service is perfect Fre…d…me, as your owne Service Book Saith: but your Ceremoniall service is a yoake of bondage, and therefore no service of God, but such as God saith of it, In vain they worship me, teaching for Doctrines the Commandements of men, and for my Service the Ceremonies of Men. But admit, that Ceremonies were lawfull: who shall limit the Mediocrity inter nimium & parum, between too many and too few? How few or too few? And how many are too many. Mediocrities, you know, are as hard to be kept, as to be found. And especially in Religion you must have a care, that not onelyonly the Service it selfe, but least your servants the Priests, be not overburthened. Therefore as one of your Canons provides, that your Priest that is not able to have a Long Gown, may weare a Short Cloake: So you may doe well to provide, that your p. 100Ceremonies and habits in your Service be fitted both to the Persons, and to the Seasons. For some Ceremonies may be tolerable in Winter, which are not so fit for Summer: as for your Priest to administer, and preach in his Surplice and Hood in Winter time, is more tolerable, yea and perhaps more usefull too, as keeping both his Corps, and cold Sermon that hath never a Soule, nor any heat of zeale in it, warme from freezing. But in Summer time to administer and preach with Surplice and Hood, 'tis enough to stifle any man, especially if he be a fat Parson. But you will say, he may Preach the seldomer, and when he doth Preach, it may be the shorter. For better, Preaching be omitted, then the least of your Ceremonies should be neglected. But yet for shame of the world, at least in the Church of England (which is not yet grown so Romish, as that Ceremonies should altogether thrust out Preaching) me thinks you might doe well, as men doe for their wearing apparell, to have some habits for Summer, and some for Winter. But now I remember my selfe, that will put many a poore Priest to the more charge. And therefore to prevent both trouble and charge, I remember a pretty device of **Plutarch.Dionisius, who coming into an Idols Temple, and finding rich cloth of gold, very Massy, upon the Idols, he tooke away their Robes of gold, Saying, they were both too heavy for Summer, and too cold for Winter, and he put upon them good course Freeze, saying, this would be both light wearing for Summer, and warme for Winter. But I suppose you would be loth to have your rich cloth of gold Copes, and the like, to be turned into course Freeze, as preferring Aurei Calices, & Lignei Sacerdotes, before Lignei Calices, & Aurei Sacerdotes; which were of old in fashion: Golden Chalices, and Woodden Priests, before Woodden Chalices and Golden Priests; I meane, such Golden Priests (so called) as then were, when the Chalices were of Wood, that is, Learned, Godly, and Preaching Presbyters. For otherwise, as Rome, so you, want not your Golden Priests sutable to your Golden Chalices, as Bernard in his Booke De Consideratione to Pope Eugenius the Fourth hath liberally taxed in the Pope and his Clergie of Priests: But these things I leave to your Lordshippes Cosideration.

But to returne to the point: in plaine termes my Lord till you doe resolve us justy how many Ceremonies you will have, and no more, for burthening the Service, or how p. 101few Ceremonies, and no fewer, for leaving all naked (though I think you incline rather to the extremity of Excesse, in the too many, then to the extremity of Defect, in the too few, as loth to leave your Service naked) you doe to a haires breadth resolve us, you must give us leave with one voyce or **The Shout of Mariners when they hale together.Kéleusma, to cry downe all your Ceremonies of what sort soever, whereof the very least is a burthen intollerable to Gods People in the service of God. For (as we said before) Gods service admits not of any Will-worship at all, no not in the least Ceremony, wherewith the Conscience as it is bound, so it is overburthened. One Fetter, or Linke, or Chaine, or Bolt makes a Prisoner as sure, as many. As the Israelites were enslaved by the Aegyptian Taske-masters, as well when they were allowed Straw, as when it was denyed them. Though the bondage was the greater. But when a man is once made a Slave, who shall hinder his Master to lay as much burthen upon him, as he pleaseth? And if you have a power to impose one Ceremony, who shall stint you for more, for ten, twenty, an hundred, if you doe but say the word that too few leave the Service naked? But you will not have too many, for burthen. But how will you know when 'tis a burthen, for you touch it not with one of your fingers, and so feele it not, as the Aegyptian Taske-masters did, while the poore people of God cry out for intolerable burthens? All your burthen is to get it but up upon the peoples, and your Priests shoulders, and then you are so farre from feeling any more burthen, as you turne it into no small benefit, in Case any for very wearinesse and irksomnesse of the burthen, doe either lay it downe, or cast it quite off, yea or doe but rest himselfe a little with some intermission. Then your High Commission shall ring of him. Nor can we in any reason imagine that a few Ceremonies will serve the turne. For your maine Scope is to bring your Church of England to a full Reconciliation with Rome, the way to which must be strowed with many Ceremonies, as at a Marriage they strow the way to the Church with Herbes, that so when you have brought the matter to a pretty Conformity with as many Ceremonies as Time and Place will permit, the Match being already agreed upon and concluded between the parties, and friends, there may nothing be wanting to hasten the full and finall consummation. But herein the maine burthen will lye upon you. For it can little be hoped, that Rome for her part p. 102will abate any of her Ceremonies, so as the greater addition and accumulation wilbe required on your part; to make up tò íson, an equality in some reasonable proportion at least. For Amici…ia est inter pares. Friedship is between Equalls. But howere, in any Case not too few; for then your Service would be naked; and it might either hinder your Project, or hurt your reputation with Rome, when upon your coming home to Rome, She should find you naked (such guests as Rome useth not to entertaine) unlesse you will trust to her Kindnesse in furnishing you out of her rich Wardrobe and Magazin of Ceremonies, wherein She hath a large Overplus of Treasure, which your Church of England might afterwards recompense, either with reviving the Peter-pence, or returning his Holinesse his Old Tribute of Annates.

But in the meane time, how would too few leave your Service naked? Surely many wayes, now when I better consider it. Without the Surplice and Hood, the Minister naked: without rich Ornaments and a Crucifix, the Altar naked: without a Signe of the Crosse, Baptisme is naked: without Kneeling before the Altar at the Communion, the Sacrament naked: without a devout Crindge when Iesus is named, Iesus is naked: without looking towards the East when you Pray, Prayer naked: without goodly Images, the Walls naked: without the rich Copes, the Epistle and Gospel naked: without a faire payre of Organs, and Chanting to it, the whole Service naked. But what if the whole Service were thus naked? God neither requires, nor respects any such pomp in his Service. You will say, 'Tis, sightly and stately. But one of the Heathen **Persius Satyr. 2. Heathen more holy then Prelates.Poets could tell you, that God regards more a simple and honest heart, then all such gifts, or pompous Service. As he saith:

Dicite Pontifices, in Sancto, quid facit aurum? &c.

Compositum jus, fas que animi sanctosque recessas

Mentis, & incoctum generoso pectus honesto.

Tell us, ye ‡‡Or Bishops.Pontifies, what such glittering gold

Makes on your Temples? &c.

A mind compos'd of justice, and of right,

And holy contemplation (Gods delight)

A brest well dipped in the purple grain

Of noble honesty, That will not stain.

p. 103‡‡Horace Carm. lib. 3. Ode. 23.Another of them saith:

Immanis Aram si tetigit manus,

Non sumptuosa blandior hostia

Mollibit aversos Penates,

Farre pio, & saliente mica.

Th' innocent hand, if it the Altar touch,

The sumptuous offring pleaseth not so much,

T' appease the anger of your House-hold Gods,

With Sacred Corn, and savory Salt by oddes.

Yea and every Schoole-boy knowes that Distich of old Cato:

Si Deus est animus, nobis ut carmina dicunt,

Hic tibi praecipuè sit pura mente colendus.

If God as Poems say, a Spirit be:

Then with pure mind let him be serv'd of thee.

And as the Roman Orator also said. Non in Ambrosia Deus, &c. I doe not think (saith he) that God is delighted with Ambrosia, or Nectar, or such like sensuall delights in his Service. [Tuscul. Quaest. lib. 1.]

Thus you see how those Heathen, even by the glimmering light of nature, had a better opinion of God, then our modern Prelates have, or at least, then our present Oracle of Canterbury hath shewed himselfe to have, for how neere came they to that truth uttered by Christ §§Iohn 4.23.24.John 4:23John 4:24God is a Spirit, and they that worship him, must worship him in spirit and truth, &c. And if you propound the Jewes for example of State in the service of God; first, God commanded it: and the magnificence of it was a Type of Christ, and of his Spirituall Temples, ††Psal. 45.13Ps 45:13all glorious within. Those Types are all vanished, the truth being come. And to revive that Service, and those Types, or to set up an Image of them, you doe with the Jewes deny Christ to be come. And for this Ierome shall answere you, Si placeat aurum, placeat et Iudaei: If gold please you so well in the service of God, let the Jewes also, and Judaisme please you. And the Poet: Dicite Pontifices in Templo quid facit aurum? Tell us you Pontificiall Priests, what makes gold in the Temple? And tell me, whether was Adam and Eve more beautifull in Gods eyes, and their own too, having no other cloathing, or p. 104ornaments upon them, but their naked Innocencie▪ then in their new devised fashion of Fig-leave-Aprons? Although they now seemed gay with their borrowed leaves, as the Crow with his borrowed feathers. And surely this may be a very fit patterne to Sample your Church by. For yours and Romes Church, having lost their Primitive and Originall beauty of Innocencie, Simplicity, and Purity of Christs Spouse, as the Love of God, Saving Faith, Soundnesse of Doctrine, Sanctity of Conversation, and Purity of his Worship, which you have by so many of your Superstitions so miserably corrupted: think you now to please GOD with a curious painted Service, which serves to no other purpose, then to please your owne fancie, and other mens carnall senses? Is not this a GREAT WITNES to the World of your notorious blindnesse, and most grosse and palpable ignorance of the very nature of the Godhead, who Is a Spirit, and therefore will be worshiped in Spirit and truth? And they who thus worship him in Spirit and Truth, are the true Worshipers, as the same Scripture Speakes; and GOD seeketh such to worship him; as is noted before. So as that Inscription, which the Apostle found upon that Altar in Athens, **Act. 17.23.Acts 17:23Agnósto Theo, To the unknowne God: may it not be written as well upon your whole service, which you dedicate to the unknowne God ▪ which being patched up, like a Fooles gay Coate, of so many diverse coloured shreddes, wherein your service being dressed up, you think it is wondrous pleasing to God: doth not all this bewray, that you doe all this service to a God, whom you know not, as whom your fancie frameth to be some carnall Man, whose senses are delighted with such service: as his Eares with Organs, his Eyes with goodly Images, curious wrought Copes, rich Palls, faire guilded Plate: his Smell with sweet Incense, his Majesty with siting upon your Stately High Altar, as upon his Throne, and to keep his Residence in your goodly Cathedrall as in his Royall Court? May not then that which the Apostle thereupon Preached to the Athenian Philosophers, be hereupon applyed to the Romish Rabbies, and blind Prelates of Rome, and of the Church of England? ‡‡Act. 17.22▪ 23. &c.Acts 17:22Acts 17:23Ye men of the Church of England, I perceive, that in all things ye are too Superstitious. For as I passed by, and beheld your Devotions (marke your Devotions) I found an Altar (for blind Devotion cannot be without an Altar) with this Inscription, To the unknown God: whom therefore ye ignorantly worship, him declare I unto you. God that made the world, and all things p. 105therein, seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands, neither is worshiped with mens hands, as though he needed any thing, &c. **ve…s. 29.Forasmuch then, as we are the Offspring of GOD, we ought not to thinke that the Godhead is like unto Gold, or Silver, or Stone, graven by art, and mans devise. And the times of this Ignorance GOD winked at, but now commandeth all men every where to Repent. Because he hath appointed a day, in the which he will judge the world in Righteousnesse, &c. Now what say you to this, all you blind Ceremony-Mongers? Are you growne so stupid, as not to be sensible how this toucheth you, as much, yea and much more, then those Athenians? What? Are you so blind and senselesse, as for all this to dreame, that GOD accepts your ga… Puppet-play as a Service of Piety done to him? Nay, GOD tooke so little delight in those Sacrifices and Rites, which himselfe ordained in the Law, and much lesse when the people rested in the outward performance and observance of them, that he Saith, ‡‡Is…. 1.12. Psal 50.8. &c.Ps 50:8Who required these things at your hands to tread in my Courts, &c. So also Psal. 50.8. I will not reprove thee for thy Sacrifices, to have been continually before me: I will take no bullocke out of thy house, &c. No: ‡‡v. 23.Who so offereth me thanks and praise honoureth me: and to him that ordereth his Conversation aright, will I shew the Salvation of God. §§v. 22.Now consider this, ye that forget God▪ least I teare you in pieces, and there be none to deliver. Yea the consideration hereof, brought ††Psal. 4.6.7. Heb 10.… ▪ 6, 7▪ 8, 9, 10Ps 4:6Ps 4:7Heb 10Christ down from the bosome of his Father, to offer up his body as the onelyonly acceptable, and All sufficient Sacrifice, to put an end to all carnall rites and services. If then Gods own Ordinances in the Law did not please him, but that he must send his Sonne in the flesh to fullfill all things▪ then what hope can you have, that your vaine Superstitious devises should please GOD, or that he should otherwise be affected with them, but thereby to be provoked to send his Sonne the Second time **2 Thess. 1.… ▪ 8▪ 9.2 Thess 1in flaming fire, taking vengeance on them that know not God (even all blind worshipers, but much more willfully blind) such as obey not the Gospel of our Lord Iesus Christ, &c. Then shall all your Sumptuous Ceremonies, and Solemne Service be discovered, and the rotten inside of your hypocriticall formalities be turned out to the view of all the world. Like to Cardinall Campeius his Sumpter, which with a justle in Cheape-side, the girts bursting, downe it falls, and out fly the old Boots and Shooes, and such like baggage which it was stuft withall, becoming a ridiculous spectacle to p. 106all the beholders. So when your faire glorious guilden earthen pot, striving with your Maker (as the Prophet speaketh) comes to justle with the godlen pot of Manna Iesus Christ, and to be struck with a blow of his Iron-rod, all that filthy inside of hypocrisie, and infidelity, shall fly out, to become a laughing stocke, to all the world, which shall then see that GREAT WITNESSE of what sincerity was in your heart, when you bleared ignorant mens eyes with the glaring luster of your▪ externall worship. Yea your externall pompous service, as wherewith you think to please Christ, argues you to have no other conceit of Christ, then such as the Jewes had, dreaming of a temporall Messias, and an earthly Prince.

But let us heare your tale out: And scarce any thing hath hurt Religion more in these broken times, then an opinion of too many men, that because Rome had thrust some unnecessary, and many Superstitious Ceremonies upon the Church, therefore the Reformation must have none at all. For Answere in short, All your Ceremonies are Superstitious, and therefore unnecessary; or (if you will) all unnecessary, and therefore both Superstitious and Superfluous. What necessity (I pray you) of your Crosse in Baptisme? What necessity of a Surplice, except to hide your poore Priests dublet, when 'tis either greasie, or out at the elbowes? What necessity of Kneeling at the Sacrament, and so before your Altar? And how can you sever these from Superstition? What's a signe made in the Ayre, to signifie and set forth the life of a Christan, and that also after Baptisme, the seale of his vow to renounce the Devil and all his works, and to be a souldier and servant of Iesus Christ? And how is your Surplice a signe of sanctity, when commonly he that weares it hath least holinesse, and hath cause to blush, when he hath no better signe to hang out, then that which tells the world, ther's no true Sanctity within? And when you so devoutly kneele before your Altar, at the receiving of the Sacrament, (to which your Altar-men, usually apply that in the Psalme, O come Let us worship, and bow downe and kneele before the Lord our Maker.) What is it a signe of? Of your adoring Christs body imagined to be in the bread? Or of your adoring the Altar, as which you call Gods-Mercy-Seat, and where Christ keeps his personall residence? Or of your adoring the Crucifix, upon or over your Altar? Or is it a signe in generall of your humility, See pag. 3. Will-worship Idolatry.or of your Idolatry rather, or both together, Idolatrous humility, or humble Idolatry? And so is it not a plaine signe of your pride and presumption, in perverting the ordinance of Christ, p. 107while you injoyne such gestures before an Altar in receiving the Lords Supper, which Christ ordained not at an Altar, but at a Table, where a Supper ought to be eaten as a Supper sitting, and not kneeling.

But (say you) ought the Reformation to have none at all? Yea, none at all, of mens devising to bind the Conscience of any Christian. For els how is it Reformation, if it retaine any thing, that is either unnecessary or Superstitious? Your Reformation is deformed with your Hierarchy, and Ceremonies the very badges and Ensignes of Antichristian Tyranny, and Romish Apostacie; for thereby (as is noted before) you thrust Christ, the King of his Church out of his Throne, and put a yoake of bondage upon his peoples necks.

But (say you) Ceremonies are the hedge, that fence the Substance of Religion from all the indignities, which profanesse and Sacriledge too commonly put upon it. You meane such Substance of Religion, wherein Rome and you are both one Church▪ that is Hierarchy and Ceremonies; as is shewed before. And you use your Ceremonies as the Traine and Guard of your Hierarchy and Principality, which were contemptible, without such Attendance. And 'tis not without need, that you make such use of these beggerly Rudiments, when you have no fence for your selves in Gods word. And in one respect your Ceremonies may fitly be termed a hedge, yea **Mi…h. 7.4.Sharper then any thorne hedge (as the Prophet speaketh) which who so offereth to thrust away, must be (as David saith) ‡‡2 Sam. 23.7·2 Sam 23:7fenced with iron, and the Staffe of a Speare, to be utterly burnt with fire in the same place, otherwise they will pierce thorow his hand. And this hedge of your pious seeming Ceremonies is a fence to your Hierarchy against Profanesse, while profane ignorant persons, led by their carnall sense, are thereby more then halfe perswaded, that Prelates, when they are at their Church-devotion, are pious and holy Men, although they doe not so much as seem so out of the Church. And againe, Ceremonies you use as a hedge to f…nce you against Sacriledge: for were it not for your pompous dayly Service, and at Solemne Feasts, in your Cathedralls, you might be in some danger of having all those fat Corpses alienated to some other use, then to the maintenance of a sort of Idle-bellies. As once a ‡‡Dr. AndrewesBrother of yours answered, being asked of King Iames to what use their Cathedrals did serve: your Majesty (quoth he) is there dayly and Solemnly prayd for. Although those Solemne prayers, in regard of their fat feeding, p. 108and customary Chanting and Roaring out of a Sort of ignorant Chanters, may be thought to have but little vertue in them, except it be for the poore Singing mens poverty, whose allowance will scarce maintaine their Credit upon the Ale-house Score.

You adde: And a great weaknesse it is not to see the strength, which Ceremonies (things weake enough in themselves, God knowes) adde to Religion it selfe: but a farre greater to see it, and yet to cry them downe, All, and without Choyce, by which their most hated Adversaries Climbe up, and could not cry up themselves, and their Cause, as they doe, but by them. Now, as we said before, Considering what your Religion it selfe is, in Substance one with that Religion of Rome: 'tis weakenesse indeed, not to consider▪ what a Strength your Ceremonies doe adde unto it. Yet what strength in Ceremonies, so weake in themselves, as you seem to acknowledge, when you Say, God knowes? And indeed the Apostle calls them **Gal. 4.4.Gal 4:4Weake and beggerly Rudiments. But as weake as they be in themselves, yet being backed with your Canons and Courts, they prove strong enough to make the strongest to stoop, and vaile bonnet unto them. Yea are they not strong bonds and chaines to bind and captivate the Conscience of Gods people worse then either the Aegyptian or Babilonian captivity. B…nds of AegyptSo as were it not for your Canons mounted, and full charged, these hedges or mud-walls would prove but weake enough to fence the Substance of your Rel…gion. And indeed this is the reason, that so many cry them down, All, without Choyce, because of that strength which they adde to your Romish Superstition, your Religion it selfe: and because on the other side, they eat out the very heart of true piety, and the power of true Religion in all those, or the most part, who are insnared by them. Although you call this Weakenesse in those, that cry them all down. But I hope this weaknesse is So crying, especially reaching up to heaven, will in time so prevaile with God, as to batter them down, and to dismount your Canon that holds them up.

But such consider not (Say you) that by this meanes, their most hated enemies (the Jesuites, I suppose you meane) cry up their cause, and not els, but by them. Surely, [By them] here, if rightly taken, 'twill prove very true, you Say. By them, that is by your Ceremonies. For what is there, whereby the Jesuites doe more climbe, and cry up themselves, and their Cause, then your crying up of your Ceromonies? This they professe in their Bookes and English Pamphlets, which they scatter among p. 109the People, that the Church of England is coming amaine towards Rome, as being weary of her Religion, or ashamed of it. And all this especially, since you have climbed up to the top-pinnacle of Canterbury Church. And well you Say, Their most hated Adversaries ▪ You say not, Your most hated Addversaries, the Iesuites: for then you should account Jesuites no better then Puritans. Though I think your Lordship can give no great good reason why the Jesuites should be the Most hated enemies of those, that most cry down your Ceremonies, except you will give the Jesuites precedencie of you in persecuting those men. But (I say) your Zeale for Ceremonies is a fiery Chariot, to carry the Jesuites to that heaven of their happinesse, to wit, Englands Reconciliation with Rome, which is hastened and advanced by nothing so much, as by hoysing up of Altars, and other Idolatrous Superstitions, and puting downe of good Ministers, and all true Religion. This, this is the Ladder, by which Jesuites Climbe up, not now to the top of Tyburne, but to the top of their Mount Tabor; beholding the Church of England transformed into the Church of Rome; being also so exceedingly helped up and advanced by this your handy worke now published for that end.

L. p. 21. In this insuing Discourse, I have indeavoured to lay open those wider Gates of the Catholick Church, &c.

P. So you have indeed, having set open Englands broad Gates, that That Great Whore of Babylon, with all her Train and Trinkets, her Superstitions and Idolatries, may have the more easie reentry, without so much as the ruffling of her Ruffe. Nay rather then fayle, as the Trojans, at the Subtile Counsell of their perjured Sinon, brake downe a great part of their City-wall to let in the Trojan horse, (which unknown to them, was full of armed Greeks, their Enemies) by which meanes their City was surprized, sacked and burnt: So you having been a great Instrument, of not onelyonly Seting open the broad Gates, and making them wider then they were before, but of pulling downe the Walls and Bulwarks of the Church of England, to wit, in Suppressing Gods Word, and Supplanting the most Painefull and Godly Ministers, as the Watchmen of the City, yea the Chariots and Hose-men of Israel: and having prepared it by the Setting up of your Altars, and Superstitious Service and Devotion attending thereupon, all conformable to Rome; p. 110doe in this your Book now published, as with open voyce proclaime, how happy a thing it were, that the Church of England and of Rome, were perfectly reconciled and reunited.

The Prelates wider Gates whither they lead.Againe, you have in this also layd open those wider gates of your Catholick Church, in that therein you have in some respects made those broad Gates that lead to destruction, wider then they were before. For at after in your Booke you can find a broad way for the silly ignorant Papists to find Salvation in the Church of Rome, and so to be Saved living and dying in the Roman Faith. But of this in its due place. OnelyOnly you have altogether shut the Gates of the Catholick Church against all Reformed Churches beyond the Seas, as having no Prelates, and therefore no Churches. As hath been noted.

You adde: (The Catholicke Church) confined to no Age, Time, or Place, nor knowing any bounds, but that Faith, which was once (and but once for all) delivered to the Saints. Jude 3.

P. My Lord, what have you to doe with the Saints faith, except that you indeavour to destroy it? Or with those Saints, except to persecute and root them out? Or would you make us beleeve, that you are one of those Saints? Certainly then you must become another-gates Man, then as yet you have shewed yourselfe to be. Your Tyranny, your Hypocrisie, your Superstitions, your Persecutions, your Reconciliation with Rome must be utterly abandoned. Except by continuing in them, you hope to be the next Canonized Saint to▪ Ignatius, the Father and Founder of the Jesuites Society, Lately Canonized by his Holinesse at Rome, for his good Service for the Catholick Cause: and so may you haply after 100. yeares, come to be Canonized for the notable Service you have done in the Church of England for the Church of Rome, if ever you shall bring them to a perfect Reconciliation. And as for that Faith you Speake of, as the bound of the Catholicke Church, which you say you and Rome doe both professe: we shall have occasion hereafter to speake more largely of it.

L. p. 22. I have delivered with a single heart, that truth which I professe.

P. What truth it is, which you professe, we have in part already discovered, in this your Dedicatory, and shall further and more fully in your insuing Discourse. But with what singlenesse p. 111of heart you have done it, that we leave to the Judge of all hearts. OnelyOnly where we find your hypocrisie so palpable, as that we cannot chuse, but use it as a Perspective to see into the constitution of your heart, as where we find your words so directly contradicting your deeds and practises, the clearest Indexes of your mind, expressed and written in Capitall Letters: we doe not spare to informe you of it; both because **Ier. 17.9▪Jer 17:9the heart is deceitfull above all things, and desperately wicked; who can know it? So as your own heart, when you think it single, may double with you: and that others also taking warning by such a dangerous example, as the greatest Prelate of England, may not also be deceived and seduced by your deep dissimulations.

L. ibid. In the publishing whereof I have obeyed your Majesty, discharged my duty, to my power, to the Church of England given account of the hope that is in me, and so testified to the world that Faith, in which I have lived, and by Gods blessing and favour purpose to dye.

P. For your obedience to his Majesty, we say no more, having touched before, how strong that backe had need to be, that beares all your burthens, so intolerable to be borne. But is this the discharge of the duty of the Metropolitane of all England to the Church of England, to compile and publish such a Booke to reconcile England with Rome? What thankes the Church of England may returne you, I know not. But thus did not any of your Predecessors, ever. And have you more Charity, or more Devotion, then they had? And for the hope in you, whereof you give account to the world, and your faith testified, wherein you have lived, and resolve to dye: I will say as Ierome said to the Pelagians, Sententias vestras prodidisse, Superasse est: The discovery of your opinions, is our victory. So, thus to give account of your hope, and testifie your faith to all the world, as that wherein you have lived, and resolve to dye: Let's see by your own testimony, now irrevocably upon Record, what to judge of you formerly, namely as of one, Qui cum Lacte nutricis errorem Suxisse videatur: who seemeth to have sucked in Errour with his Nurses Milke;Tuscul. Quest. lib. 3. As the Orator Speakes of all naturall men: and what to expect of you hereafter: that as you have lived a most notorious Persecuter of the truth of Christ, and of his Saints; So we must look for p. 112it Still, so long as you live. And this is our victory, that we have to deale with one, who is not now any longer a disguised, but unmasked Enemy of the true Faith and Religion of JESUS CHRIST. And however you may flatter your selfe in regard of the World, and favour in Court: yet if you repent not of your former life, but dye as you have lived, you can have neither hope nor faith in expecting Gods blessing or favour. And so I passe from your Dedicatory to your Discourse, as followeth.