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

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

p. 39L. p. [13, 14. Comparing the Church to a Hive of Bees, p. 40you say] Now the King and the Priest, more then any other, are bound to look to the Integrity of the Church, in Doctrines and Manners, and that in the first place. [And a little after] Now in this great and busie worke, the King and the Priest must not feare to put their hands to the Hive, though they be sure to be stung. The Kings case (as King Davids) is to be stung with Bees: but when it comes to the Priest, the case is altered: they come about him like Waspes, or like Hornets, rather; All sting, and no honey there. And all this for no offence, nay sometimes for service done them, would they see it, &c.

P. However you may please your selfe in your conceits, in playing with this your similitude of Bee-hive: yet perhaps upon a review of all circumstances, you will begin to discerne no small incongruity, except you can salute it with, Similitudo non currit quatuor pedibus: A Similitude runs not upon all foure. For first, A Hive of Bees you know, is a kind of compleat Common-weale within it selfe. Such is Christs true Church. The Chiefe and great Master-Bee in this Hive, is Christ, and his holy Spirit: A Christian King, who is in and of the Hive, is under Christ, a kind of Subordinate Master-Bee; whose Office it is, to see, that the expresse voyce and Law of Christ, and that alone, both touching Doctrines and Manners, be duely observed both by the Ministers and People, and that the Delinquents and Offenders be either reformed, or punished, according to the same Law of Christ. As for the Priest, whom you name, and set Cheeke by Jowle with the King, and that twice here for fayling: let me tell you, that the New Testament, and so the true Christian Church knoweth not, neither acknowledgeth any Priest, besides Christ, who is, as the onelyonly Altar, so the onelyonly Priest of his Church; as is noted before. And did not I say, That Altar and Priest would ever goe together? Here you are up with your Priest. And who is this Priest? Even no lesse, then the Metropolitan of all England. Poore humble Priest! But a Priest, however. Otherwise what should you doe with your Altar, we spake of, if you had not a Priest to it? And having an Altar and Priest, you must needs have a Sacrifice too, els all would be lame. As Isaack said to his Father, **Gen. 22.7.Gen 22:7My Father, here is fire and wood, but where is the Sacrifice? So you may Say, we have here an Altar, and Priest; we must have a Sacrifice too. But (I say) the true Church of GOD acknowledgeth no Priest, but Christ, as no Altar, no Sacrifice but Him. OnelyOnly indeed all true beleevers are called, and made of GOD ‡‡Rev. 1.6.Rev 1:6Kings and Priests and ‡‡1 Pet. 2.5.9.1 Pet 2:51 Pet 2:9a royall Priesthood, as were also the beleeving §§Exod. 19.6.Exod 19:6Jewes under the Old p. 41Testament, to whom Moses saith, Ye shalbe unto me, saith God, a Kingdome of Priests, and an holy Nati…n. As for Aarons Priesthood, it is abolished and swallowed up in our onelyonly High Priest, Iesus Christ, ††Heb. 7.17.Heb 7:17made a Priest for ever after the order of Melchisedech. Yet every beleever is a Priest, to **1 Pet. 2.5.1 Pet 2:5offer up Spirituall Sacrifices to God by Iesus Christ. Which shews a plain difference between Christs Priesthood, and our royall Priesthood. For We offer up Spirituall Sacrifices to God by Iesus Christ, but he by himselfe offered the Sacrifice of himselfe to GOD for us. So as not even Ministers of Gods word are otherwise Priests, but as they are beleevers onelyonly in their publick Ministry they are the mouth of Gods people, in offering up to GOD Spirituall Sacrifices of Prayer and thanksgiving by Iesus Christ. But your Priesthood, my Lord is a new Order, of humane Ordinance, and Ordination, not found in, nor founded upon Gods word, and therefore a false, and unlawfull Priesthood. ‡‡Heb. 5.4.Heb 5:4For no man takes this honour upon him, but he that is called of GOD, as was Aaron. But your Priesthood hath no calling from GOD. Nor doth the New Testament once call a Minister of the Gospell hierùs, Sacerdos, Priest. It calls them Presbutèrous indeed, Presbyters, or Elders, but never hiereis, Sacerdotes, Priests; for hiereùs, is properly such a Priest, as offereth a slaine Sacrifice, as hiereion, is a Sacrifice that is slaine. And thus are you Priests, in Sacrificing either Christs body, as in the Masse, or els the Bodies of his Saints, who are in this respect accounted as Sheep for the Slaughter. Rom. 8.36. Let therefore the Church of Rome, (and yours of England, if ye will) have her Priests, Altars, Sacrifices: as for the true Church of Christ, she admitteth none of all these. And though you yoak your Priest, or (as at **P. 155.after) your very aliâs, the Archbishop of Canterbury with the King: yet we must put kasma méga, a vast difference and disparity between them. For first a Christian King, or Magistrate Supream is (as we touched before) both within, and of the Hive: but the Priest you speake of, is quite without the Hive, and none of the Hive, no Priest of Christs true Church, but an intruder, Droane, Waspe, or Hornet.

Secondly, good Christian Princes, executing their office aright, are §§Isa. 49.23.Isa 49:23Nursing Fathers to the Church, and helpe to bring in supply to the Hive, and guard it from vermine and weather: but your Priest, even the whole Generation, and swarme of them, are Step-fathers to the Bees, and are Droanes, eating up the Honey, as you confesse here of some; if not Waspes and Hornets also, Stinging and Killing the Bees, or chasing them p. 42out of the Hive, into some hollow tree in the Desert.

Lastly, the King doing his office in, and to the Hive, is loved, reverenced, and ob…yed by the Bees, and they yeeld him a Tribute of their Honey: But when your Priest puts his rough hand to the Hive, the Bees are ready to fly about his eares, as not acknowledging any such Usurper. And have you never read nor heard, that if one that is chaste, come among the Bees, not offering violence unto them, they will never offer to sting him: but if an adulterous person come amongst them, they will quickly smell him out, and be all about his eares? And be sure, Christs Bees cannot brooke such Priests, as smell of the whore of Babels Smocke, and commit spirituall whoredome with her, or have any hankering affection after her. And therefore mervaile not, if (as you say) when it comes to the Priest, the Bees come about like Waspes, or Hornets, all sting, and no honey for your Priest there. And you seem to speak it feelingly. Surely if you deale roughly with the Bees, and begin to lay about you, they wil be about your Eares. Therefore be not curst unto them, least you make them as angry as a Bee. Thus by your patience I have truely and genuinely applyed your Similitude. As for the occasion, what ever it be, or may be, whereupon you bring it in, and so apply it, so much complaining of the Bees, for their stinging, as if you felt the present smart of it: though perhaps an ordinary Bee may smell it out, yet I will not take upon me to divine it. But if you will contend and offer violence to a whole Hive, forcing the Bees beyond their nature, though you be never so well armed Cap a pied, from top to toe, as with **1 Sam. 17.38.1 Sam 17:38Sauls armour, so as the Bees cannot reach you: yet how shall you escape the sting of the great Master-Bee, JESUS CHRIST, who is able with one whoope to rayse an army of flies to plague the Aegyptian Tyrants and Taskmasters, for their extreame violence offered to his poore Bees. And never look that such Bees should ever brook your Priest, as having learned by too much experience, that §§Ioh. 1….10.John 1:10he comes not but to kill, and take the honey. As Christ saith of the Thiefe, or Vsurper, that climbeth up into the Sheep-fold another way, He cometh not, but to steale, kill, and to destroy.

Againe, I must crave a little more of your patience, while I somewhat more thorowly Scan your Conjunction of the King and Priest so closse, and inseparably together. The King and the Priest: or, The King and the Prelate: or, The King, and the Bishop: according to a new Late Start up Proverbe, or (as p. 43you make it) a new Maxime in the Politicks, No Bishop, no King. Now for a ground whereon to pitch the Mathematicall Staffe of my ensuing Demonstration, I must begge two Ait…mata, or Demands: First, That ever a King is, good; this is such a principle, as transcends the Demonstration of Art. For, **Rom. 13.Rom 13He … Minister of GOD to thee for Good: Ergo Good. The Second is, That a Priest or Prelate (as being out of the ranke of Gods Creation, and Ordination) is ever Bad. These two things granted, (as they may not be denyed) I say: It is not good, that Good and Bad be joyned together. Although as ‡‡Scal. Exercit. contra Cardanum.Scaliger saith, Malum non est, nisi in bono: Evill is not, but in good. But the King and Priest thus linked together, are like to two Planets in Conjunction, the one (as Astronomers tell us) Benigne, the other Malignant ▪ and during the Conjunction, the Benigne Planet is not so forcible in its kindly influence, as the Malignant is potent in hindering it, and in sending forth his own more predominant Malignity, not so easily qualified by the Benignity of the other. And they say againe, that some Planets are of such a temper, as they are neither good, nor bad, but as they are in Conjunction with others; if with a good Planet, they are good; if with a bad, evill. As we read of King ‡‡2 Chro. 24.2 Chr 24Ioash, who so long as good Iehoiada the High Priest lived▪ raigned well: but he being dead, he by the bad Counsell of his Princes fell to Idolatry. So an evill Planet being in Conjunction with an indifferent, may cause it to doe hurt, which in its owne nature is not much malignant. Againe, 'tis observed of the Oake (which for strength among all the Trees, may be an Embleme of a King) being all overgrown with the Ivie (which for its many insinuations and windings every way, may well resemble your Priest) it thrives not; the fewer leaves and branches it puts forth, for shade and protection from a shower or storme, or heat of Summer: and litle fruit, to feed the hungry: for it is hide-bound, so guirt in by the Ivie, that it cannot prosper. Yea such a Conjunction cannot be more fitly parallelled, in my judgement, then to the feet of that Image in §§Dan. 2.Dan 2Daniel: the Head whereof was of gold: the breast and armes of silver: the belly and thighs of brasse: his legges of iron: his feet part of iron, and part of clay. The Image represented the Successive Raignes in the Babilonian Monarchy, each worse then other, till at last it came to ruine. And it may be an Embleme of all Kingdomes and States, which if they want the ancient Roman Lustration, or Purgation every five yeares (like some old Statutes of England for a Trienniall Visitation, a certain thing, which was wont p. 44to be called a Parliament) or so, will (according to an old observation in the Politicks) easily grow worse and worse. As the Roman Poet observed in his time:

Aetas parentum pejor avis; Tulit nos equiores,

mox daturos Progeniem vitiosiorem.

In English thus:

Our Fathers Age, which they did passe,

Grew worse then our Grand-fathers was:

Our selves worse then our Parents be,

And our next race proves worse then we.

But we pitch (to be silent in the rest of the Image) upon the feet, mixt of iron and clay; the last legges (as the Proverb) which that Empire went upon. Iron (as Daniel interprets it) signifies strength; but Clay, brittlenesse; which intermeddled with the Iron, addes no strength to it, but onelyonly makes it swell the bigger, which swelling portends and causes ruine. For the Iron relying on its mixture with the Clay, and the Clay presuming to doe great things, by being joyned and backed with the Iron: here is the Portent. **Rev. 17.Rev 17In the Revelation we read of Kings, giving their power to the Beast, that is, giving way to the Beast, or to his limbs, the Priests, to exercise a power over them, and their Kingdomes: For which cause England was wont to be called the Popes Asse. ‡‡v. 16, 17.The ten hornes, which thou sawest upon the Beast, these shall hate the whore, and shall make her desolate, and naked, and shall eate her flesh, and burne her with fire. For God hath put in their hearts to fulfill his will, and to agree, and give their Kingdome unto the Beast, untill the words of God shalbe fulfilled. On this GOD, and on his word, will we wait. Sure we are, that the whore of Babylon, with her Priests, shall ‡‡Rev. 18, 19.Rev 18:19come down into the dust. And §§vers. 4.all Gods people are admonished to come out of her, least they partake of her sinnes, and receive of her plagues; So in due time, when Gods word shall be fulfilled, the Iron shall unmixe it selfe from the Clay, that the one may be preserved, and the other goe to his **Act. 1.25.Acts 1:25owne place, to the earth, whence it came, and whe…eof it is.

But in the next place, for what good end and purpose doe you linke your Priest with the King? Because (say you) They, more then any other are bound to looke to the Integrity of the Church, in Doctrine, and Manners. Surely, for the first, the King, we doe in all humility imbrace and acknowledge him, as Gods vicegerent, bound to doe that office for the true Church of Christ, which Gods word hath injoyned and requires of him. And that consists generally in …his, as he is Custos utriusque Tabulae, p. 45the **Deut. 17.18.19.Deut 17:18Deut 17:19Keeper in trust of both the Tables of the Law: he is to see, ut currat Lex, that Gods Law and Word hina treke, that it may run, have a free passage, without impeachment; that the Commandements of the Law be kept Sarta tecta, safe and sound, without diminishing, much lesse demolishing any one of them; that nothing be done, either in Doctrine or Manners, or in the worship of GOD, besides the prescript and precise Rule of Gods written word: that able and godly Ministers, duely chosen by Gods people, and Congregation, be set over every Congregation, to preach Gods word diligently to the people, and that the well deserving be cherished, incouraged, countenanced, and protected from oppression, but the Droanes cast out of the Hive. This is all the King need to be carefull of about the Hive of Christ. For then, as for Doctrine and Manners Gods word in the due administration thereof, will sufficiently direct, informe, instruct, and teach both what to beleeve, and how to live, and ††1 Pet. 2.17.1 Pet 2:17worship God, and honour the King.

But for the Priest you speake of, to intermeddle: Procul ô! hands off, Here's no roome for him, he may get him to Rome to his Sacrifice. This Priest (as is already touched) hath no calling of GOD at all, and therefore not bound to any such thing: much lesse ought he to yoake himself with Kings, that he may prescribe what Doctrines and Manners do best please his own corrupt and blind fancie. And as for you my Lord, if you be that Priest (as 'tis most likely) what kind of doctrine we might look for at your hand, your Book here will sufficiently inform us, as we shall see throughout, and as partly we have seen by your acts, edicts, declarations, and practises. And for Manners: I pray you what Manners will your Priest teach us? Namely, how to make a legge, or a courtesie at our coming within the Church, with the posture of our face towards your Altar: devoutly and lowly to bow, passing by, or approaching your Altar: devoutly to pray with the face east-wards, towards your Altar: to make a low legge, or crindge, when the name Iesus is named: to doffe the bonnet, with some other courtesie, before an ‡‡Appeale to Caesar.Image, Crosse, or Crucifix: to receive the Communion kneeling before your Altar: and many such like, as will fit time and place. Yet whether these be your Manners or Doctrines, you can best resolve us. And if you meane Morall Manners in life and conversation, can your Priest teach them? Can he that ruffles up and downe the Court in his Silkes and Sattens, teach men humility? Can he that ambitiously aspires to honours and riches p. 46in the world, teach men contempt of the world, and contentednesse with a meane estate? Can he that flatters and dissembles, and playes the Hypocrite, teach men Sincerity and Truth? Can he that is an **R…v. 12.10.Accuser of the Brethren, teach men Charity? Can he that is a cruell persecuter of Gods servants and children, teach men to be mercifull? Can he that oppresseth the innocent in their cause, and takes away the righteousnesse of the righteous from him, teach men to doe justice? Can he that hates the very name of holinesse, and the practise and profession thereof in a strict life, as GOD commandeth, teach men to be holy? Can he that labours all he can to put out the light, and to put down ‡‡Rev. 1.20.Rev 1:20Candlesticks that hold it forth, to set up his blind Priesthood, teach men to walke as Children of the light? Can he that stops Ministers mouthes for preaching the truth, teach how Ministers ought to preach? Can he that hates holy Wedlocke, and violently ‡‡As in the Case of Dr. Bastwick, and Mr. Burton.Separates Man and Wife without Cause, teach Man and Wife their mutuall duties to each other? Can he teach Chastity, who thus exposeth marryed Couples to Satans temptations to §§1 Cor. 7.5.1 Cor 7:5incontinencie? Or (in a word) is he fit to look to the Integrity of the Church in Doctrine and Manners, whose both judgement and affections in both, are altogether corrupted? Away therefore with your Priest from the King, least that come to passe indeed, which here you say (as it were to prepare the way) that the Priest undertaking to qualifie the Church, with a new kind of integrity (as he hath already done in a good measure in Doctrine and Manners, he bring to utter ruine both Church and Kingdome.

Lastly, before I leave your Comparison of the Bee-hive, I cannot but note two pl…ces of Scripture, which you make (as you use to doe, when you apply any Scripture, which is not a Shooe will fit your foot) very bold with. For the first: you say, The Kings case (as King Davids) is to be stung with the Bees. For this you quote in the Margent, Psal. 118.12. And you apply it to the King, saying, God grant it be never yours. Why, was David stung by the true Church and Children of GOD, which you compare to a Hive of Bees? You are much mistaken. David there speakes not onelyonly in his owne Person, but as a Type, ingenerall of Gods Church, and in particular of Christ. First, as in his owne Person: who were those Bees that stung him, or buzzed about his eares? Were they any of Gods Children? Was it not especially Saul, who continually persecuted him, and sought his life, to have stung him to death? Wherein was he not rather p. 47the Master-Wasp, or the Master-Hornet, that with his **1 Sam. 20.1 Sam 20Swarms of Wasps and Hornets, armed troopes pursued after Davids life, and sometime inclosed him like a Swarme of Bees? And for this very Cause, did not David complaine to the Lord of Sauls cruelty, setting forth his wickednesse under the name ‡‡Psal. 59.58.Ps 59:58of Heathen? For when ‡‡Psal. 59. Title of the Psalm.Ps 59Saul sent, and they watcht the house to kill him, coming about him like Bees: David thereupon flyes to GOD in prayer, to deliver him from the workers of iniquity, and to save him from bloody men. ver. 1.2. § 5.Thou therefore, O Lord God of Hosts, the God of Israel, awake to visit all the Heathen: be not mercifull to any wicked Transgressors. And vers. 8. But thou, O Lord, vers. 8.shalt laugh at them, thou shalt have all the Heathen in derision. Now by Heathen here is plainly meant, Saul and his wicked Servants and Officers, and that for their heathenish cruelty, seeking to murther innocent David. With such Bees therefore was he compassed about. That's for his Person. Secondly, David in that Psalme, 118. represents the Church of God, that Bee hive you Spake of, whose Bees are often smoaked out of their Hive, or smothered in the Hive, and their honey devoured by the wild Boares of the Forrest, the Common Bee-hunters, a right Embleme of the cruell persecuters of Gods Children and Church, who are here in the world, as Sheep in the midst of Wolves. One fresh bleeding-new example I could give you of one Member of this Church, one Bee of this Hive, whom you sent your Officers with Swords and Weapons beseting his house to take him, as you did, and though not to kill him presently, yet with intent, that in case He did live, His life should be worse then any death. So as, hath not such a one reason to hold himselfe one of that Church, which David in his ††Psal. 58. Psal 59.Ps 58Ps 59Psalmes, prefigured, as touching the afflicted estate therof in this world? But enough of this Instance before. Thirdly, in that Psalme, and that passage by you quoted, and so foulely misapplyed, David speakes Typically and Prophetically of Christ, and that principally. They came about him like Bees. Who? The High Priests, the Scribes and Pharisees, who also hooked in the secular power, Caesar, and the Priest; these came Swarming about Christ, like Bees; which they did, first in the Garden, where they apprehended him; then in the High Priests hall, where they accused him; then in the Praetorium, before Pilate, where they condemned him; as before Herod, where they mocked him: and last of all, they Stung him to the heart with a Roman Speare, his hands and feet fast nayled to the Crosse. Thus the Great Master Bee of the Hive was stung to death by the p. 48Hierarchies instigation. And thus indeed, GOD grant it never be our Kings case, as it was Christs. Thus I hope you see by this time, what a Divine you are in your application of Scripture. If you heare but the buzzing of a Bee, presently that's the Bee that stings you. Whereas in truth, you and all such as you, who are persecuters of Christ, and murtherers of him in his Saints, and Servants, are those Bees that David, and in him Christ complaines of, They came about me like Bees. But take with you what followes: They (these Bees) are quenched as the fire of thornes: For in the Name of the Lord I will destroy them.

The Second place (which I wonder at more; and yet I will now **Nil admirari, prope res est una, Sola que quae … facere & s…rvare b…atum.cease to wonder at any thing you either doe, or dare to speake) which you quote, is Rev. 22.12. Behold I come quickly, and my reward is with me, to give to every man according as his works shalbe. Now this you apply to your selfe, as a medicine to cure that sting, which (you say) the Bees have given you. Why, what Bees doe sting you? If any, are they not (and that by your own confession) the Bees of Gods own Hive, his true Church? And why doe they sting you? Is it not for your slapping of them, and smoaking them out of their Hive? But how, or wherewithall do they sting you? Alas, poore soules, they have no other stings, but Prayers and Teares, and the sting of Truth, which they preach and professe. These are their proper stings. Perhaps (as they have cause enough) they pray against you, as a most cruell persecuter of the poore painfull Bees of Christ, his Ministers, and an overthrower of their Hives, and a destroyer of the Bees. But such stings you little care for, as which you are not affraid to provoke more and more against you every day. But beleeve it, their Prayers like winged darts, or arrowes, fly swiftly, and pierce deep, and will deadly wound where they light, though as yet ye be not sensible of it. But all this while I heare not a word of the Hornets-Selfe-stinging. Why doe ye not yet cry out of the deadly sting of your own Conscience, For all the innocent blood of Gods Servants, which you have shed, and for all the havock you have made in his Hive? Nay rather, your heart is so hardned with sinne, and blinded with Romish zeale, that instead of remorse, you look for a reward. And a reward you shall have of him, whose words you feare not to cite, who Saith, Behold I come quickly, and my Reward is with me, to give to every man, according as his works shalbe. But you tell us immediately before this, that you are stung of the Bees, many times for no offence, nay sometime p. 49for Service done them, would they see it. Many times for no offence. Therfore it seems sometimes it is for offence done them by you. But can you name any one time, when they sting you without being extreamely provoked by your offence given them? Shew it if you can. Nay, sometimes (you say) for Service done them. Somtimes? When? And what Service? Your oppressing and burthening their Consciences with more and more Romish rites and Ceremonies? Your fetching them up to your High-Commission, and there undoing of them, clipping their wings, that they can now no more doe their office, and bring any more honey to the Hive; and so muzling their mouthes, that they cannot, dare not, so much as humme? What other Service can they see you doe them? Or do you your selfe know any, that you do in private for these Bees? Do you now and then whisper a good word for them in the Kings eare? That were a good heareing, if you did it on the right side. But this service we confesse you do them: You drive them closser to their GOD, make them pray the more earnestly and fervently, and to be the more provident in the well husbanding of that poore stock of honey they have got, both because you have stocked up all those flowers, on which they should gather more; and least that which they have, you should take from them.

For a Conclusion of this your similitude of the Bee-hive: the Church of Christ upon earth you compare to a Hive of Bees. And when the Priest putteth his hand to the Hive, he shalbe sure to be Stung, and there is no Honey for him. This Priest is the Prelate, an Hierarchicall man. And as I noted before, the true Bees of Christ, his true Church, cannot brook such Priests, such Hierarchicall men, to meddle with them. Ergo hence I conclude, that the Hierarchy, consisting of Priests, and such like men, as Prelates, or an Hierarchicall Church, is no true Church of Christ, is not this Hive of Bees, to which you compare the Church of Christ upon earth. How so? For your Prelaticall Church is such a Hive of Bees, as the Priest may put his hand to the Hive without any feare or danger of stinging, at his pleasure. For in that Hive all the Bees are so conformable to the Priest their Master-Bee, as they yeeld all subjection to his dictates, neither doe they, or dare they, at any time offer to sting him. But if this Priest offer to meddle with Christs Bee-hive, and to impose his Cannon Law, and Ceremonies upon Christs Bees, to inforce them to conformity to his Rules, the Bees doe no more acknowledge such a Priest, or Prelate for a Master, p. 50then Christs Sheep, which will not heare the voyce of a strange Shepheard.Iohn 10.5.John 10:5 And if he will needs force them, he must not blame them, if they sting him. For as Christ said to the Jewes, Ye are not of my Sheep: So such Priests, with their Hierarchy, are none of Christs Hive. Prelaticall Churches, therefore are none of Christs true Churches. And thus much of the Bee-Hive.

L. p. 15. The Church of England is in a hard Condition. She professes the Ancient Catholick Faith, and yet the Romanist condemnes her of Novelty in her Doctrine. She practises Church Government, as it hath been in all Ages, and places, where the Church of Christ hath taken any rooting, both in, and ever since the Apostles times, and yet the Seperatist condemnes her for Antichristianisme in her Discipline.

P. It matters not so much, who they be, that thus condemn your Church of England, as how true it is, whereof you are condemned. Doth the Romanist condemn you of Novelty in Doctrine? And what defence have you against this charge? You say, She professeth the Ancient Catholick Faith. Is this your best Apology for your Church of England?Profession of Faith no Sound and Sufficient proofe of a true beleever. Is profession sufficient, when you are departed from the Ancient Catholick Faith? And is not the Ancient Catholick Faith, that, which Christ and his Apostles taught, and have left recorded in the Scriptures? Dare you deny this? Now in what particular the Romanist condemnes you for Novelty in Doctrine, I know not. Surely not in those, wherein themselves are equally condemned, I will instance in two Doctrines, wherein both you and they are Apostatized and departed from the Ancient Catholick Faith in your Novelty of Doctrine. The first is your Forbidding of Marriage, wherein thus farre you goe with the Romanist, in forbidding Marriage to all sorts of persons for certain times in the yeare, in all, amounting to upon 20. weeks, wanting not halfe a quarter of halfe of the yeare. The Second is, Forbidding Certain Meates, on certaine dayes, and weeks, in the yeare. And your Zeale in the observation hereof showeth plainly, that you make it a matter of Religion, as the Romanist doth, and not a meere civill thing, as the Statute makes it. Now let us see what the Adostle saith of both these: for he couples them together: **1 Tim. 4.1, 2, 3, 4, 5, 6.1 Tim 4:11 Tim 4:21 Tim 4:31 Tim 4:41 Tim 4:51 Tim 4:6Now the Spirit speaketh expresly, that in the latter times some shall depart from the Faith, giving heed to seducing Spirits, and Doctrines of Devils, speaking lyes in hypocrisie, and commanding to abstain from Meats, which GOD hath created to be received with thanksgiving of them, which beleeve and know the Truth. For p. 51every Creature of GOD is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the Word of GOD, and Prayer. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of Iesus Christ, nourished up in the words of Faith and good D…ctrine, whereunto thou hast attained. So the Apostle. Where we may observe these particulars. First, That these two Doctrines, Forbidding of Marriage and certaine Meates, are, Doctrines of Devils: Secondly they proceed from lying Spirits: Thirdly they are lyes spoken in hypocrisie; as if some times were more holy then Marriage it selfe, **Heb. 13.4.Heb 13:4which is honourable amongst all, and at all times: or, as if some meates were holyer then other, or some more uncleane then other, at some times. Fourthly such as teach, hold, and practise these Doctrines, have cauterized or seared Consciences, which instead of remorse, glory in these Doctrines, and stiffely maintain them, and out of which your Prerogative Courts, and other Episcopall Courts sucke no small advantage, making a rich merchandise of them. Fifthly, That the holding of these Doctrines is a departing from the faith: Apost…sonta, tines, some shall apostatise, or be Apostates from the faith; such as hold these Doctrines. And this faith is the true, ancient, Catholick Faith, which they depart from. Sixthly, These Doctrines, are the markes and fruits of the last times, perillous times, times of Antichrist, and Antichristian Apostacie; and therfore they are Doctrines of Novelty. Seaventhly, For the truth and confirmation of all this, The Spirit speaketh it expresly, So as it admits of no doubting, or gainsaying. Eightly, and lastly, That it is the duty of every good Minister of Iesus Christ, nourished up in the words of faith and good Doctrine, to put the Bretheren in remembrance of these things. So as it were to be wished, that the Church of England had some good Ministers of Iesus Christ, that durst and would cry out against these Doctrines of Divels, practised by the Prelates and their Disciples, and learned from Antichrist himselfe, and upheld by his Canon Law against the expresse word of God. Thus then doth not the Church of England justly lie under the Apostles sentence of condemnation for Novelty in Doctrine, yea holding Doctrines of Devils, and that by the expresse testimony (not of Romanists,) but of Gods Spirit, that cannot lye? I could give many more instances of novelty in your Doctrine, though not as yet generally professed, yet practised, preached and printed by Authority (though if ye be charged home with it, either that Book shalbe burned, and the Printer blamed, or they will prove but private mens p. 52opinions, as you say in your Book) As Invocation of Saints, Iustification by Charity, Erection of Altars, with many other Popish Doctrines, as also New Arminian Heresies, old Pelagianisme, newly raked out of hell againe, whither they had been long agoe remaunded, which to entertaine, and maintaine in your Church of England, you have made your Articles of Religion (and that by an Edict, or Declaration prefixed before them) to be of a dubious sense, and to equivocate, having a mentall Reservation of sense for the adverse party, while the Orthodox imagineth the letter to be on his side, and as it hath ever so been taken, till you altered the case: But the two former Instances shalbe sufficient witnesses against you for the present, that you are departed from the Ancient Catholick Faith, being justly condemned of Novelty in Doctrine, yea Doctrines of Divels. So as here ye may have a sounder Answer to stoppe the Romanists mouth, charging the Church of England with Novelty in Doctrine, then to say, She professeth the Ancient Catholick Faith: Tell the Romanist by way of Retortion, That in some things the Church of England is no more to be condemned of Novelty in Doctrine, then the Church of Rome is, nor altogether so much.

We come now to your discipline, wherein the Separatist (you say) condemnes her (the present Church of England) of Antichristianisme. A sore Charge, and sufficient, if true, to seperate from you. But what defence have you for this? Surely you say, She practiseth Church-Government, as it hath been in use in All Ages, and all Places, where the Church of Christ hath taken any rooting, both in, and ever since the Apostles times, and yet the Seperatist condemnes her for Antichristianisme in her Discipline. Here you say something indeed, and to some purpose, could you make it good. For to say, you professe, is nothing: but to professe and practise, that's matter of cleare evidence. And yet I say, could you prove it so, it were but to some purpose, and not sufficient to acquit you from Antichristianisme, which is the maine Point. For Some things were in use even in the Apostles times, and have continued ever since in all Ages, and all Places too, where the Church you meane of, hath taken now in tract of time a deepe rooting in the Earth, yea even there also, where Christs true Church hath taken rooting: and yet all this is no sufficient Argument or warrant for the true Church of Christ presently to imbrace them. For instance, The Mystery of Iniquity began to worke in the Apostles time, as he affirmeth, 2 Thesse. 2.7. And an example hereof St. Iohn notes p. 53in his third Epistle, of Diotrephes, 3 Iohn 9.3 John 1:9who was ambitious of Prelacie, hee loved to have, The Preeminence, the Bishops Chaire, hee prateth against Iohn, hee receives not the bretheren, and forbids them that would, and and throwes them out of the Church by Excommunication, just as you and the Pope doe. This ambition and erection of Prelacie or Hierarchy, was that Mystery of Iniquity, which Satan began to brood and hatch even in the Apostles dayes, and wherein we have Diotrephes, quickly grown up as the first Cocke of the Game, of speciall and particular note, and name, that durst affront even the Apostle himselfe. And this Mystery of Iniquity, hath continued ever since, though at first, and in the first Ages it grew up but slowly, by reason of a tò katekon, à Remora, or maine impediment, the Roman Empire, whose Imperiall Seat being once removed from Rome to Constantinople by Constantine, who consopited, appeased, and put an end to those tenne Persecutions, which had been a great hinderance to Antichrists growth: then began this Mistery to perke up, and the Bishop of Rome Silvester the first could be content to weare a Crown, put upon his head by Constantine, which upon Boniface the eight his head, was multiplyed to a triple Crown, one for heaven, another for earth, and third for purgatory; and thus by degrees successively it grew up to that height, which we see it now arrived at, even its Akmè, or full Stature, beyond which it cannot goe, though it would: So as its main care, strength, Nec ultra quo jam progrediatur habet.and policie, is all little enough Parta tueri, to maintain what it hath got. Now (I say) in this Mystery of Iniquity (I mean the Prelacie, or Hierarchy) was Antichrist begotten, born, bred up, and at length brought to his full maturity and perfection. Now is this Mystery of Iniquity therefore good, because it is able to vie and plead Antiquity even as high up, as the Apostles owne times, and so along downe to ours? Though I doe more then suspect, that you take it in foule Scorne, that I should Anti-christen your Prelacie or Hierarchie with the name of the Mystery of Iniquity. But if ye will be patient a while, I shall, ere I have done, give you (I hope) good Satisfaction. And in the meane time the Apostle shall passe his word for it, who in the very same place, where he speakes of the Mystery of Iniquity, doth speake also of the Man of Sin, the Son of Perdition, who is an Adversary, and exalteth himself above all that is called God, or that is worshiped, who sitteth as God in the Temple of God, shewing himselfe, that he is God. The very recitall p. 54of which words may suffice to stay any reasonable mans stomacke from breaking out into outragious impatience, against him, that saith, The Prelacie is the Mystery of Iniquity. But you shall have it (God willing) at full anon.

Againe, some of your Divines goe about to drive the Antiquity of your holy Lent-Fast from the Apostles very times, and so to have continued ever since in all Ages, and Places, where the Church hath taken any rooting. And indeed some Christians even then began to observe **Col. 2.21.Col 2:21Touch not, Tast not, handle not; and to ‡‡Gal. 4.10.Gal 4:10observe Times, daies & Moneths: but the Apostle condemns all such observation; and (as before) brands them for Doctrines of Devils, and departing from the Faith, and denying of Christ. So as though you could prove your Church-Government to have been in use both in, and ever since the Apostles times, yet it will not follow, that it is such a Government, as either was practised, or yet approved by the Apostles themselves. For your Church-Government is altogether Hierarchicall, by Prelates; which the Apostles never practised themselves, nor yet approved, but condemned in others, that either began to practise it, or were inclined and affected thereto. ‡‡1 Pet. 5.1 Pet 5Not as Lords over Gods Heritage, saith Peter. §§2 Cor. 1.24.2 Cor 1:24Not as having dominion over your Faith, saith Paul. ††Math. 20.Matt 20It shall not be so among you, saith Christ. **3 Ioh. 9.3 John 1:9Diotrephes loveth to have the Preeminence, saith Iohn. But of this we shall have occasion to speake more at after. In the meane time, take this with you, Did the Apostles, nay (for some hundred yeares after them) did Prelates keep Courts, and Consistories, with their Chauncellors, Archdeacons, Commissaries, Officialls, Tipstaves, Pursuivants, Apparators, like the Roman Lictors, with their ‡‡I. lictor, liga.rodds, for terrour, and state? Or had they their private Courts to excommunicate whom they pleased, and that by a dumbe Priest, and for every triviall matter, and for no just cause? Prove these things my Lord, to have been in use in the Primitive Ages, at the least for the first 500. yeares, or in any place, but where Diotr…phes was, untill Antichrist, the Pope, set up that frame of Hierarchy, with all its Equipage, Traine, and Rabble, the just Image whereof you have set up in the Church of England? You speak bigge indeed, but you cannot be as bigge as your word. If you had leasure to read the Histories of the Church, and among the rest the ‡‡Though your Altar-man Dr. Pockl. in his Christian Altar hath censured those Centuriators.Centuries, they will show you what a vast difference there is between your Church-Government (as both now and of long time it hath been practised in the Church, both of Rome, and England) and that ancient p. 55Government practised by the ancient Prelates in the Primitive Ages. And in the Popes Canon Law, and other Records, à Polidor Virgil De Inventorebus rerum, &c. you may come to know the Antiquity of your Prelaticall Courts and Consistories, Chancellors, Archdeacons, Officialls, Commissaries, Registers, and all the frie. For beyond that seaven hild City, the head-spring of this Seaven-Streamed Egyptian Nilus is not found.

Hath not then the Seperatist (as you call him) just cause and ground to charge your Church of England with Antichristianisme, whose Church-Government, and Discipline is such as the Apostles never approved, but expresly reproved and condemned, and practised the contrary? For if your Church-Government be that, which the Apostle brands with the Mystery of Iniquity, and of Antichrist, then surely you cannot excuse it from Antichristianisme. If you say, This is rather meant of the Church of Rome, and of the Pope the Head thereof, who you must needs confesse is very like to Antichrist, if he be not the very Antichrist, as indeed he is: then of the Church of England. Why, wherein differeth the Church of England, from that of Rome in Church-Government? Do you not say you are both one and the same Church? And wherein one and the same, but in Church-Government especially? Of which we shall speake more anon.

Now for Antichristianisme, you know it comes of Antichrist: Of Antichristianesme and Antichrist.and Antichrist is a compound word, Anti, in the Greek signifying both for and against: So as Anti-Christ is one, that under pretence of being for Christ, is against Christ. Such is the Pope, who pretends to be Christs Vicar, which is as much to say, as Antixristos, Antichristus, as Anthupatos, Pro consul, so Antichristus, Prochristus, or Vice-Christ. And yet he is Anti, Against, **Act. 13.12.Acts 13:12Antikeimenos, an Adversary to Christ, as the Apostle sets him forth. So as the Pope is Antichrist, both as he pretends to be Christs Vicar, for Christ, or Vice-Christ, as he practiseth against Christ. And for this reason he is noted to be ho Antikristos, That Antichrist, by a note of singularity,1 Iohn 2.22.1 John 2:22 as 1 Iohn 2.22. to distinguish him from other Antichrists, of whom there are many, as 1 Iohn 2.18.1 Iohn 2.18.1 John 2:18 Of which many your Lordship and all Prelates are, and especially Arch-Prelates, or Patriarchs, as the Pope call'd you. For you tell us at after, that you Prelates are Vice-roys, whereby Christ governes his Church. So as you being Christs vice-roy, over the Church of England, you are as vice Christus, vice-Christ, or in the Greek Antikristos, as Anthúpatos, Vice-roy, under the p. 56King Christ. This you confesse and professe. And under this Title you practise Antichrist, you are an **2 Thess. 2.4.2 Thess 2:4Antikeimenos, an Adversary, as all your practises proclame you; and as we have in part noted, and shall yet more set you forth. And this is that Mystery of Iniquity. For it were not els a Mistery, if it were not veiled with a pretence and profession to be for Christ, and under that to be against Christ. So as the difinition of Antichrist pertaineth no lesse properly to you, then it doth to the Pope, onelyonly he is Antichrist with an Ho, That Antichrist, And you are An Antichrist, and no little one neither, as being Papa alterius Orbis, The Pope, or Patriarch of the other world, to wit, of England, as the Pope said of you. Now this being so cleare, as is without all contradiction, and you being Metropolitan of all England, and the Church of England under you, and the Government thereof being Prelaticall or Hierarchicall, and this Hierarchy being that Mystery of Iniquity of such Antiquity, for it pretends and professes to be for Christ, as the Government of a vice-roy, but in practise is against Christ, and so is altogether Antichristian: can you blame your Seperatist, for condemning your Church of England of Antichristianisme, and that for that very Church-Governments sake, which you Say hath been used both in, and ever since the Apostles in all Ages and Places, where the Church hath taken any rooting.

But you will, with the Jesuite, alledge that place of Iohn, to defend you from being an Antichrist, as they doe, to defend the Pope from being that Antichrist. Iohn saith, ‡‡1 Ioh. 2.22.1 John 2:22Who is a lyer, but he that denyeth, that Iesus is the Christ? He is Antichrist. But you Say, you doe not deny Iesus to be Christ, therefore you are neither a lyer, nor Antichrist. 'Tis true indeed, none is a more devout adorer of the Name JESUS, then your selfe: but yet I must tell you, that for all this, you deny the Person Iesus to be the Christ. But you confesse him to be the Christ. In words you doe. But what saith the Apostle? They ‡‡Tit. 1.16.Titus 1:16professe that they know God, but in works they deny him, being abominable and disobedient, and to every good worke Reprobate? So that in words a man may confesse and professe Christ, and yet in works deny him. And so doe you for all your faire pretences, and professed love to Iesus. And who was fitter to betray Christ, then he that with a Hale Master Saluted him with a Kisse? But let us now see, what it is to deny Iesus to be the Christ. Iesus in that place is spoken of his Person: and Christ is spoken of his Offices. So as there is meant, not a denyall of Iesus to be the Sonne of God, or God-man, p. 57not a denyall of his Person, and two Natures; these you doe not deny: but a denyall of Iesu… to be the Christ, the Anointed of the Father. And this you deny. How? For Christ is that Anointed King, Priest and Prophet: which three Offices of his are comprehended and signified in the Title ho Kristòs, The Christ, as Iohn there sets it down, and our English doth well expresse it. The Christ, That Anointed, Anointed above his fellowes, namely King, Priest, and Prophet, so as none of his fellowes, those foregoing Types, or Figures of him, were anointed. Melchisedech was King and Priest: Samuel was Priest and Prophet: David was King and Prophet: but never any was this ho Kristòs, The Christ, The Anointed, King, Priest, and Prophet. And Christ was anointed solemnly, and in a conspicuous and visible manner King, Priest, and Prophet, by the Holy Ghost lighting upon him at his Baptisme, whereupon that voyce of the Father from heaven proclamed him King, Priest, and Prophet, **Mat. 3.17. & 17.5. 2 Pet. 1.17. Luke 9.35.Matt 3:17Matt 17:52 Pet 1:17Luke 9:35This is my Beloved Son (there he is King) in whom I am well pleased (there he is Priest) heare him; there he is Prophet. Now he that denyeth, or destroyeth any one of these three Offices of Christ, which are inseperably inherent in him, and incommunicable to any Creature, denyeth Iesus to be the Christ, as either denying him to be the onelyonly King, or the onelyonly Priest, or the onelyonly Prophet of his Church. Now 'tis no hard matter to prove, that you Prelates as Prelates, deny and destroy all these three Offices of Christ. And first, you deny Iesus to be the OnelyOnly Priest, and that not onelyonly in taking upon you the Title of Priests, but also the Office. The Title of Priest you professe, and take a pride in. And the Office of Priest, you Priests of the Church of England doe in part at least usurpe. For the Office of Christ, as Priest, is in two things: First, to Sacrifice: Secondly, to forgive Sins. Now though you doe not yet openly professe your selves to be sacrificing Priests, as the Romish Priests doe: yet you take upon you to doe that, which never any Priests under the Law did, or might by their Office doe, namely to forgive Sinnes. This, I say, never any of the Leviticall Priests did. This was and is Christs onelyonly Prerogative, as he is God and Priest. For who can forgive Sins, but onelyonly God? This the proud Pharisees confessed. But this power you Say, you have derivatively from Christ, by his Authority committed unto you, as Priests. But first, we have before proved that you are no Priests of Christ. Secondly, where hath Christ given any such power, even to his Apostles and true Ministers of the Gospell, to forgive Sins? Indeed he saith unto them, ‡‡Ioh. 20.22▪ 23.John 20:22John 20:23Receive ye p. 58the Holy Ghost: whose Sins ye remit, they are remitted: and whose Sins ye retaine, they are retained. Was this by a Priestly Absolution? But the Apostles were no such Priests as you professe to be. Therefore it was not by any such Priestly Absolution, as you practise. How then? How then, Say you? You are here at a Non-plus, if it was not by a Priestly Absolution. It must needs remaine then, that it was by the Ministry of the Gospell, and by the preaching of Faith and Repentance, and pardon of Sinnes to the Penitent Beleevers. As **Mar. 16.15, 16.Mark 16:15Mark 16:16He, that beleeveth, and is baptised into Christ, professing his true Faith and Repentance, hath his Sinnes remitted: but he that beleeveth not, hath his Sins still retained. And this is that remitting of Sins Declarative, the power whereof Christ committed to his Apostles, and their Successors, the true Ministers of the Gospell, who by their preaching declare who have their sinnes pardoned, and who not. So as your colouring over your usuall evasion of the Papists about their merits, which, they say are not absolutely meritorious of themselves, but as being dipped and dyed in Christs blood, whence they receive the tincture of merit. But as the merit of Christ is altogether immanent in himselfe, and not transient to us, but onelyonly by Imputation through faith, and not by any infusion or inherencie, as Papists teach: So the power of Priestly Absolution is so proper and peculiar to the Person of Christ, that it is not communicative, or derivative to any Creature. No not (I say) to the Leviticall Priests, who otherwise were Types of Christ. They onelyonly offered sacrifices for sinnes, but as Types, and which ‡‡Heb. 10.4.11.Heb 10:4Heb 10:11could never take away Sinnes, as the Apostle speakes. And their Office was to ‡‡Levit. 13.Lev 13discerne and judge of the Leprosie, and to pronounce a man cleane or uncleane, according to those signes and markes, which God himselfe gave. Now Leprosie was an Embleme of Sinne. And as those Ministers of the Old Testament, did with the Leprosie, namely pronounce or declare it onelyonly, to be, or not to be: So the Ministers of the Gospell are to declare unto beleevers the pardon of sinnes, by those signes and markes, which God hath set in his Word, and to impenitent persons condemnation, except they beleeve and repent. But for power of Absolving men from Sinnes, as to Say, Thy Sins are forgiven thee, that's Christs voyce alone. Never any of the Apostles used this voyce to any, Thy Sins are forgiven thee: but as Peter said to those that were pricked in their hearts, and asked, Men and Bretheren what shall we doe? §§Act. 2.37, 38.Acts 2:37Acts 2:38Repent (saith he) and be baptised every one of you in the Name of Iesus Christ, for the Remission of Sins. But to Say, I absolve p. 59thee from thy Sins, or Thy Sins are forgiven thee, is onelyonly his, who can give Repentance and Faith. These two Prerogatives are inseperable in Christ, as Peter sheweth. **Act. 5.31.Acts 5:31Him hath God exalted with his right hand to be a Prince and a Saviour, for to give Repentance to Israel, and forgivenesse of Sinnes: and we are witnesses of these things, Saith he. Now if you can prove that Christ hath made you Such Princes and Saviours, as to give you a power (which ‡‡Act. 8.19▪Acts 8:19Symon Magus would have bought with his money) to give Repentance to any man: then I will without any more adoe confesse, that you have also a power to forgive Sins. Otherwise not till then, by your assumed and usurped Priesthood, and presumptuous, yea blasphemous forgiving of Sins, I Absolve thee: you deny Iesus to be the Christ, the onelyonly Christ, to wit, the onelyonly Priest, who onelyonly hath merit and power, as to give Repentance, so remission of Sins to whom he will. And thus, as you take upon you to be a Priest, both by your profession and practise, you are an Antichrist. For who is a lyer, but he that denyeth Iesus to be the Christ? He is Antichrist, Saith the Apostle Iohn.

Secondly, neither were it any great difficulty to prove, that you Prelates, (and that according to your owne Doctrine in many places of your Book) do deny Iesus to be the Christ; to wit, the onelyonly Prophet of his Church. For you allow no beliefe, that the Scripture is the voyce of Christ the Prophet, except the voyce and Tradition of the present Church doe first usher it in. And this Church must alwayes be meant of a Prelaticall Church. No question of that. And for Exposition and Sense of Scripture, you deny that the Scripture it selfe, and of it selfe, hath sufficient light, (as at after we shall see at large) and therefore you referre us either to the Exposition of the Primitive Church, or the Decisions of Generall Councels, for the right Sense of the Scripture. Thus you doe akurōsa, (as Christ saith) or make voyd and of no authority the voyce of Christ, by your Tradition. Nay you Say also, That if a Generall Councel should Conclude and Decree an Errour, yet all men ought to yeeld obedience (at least externall) thereunto, till another Generall Councel, equall to that, shall reverse and correct it. And (by the way) what if it shall make it worse, or adde more Errours to it? But thus doe you not deny Christ to be the onelyonly Prophet of his Church (of whom God Saith, Heare Him, Him onelyonly, His Word onelyonly, His Voyce onelyonly) when you do not take his Word to be light enough, and to be sufficient to interpret it selfe, but that you must have recourse to Generall Councels, consisting of Prelates; as your Oracles, to decide all doubts and controversies p. 60of Faith? Doe you not thus attribute a greater light to men, then to the voyce of Christ? GOD Saith of Christ, that Prophet, **Act. 3.22.Acts 3:22Heare him in all things, whatsoever he shall say unto you: but you say, In all doubts and controversies of faith, heare what a Generall Councel Saith, yea though it determine Errours, yet all men are bound to yeeld obedience thereunto. Thus the expresse voyce and cleare word of Christ that Prophet, must depend upon Men, and those an Assembly of Prelates or Priests, which Christ never ordained in his Church; and not men, upon It. And so in this respect also, denying Christ to be the onelyonly All sufficient Prophet to instruct and establish his Church in all Truth, while you deny his word to be Autópistos, and Autàrkes, of selfe-Credit, of it selfe to be beleeved, and selfe-sufficient to shew and interpret it selfe: you prove your selfe an Antichrist: For who is a lyer, but he that denyeth that Iesus is the Christ? He is Antichrist. Your Grace therefore is an Antichrist.

But I come to the third Instance, to which (I confesse) I thought to have confined my selfe, and not to have touched the other two in this place, though they be no lesse proper, then this: which is, That you Prelates, both by Profession and Practise, as you are Prelates, doe deny Iesus to be the Christ, in that you deny him to be the onelyonly Lord, and King of his Church. For what is for Christ to be the King of, and over, and in his Church, but (as to exercise his Almighty power, and Fatherly care, and Spouse-like love, in protecting and preserving his Church, from all evills, in comforting her in the midst of afflictions, in supplying her with all necessary Graces and Blessings, and in vindicating the cause of his People against all their Persecuters and Oppressors: So also) in bearing a Speciall Kingly Rule in and over their Soules and Consciences, in all things concerning Faith, in the Worship and Service of God. So as the people of God doe, and ought to acknowledge Christ herein their onelyonly King, and not to suffer their consciences to be captivated, and insnared by any ordinance of Man, whatsoever in point of faith and ceremonies in Gods service, injoyning a necessary conformity thereunto. 'Tis Christs Prerogative alone in this case, to sit as King in the throne which he hath set up for himselfe in every mans conscience. And Christ hath redeemed us from all bondage and subjection to humane devises in Spirituall things: as the Apostle saith, ‡‡1 Cor. 7.23.1 Cor 7:23Ye are bought with a price, be not the servants of men So as this Kingly office ▪ this Kingdome over his Church, Christ hath purchased with a deare price, even his precious blood. But Prelates …ra…ple this blood of p. 61Christ under their feet, and make this his purchase voyd, by setting themselves in his throne, by sitting in and over mens consciences, making Laws, and imposing Rites (as absolute Kings over the Church) binding the Conscience to a necessary conformity to them in the worship of God. And to this purpose, this their Kinglike Authority (indeed intollerable usurpation and Tyranny) comes usually armed with a strong guard of Canons, and attended with metà pollēs phantasías, with a pompous train of Ceremonies, ever waiting at their heeles. For their Maxime is, No Ceremonies, no Bishop. A Bishop and his Ceremonies are Relatives, and can no more be seperated one from the other, then an Altar and a Priest. But of Ceremonies I shall have occasion to speak more anon: and therefore I am the briefer here. The Summe is, That a Prelate, as a Prelate attended with his Ceremonies, which he imposeth upon the Consciences of Gods people in the worship of God, doth thereby deny Christ to be the onelyonly King of his people, and so to be their Redeemer, as who hath freed them, as from all Leviticall and Legall Rites, so from all humane Ordinances and Devices in the worship of God. I conclude therefore, That a Prelate, by his very place, profession and practise, as a Prelate, usurping domination over mens Consciences in Gods worship, by imposing his Ceremonies, denyeth Christ to be the King of his people, denyeth Iesus to be the Christ, and so is a Lyer, and Antichrist; For who is a lyer, but he that denyeth Iesus to be the Christ? He is Antichrist.

Thus the Case being so, that the Church of England, being a Prelaticall and Hierarchicall Church, and so for Church-Government and Discipline, ruled and Lorded over by the Prelates: doth thereby (as a Prelaticall Body united to Prelaticall Heads) and by subjection and conformity unto their Lordly impositions and injunctions in point of Ceremonies, and of the worship of God, conspire with the Prelates in denying Christ to be her onelyonly King; and so with them denying that Iesus is the Christ, is justly condemned of Antichristianisme.

I should now proceed to some other passage, but that one rub here comes in the way, and that is concerning the Church of Christ, which here ye name. For you say, The Church of England practises Church-Government, as it hath been in use in all Ages▪ and all Places where THE CHRCH OF CHRIST HATH TAKEN ANY ROOTING. Why, my Lord, what say you to all the reform…d Churches beyond the Seas? Hath your Church-Government in England been in use in all places where th…se Churches have been rooted now for the space of at least 100. years? What? p. 62In Geneva? In France? In Belgia, and other places? Now therfore you must either plainly confesse this one Clause to be most notoriously false; or else, that the best Reformed Churches beyond the Seaes, are no true Churches of Christ. But for that you passe not much to confesse, that those Reformed Churches are no true Churches, because they have no Prelates. This you Spake openly not long agoe at your High-Commission, in Cathedra, when your charity called that famous and glorious shining Lamp, Mr. CALVIN, Rascall, when you gave those Churches that doom. Had you been a Prelate in Queen Elizabeths time, durst you have done so? Nay in King Iames his time, who with the Church of England gave all those Reformed Churches the right hand of fellowship, as true Churches of Christ (as in the Councel of Dort) durst you have done it? And why now tam audax omnia perpeti, as that Heathen **Horace.Poet said? And have not these Churches taken rooting? How then have they continued so long, and flourished so much, and put forth so many beautifull and goodly branches, godly and learned Divines, and brought forth such abundant good fruit? Could all this be without taking root? yea and a sound rooting too, well planted by Gods own hand, and watered abundantly with his blessed showers of Grace from heaven, and fenced about with the wall of his mighty protection, against Stormes and Tempests? And I trust they shall stand and flourish, when all ‡‡Ier. 2.21. Math. 15.13.Jer 2:21Matt 15:13degenerate plants, which our heavenly Father hath not planted, shalbe plucked▪up by the roots, as bearing no other fruit, but the Apples of Sodome; without beautifull, but all black and rotten within. Although it might justly be feared (could you effect your so laboured thorow Reconciliation with Rome, to become all one, as you say, you already be) you would doe your best, to root out all those Reformed Churches, as that of the Palatinate now is. And 'tis true inded, that no particular visible Churches can promise to themselves perpetuity of continuance in one place, longer then God is pleased. But for thee, O ‡‡Psal. 137.8. Rev. 17. & 18.Ps 137:8Rev 17daughter of Babylon, thou Mother of whoredomes, God hath particularly designed, and marked thee out for destruction, so as thou, with all thy confederate Lovers, shall not escape; and the day of thy visitation sleepeth not. But for the Kingdome and Church of Iesus Christ, it shall abide, to triumph over Antichrist, and all his accursed Crew. And for thee ô Church of England, beware of being an Ivie about that old rotten Romish Oake, least you both be cut down together, and be cast into the same burning Lake p. 63for ever, beware of grappling thy selfe with that old leaking and sinking Peter-boate, as thy Pilate would perswade thee, least you both be swallowed up together.

L. ibid 'Tis very remarkeable, that while both these (the Romanist, and Seperatist, presse hard upon the Church, both of them cry out of Persecution, like froward Children, &c.

P. What cause the Romanist hath so to cry, I know not; especially if the just Lawes against them be suffered to sleepe. But for your Seperatists, (among whom you reckon and ranke godly and zealous Ministers, and all good men, whom you hunt after, and prosecute continually in all your Courts) what cause these have to cry out of persecution, and that even in the throwing of them out of their Churches and Houses, and native Countrey, that they can rest no where for you, and so what cause they have to cry, and complain to their GOD of such persecution, (as having none on Earth to complaine to) both the world may see, and you shall one day feele, withot speedy repentance, which we have as little hope of, as you can have of heaven. But they being thus persecuted, you impute the cause to their hard pressing upon the Church, comparing them to froward Children. Indeed Children will cry, when they are swadled, or beaten, and misused. And the poore Innocent, or Infant, being pinched too hard with the swathing bands, or pricked with a pin mis-put, will cry out, and roare, till they find ease. So as there is cause enough of their crying. And is it not (trow you) your too hard pressing upon your Seperatists, with your Canons and Ceremonies, and which as with swadling bands you bind them too strait withall, and your hard and rough handling of them, that gives them just cause to cry? But however, for all this, your hard usage must by no meanes be called persecution. Farre be that from your piety, and clemencie, that you should either perswade to Persecution in any kind, or practise it in the least.

L. p. 16. To the Papists common Objection, Where was your Church before Luther? Your Answere is: It was just there, where theirs is now. One and the same Church still, no doubt of that. One in Substance, but not one in Condition of State and Purity; their part of the same Church remaining in Corruption: and our part of the same Church under Reformation. The Same Naaman, and he a Syrian still, but leaprous with them, and cleansed with us; the Same man Still.

P. Here you teach us a Point, which had the Divines of the Church of England in former Ages known, it might have p. 64saved them a great deale of puzzle, which the subtile Jesuites, for diversion and gaining of time put them unto, in tracing the footsteps of the Protestant Church, and the professors thereof, through all ages, yeares, weeks and dayes, ever since the Apostles times. Where was your Church? Why, it was just there, where Romes is now. This had been a short Cut to find the Protestant Church; Like the North-East passage to China, or the North-West to the Westeran-America, could they be found out. But you have at length found out a South-East passage to Rome, where the present Church of England, loosing her selfe, may find her selfe. Which passage or path had now for a long time through disuse, and want of Travailers and Pilgrims thither, been grown up with grasse, till now again beaten out, by your hard and continuall travaile in it. Would an English Protestant then know, where his Church was before Luther? Why, goe but to Rome, and if you have lost both Church, and Religion in England, there you may be sure to find it againe; no doubt of that. Surely I hope Iesuites wilbe no longer such fooles, as to take such a tedious pilgrimage, compassing Sea and Land, to the Shrine of Canterbury, to aske of the Oracle there, where your Church of England was in diebus illis. They might have stayd at home, and there have found it, even in Rome, within the Sacred Thresholds of S. Peter, or S. Iohn Lateran, and that (with some favourable Interpretation) where and when the Priest is at his Masse. So as well might your Lordship call it (as you doe) an Idle and Impertinent Question, Where was your Church before Luther? What a jeast is that? Iust there, where Romes is Now. One▪ and the Same, no doubt of that. And who shall doubt that, what your Lordship è Cathedra defines, out of Canterbury Chaire defines? But now henceforth I hope, you will not so much complaine of Seperatists from your Church of England. For you teach them to Seperate from the Church of England, as from Rome it selfe, as being one and the same Church. And you know that all Protestants of that Spirit, cannot away with the Church of Rome. So as you may expect every day new Companies, and that by threaves, to get them packing from your Church of England; and that according to Christs warning piece, Rev. 18.4. Come out of her my people, least ye bee partakers of her Sinnes, and least ye receive of her Plagues.

But you distinguish: Yours in Purity, and under Reformation: Romes Church under Corruption; yours Naaman cleansed; theirs Naaman Leprous; yet both one Naaman, and be a Syrian, the Same p. 65man still. A paradox indeed.A Riddle. A Riddle to pose Oedipus himselfe For riddle me this: One and the Same Man both Leprous, and▪ Cleansed, at the same time. Cannot the Priest in the Masse as easily riddle, how one and the same numericall body of Christ may be both in heaven, and in his Masse-pix, or on his Altar, at one and the same instant? Even as soon. But not to stretch your paradox too farre, least we teare it, and so make the rent wider betwixt you and Rome (which in your Book you say, you are loth to doe) Is your Church of England Cleansed, and Romes Leprous? Remember your selfe well; and Consider. Why then doe you not cast out that Leprous woman, and **Levit. 13.46.Lev 13:46Shut the doore upon her? Nay, why would you so faine be reunited with that filthy and polluted Leper? And yet, why not? For is the Church of England in the Condition of Purity, and under Reformation? Indeed Solomon saith, ‡‡Pro. 30.12▪Prov 30:12There is a Generation, that are pure in their own eyes: and yet is not washed from their filthinesse. And is your Church of England Cleansed from all her Leprosie and pollutions? What from the bitter root of the Hierarchy, which hath defiled the Land with Idolatrous Altars and Images, and Sundry Superstitious Ceremonies; and open Profanation of the Lords day, by tolerating of Heathenish Sports, and Whorish and Drunken meetings? Is it cleansed from those Doctrines of Devils forementioned, accounting holy Wedlock uncleane at Some times, and at Some times the Creatures uncleane? Or is England cleansed from the guilt of Innocent blood of the Saints and Servants of Iesus Christ, whom she hath cruelly persecuted and oppressed, and with whose blood the whole Land is defiled, and yet she is not washed from it, She repenteth not, but goes still on, to fill up the measure of her Cruelty? How art thou then purified, ô Land! How reformed! How cleansed! Nay dost thou not hate and persecute true holinesse, and purity, and especially in godly and painfull Ministers, who preach against thy profanations? So as may it not be said of thee, as the Lord said of Ierusalem, ‡‡Eze. 22.24▪Ezek 22:24Thou art the Land, that is not cleansed?

Seeing then thou art not cleansed from thy Leprosie, but art a Syrian still, a Leprous Naaman still: well mayst thou be Sayd to be One and the Same Church with Rome, even one and the same body, even one and the same in Substance. For what is that substance wherein you say, the Church of England and Rome, are one and the same? Is it not that, which you account the very Essence, Forme, and Beeing of your Church? And what is that? Or what be those things, wherein the Substance of your Church consisteth, p. 66as wherein the Church of England and of Rome, are both one and the same, so as we need make no doubt of that? Surely wherein we find you both one and the same, we need not doubt, but in those things consists the one and onelyonly substance of your one and the same Church. For as for other things, wherein the Church of England either in profession dissenteth, or in practise differeth from the Church of Rome, you reckon those among Romes corruptions. Therfore on the contrary, in whatsoever you are one and the same Church with Rome, those must be no corruptions, but the very pure Essence and Substance of that one Church, which is just there where Romes is now. And what are those? Namely: One and the same in the Hierarchy, or Prelaticall Government, which is so essentiall to your Church, as where 'tis not, there's no Church: OnelyOnly with this difference: The Pope Christs Vicar over the whole world, and your Lordship his Vice-roy over all England, that other world. One and the same, in all the members of this great body of the Hierarchy, and in all the Officers of this Church-Government: as Chancellors, Archdeacons, Officialls, Commissaries, and so downe to the very Skirts of that goodly guarded Babilonish Government. One and the Same in all your Ecclesiasticall Courts: as the Prerogative Court, the Court of Arches, the Bishops Ordinary Court, the Spirituall Court, the Court of Inquisition, and High Commission; with a little difference in the name. One and the Same in their Canons, and chiefly the Popes Canon Law. One and the Same in your Episcopall Robes and vestments, both rare and rich, as purple, and scarlet, and fine linnen, as it were the livery whereby you are known to be of one and the same house, or family, with that Woman (Rev. 17.) aliâs, the Great Whore of Babilon, with whom you claim Sister-hood; So also in your Miters, your Rochets, Palls, Semiters, Square Caps, Tippets, and so cap a pied. One and the Same in your Liturgy, Service, or Matins, or Service-Booke, which even your Iesuite confessed to be Catholick; and so One and the Same in all your Service dressing and garbe: as rich Copes, Palls, and other Altar-ornaments, goodly guilt plate, faire Crucifixes over them, and devout adoration unto them, and praying toward the East, where your Altar and Crucifix standeth; goodly gay Images, and Loud-sounding Organs, and sweet chanting Choristers and Chanters, Deanes, and Subdeanes, and Prebends, Epistlers, and Gospellers, Singing-men and Viergers, and a huge Sately pome, and Equipage, more then I can tell: where you have Long Service, and Short Sermons, or rather (to avoyd tediousnesse) none at all: yea and your Service in your Cathedralls p. 67in an unknown tongue, the Popish Service mumbled in a strange tongue, and yours in a strange tone chanted and roared out so loud by a sort of profane and drunken Singing Men, and Apish Boyes, with such a black Sanctus, as the people is no way edified, as not knowing whether they sing a Song of Robin Hood, or play a Scotish Jigge. One and the Same in your Altars, Priests, Sacrifices: OnelyOnly with some small difference in some termes, and manner of expression, both holding a reall presence, Rome explicitly by Transubstantiation, and England implicitly, not daring to speake plainly how; onelyonly willing to come as neare Rome, as the time will give leave; in stead of an Host, you will have at least your Crucifix, a representation of Christs body ▪ Sacrificed on the Crosse, either upon the Altar, for a pawne till the Host it selfe come, or as neare over the Altar, as may be. One and the Same in exercising an Antichristian Tyranny over mens Soules, Consciences, Bodies, Purses, Estates, by holding them in hard bondage under your roaring Canons, and intollerable burthens of Ceremonies; but this is rather to be referred to the Title or Caput of Hierarchy, the Essence, and Substance of your One and the Same Church. One, in punishing the Transgressors of Ecclesiasticall Canons, more severely, then of Gods Commandements. One, in execution of Discipline by Excommunication in your blind Courts, for every trifle, which must cost more then a trifle to get off, So as there must be a Commutation, and Solution, for Absolution. One, in Dispensations and Prohibitions, dispensing with such as will dispend, that by Licence they may Marry, or eate flesh in Lent. One and the Same in persecuting the true Church of Christ, his Word, his Ministers, his People, onelyonly Rome doth it under the name of Hereticks, of which you are none, and you under the name of Puritans, the worst of Hereticks. One and the Same in bowing at the Name Iesus. One and the Same in observation of Holydayes, onelyonly with some difference, Rome hath more: yet not an English Almanack, but sets them forth at least in black attyre, (as the Papists veile their Images all the Lent from the peoples view, to make them hunger the more after such food after their long Fast, at Easter) in hope that in time, they may come to be cladde in **In red Letters.Scarlet, their Holy-day suit; So as, a ‡‡Mr. Gellybrand, quem honoris causa nomino.Religious Gentleman, late the Astronomy-Reader in Gressham-house, but now translated above the Starres for Setting out an Almanacke with a Martyre to every day, in stead of the Popes Saints, was brought into the High Commission Court, where he hardly escaped findging for an Heretick. One and the Same in p. 68profaning and disesteeming the Lords day; both accounting it to be of humane Authority; both, preferring their Church-holy-dayes before it, both, profaning it, onelyonly with this difference, Rome profanes it onelyonly practically, but England both practically, and professedly, and Authentically, by Speciall Dispensation and Edict. One in condemning Innocents in your Ecclesiasticall Courts, mixt with temporall Iudges, as in your High Commission; and in temporall Courts, mixt with Ecclesiasticall Iudges, such a sower leaven, as **As in the Case of Mr. B. first Suspended in the High Commission, and then brought into a temporall Court, where your selves are also Iudges, and Parties.after Ecclsieasticall Censure, you deliver them over to the Secular power, where through your instigation no mercy can be expected, your selves being both Parties, and Iudges. One and the Same in holding the rule of Faith, onelyonly with this difference; Rome, equalling her Tradition with the Scripture ▪ and you, puting a necessity of the present Churches Tradition and voyce, as without which the Scripture cannot be beleeved to be the word of God, as was touched before, and as will appeare more fully at after: So as Rome yoaketh her traditions in equall ranke with the Scripture, and you put your Churches Authority and Tradition for the Forehorse, to draw and lead the Scripture into mens beliefe (as the ‡‡2 Sam. 6.6.2 Sam 6:6Oxen drew the Arke towards Ierusalem) that it is the word of God. One and the Same in exempting your Clergy from the Civill power and Iudicature; onelyonly with this difference: Rome hath got it in possession, and you have often attempted it, and openly professed your hope of Seeing the Clergy of England, as high, as ever they were; or as the Lawyers now are. In a word, One and the Same in your Babilonish Faith and Religion: For Rome hath so contrived some of her doctrines (as those about Grace) layd down in the Decrees of Trent, as that those two mighty dissenting Sides about merit of Congruity, See the History of the Councel of Trent.to wit, Andreas Vega with his Franciscans, and Dominicus Soto with his Dominicans, both Sides bearing a great sway and swindge in the Councel: as that each side perswaded it selfe, that the Decrees (brought from Rome in a Cloake-bag, as most of the rest were) was for them, and favoured their side: And the present Oracle of the Church of England, (Papa alterius Orbis) hath so handled and hammered the matter in his forge, that by a Declaration before the Articles of Religion, he hath with no great difficulty, made those Articles concerning Grace, so to speak, as to please both the dissenting parties. Like to a Picture, which each man in the room imagins looks upon him in particular. Or, as easily (I say) as if a man should take away the prick of a Hebrew Letter from the right side, and place it on the left, according to which variation a man pronounceth p. 69respectively the word **Iudg. 12.6.Judg 12:6Schiboleth, or Sibboleth: The false pronounciation of which word cost the Ephraimites their lives. Lastly (to end as I began) The Church of England and of Rome are One and the same, in turning Christs Kingdome, which is altogether Spirituall, and not of this world, into an earthly and seculer Kingdome, although Styled a Spiritualty, and Hierarchy, or holy Government, and Kingdome, whose Governours are temporall Lords ▪ calling themselves Christs viceroys, whose kingdome, glory, pompe, dignity, riches, is all earthly, not heavenly; carnall, not spirituall, verefying that of the Apostle, ‡‡Phil. 3.18.Phil 3:18They are the enemies of the Crosse of Christ, whose end is destruction, whose God is their belly, whose glory is in their Shame, which mind earthly things. Here are particulars enough (to be silent in the rest) to prove your Speech true, That the Church of England and the Church of Rome, are in Substance one and the Same; no doubt of that. As for Romes corruptions (as you account and call them) they are neither so many, nor so great (So long as they overthrow not the foundation, as you not say, they doe) but that the large Mantle of your Charity is broad enough to cover them; So as that need not to break square, or greatly hinder your so much desired and attempted Reconciliation; wherein I know you will be ready to meet Rome the halfe way, or three quarters and more rather then faile, to give his Holinesse the kisse of peace, so he will be content to leave your Patriarchate or Popedome in England, while himselfe enjoyeth the Vicarship of the wider world, and at his death leave you his Heir apparent of the triple Crown. Yet perhaps for your Reputation sake you would require, that some grossenes at least might be payred off the outsides of her fouler corruptions, and they a little smoothed over: and for your part (I dare say) you will not be behind hand to bring on the Church of England in such a faire forwardnesse, and neernesse (as possibly the time will permit) to a just conformity in all things fecible.

But is the Church of England, now come to this, to be in Statu quo, So as a man may find her just there, where Rome is now? Alas, poore England! Shall not now all thy brave Worthies, that are for the most part dead and gone, and Some yet surviving, as brands out of the flame, rise up, and bring their ‡‡Learned Treatises. Rev. 17. & 18.Rev 17Evidences, as witnesses aganst Rome, that Shee is a False, Hereticall, Idolatrous, Apostatized, Antichristian Church, the very Whore of Babylon, plainely described in the Revelation? And one of the last Bookes written against her to purpose indeed, Intituled BABEL no BETHEL, (which p. 70came forth in a good season, somwhat before you came to sit in the Chaire of Canterbury: and for which you may remember you convented the Author before your High Commission Board at London house out of Terme, and committed him to prison, (Mr. BURTON I mean) now a closse prisoner and Exile) hath by many impregnable Arguments so strongly proved the Church of Rome, to be no true Church of Christ, but a meere Antichristian Apostacie from the Faith: So as neither his two hot **Mr. Chalmley, and Mr. Butterfield, who is since gone to Doway and turned Iesuite.Antagonists, your ‡‡Bishop of Exon.Brothers Champions; nor any Jesuites since hath undertaken to Answer it, as being indeed unanswerable; And so it Stands, his Adversaries giving him the Bucklers in the plain Field. And yet now is the Case so altered, that so suddainly the Church of England is become One and the Same with the Church of Rome, So as She may find her selfe just there where Romes is now, and that, no doubt of that. But how doth this appeare? Surely you may take it for truth, for the Primate and Metropolitan of all England hath so bestirred himselfe, and playd his part, in Chopping and Changing, puting down truth, and seting up errour and superstition in the Church of England, that she is Sodainly so metamorphosed into another form, and in a manner transubstantiated, into a new Substance of a Church, as now you may find her just there, where Romes is now, both one and the Same Church, no doubt of that.

If then we may take your word for your Church of England in this Case, and considering that the Church of Rome is that notorious Harlot: how any true Christian (as I said before) that will not become the member of a Harlot, can hold longer communion with you, I cannot see. And for my part, I doe here ingenuously professe, and protest against you, againe and againe, that I abhorre you, and all such Churches as hold communion with Rome, as one and the Same Church, and doe utterly seperate from you, till you seperate from all communion and conformity with that Babylon in all those particulars forementioned. And so I have done with you thus farre in this point. You proceed.

Notorious blasphemy in puting aly upon Christ.L. p. 17. According to Christs Institution, the Scripture, where 'tis plaine, should guide the Church: and the Church, where there's doubt and difficulty, should expound the Scripture.

P. How? Where, I pray, hath Christ so instituted? And who hath bewitched you to dare to utter such a notorious,Prelates Blasphemy against Christ. and pernicious untruth, as this, and to Father it upon Christ, and that upon your bare word? For What Scripture doe you, or can you bring For this? Nay if the Scripture, Christs own voyce, and p. 71wherein the Spirit of Christ breatheth, be not sufficient to interpret it selfe, and that in all more doubtfull and difficult places of it: what Man, or Men, or Church, shalbe able to doe it? For how can any interpret difficult places of Scripture, especially such as concerne Faith and Salvation, but by the Scripture it selfe? But we shall speake more fully of this afterwards. And you have told us what the Church is, namely a Hierarchy, or Kingdome of Prelates, who generally **Rom. 8.5.Rom 8:5Savour the things of the flesh, and not of the Spirit: And if you… Lordship should but stand for a proofe and Say in this Case, and that all other Prelates would hazzard their credit upon your Ability in interpreting the Scripture: it would quickly appeare what hope the world might have of Prelates helpe at a dead lift, for the establishing of our Faith and Consciences in some perplexed Cases. O then what brave Prelaticall Glosses should we have? As for the purpose: Some doubts of late are risen in England about Altars, Prelates Calling, Ceremonies ▪ Now if they should consult your Lordship Siting in the Chaire of Canterbury to resolve them in these difficulties, what would be your finall determination of them? For the first, would you not alledge Heb. 13.10. We have an Altar? For the second, Psal. 45.16. Princes in all Lands, that is Prelates. For the Third, to wit Ceremonies 1 Cor. 14.40. Let all things be done, decently, and in Order: Ergo, what Ceremonies the Bishop shall injoyne, you must observe. These are your Glosses, and such interpretations as these we must looke for of your Church. Such as the Church of Rome is very dextrous and expert in. As ‡‡Mat. 26.26.Matt 26:26This is my body: Ergo, The Bread is transubstantiated into Christs very body. ‡‡Luke 22.32Luke 22:32I have prayed for thee Peter: Ergo, the Pope cannot erre. §§Luke 5.4.Luke 5:4Launch out into the deep: Ergo, the Pope may fish all the world. ††Act. 10.13.Acts 10:13Arise Peter, Kill and eat: Ergo, the Pope may kill the Venetians. **1 Cor. 3.15.1 Cor 3:15As it were by fire: Ergo, there is a Purgatory. Thus the Scripture, where 'tis plaine, should guide the Church; otherwise not: but in doubt and difficulty the Church should expound the Scripture, that is, guide the Scripture. Ergo, the Church is above the Scripture, because onelyonly where 'tis plaine, it guides the Church: but where difficult, the Church must guide it, interpret it. In difficulties then the Scripture, it must not guide the Church. Ergo, in difficulties and doubts the Church may interpret, as She pleaseth.

No, not so: for you adde ibid. Saying, Yet so, as neither the the Scripture should be forced, nor the Church so bound up, as that upon just and further evidence, She may not revise that, which in any Case …ath slipt by her.

p. 72P. Here be two things enterfeerinch each other. First, a Caution. Prelates Subtile, but vain evasion.Secondly, a Condition. The Caution, That the Scripture be not forced. Take heed of that. But who shall Judge of that? Even the Same that forceth it, the Church. And who shall defend that Scripture from forcing; if it be left to mens interpritation, and those men in matters of doubt and difficulty are not guided by the Scripture, but the Scripture by the Churches interpretation? But in no Case let the Scripture be forced. You will have a care of that.Prelate a most notorious forcer of Scripture. But why then doe you show your selfe so expert in forcing and misapplying the Scripture, and that most pittifully, as both hath been shewed, and will all along appeare? But however the Condition will helpe all. Forcing, or not forcing, the Church must not be bound, but that upon just and further Evidence She may revise that, which in any Case hath slipt by her: Now what is this just and further Evidence? Or what, this Revising? And what this Sliping by her? I take the Sense and Summe of all to be this: That here you lay your ground to make way for an Index expurgatorious to revise. But is that all? Nay 'tis implyed, that some thing els be done: as to correct and expunge, or at least more clearely interpret; but indeed, to expunge, with a Deleatur, let it be blotted out, whatsoever in any Books formerly Printed by Authority in England, hath in any Case slipped by her; or if the maine Subject of the Book be not Catholick, and consonant to the Doctrines of the present Church, that they may be censured as Prohibited Bookes, and so una Litura cancelled. And withall, whatsoever you find in any Books, which you do not very well resent, to declare which be the Doctrines of the Church of England, and which private mens opinions. And 'twill be requisite, in my judgement, that you hasten this worke, to dispatch it in your time, least if you die, such another Phoenix will hardly arise out of your Ashes, that will have the courage to adventure upon these things. But among all other things, leave us not in that perplexed estate; whereinto you have brought us by your Declaration before the Articles of Religion; but make us a New Declaration, to certifie us what to beleeve, and rather resolve us plainly, that the Articles are to be taken in that sense, which agreeth with your own opinion, then that they should give an uncertain sound: for then who shall prepare himselfe to the battell? And there may be great reason, why we should preferre your Lordships opinion, before the judgement of all other those learned men that have formerly lived in the Church of England, because the Church may now p. 73see more, and further into a Milstone, then of old; as a Dwarfe upon a Giants shoulders. And so what slippes have formerly passed by the Church of England, your Lordship with your Chapleins and Divines will so revise, and repurg, as there shalbe nothing left upon record, whereby it might appeare to Posterity, that there is any such difference between the Church of England and of Rome, as to hinder their most wished and desirable reconciliation. And I think I am not in this farre wide of your Project. The Wardens of the Company of STATIONERS can tell, what you lately gave them in Charge about such a matter for the revising of Puritan Books; that so when you have purged out the Puritanism, there may be neither Purity nor Verity left. As I remember the Orator said of a certaine **Chaerea.Roman, that he alwayes had his head and eye-browes Shaven, that men might take him not to have one haire of a good man. Thus when you have given such Books a dry shaving, you will make them to appeare as ridiculous, as ‡‡2 Sam. 10.4.2 Sam 10:4Davids Messengers, whom the young Ammonitish King took, and caused halfe their beards to be Shaven off, and their garments to be curtalled to their bare buttocks. But herein you prudently follow both the example of Rome, and the Counsell of Franciscus â S. Clara, who commends you for seting afoot this Project. But I hope, the Stationers will look a little better to their tò méros, & …rgasía, the gaine of their Trade, and that which is their Freehold, and Livelyhood; as well knowing, that if the good Books be guelt of their masculine vertue, and verity, none will buy them, except perhaps Chandlers, to stop their Mustard pots, and put about their Candles. And then should the Company of Book sellers, and their Posterity be deprived of the benefit of their Coppies, which are as a Coppy-hold of Inheritance to them, and theirs. But time will try all things.

L. p. 18. And though I cannot prophesie, yet I feare, that Atheisme and Irreligion gather strength, while the truth is thus weakened by an unworthy way of contending.

P. Cannot you prophesie, being the High Priest of England, as that High Priest did, ‡‡Iohn 11.50▪John 11:50that it was necessary Christ should dye, that the whole Nation perish not? So, cannot you prophesie, That it is necessary that all Puritans, Christs members should perish, that the whole Generation and Hierarchy of Priests perish not? But though you cannot, no more then §§Num. 23.23. & 24.1.Num 23:23Num 24:1Balaam, prophesie, or bring an Inchantment against the Children of Israel, that God should curse them: p. 74yet can you not doe, as that wicked Prophet did, in **Rev. 2.14.Rev 2:14Counselling King Balack to put a stumbling block before the Children of Israel, by inticing them to his Idols, with his faire Damosels? You can tell us, that the Church of England, and of Rome, are one and the Same Church, and that her worship of Images, is but a trenching, or coming neare Idolatry (as at after) so as none need fear communion with her, so he be but ignorant of her Corruptions. Of which more hereafter. But though you cannot prophesie, what is all your practise, but a cleare Prognostication, and that, not onelyonly foretelling, but causing and haling in a Deluge of Atheisme and Irreligion flowing in upon you.Prelates Practise. Yea witnesse this your Book, which could not spring, but from the root of Atheisme, and Sourse of all Irreligion; and which doth not onelyonly prognosticate, nor onelyonly teach the way, how Atheisme and Irreligion may gather strength: but doth certainly presage, and that by necessary consequence, most terrible Judgements and Calamities, to fall upon the Church of England; I would say rather, upon the Hierarchy of England: and which you doe with both hands, in writing and publishing this Book, and by all other your practises, pull upon your own heads.

But this your feare of Atheisme and Irreligion to gather strength, is (say you) while the Truth is weakened by an unworthy way of contending. What Truth? Or what is that unworthy way of contending for the Truth? Or what is your Atheisme and Irreligion? For all these termes need your interpretation. But your prudent modestly therein we will make bold, as well as we can, to Supply. First for Truth, it is much in your mouth, I meane, the name and word Truth. But when you name Truth, you alwayes mean Falshood; as when you Speake of the Church, you meane such a Church, as is a false Church; and when you Speake of Peace, you meane such, as is a false Peace, when your Reconciliation with Rome, is a Conspiracie against Christ, and his true Church; and when you name Priest, you meane, such, as is a false Priest; and when you name Devotion, you meane such, as is a false Devotion, of humane devising: and when you name Faith as the gift of God, you meane not the true Saving Faith, whereof the Apostle speakes, where he Saith, ‡‡Ephe. 2.8.Eph 2:8Faith is the gift of God. As we shall see at after. So as ever under the green leaves of such faire words, as Truth, Peace, Church, Devotion, Faith, &c. we may ever Suspect, and shalbe ever sure to find a false Serpentine Sense to lurke.