A Reply to a Relation, Part 3 (6 of 9)

A Reply to a Relation · Part 3 (6 of 9)

p. 278But for your Aristocratie: That Prelates are the best men to governe the Church of Christ; will ye be tryed by the thoughts of Christ expressed by the Apostle, which he had heard in the **2 Cor.Third heaven, in Christs Privy Chamber? There you shall see plainly, what both your, and our faith may infallibly build upon; namely who, or what manner of persons they be, whom Christ thought fit to Govern his Church. You say, Bishops. So say we too. But whether our Bishops be the same with your Bishops (and that not onelyonly for their Function, yours being Diocesan, and ours (such as the Apostle speaks of) Pastors respectively over their particular Congregations: but for their qualities and conditions, such as are required in true Bishops indeed) let us heare the Apostles words. ‡‡1 Tim. 3.1, &c.1 Tim 3:1Pistòs ho lógos. Eítis Episkopes o'régetai, kalou e'rgou e'pithumei: This is a faithfull saying: If any man desire the Office of a Bishop he desireth a worthy worke, Orégetay, signifieth an earnest desire, quasi porrectis manibus prehendere & arripere; the Office of a Bishop perhaps you would translate e'piskopè, a Bishoprick: but our English hath turned it right, The office of a Bishop; for 'tis called here, a worthy worke. And therfore it is not one of your Prelaticall Bishopricks, which indeed you doe with both hands both o'rexasthai, & epithumesai, reach after with all earnest desire: for you reach after the Lordship, after the Honour, after the Revenues, after the Pleasures, after the Ease, and after the goodly Palaces and Demeanes of your Bishoprick…: in all which you cannot shew k…lòn 'érgon, a worthy worke. And so indeed these words of the Apostle (and elswhere) concerning a Bishop do nothing concerne you: but onelyonly to convince you, that you are none of those Bishops, whom the Scripture so styleth. Well, what be p. 279those speciall qualities, which the Apostle requireth in a true Bishop, set over the Congregation of the Lord? It shall suffice to mention for the present purpose but some of them. As first: He must be Anégkletos, unreprovable, such as cannot be justly accused of any crime. Now none of you come thus cleane to your Bishopricks: for you are, or may be justly accused of having been Pluralists (which is against your Old Canons) Non-Residents, Idle Dreanes, seldome Preaching in their own Cures, but by a poore Stipendary Curate, flattering Court-Preachers, and the like. Nay who is capable, or heire apparent of a Bishopricke, or Prelacie, that hath not two or three …at livings, with a Prebend or two, and a Deanery, that being thus qualified, having his Purse well lyned (I say not, that he may purchase his Bishopricke) he may be able at least at his In-coming to defray five or six hundred Pounds, or a thousand Markes for Fees, and Feasts, and Gloves at his Consecration? Well, secondly, He must not be Authádas, selfe-willed (so our last Translation renders the word.) And beleeve me this may come neere the proudest of your Coats, when you come with your Volumus & Iubemus, We will and command, and that without either Law, or Canon? And you must have your will, ther's no remedy for that, else ye will take the pet, or pepper in the nose, and cry out of contempt of Authority. And the word signifieth also one that is arrogant, and proud, a selfe-pleaser. You may take all these senses, if you will. Thirdly, He must not be, Plékges, a strik…r, whether with his own, or others hands, as delivering over to the secular Power, or Sword, whereby he so strikes, as he sheds the blood of the Innocents. He must be none of that society. Fourthly, he must not be Orgílos, soon Angry, testy, or touchy, such as Na…al, that one might not speake to him, he was so snappish, and curst, Fiftly, he must not be Aiskrokerdès, given to filthy lucre, as in exacting Fees (he or his Officers) of poore Ministers, either extraordinary at their Admissions, or ordinary at Visitations, and a thousand wayes besides Viis & modis sine modo in your Bishops Courts. Sixtly, He must be Philágados, a lover of good men, not a hater and persecuter of them. Seventhly, he must be Díkaies, just, not oppressing Innocents by a faction and confederacy of voyces forepacked in your Courts, before the Cause come to be heard. Eightly, He must be Osios, holy, not one that is an enemy to all true holinesse, and persecutes the very name of it, and suppresse the practise and meanes of it, as by crying down the sanctification of the Lords day, and the sincere Preaching of the word of God, and commending p. 280and dispensing with profane sports on that day ▪ Ninthly▪ He must be Didáktikos, apt to teach: not onelyonly sufficient and able, for his Scholarship, or one that can make a Sermon, if he will, but he must be diligent in preaching in season and out of season. He must hold fast the faithfull Word, that he may be able by sound Doctrine both to exhort, and to convince the Gainsayers. So farre must he be from abbetting and countenancing false Teachers, and unsound Doctrine, and old damned Heresies, and forbidding to preach sound Doctrine, and punishing those that doe. I might reckon up sundry more qualities, which Christ requireth in those, whom onelyonly he allowes and appoints as fittest to govern and feed his People, as becom…th good Pastors to doe their flocks; as 1 Tim. 3. and Tit. 1. and elsewhere. But because Lord Prelates, or Diocesan Bishops (as I said before) are none of those Bishops here which the Apostle requires to be thus qualified; therfore I have said enough to convince you, that you are none of Christs Bishops, if you do but look your selves in this Glasse. And if you mark it well, these are those, that immediately succeded the Apostles and Euangelists, in the Ministeriall function. As we read, Eph. 4.11. where the Pastors and Teachers are those, who are elswhere called Presbyters and Bishops, such as Paul and Barnabas did **Act. 14.23.Acts 14:23Keirotonesi, elect, ordaine, or appoint by imposition of hands Kat' e'kklesían, in every Church, or particular Congregation. A place very remarkable. And these Presbyters, Bishops, Pastors, Teachers, Preachers, Ministers (for all is one and the same Office) as they succeded the Apostles, but with a particular limitation every one to their peculiar charges and Congregations respectively: so while the Apostles lived, they were still next unto them, as we see Act. 15.2.4.6.22, 23. And these are those Elders that rule well, which especially doe Kopian, labour hard in the Ministry of the Word and Doctrine. These are those Aristoi, those Optimates, the best men, by whose Aristocraticall Government, according both to the thought (we may boldly and truly say) and to the expresse word of Christ, the severall Churches, and particular Congregations and flocks of Christ, are governed; and that, not by any their own devised Canons, but by the onelyonly Canon of Scripture, wherein are expressed all those Laws, and Rules, by which all true Ministers of Christ doe regulate themselves, and govern their severall Congregations. For although Christs faithfull and true Ministers are the best men, and therfore are but few in comparison (and ‡‡2 Cor. 2.16.2 Cor 2:16who is fit, or sufficient for these things? saith the Apostle) yet Christ left them not to governe his Churches or flocks, as they p. 281should thinke best, but according to his own Laws: as Deputies are to govern the people according to the Kings Laws, and no otherwise. For such is the Government of Aristocratie, it is established upon good Laws of the Common-weale; otherwise it should degenerate into the corrupt and bad Government of Oligarchia. So as here is no roome for your Diocesan Lord Bishops; for you are none of those Aristoi, Optimates: the best m…n, whom Christ thought fit for the Aristocraticall Government of his Church, sith ye are neither qualified for it, as he requires in his true Bishops, nor will you confine your Prelaticall Government to the Laws of Christ expressed in his word, but will govern by your own Canons and lusts, as usurpers use to doe. And therfore (by the way) no mervaile if you speake so contemptibly and basely of the holy Scripture, seeing in them you can find no ground, either of Precept, or Apostolick Precedent for your Antichristian Hierarchy.

All which considered, doth in the second place give us just cause to doubt at least, or rather to be well assured indeed, that Diocesan Prelates, or Bishops (as you usurpe the Title) are no Vice-Roys under the Great King Iesus Christ: because your Government is nothing according to our Great Kings Laws, but according to your own devised Canons, and in nothing, in Nothing (I say) agreeable to the Laws of Christ in the Scripture, for the right Government of his Church. Nay that Government which Christ hath prescribed in his word, and which is practised in the best Reformed Churches beyond the Seas, you doe utterly and openly condemn, and the Churches themselves, that doe practise the Discipline of Christ and his Apostles, while you deny them to be any Churches of Christ at all.

Againe, Every Kingdome, as it hath but one King over it, so it is capapable of no more, then onelyonly one Vice-Roy▪ so as by that Title, he that is your Ordine Primus, and hath a more Potent Principality, the Pope, had he but a good Title, would carry that honour from you all, if you value the worth and Dignity of that Vice-Royship after the value of your Bishopricks, and not after vertue. Either then you must acknowledge the Pope to be the sole Vice-Roy, which you are loth to doe. (For why should not the Patriarch of the other world be as capable of that honour, as he) or you must give us leave to find out the onelyonly true Vice-Roy of Christ in his Church, and that is, The Holy Ghost. For when our Great King went into his Celestiall Kingdome, to his Church Tryumphant, leaving his Militant p. 282here on Earth under the Kingdome of Grace, as touching his bodily presence: he sent the Holy Ghost to be his Vice-Roy, or Vice-Gerent, to be perpetually resident in his Kingdome of Grace here, for the Governing of his Church Militant, and that according to the Law of Christ in his written word, leading the People of Christ into all truth, by revealing unto them all the Mysteryes of Christs will contained in the Scripture. As Christ saith, **Ioh. 16.14.John 16:14He shall g…orifie Me; for he shall receive of mine, and shew it unto you. And v. 13. When the spirit of Truth is come, whom (v. 7.) I will send unto you, he will guide you into all Truth; for he shall not speake of himselfe, but whatsoever he shall heare, that shall he speake. Loe here then a faithfull Vice-Roy indeed. And will, or dare you deny this Spirit of God to be an All sufficient Vice-Roy, who doth execute Christs Kingly Office in his Church, in all things just so, as Christ himselfe will…th. And therfore except you can prove, that Christ hath many Kingdomes of Grace here on earth, or any more Churches Militant, then one onelyonly, here is no Rome for any such Vice-Roys, as you pretend to be. For here we see it plain, that of Christs one, and onelyonly Kingdome of Grace here on earth, the Holy Ghost is the onelyonly Vice-Roy. And who is fit to be Christs Vice-Roy in his spirituall Kingdome, but the Spirit of God, and of Christ…? Ye are therfore no Vice-Roys, because you are altogether carnall, and your Kingdome is of this world.

And therfore Thirdly, how can you Prelates pretend to be Vice-Roys over Christs Church, whenas (as is noted before) ye are not so much as any members at all of Christs Kingdome. For you are the Members of Antichrists Kingdome, and so you are, or may be Antichrists Vice-Roys over his severall Provinces. 'Tis true you style your selves spirituall, Lords spirituall, and your Courts spirituall, and you are an Hierarchy, as much to say, as a Holy Kingdome, or Government: but it is not spirituall of Christs spirit, but of that spirit that ruleth in the ayre, that gave you all that Authority. ‡‡Eph. 2.2.Eph 2:2So as you do with Bellarmine turne those words of Christ to Peter, Pasce oves meas, Feed my Sheep, to Regio more Impera, Rule as a King. And what similitude is there between Christ and you, that you should be his Vice-Roys in his Church-Militant? When he was here in person, he was among his own as a servant, and Minister. He had no sta…ely and Princely Palaces, he kept no such Pontificiall house, nor Court: he governed not his Church by Chancellors, Arch Deacons, Deanes Chapters, Commiss…s, Offi…ialls, Pursuivants, Apparitors, and all that Rabble. Christ had no such face of a Kingly Government. So as you have p. 283altogether perverted the Kingdome of Christ, which is altogether spirituall, and holy, into a meere temporall and carnall Kingdome, wherein therfore you are none of Christ Vice-Roys, but Vi…ious Roys ▪ and Tyrannicall Lords. O Antich…istian Generation! O notorious Hypocrites! O proud and blind Guides! How shall you escape the vengeance to come, that dare thus impiously ab…se the Name of our Lord Iesus Christ, and so impose upon the world by your bold usurpations? Vsurpations indeed. You call your selvs Vice-Roys, Apostolicke, Bishops, Spirituall Church, Grace, Holinesse: meere Nominalls, which you have usurped, and patched together, to become a veile to cover your deep hypocrisie, and to seem glorious in the eyes of the world, and all to hold up your earthly Kingdome, which consists altogether of earthly things, honours riches, pleasures But blind world, that su…ferest thy selfe to be thus guld and befoold with such glittering stuffe, and to be made a slave to such Lords, and to be cheated of thy salvavation by these Antichristian Mountebanks. And yet they pretend and professe, that this their carnall▪ pompous, and Pontificiall Kingdome is Christs spirituall Kingdome here, in the state of Grace. Let them then cleare themselves herein from that damned Heresy of that old Heretick …erinthus, who lived in S. Iohns time. His Heresy was, That Christs Kingdome, after his Resurrection was earthly, and that now the flesh conversing in Ierusalem was to serve lusts and pleasures. [See Euseb. Eccl. Hist. lib 3. cap. 22.Metà ….] Now is not the Prelates Kingdome just that in practise, with Cerinthus his Heresy? If so: As S. Iohn forsook the Bath wherein Cerinthus was, what cause have Christians to fly from that roofe, where such an Antichristian Hierarchy domineereth?

But in the next place, let's consider of your Reason How stands it good, that because Christs Church is as large as the world, therfore he thought it fitter to governe it by Diverse, then by One Vice-Roy? Now we have proved your Hierarchy not to be an Aristocrasie, a Government of the Best men, and that by good Laws: seeing therfore you must needs be some Government, then it must be an Olegarchie, that is, the Government of a few of the worse men, such as rule by their lusts, and not by any good Laws, either of God, or Man. But now tell me, my Lord, if you argue upon this ground, that because the Militant Church is as large as the world, therfore 'tis fitter it be governed by many Vice Roys, then by one: why may not aswell one Prelate, as the Pope, be sole Vice-Roy over the whole world, as my Lord of Canterbury be a Vice-Roy over all England. For doth not the Pope and you p. 284Governe your Churches by substitutes? Why then may not the Pope Governe the whole by his Curates, as you doe all England by your Curates? For all the Ministers in England are but your Curates. And suppose you were one of the Popes Bishops, and so his Creature: what difference would there be between your Governing of your Province under the Pope, as it were his Deputy, and Governing according to Romes Canons and Customes, and as you do now in your own Name? And the Pope challenging the whole world for his Diocesse, and you the Province of Canterbury for yours: all the difference is, that he needeth the more Curates, which he may have with a wet finger, and you the fewer. OnelyOnly perhaps his Holinesse would now and then fleece your Graces Clergy, as he was wont of old to doe. But in the mean time both the Pope and your Lordship do much mistake the matter, in judgeing, or estimating, and measuring the latitude and extent of Christs Church. For you both measure it according to the extent of your large and Potent Principalities, Patriarchall Countries, Archiepiscopall Provinces, Episcopall Diocesse. But you are farre wide in casting your line. For though Christs Church is said to be dispersed over the whole earth, being confined to no place: yet of all this wide world he hath the least number, and fewest of all, where commonly your Hierar…hy is most predominant. For those that belong to Christ, are a sort of poore Snakes despised in the world, and alwayes persecuted and oppressed by your Hierarchy, so as they can hardly find so much as a little corner any where in the world, much lesse in all the Circuit of your Diocesse, or Provinces, where they may hide their heads, or live in any peace. So as of all your full Vintages, and fruitfull Fields, Christ is glad of the refuse of a few gleanings. And so Christs flock (alas!) is so small, and so poore, and his Kingdome on earth so despised, as to set up such Lordly Vice-Roys, as the Prelates over it, the very Fees of your Courts would eat them out. And therfore because Christs sheep are here and there scattered in the world, and many times as sheep without a shepheard, being driven by your Dogges from their own pasture: Christ thought it fitter to place over his small and scattered flocks, poore sheheards, that should feed their severall flocks respectively with the wholesome food of the word of God: and therfore appointed to every particular Congregation a peculiar Pastor of their own, that should alwayes be personally resident with his flocks, keeping his watch over them night and day; and so much the more, in regard of so many Wolves and p. 285Foxes, and wild Beasts, which without continuall watching, would make a prey of them. Neither would Christ permit his shepheards to commit their Flocks to Hirelings, or Stipenda…y Curates, while themselvs should take their pleasure and ease: for **Ioh. 10.10▪ 12.John 10:10John 10:12the Hireling when he seeth the theef, or wolfe coming, fleeth, because he is an Hireling, neither careth he for the Sheep. Therfore Christ wisely and providently hath appointed to every particular Congregation or flocke of his, a shepheard of their own, and that ‡‡Ier. 3.15.Jer 3:15after his own heart, to feed them with knowledge and understanding. And as the shepheard governes and guides his own flocke: so every faithfull Minister or Pastor is appointed by Christ to be the ‡‡1 Pet. 5.2.1 Pet 5:2Governour of his own Congregation, according to the Rule of Christ. So as in this respect, Christ thought it fitter to appoint many Governours in his Church, namely to each Congregation their own Shepheard: rather then a few, such as you speake of, as one over a whole Countrey or Province. Neirther let your Lordship thinke, that every such Congregation, having a faithfull Pastor over it, hath yet need of any your Episcopall Inspection, or Trienniall Visitations, or your Archdeacons, Annuall Visitation, wherein you inquire onelyonly whether your owne Cano…s be observed, and if so Omnia bene, All is well, onelyonly the poore Ministers paying their Procuration; the Visitor never inquiring, if the Minister be diligent in preaching to his flocke: but whether he hath kept the Order for not preaching in the After-noons on the Lords day, and the Order for not Preaching such and such Doctrines, and such like: so as commonly your visitation is like that of the Plague, saving that this is from God immediately, and yours, from another sourse. And Ministers and People too could think themselves happy, to be freed from your awfull and terrible vi…its, wherein your maine ayme is to root out all good Ministers, for which the omission of one of your Ceremonies is sufficient. So as Christs Congregation (I say) needs not any such Inspection of the Bishops eye over them, which is as l' aeil de beuf, or the weather gall, called the Ox eye,L' aeil de beuf. which portends a storme to follow. For Christ hath promised his perpetuall Presence and residence with his people, and his eye §§Esa. 27.3.Isa 27:3watcheth over them night and day, least any hurt them. As he saith, ††Mat. 18.20▪Matt 18:20When two or three are gathered together in my Name, there am I in the midst of them. Loe here an intire, and compleat body of a Church, having Christ as head over them, and his Spirit in them, and his Word before them, and their own shepheard appointed by Christ to feed them. so as here is no place left for your Prelaticall Vice-Roys.

p. 286Object. Put you say, No Bishop, no Church: so say I too, but the Apostles Bishop he must be, not your Diocesan Lord Bishop. What order then (say you) wilbe in the Church? A good and decent order in every Congregation, where Christs order, and ordinance takes place, and where mans presumption breaks not this order. And consider here the excellent wisdome, and order of Oeconomy, that Christ hath appointed every Congregation to be governed by. For as that is the most perfect, and compleat form of Civil Government, which is mixed of all the 3 states, as the Monarchiall, Aristocraticall, and Democraticall, when the King governeth by his good Laws, using the best men, as the noble, and most vertuous in the higher places of the Kingdome, and the b…st and dis…reet…st of the common people in the bearing of inferiour offices, such as every one is most fit for; a representation whereof we have in the 3 states in Parliament, the King, the Nobles, and the Commons: so the Lord Iesus Christ hath established this most compleat form of Government in his Church: First, himselfe rules as King over all, Governing by his Spirit: Secondly, he hath set over every particular Congregation such as are Arist…i, the optimates, the best and ablest to be Pastors and Teachers, each of his own flock: And thirdly, he hath added also the Denocraty, or government of the people, appointed to be chosen out of every Congregation the gravest, wisest, sobriest and discreetest, some as **1 Tim. 5.17.1 Tim 5:17Elders, some, as, ‡‡1 Tim. 3. Tit. 1.1 Tim 3Titus 1Deacons, to be helpers to the Minister in matter of Discipline, of Sacramentall Provision, of reliefe of the poore, of visiting the sicke, and of other Church affaires for that Congregation. And these are called by the Apostle Antil…pseis, kubern…seis, which our English …enders, helps in Governments. And all this according to the expresse Law of Christ our King, recorded in the Scripture, as being the most perfect pattern of the Government of his Church for every particular Congregation to be regulated and ordered by. So as in truth those Congregations, that are thus governed, are the onelyonly true Churches of Christ, as wherein himselfe, his spirit, his word doe govern both Minister and people: whereas on the other side, all Prelaticall Churches are false, and Antichristian, as wherein not Christ, and his spirit ▪ and his word do beare rule, but Antichristian men by the pride of their spirit, and by their Canons doe altogether beare sway, thrusting Christ out of his Throne, despising his word, and puting a yoake of bondage over the necks both of Ministers and people.

To conclude this point: because you are of such a beliefe, p. 287and so confidently tell us, and peremptorily avouch, that Christ thought it fitter to govern his Church by Diverse, then by One Vice-Roy: besides what is already sayd, I will a little more presse, and present before you Christs own words at full; which I doe, to put you out of all such beliefe, or so much as any such conceit, that Christ had ever any such thought. Math. 20. upon occasion of those two (at that time) ambitious bretheren, Math. 20.Matt 20sent to Christ by their Mother, to be chiefe about him in his Kingdome: Christ first tells them, Ye know not what ye aske. Then calling his Disciples to him, he saith thus unto them: Ye know that the Princes of the Gentiles exercise Dominion over them, and they that are great, exercise authority upon them. But it shall not be so among you: but wh…so ever wilbe great among you, let him be your Minister, &c. Which the Euangelist Luke expresseth thus: **Luke 22.25▪Luke 22:25The Kings of the Gentiles exercise Lordship over them, and they that exercise Authority upon them, are called Euergétai, Benefactors. But ye shall not be so. Ye? Who? Not the Apostles of Christ, not the Ministers of Christ in succeding ages. Not so? How? Ye shall not exercise Dominion, Lordship, Authority one over another; you shall not be called Benefactors, Patrons, Lords, Gratious Lords, Honourable, your Grace, your Honour, &c. Why so? For such are the Kings of the Gentiles, who exercise Dominion over them, and are called Benefactors. You shall not be as they, in exercising any Authority or Jurisdiction one over another. Nor shall ye be called Euerg…t…i, My Good lord, My Benefactor, My Patron, My lords Grace, or My Gratious lord, and the like. Thus under those words Christ cha…geth his Apostles not to affect, not to be ambitious of, not to exercise Superiority or Prelacy, Iurisdiction and Authority one over another, or over Christs Kingdome, his Church and …; as Peter saith, ‡‡1 P…t. 5▪Not as Lords over Gods heritage: where the Apostle useth the same word that Christ his Master used, M… … katakuriéuontes ton k…úron, not exercising Dominion or … Gods Inheritance: or if you will, over his Clergy, though they be not his onelyonly Inheritance, but his people are no … unto him, and are kleros, Gods lot. But now for Christs …: do you not think that Christ spake, as he thought, and … as he spake? Or can you beleeve any other? And do not his … to his Apostles, in them reach to all his Ministers … succeed them in future ages? If you say▪ you are the … onelyonly successors: why are you then l…rds ov…r Go…s … why do you exercise …u…hority and Dominion over his … and peop…e, as Heathen Kings doe over then people, … p. 288expresly forbid, to his Apostles, and to all their Successors? But you shew your selves to be none of Christs Disciples, and so none of his Apostles successors: for you obey not Christs word, as the Apostles did.

What do you answere then to Christs words? Or what interpretation can you devise to avoyd them? You will answere perhaps with Bellarmine, that Christ forbad his Apostles to be like the Heathen Princes, in exercising a temporall Government, or Authority one over another. This is indeed all the evasion Bellarmine hath. But how vain! Let's bring it to the Touch. How shall it be tryed? What saith Christ? Humeis dè ouk outos: you shall not be so. Now if you be not so, all is well: you may prove Apostolicall men. But if you prove to be like the Heathen Princes in exercising Lordship over the people, under your Government, and in exercising Authority over them: what can you say for your selves why you should not be proclaimed for proud Contemners of Christs word, and for usurping Tyrants over his peopl; and so for a rebellious Faction and Confederacy against Christs Kingdome? Let's therfore draw our Parallell. Those Heathen Powers were called Princes: so you call your selves: they were Kings, and so were Gods Vice-gerents: you call your selves Vice-Roys of Christ: they were called Benefactors, though they never did good: so you are styled, My lords Grace, and when in your Court, you condemn poore innocents, yet they must confesse the justice and favour of your Court: They were called Fathers of their Countrey, so you, Right Reverend Fatheres, Most Reverend Father, your Grace, &c. They were lords: so you, yea you are temporall lords, and so sit in Parliament, though styled spirituall: they exercised lordship, dominion, Authority over the people, and that with tyranny, and without Law: so do you: And in a word, Is not your Pompe and state, your Power and Greatnesse, your Palaces and Courts, your Traine and Attendants, your Fasces and Lictors, to wit, your Pursuivants and Apparitors, your Kinglike Attire in Purple and Scarlet and fine lynen, soft rayment of silkes and sattens, your Tables overflowing with delicacies of viands and wines in all abundance and variety, and what not, like that of Kings! Thus doe you not beare the Image of the Beast, the Dragon, the Heathen Emperour, who gave power to that other Beast, the Pope, who in himselfe erected the Image of the first Beast from top to toe, namely the Imperiall state and magnificence being fully expressed and limmed out in the Papall, though but in somwhat a lower degree p. 289in your Episcopall Pontificiall state. As Pope Boniface 8. in the first day of his Jubilee came forth pompously arayed in all his Pontificalibus, and the next day in the Imperiall Ropes, with two Swords caried before him. And a lively Image of this is my Lord Bishop, a mixt Creature, partly temporall, and partly spirituall spirituall in name onelyonly, and temporall in his whole outward state, as the Kings and Princes of the Gentiles were, as the Crea…ure called Amphibius, that lives now in the water, and now on the Land, and yet is neither good Fish, nor Flesh.

Now tell us, my Lord, whose Image you beare: Christs, or Caesars? yea in all things you resemble Caesar, but not many one thing the Lord Iesus Christ. I say, not in one thing. Shew any one thing, wherein you instate either Christ, o… his Apostles after his Resurrection. Indeed you inatate …he Apostles in their Phil…ikí…, emulation and contention, which should be the greatest, which Christ condemneth, and utterly forbiddeth in them. But this was in them onelyonly before they knew the Mystery of Christs Kingdome aright They dreamed of a Temporall Kingdome: but after Christs Resurrection, when they had received the Holy Ghost, they were of another mind, no such emulation then who should be the chiefest there, but who should shew greatest love and fidelity to Christ in preaching the Gospell, and building up spirituall Temples to God. But you (I say) imitate them in their carnall estate, wherein that which they blindly imagined, you have erected an Image of, namely a Temporall Kingdome, like that of Heathen Kings and Princes, and other Temporall Lords. Which shews, that you are none of Christs Disciples (I say) or the Apostles successors, and that you have not Christs Spirit, but are altogether carnall and sensuall, as the **Iude 1….Jude 1Apostle saith. For had you Christs Spirit, you would be truly spirituall, as the Apostles were. But you are ‡‡Iude 19.Jude 1:19s…nsuall, having not the Spirit. And if any man have not the Spirit of Christ, the s…me is none of his. And in that you veile your hypocrisie and all your sensuality, and carnall state which you call your Hierarchy, under the specious termes and Titles of spirituall Holy, Grace, Church, Bishops, Christs Vicars, or Vice-Roys, Apostoli…ke, successors o… the Apostles wherewith you gull the blind world: this is that very Mystery of Iniquity the Apostle speaks of, which began to work even in his dayes (as we noted before) you being those false Prophets that come in Christs Name, in sheeps clothing, Mat. 24. & 7.1….Matt 24but are inwardly ravening Wolves. You may think my language sharpe, but it cannot be too sharpe against such a cursed proud Generation, as you Prelates are, usurping Tyrants, Rebells against p. 290Christ, Perverters of all truth and faith, corrupters of all true honesty, holinesse, Religion, and the worship of God, who are made to be destroyed with that **Rev. 19.19, 20.Rev 19:19Rev 19:20Beast of Rome, whose Image you beare, and with whom the false Prophets, such as you are, and all those that in you do worship the Image of the Beast, and receive his marks, shall goe into the bottomlesse pit▪ and burning lake.

L. p. 204. Now it (the Church of Rome) must be a Tryumphant Church here, Militant no longer.

P. I hope then, if Rome be here (as she is) a Church Triumphant, and no more Militant, but in warring against Christ and his Saints (for ‡‡Rev. 18.7.Rev 18:7she saith in her heart, I sit a Queen, and am no Widow, and shall see no sorrow: And in her Decretalls, she hath made a firme ‡‡Vt sedeat, sedendo quiescat in Tabernaculis pacis, &c. As Rev. 18.7. Sedeo Regina.Rev 18:7Decree for her perpetuall tranquility and felicity here, in all pleasures, and prosperity, free from all incursions and invasions; which is an estate Tryumphant) there also you, and your Hierarchicall Lady Church of England will not be farre behind your Sister Queen at Rome. For you are both one and the same Church, and one in that especially, which makes you a Church Tryumphant, and that is your Kingly Hierarchy, and Lordly Prelacy: and therfore if that Queen be tryumphant at Rome, your Lordship and your Churches Ladyship must be tryumphant in England, as indeed you are, in all your Ruffe, and Gallantry. And as Rome hath now a long time tryumphed over the poore §§Rev. 17.Rev 17Saints of God, and Martyrs of Iesus, martyring and massacring them, and garrowsing full cups of their blood even unto drunkennesse, and surfet: so your Tryumphant Chariot marcheth after her apace, trampling the Saints under your feet, and tryumphing over them in shedding their innocent blood, and so glorying in your Bestiall and Diabolicall cruelty in oppressing and tyrannizing over Gods people, and that so fiercely, as if you would outstrippe your Elder Sister in all her bloody barbarisme, and therein exalt your tryumph above hers. For wherein else should the Glory and magnificence of your Prelaticall Princes, and Heroicall Vice-Roys shine forth, but in being mounted on Horsebacke, while the true Princes lacky it by them on the earth? And thus you ride in tryumph, as the Heathen Kings were wont to doe. Oh how you tryumphed, when you looked through one of your Court-windowes, when you passed your tryumphall Censure, to behold those THREE looking through your Pillory-windowes, whose blood you had before (how justly your own Conscience can tell you condemned there to be shed? But the wonder was, that they even the…e, as in their tryumphall Chariot, tryumphed over your Barbarous cruelty. But thus you are a Tryumphant Church too, and in nothing Militant, but p. 291(as is noted before) in your warring against, and persecuting the poore Saints of God. But your tryumph shall end in **Phil. 3.19.Phil 3:19your shame and confusion, verifying that which shall be fulfilled in your Sister, or Mother Rome, ‡‡Rev. 18.6, 7, 8, &c.Rev 18:6Rev 18:7Rev 18:8Reward her, even as she rewarded you, and double unto her double, according to her works: in the Cup which she hath filled, fill to her double How much she hath g…rified her selfe, and lived delicioutsly, so much torment and sorrow g…ve her: for she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow. Therfore shall her plagues come in one day, &c.

L. p. 205. The Kings under the Law, but s…ill according to it, did proceed to necessary R…formations in Church-busin…sses, and therin commanded the very Priests themselves, as appeares in the Acts of …lesechiah, and Iosiah, 2 Chro. 29.4. and 4 King ….2.

P. All this is true you here affirme▪ so as i… confirmes what we said before of Christian Kings in matters o… Religion, that they ought to doe nothing, but still according to the Law of God, All, Allways, in All things, not varying in the least Circumstance or Ceremony. All this is well. But what makes this for your Priest? What saith your practise? This: Ergo the King giving way to the Priest, or Prelate of Canterbury, he may of his own head appoint and impose what Ceremonies his Romish Devotion thinks fit in the worship of God. This is your usuall Logicke. This your usuall perverting and abusing of Scripture. Well: What more? A little before ‡‡Pag. 205.(ibid.) you tell us, Omnis anima, Every soule, All spirituall men even to the high…st Bishop and in spirituall Causes, so the foundations of Faith and good Manners be not shaken, must be subject to the Higher Powers. And where they are shaken, there ought to be Prayer and Patience, there ought not to be opposition by force. Now for your highest Bishop and all spirituall men, we have done withall, That all Obedience is due from all men to Kings and Princes in all things where the foundations of Faith and Good Manners be not shaken, we all acknowledge with you: and where they are shaken, there ought to be Prayer and Patience of every particular and private Christian, without his opposition by force, when he is pressed to doe that which is against Gods word, and his own Conscience. Now here by the way, I pray you resolve me, as in a Case of Conscience, §§2 Chro. 26.16, 17, 18.2 Chr 26:162 Chr 26:172 Chr 26:18Whether the High-Priest Azariah did transgresse or no, when King Vzziah in the Temple burnt Incense on the Altar, he with fourescore Priests of the Lord, that were valient men, went in after the King, and withstood him▪ saying, It perteameth not unto thee, Vzziah, to burn Incense unto the Lord, but to the Priests, &c. Loe, here was a withstanding the King. But I will not presse you for your Judgement: for I find in the next verse Gods own Judgement of the Case: for Vzziah with the p. 292Censer in his hand being incensed, even while he was wroth with the Priests the leprosie even rose up in his forehead before the Priests in the house of the Lord, from beside the Incense-Altar; And Azariah the Chiefe Priest, and all the Priests looked upon him, and behold he was leprous in his forehead, and they thrust him out from thence; yea he himselfe hasted also to goe out because the Lord had smitten him. And Vzziah the King was a Leper unto the day of his death, and dwelt in a severall house, being a Leper, for he was cut off from the house of the Lord, and Iotham the Kings son was over the Kings house judging the people of the Land. Now to apply this to the present purpose: You make your self as the High-Priest of the Church of England. Now suppose the King of England should doe that, whereby the foundations of Faith and good Manners were shaken: what would your Lordship doe? I aske not what you would doe, in case you should be the Chiefe Agent and Instrument, a Counceller, a Promoter, and a Contriver of such a thing. For then it were a vaine Question. But suppose you had no hand nor head in it at all, and were a man zealous of Gods glory, and truly pious, and found in the faith, and one that knew well what the foundations of Faith and good Manners are, and when they are shaken, and one that respected more the Kings good and Honour, then your own private ends, and more Christs Kingdome, then any Hierarchy, or spirituall-Temporall Principality on Earth, and one that loved more to speake the Truth to Kings, though you were sure of displeasure, then to flatter and speake pleasing things to the ruine of the State and Kingdome, though for the present it pleased: suppose (I say) all this (for even impossibilities may be supposed) then tell me what your selfe (a man of such high Place and Grace in Court, and of so great Power to perswade and disswade) would doe, when you should see the Foundations of Faith and good Manners to be shaken by the King, or supreme Magistrate. For the very Name of shaking the Foundations of Faith and good Manners, is enough to shake a Mans heart, and cause him to abhorre the very thought of it, if he were not either altogether senselesse, and ignorant what the Foundations of Faith and Good Manners do meane: or knowing them, were not either an open▪ or secret enemy unto them For what is such a shaking, but a m…king way for the sodaine precipitation of the state of all things into inevitable Destruction, a dissepating of all humane society, a mingling of heaven and earth together in one Chaos of all Confusion? And therfore, now that we are upon a point of such Moment, as it were the Center, wheron the worlds Globe is pitched, or as the two **1 King. 7.21·1 Kgs 7:21Pillars in Solomons Temple, I…chin and Boas, stability and strength, Faith and good Manners being the stability and strength of all true Religion, of humane p. 293society, and Civil Politie: it wilbe worth our Inquiry a little, what it is to shake these Foundations, or when these Foundations are shaken. And it is possible, that these Foundations may at this very time be shaken in the Church and state of England, and so threaten, if not hasten Ruine; in somuch as a speedy remedy for prevention, upon the discovery, may be required. You will say, God forbid. What? God forbid, that in such a Case a speedy remedy should be used? No, not so, by your leave. Well, what say you then to your Articles of Religion, wherein the Doctrines of Faith of the Church of England, and those of them that are according to the expresse Scriptures, as Gods Grace in Election, Predestination, Salvation, &c. are shaken? Are they not shaken, and that terribly too by an Edict, or Declaration, so as they doe at the least nutare, et huc illuc f…luctuare, so reele too and …ro, like a drunken man, as no sober man knows to which side they will fall? And are not those Doctrines of Gods free and saving Grace in Christ, the foundations of Faith, which are contained in those Articles? Can you deny this? Again, what say you to the Two Tables, wherein are contained the Ten Commandements of Gods Morall Law? Are they not also Foundations? Yea and Foundations both of Faith, and Good Manners? For the Foure Commandements of the First Table concern Faith and Religion: the Six of the Second, Good Manners. So much all confesse, and your selfe too. And you say, **pag. 205.… ▪Emperours and Kings are Cussodes utriusque Tabulae: They to whom the Custody and preservation of both Tables of the Law, for worship to God, and duty to man, are commited. And That a Booke of the Law was by Gods own command in Moses his time, to be given to the King, Deut. 17.18. So you. Is it so then? What say you then to those two Great Commandements, the Last of the First Table, and the First of the Second? Do they not stand closse together, as those two formentioned Pillars in Solomons Temple, Iachin, and Boaz? Is not holy Obedience to God in his worship on his own day, as Iachin, the stability of the the Church and Temple of God? And is not Civil subjection to superiours, as Boaz, the strength of the Common-wealth? So as when these two Commandements are shaken, are not two maine Pillars and Foundations of Faith and good Manners shaken, and so the Foundations both of Church and Common-weal…h shaken? What say you to this, ô Great High Priest? Is it true, or no? For I must now put you to it You give just occasion. But you answere nothing, si…ence in this Case is consent, and such as proceeds fr…m guilt of Conscience. And how ever, Res ipsa clamat, The thing it selfe proclaimes it, and cleare evidence proves it. For doth not the Edict for Sports (so often upon fresh occasions p. 294mentioned) declare as much. And doth it not shake the Fourth Commandement, for the sanctification of the Lords Day, the Lords Sabbath-Day? Which Dispensation of such profane and madde sports, can it consist with sanctification, or any holinesse, or common sobriety of a Christian, or with Christian Profession, or with our Baptismall vow to the Contrary? much lesse with the direct and expresse immediate solemn sanctification of that day, commanded in that Fourth Commandement? Is not here then a Foundation of Religion, and so also of Good Manners too, shaken? For what Good Manners doth our May-pole-dances, and Morisdances teach us? Nemo saltat sobrius, could the very **Cicero.Heathen say, No man Danceth that is sober. And as an English ‡‡Wits Common-wealth.Author saith, licenced too, but in diebus illis: A Dancer and a mad man different, but in the duration. And to helpe to shake this Foundation yet more, you have licenced ‡‡Dr. White of the Sabbath. Dr. Primrose. Dr. Heylin. Dr. Pocklinglon.Books, that do unmoralize the Fourth Commandement (as before) as antiquated now, and of no force to bind us Christians to the observation of a seventh day, or the Lords day, which we have proved before to be the Rest-day, or the Sabbath day of the Lord our God, Iesus Christ. And did not your Tyranny suppresse all Truth, all your Doctors had been ere now answered to the shame of their Divinity-Profession, and the confusion of their accursed Opinions, and Blasphemies against the holy Truth, and eternall Law of God. Well, here you are charged with shaking this Great Foundation of Faith and Religion. And though my Name be not here to the Bill (which therfore you wilbe ready by another Bill to make a Libell) yet (as I sayd before, I say againe) let the King be but pleased to send forth a Proclamation, commanding the Author of this Charge to come forth, and avouch it before the High and Honourable Court of Parliament, where he shall have a faire, just, unpartiall and honourable hearing, and where your Lordship shall as well stand at the Barre, as your Accuser: and you shall see your Antagonist dare shew his face. But to prevent the trouble of Calling a Parliament, you will answere, this is none of Your doing▪ 'tis the Kings Edict, and of King Iames before him, and now by the Kings speciall command republished? Is it so? And therein are the Foundations of Faith and Good Manners shaken? And that not onelyonly in overthrowing the Morality of the 4th Comm…ndement by Dispensaton of profane sports, but by dispensing with youth to use their lib…rty on that day without controule of their Superiours (as Parents or Masters) who if they shall hinder them the Magistrate shall punish them, and so the 5th Commandement, which is a Foundation of Good Manners in all obedience due to Superiours, p. 295is shaken, if not pull'd down to the ground, as the Aprentices of London were wont on Shrove-Tuesday to pull down Infamous houses? Is all this so? Why then did you not step in, as good Azariah, and withstand the coming forth of such an Edict, and tell the King, It pertaineth not to Thee, ô King, to set forth such an Edict, to dispense w…th Gods Holy, Morall, Eternall Commandements, whereby the Foundations of Faith and Good Manners are shaken, least thereby shaking the Foundations both of Church and Common-Wealth, you doe, through Gods just wrath, bring your own Kingdome to suddain ruine. But did you at all interpose your selfe? Or did you use Prayer and Patience, rather undergoing the Kings displeasure, then being either Agent or Instrument in the publishing of such an Edict? No such thing. For it was the handsel of your Primacy to publish the Edict, as being the best Office, whereby you could testifie your thankfullnesse for so high a Preferment? For why should you here leave the King alone in so weighty a Cause, when you tell us **Epist. Dedicatory.before, that the King and the Priest, more then any other are bound to looke to the Integrity of the Church in Doctrine and Manners, and that in the first place? And would you now leave the King in the lurch, to doe that, whereby the Foundations of Faith, and Good Manners are shaken, and the Church in Doctrine and Manners corrupted? But you were an Instrument at least, and that at both end… of the businesse. As for Prayer and Patience, you were willing to leave them to others, that had more need, and could make better use of them: to wit, those poore honest Ministers, who seeing the danger of their publicke reading of the said Booke in their severall Congregations, so straightly imposed by the Prelates, and th…in… the Kings Name, wherein they well understood, that the very Foundations of Faith and Good Manners are shaken, so as their reading of it to their people, would make themselves acces…ary to all the mischiefe that might come thereby, as whereby the wrath of God must needs be greatly incensed against the whole Land: did thereupon refuse to read it, committing the Cause to God in Prayer, and arming themselves with resolved Patience to indure all the Censure, and punishment threatned in the Booke, and left to be inflicted by the Bishops. As not long after the Bishops thunderclap of threatning, they feele the thunderbolt it selfe, by Suspension, Silencing, Excommunication, Dispossession out of their Benefices, Cures, Houses, Freeholds, Dispersion of Family Wife and Children, now exposed to the wide world, and made a Prey to Wolves and Lyons ‡‡Rev. 13.10▪Rev 13:10Here is indeed the Patience and Faith of the Saints. Here is use of their spirituall Armour, Prayer, Patience, Teares, the onelyonly weapons of their warfaire p. 296against such enemies▪ so as if Solomon the Preacher were now alive, he might see his words as truly and fully verified in these times, as ever they were in his, **Eccl. 4.1.Eccl 4:1I returned (saith he) and considered all the Oppressions that are done under the Sun, and behold, the teares of such as were oppressed, and they had no Comforter; and on the side of their Oppressors there was power; but those had no Comforter. But it is well, that you left the poore soules those weapons, which you could not take from them, but with their lives, Prayer, and Patience. Although how doe you labour to deprive them even of Prayer, when you will not suffer them to pray together, that suffer together in and for the same Cause, but your Beagles hunt them out. And would you not reduce all Prayer, and conjure down the very Spirit of Prayer, by confining it to the prescript letter and form in your Service Book where there is never a Prayer for poore afflicted, and distressed, soules in such a Case, complaining of the Bishops Cruelty, and Tyranny over them.

So as you see, they patiently suffer, they use no opposition by force. And yet what say you to one of your ‡‡S. Edmund. Elect of Cant.Predecessors, who, when the King would not agree to his Nobles in the casheering of his Favorites, who were his Privy Councellors to the ruine of his Realme; he being then but Lord Elect of Canterbury, took with him his Clergy, and went to the King, and threatned him, if he would not yeeld in the matter, he would Excommunicate him. Neither (I suppose) are you of opinion with once a Brother of Winchester, who in a Book of his, published by Authority, and Printed at Oxford, hath these words: ‡‡Dr Bilson of Christian subjections, and Antichristian Rebellion. Part 3. pag. 52…. Printed 1585.If a Prince should goe about to subject his Kingdome to a forraigne Realme, or change the forme of the Common-wealth, from Empery to Tyranny: or neglect the Laws establlished by common consent of Prince and People, to execute his own Pleasure: In these and other Cases, which might be named, If the Nobles and Commons joyne together to defend their ancient and accustomed Liberty, Regiment, and Laws, they may not well be countod Rebells. So he. But this by the way.

But I have somthing more to say about the shaking of the Foundations of Faith and Good Manners; though I mentioned it before, but now upon this occasion. And that is concerning Ceremonies of humane ordinance in Gods worship, which being imposed upon mens Consciences, is not onelyonly a shaking of the Foun…ation of Faith, but an overthrowing of it; for thereby Christ is denyed to be the onelyonly King of his Church. And therfore, as the Kings of Israel did nothing in reforming of Religion and the worship of God, but what was expresly commanded and prescribed in p. 297Gods Law: so Christian Kings and Magistrates ought not to doe any thing, no not to impose any one humane Ceremony or Ordinance in Gods service, besides that which is written in Gods word▪ otherwise the Foundations of Faith is overthrown. Of such moment is the least Ceremony in Gods service, that it is of the substance and Foundation of Faith.

L. p. 210. But 'tis time to return, For A.C. in this Passage hath been very carefull to tell us of a Parliament, and of living Magistrates, and Iudges, besides the Law books. Thirdly therfore, The Church of England (**The Prelate here blasphemeth Gods Name, as if a favourer of his Prelaticall practises. God be thanked) shines happily under a Gratious Prince, and well understands, that a Parliament cannot be called at All times; and that there are visible Iudges besides the Law-books, and one supreme (long may he be, and be hap…y) to settle all Temporall Differences (which certainly he might much better perform▪ if his Kingdome were well ridde of A. C. and his Fellows.) And ‡‡A blasphemous … …f Faith. Prelates C…nons equaled with Scripture for governing th… Church▪she beleeves too, that our Saviour Christ hath left in his Church besides his Law-books, the Scripture, Visible Magistrates and Iudges, that is, Arch-bishops and Bishops under a Gratious King, to governe both for Truth and Peace, according to the Scripture, and her own Canons and Constitutions, as also those of the Catholicke Church, which Crosse not the Scripture, and the Iust Laws of the Realme. But she doth not beleeve there is any Necessity to have one Pope or Bishop over the whole Christian world, more then to have one Emperour over the whole world.

P. It were time indeed for you to return from your Course, when once there is mention of a Parliament For thriving, If you mean, that your Church of England hath of late dayes well thriven, in her prevailing for the seting up of Images and Altars, for bringing in more Superstitions into your Service; for puting down sincerity, Purity, and power of the true Religion, and of the Preaching of Gods word; for suppressing the Doctrines of Grace forementioned; for hampering the Puritans (as you call them) by puting down, suspending, and silencing of Godly and painfull Preachers, and by crying down both the Doctrine and Practise of the sanctification of the Sabbath, or Lords day, and by smothering in the birth all sound and Orthodox Books against Popery, and other Heresies, not suffering them to be Printed, and by licencing of Popish Books to be Printed and Publ…shed, and the like: and if this be the way of the well thriving of your Church, whomsover you have cause to thanke, yet surely you have small cause to thanke God (whose Name herein you doe abuse and blaspheme; as perhaps your own Conscience may tell you) as if he favoured such practises of yours, because for a time he patiently suffers and winks at them; and that in judgement to a sinfull Land, and for tryall of his own servants and p. 298people, and for a preparative to your certaine ruine, if speedy repentance prevent it not. For God is not mocked with such thanks (though he be mocked) but **Gal. 6.7.Gal 6:7whatsoever a man soweth, that shall he reape. How then doth it concerne all Christian Magistrates to look to it, least if they suffer Christs Kingdome to be betrayed into the hands of Antichristian Usurpers, by giving way unto them to doe what they list, while themselvs seem to sleep, they provoke God too much. For as Samuel sayd to the People, ‡‡1 Sam. 12.251 Sam 12:25If ye doe wickedly, you shall perish, both you and your King. For my part, though I will not joyne in Prayer with such a Profane Hypocrite, as you are, and an enemy of Iesus Christ, and his Truth (no more then the Apostle Iohn would be in the same Bath with that Heretick Cerinthus) yet my dayly Prayer is, and shall be, that God would more and more let the King see, how miserably he is abused, and the Peace and safety of his Kingdome distracted, and indangered, both by the late violent practises which have been held in Church-affaires, and now by the publishing of such a Book as this, so notoriously perillous, or rather most pernicious, and so much the more in these times of troubles about Religion lately sprung up in the Iland of Great Britaine. Which Book, though it make many faire pretences for Peace, yea Peace and Truth: yet in truth it will prove the greatest troubler of Israel, and the falsest friend to true Truth, that the light hath seen these many yeares. This I speake not by conjecture, much lesse out of malice to the Authors Person, but from the cleare evidence of the word of Prophecy in Scripture, in such cases.

But how comes your Church of England to be so well seen in State-Mysteries (I pray you) as so well to understand, that a Parliament cannot be called at all times? Or by the Church of England doe you not meane the the Chaire of Catnterbury, as the Church Collective, or representative of England? For you should better understand such State-matters, especially, for the not calling of Parliaments at all times (or suppose it were at Notime, or Nevermas, least perhaps it might prove as a Frost to nippe your thriving, and overforward spring) then your Lordship? For my part, I am no States-man, and so I leave State matters to States-men, who should best understand them. But if your A.C. and his Fellows be such troublesome fellows, why doe you trouble your selves with them, when a good honest Parliament might ease the King and Kingdome …oo of that trouble, provided, that good Laws, already enacted, and by the next Parliament (if ever there shalbe any) quickned by a new Law, to put them in better execution, there may be also a good season p. 299to bring forth such Visible Iudges, as without straining the strings either of their Purses, or Consciences, coming clearly to their Benches, and not making them as Banks, but siting Rectè in Curia, they may without feare of any Prepotent Prelate, or Partiality in respect of Persons do Justice.

I passe now from the understanding of your Church of England, to her Beliefe, which you also tell us of. She beleeves too. A blaspemous Article of faith.What doth she beleeve? That our Saviour Christ hath left in his Church, besides his Law-books, the Scriptures, visible Magistrates and Iudges, that is, Arch-bishops and Bishops. How? Is this come already to be an Article of the Faith of the Church of England, because her Great Metropolitan a little before beleeves it? Or because Ipse dixit, he said, Christ thought it fitter to governe his Church by Divers Vice-roys, then by One? Is there such an Infallibility in your bare word, as for the Church of England to establish her beliefe upon? Certainly this is an Addition to the Articles of the Faith of the Church of England, which in her former dayes she was not acquainted with. Well, for your Arch-bishops, and Bishops we have said (I hope) enough (and perhaps you will say too much) and desire no more to be troubled with them. Yet I see we must, whether we will or no. For first, here againe you doe most impiously, ne dicam, impudenter, ye blasphemously bely the Lord Iesus Christ, as before you have done more then once or twice, and are not yet ashamed, but rather hardned in your Habit, as being reserved to be confounded. Secondly, as before you would make Christ to be the Author of such Governours and Vice-Roys, as Arch bishops and Bishops, so here,Prelates …sphemy. Besides his Law-Books, the Scripture, he hath (you say) made you visible Magistrates and Iudges. Surely, That is besides the Scripture indeed; yea not onelyonly praeter, but contra, not onelyonly besides, but against the expresse Scripture (as is but a little before proved, that Arch-bishops and Bishops (though they have gotten a degenerate Beeing, as Mules, in Rerum natura,) yet should have any Beeing at all in the Church of Christ: much lesse that they should be Iudges at all in spirituall matters, being themselves altogether carnall. And For Arch-Bishops it hath not so much as a Name in Scripture, as your Bishops have usurped that Title from Scripture: and you confesse the Apostles were all equall: in what night then grew up this Mushrum? And we have before given a touch and tryall, what kind of Iudges you would prove, would men but pin their faith on your White sleeve. But except you can bring some better Authority, then your own blasphemous speech, that Christ hath left such visible iudges to his Church: your Church of England will have but a cold p. 300pull of it, when she shalbe put to give a reason of this her beliefe, that Christ did so. Or what? Or why? For truth and peace. These words are with you as Mel in ore, verba lactis, honey in the mouth, words of milke: but we can discerne by them Fel in Corde, fraus in factis: Gall in the heart, and fraud in actions. But by what means will you procure us truth and peace? By governing. How, or by what Law, or Rule? According to the Scripture, say you. Stay there, and govern according to that, for that is the onelyonly way (were your Pr…laticall Government according to the Scripture) both to procure and preserve truth and peace But unlesse you can prove (which you never can) by the Scripture, and not by your own single-soled bold affirmation, that Christ hath made you Governours of his Church, you shall never perswade us to beleeve, or hope, that you will ever Govern according to the Scriptures. But yet is this all? Will you be such honest Governours, as you will not go beyond Christs Law-books, the Scriptures? Nothing lesse. For there follows immediately a dangerous Conjunction Copulative, And. According to the Scriptures, And. And what? I hope you have no other Law-books to adde to Christs Law-books. Have you? Produce them. And her own Canons and Constitutions. Nay then Farewell Christs Law-Books. Christ may put up his **Mat. 11.17.Matt 11:17Pipes (as it is said) When your Canons and Constitutions come in Place. And then farewell Truth and Peace; your own Canons and Constitutions can make no Room for them. For he that shall hold the truth never so right and firm, and shall transgresse but one of your Canons, what peace? He shalbe put to read the Canon, that is, he shalbe shattered to pieces with your shooting off of your Canon. And he that comes under the command of your Canon, is ipso facto brought under the Babylonian and Antichristian yoak, so as not onelyonly his peace is destroyed, but the truth, power, and verture of Christs death, which hath freed his people from the bondage of all humane ordinance (as hath been shewed) in Gods worship and service, is overthrown. As also your selfe elswhere saith, ‡‡Pag. 274.That Peace and Truth are rent by superstitious de…i…es; from which (I hope) all your Canons and Constitutions are not altogether free. How much lesse can that Church be free from most miserable slavery, that puts her neck under the yoak, and her shoulders under the intollerable burthen of your Canons and Constitutions? Nay, I will say more: If you be the visible Magistrates and Iudges of the Church, as the High Priests, and Pharisees were (although the High-Priests office was groun…ed upon Divine Ordinance and Authority)▪ and had Christ himselfe to stand at your Barre to be judged: though you had not (as the Jews said they ‡‡I…h 19·7.had) a Law to put him to p. 301death, yet you would find Church-Canons and Constitutions enough, or some new devise, though not to condemn him to be Crucified, yet to Censure him to be Pillorified, and to have his Eares closse cropt, and his blood shed in a great measure, and stript naked, and perpetually Imprisoned and exiled, as being the Arch-enemy of your Hierarchy, Tyranny, Hypocrisie, and all Impiety. And all this you would do by vertue of your Canons and Constitutions, which yet were never ratified by any Law of the Land, or Act of Parliament.

But yet seeing you must have your Church-Canons and Constitutions besides Christs Law-Books to govern by: yet the Church of England may think her selfe well appayd, and in some tolerable (though intollerable) case, if she have but her own Canons, such as her selfe hath constituted and assented to. For volenti non fit injuria: If the Church of England be willing to be an Asse to her Prelates, as once she was to the Pope, she may. And so she hath her amends in her own hands. If the yoak of Canons pinch her, she may thank her selfe for putting her neck under. I but this is not all. There be other Canons besides, that are not hers, that she must be governed by. What, more Bonds and Fetters yet for thee, poore Church of England? Yes. As well her own Canons, and Constitutions, as Those also of the Catholicke Church. What are those? Alas, your Church of England is an Ignoramus in all such Canons, as you call Catholicke. And your Church Catholike you know, and tell us, doth Comprehend that of Rome, and Rome hath innumerable Canons, Cons…itutions, and Decretalls: so as under the Canons of the Catholicke Church, you may bring upon the Church of England all the Canons and Decrees of Trent, all the Popes Decretalls, and the whole body of the Popes Canon Law, so large a field is your Canons and Constitutions of the Catholicke Church. But you qualifie the matter in adding, Which crosse not the Scripture, and the just Laws of the Realme. That's somthing. But who shalbe Judge of that? Alas, we are never the nearer, if you Prelates be the visible Iudges. For then what Canons or Constitutions shall crosse either Scripture ▪ or Positive Law of the Land, A …, if Prelates be Iudges▪which you shall define and determine to be fit for you to govern the Church by? What Laws of the Realme shalbe just, which crosse one of your Canons? Did not in a Cause pleaded in your High-Commission, the Popes Canon aledged by the Advocate on the one party, preponderate a Statute of Edw. 6. alledged by the Advocate of the adverse party▪ so as the Popes Canon carryed the Cause? So as, while you will be the visible Iudges, you will lead us all in a Circle, and make us so turne round▪ as we should not know p. 302where we are, imagining that all the world went upon wheels.

Yea but there is yet one qualification may help at a pinch. For you say, Archbishops and Bishops under a Gratious Keng to governe, &c. 'Tis true indeed, that under the shadow of a Gracious King to you, you are imboldened to do all you do.

Lastly you say, the Church of England doth not beleeve there is any necessity to have one Pope, or one Bishop over the whole Christian world. And are there not trow you many thousands in the Church of England, which doe not beleeve there is any necess…y of having One Pope, or Arch-Prelate over the whole Church of England, the other world; as before? And I beleeve there is no more necessity of the one, then of the other, but that they might be well spared, as Christ will one day not spare them. And (as I said before) the Pope by as good a Title may argue a necessity of his being uneversall Bishop over the whole Christian world, as you can (setting the Law of England aside) for your being Pope over the whole Church of England. And that upon your own Ground: for you say, The Church of England and the Church of Rome is one and the same Church, no doubt of that; and The Church of England may find her selfe, where Romes is now, just there: then if so, that both are one, and the Popes Principality more powerfull, then that of Canterbury: and if there be a nccessity, that Canterbury be over the whole Church of England (which is but a part of the Catholicke) and that for order and unity: why not the like necessity for the Pope to be supreme over all, for preserving order and unity, seeing your Militant Church is but one ▪ and to make many heads, many Vice-Roys, is to divide the body, and Kingdome, and so make rents in it, which you like not of. But to conclude, I beleeve, and with me all true Beleevers, who have their judgements rightly informed, wherever they be in any part of the world, that there is a necessity of duty lying upon all Christian Magistrates, to exterminate and exterpate the whole Hierarchy and Prelacy, A spirituall duty necessary to all Christian Magistrates.as Antichristian enemies of Iesus Christ, and of his Kingdome, yea and the band of Civil States and people, out of the world For so we read, Rev. 17.16, 17. A place worthy to be written in the hearts of all Kings Christian. And it is the duty of all true Christians to rowse up the Spirit of prayer in them, and to stirre up the coals of zeale to flame forth in offring up of pure Incense of fervent Prayer, & especially in these times, wherin Satan so rageth, and his Instruments grow so malapert and mischievous, that God would hasten the accomplishment of Antichrists Kingdome, that so the Kingdome of Iesus Christ may be exalted and inlarged, and he alone rule and raigne in his Church.

L. p. 212. Somwhat may be done by the Bishop and Governours p. 303of the Church to preserve the unity and certainty of Faith, and to keep the Church from renting, or for uniting it, when it is rent. And this (pag. 198) one Pope cannot doe.

P. Somwhat? Why, you tell us immediately before, that the Pope, or a Bishop may perhaps despense in some cases, with the Decrees of a Generall. And this (I hope) is somwhat more, then somwhat. Or perhaps at least. And we have shewed before, how you Prelates, do either preserve the Church from renting, or when it is rent, make up the breaches of it, namely by an uniting and confederating against Christ and his true Church, and by labouring tooth and nayle to support and keep safe and sound your Antichristian Hierarchy, which is not truly and properly an unity, but a conspiracie against Christ, from whose true Mysticall body you have made the Great and unreconciliable Rent. And therfore you to preserve the unity and certainty of Faith intire, which, even as you are Prelates, you are altogether Apostates from, and enemies unto? Or is the spirit of Infallibility, intayld to the Prelates Chaire? For doth not this necessarily imply either an Infallibility, or at least a greater dexterity, and a more excellent and Divine spirit to be in Prelates, qua Praelati, & Infulati, as they are Mitred Bishops, then in all those, that are no Prelates, when onelyonly by Prelates, though but somwhat, to this purpose, may be done? But we have shewed before what ability or soundnesse of judgement in divine & spiritual matters we may expect to be in Prelates, in comparison of others, who are both learned, pious, & judicious Divines.

L. p. 194. To draw all together, to settle Controversies in the Church, there is a visible Iudge and Infallible, but not living, and that is the Scripture, pronouncing by the Church: and there is a visible and living Iudge, and that is a Generall Councel.

P. Here I goe backe a little to fetch in this passage, as fi… here to usher in a many other Passages scattered here and there in your Book, which is hard to reduce to any order or forme. But we must do as we may. And I shall not wittingly offer violence to any part in the least, though somtimes here and there I am faine to pull them in by the head and shoulders. And here, you doe with the **As Hes…us, Pignius e… alis.Papists make the Scripture to be but a dead letter; for say you it is not a living Iudge: no nor yet a speaking Iudge; but as it is pronounced by the Church. Wheras the Apostle saith of it Zon…o lógos tou Theou. The word of God is living or lively ▪ nor onelyonly so, but e'nergès, effectuall; as it is before noted And if you will apply this to the Word preached, that's true too. Although you will not confesse preaching of Gods word to be the Scripture, or yet the word of God. But it must be pronounced by the Church, as the onelyonly mouth of Scripture, p. 304and that must be also in the Churches sense. Of which sufficiently before. Yet this you adde to all your other indignities you put upon the Scripture, that you make it a dead Iudge, and so indeed no Iudge at all, as before you plainly tell For if it be blind, as wanting light; and if it be mute or dumb, and needs the Churches mouth; and if it be dead, as being not living: Certainly it can be no fit Iudge at all; except ye will admit of a Judge, that is both blind, and dumb, and dead. As three Romans being sent in Ambassage, one a Foole, an other a Coward, the third having the Gout, Cato told the Senate, they had sent an Ambassage, that had neither Head, Heart, nor Feet. And such a Judge would you make the Scripture. But 'tis visible you say. So are your dumb, dead, and blind Images in your Churches they are visible, and very conspicuous, when the Scripture oftentimes can neither be seen nor heard. Now to your Generall Councels.

L. p. 192. And surely what greater or surer Iudgement can we have, where sense of Scripture is doubted, then a Generall Councel, I do not see. And pag. 211. The making of Canons, which must bind all particular Christians, and Churches, cannot be concluded, and established, but there (to wit, in a Generall Councel.) P. 224. I said, The Determination of a Generall Councel erring, was to stand in force, and to have externall obedience yeelded to it, till evidence of Scripture▪ or a Demonstration to the Contrary, made the errour appeare; and untill thereupon another Councel of equall Authority did reverse it. And pag. 226. Now suppose a Generall Councel actually erring in some point of Divine Truth, I hope it will not follow, that this Errour must be so grosse as that forthwith it must be known to private men. And doubtlesse, till they know it, obedience must be yeelded▪ Nay when they know (if the Errour be not manifestly against fundamentall verity, in which case a Generall Councel cannot easily erre) I would have A. C. and all wise men consider, whether externall obedience be not even then to be yeelded. And p 227▪ Therfore it may seem very fit and necessary, for the peace of Christendome, that a Generall Councel thus erring, should stand in force, till evidence of Scripture, or a Demonstration make the errour to appeare, as that another Councel of equall Authority reverse it. And ibid. No way must lye open to private men to refuse obedience, till the Councel he heard and weighed. And p. 261. A Councel hath power to order, settle, and define Differences arisen concerning Faith. This power the Councel hath not by an immediate Institution from Christ, but it was prudently taken up in the Church, from the Apostles example, Act 15. And ibid. If the Councel be lawfully Called, and proceed orderly, and conclude according to the Rule, the Scripture, then the D…finitions therof are binding: but not from calling another Councel to reverse or abrogate the former Asts upon just cause. p. 265P. 346. 'Tis true, that a Generall Councel de pace facto, after 'tis ended, and admitted by the whole Church▪ is then Infallible, for it cannot erre in that, which it hath already clearly and truely determined without Errour. After 'tis confirmed, 'tis admitted by the whole Church, then being found true it is also Infallible, that is, it dece…ves no man. And p. 347. For a man upon the pride of his own Iudgement to refuse externall obedience to the Councel, was never lawfull, nor can error stand with any Government. P. 357.358. Christ did just intend to leave an Infallible certainty in his Church, to satisfie either Contentious, or Curious, or presumptuous spirits. And therfore in things not fundamentall, nor necessary, 'tis no matter if Councels erre in one, and another, and a third, the whole Church having power and meanes enough to see▪ that no Councel erre in necessary things, &c. If it erre in things necessary, we can be Infallibly assured by the Scripture, the Creed, the 4. first Councels, and the whole Church, where it erres in one, and not in another. And pag. 360 For one Faith necessary to Salvation, a most infallible certainty we have already in the Scripture, the Creeds, and the 4. first Generall Councels, to which for things necessary and fundamentall in the Faith, we need no assistance from other Generall Councels. P. 378. I submit my Iudgement with all humility to the Scripture, interpreted by the Primitive Church, and upon new and necessary doubts, to the judgement of a lawfull and free General… Councel. And, I absolutely make a lawfull and free Generall Councel Iudge of Controversies, by and according to the Scripture. And p. 386. I have expresly declared, that the Scripture▪ interpreted by the Primitive Church, and a lawfull and free Generall Councel, determining according to these, is judge of Controversies.

P. Thus in your Commending of Generall Councels, you are very large, that I may not say lavish too. And surely in one respect especially you have great Reason: for your Generall Councels must consist of Prelates onelyonly: so as in exalting Generall Councels, you magnifie your Prelacie. But I remember a saying of Basill, that in his Observation▪ he never knew any good to come of Generall Councels of Bishops, who when they met in Councel, were more zealous and eagre for their own particular Honours and Dignities, then of the Church of God. And as Bernard saith Totus fervet Ecclesiasti…us zelus sola pro Dignitate tuend…: All the zeale of Churchmen is inf…amed altogether for the advancing and upholding of their Dignity. But let us now take a briefe view of your words, which we will collect and reduce to certain summary Heads. First, That Generall Councels are the supreme Iudge of the sense of Scripture, when and where 'tis doubted, p. 192. Secondly, p. 266that the Canons and Decrees of Generall Councels bind all Christians of necessity, p. 211. Thirdly, yea though Generall Councels determine Errors, yet that requires at least externall obedience. Fourthly, That Generall Councels erring in some points of Divine Truth, yet you hope it will not be so grosse, as to come to the common view: or if it doe, yet obedience must be yeelded, p. 226. onelyonly except the Error be not manifestly against the fundamentall Verities. Fifthly, That a Generall Councel hath no power from Christ to be Iudge in Controversies, but the Church prudently tooke it up from the Apostles example, Act. 15. Sixtly, That the Difinitions of Generall Councels bind, being according to the Rule the Scripture: yet that those may be reversed by an after-Councel. Seventhy, A Generall Councel in things clearely and truly determined, cannot erre, but in that is infallible. Eightly, That it is pride not to obey the Councels, Difinitions, yea unlawfull, and not standing with any Government. Ninthly, That Christ intended to leave an Infallible certainty in his Church, but not to satisfie contentions, or curious, or presumptuous spirits. Tenthly, That it is no matter if Generall Councels erre in one, two, three &c. things not fundamentall, nor necessary. Eleventhly, That for necessary Faith to Salvation, we have an Infallible certainty in the Scriptures, Creeds, and 4. first Generall Councels, to which for things necessary we need not the Assistance of any other Generall Councel. Twelfthly, That the Scripture interpreted by the Primitive Church and Generall Councels, is the Iudge of Controversies, whereunto you professe to submit in all humility. Thus these 12 Conclusions be as the 12 Articles of your Faith.

But now let's a little examine what Truth or Force there is in all these. I confesse some of them are somwhat coincident, and like Brookes fall one into another, but all have their Confluence into your Generall Councel, as one maine Ocean. But we will take a say of each, as they run along.

For the first, and so the rest, which have any generall concurrence with it, I deny, that a Generall Councel is a sufficient, and competent Iudge of Controversies in matters of Faith. My Reasons are these. First, Because Generall Councels consisting of Prelates, and more especially in these latter times, are so much the unabler to judge of the sense of Scripture, where 'tis deep, or doubtfull. As Nicolaus de Clemangus in his Tract De Concilus Generalibus, discourseth very largely and pregnantly of this very Circumstance, shewing, that Prelates are none of those, to whom God doth reveale the mysteries of his will in his Word, which are altogether spirituall, but Prelates are carnall, proud, ambitious, covetous, minding the things of the world. p. 267His whole Discourse is worth the Reading. And **See Aeneas Sylvi…s of the Councel of Bas…, who was after Pope Pius 2. See also Book of Martyrs.Arelatensis Arch-Bishop of Arles in France, in the Councel of Basil, said that they had no zeale, nor love, nor knowledge of the Truth, but every one would be of his Kings Religion, and was ready to say as his King would have him; and that the poore Priests were those, by whom the Truth was upholden. And (not to goe farre from home) If a Generall Councel were assembl…d of such Prelates as you are, who have no savour of, and lesse favour to the Truth, having bewrayd in this your Book (besides your usuall practises) how contrary your spirit is to Christs spirit and wisdome: Certainly (asmuch as in you were) you would bring utter confusion upon the world, in seting up and establishing your Babilonish Faith and Religion. And I have noted before, how the poore in spirit, such as feare the Lord, are those ‡‡Mat. 24.28.Matt 24:28Eagles Christ speaks of, whose eyes are sharpest to pierce into the Mysteries of the Scriptures, as having Gods holy Spirit to guide them into all Truth. Heare what the wiseman saith, ‡‡Pro. 28.11.Prov 28:11The rich man is wise in his own conceit: but the poore that hath understanding searcheth him out. I leave it to your Application. And Christ §§Luk. 10.21.Luke 10:21rejoycing in Spirit, saith, I thanke thee ô Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so Father; for it seemed good in thy sight. Againe, Prelates, especially such as your selfe, are taken up with State-matters, and all of them generally with their worldly affaires, and great Revenues, so as they have little leasure so much as to thinke of Divine matters, or to care for the state of mens soules, or to seek to advance Christs Kingdome, as being ††Ephes. 2.12▪Eph 2:12a'pellotriomenoi tes politeías tou Israèl (as the Apostle speakes) Aliens from the Common-wealth of Israel. Yea even those, that have good learning and judgement in Divinity, which they had before they were Prelates, after they come once to be Prelates, they are so choked with the world, and so over-awed with the servile feare of man, that they dare doe nothing for the Truth, especially in a time wherein it is openly opposed and oppressed, but are willing to sleep in a whole skin, and to let Religion and Faith sinke, or swimme, so they may injoy their Lordships, and fill their Coffers. Againe, suppose a Generall Councel of Prelates were called (for the purpose) to judge and determine of the Controvesie about the Calling of Prelates, whether it be Iure divino, by Divine Authority, or no (as it was in Question and agitation in the Councel of Trent) would not such a Councel trow you be Partiall in their own Cause, and Define with one voyce, That Prelates p. 268are an Order, and of a Calling Jure divino, and that Christ thought it fittest to governe his Church by such visible Iudges and Vice-roys. Or, if the Controversie were, whether the Church alwayes collective in the Prelates, have power to ordaine Ceremonies in Gods service, to the Obedience and conformity whereof all mens Consciences are bound; by which Imposition Gods people come to loose that liberty, which Christ hath purchased for them, and Christ should lose his Royall soveraignty as King in his Church (as before is shewed) it is not easie to Divine, what the Difinition of such a Councel would be? Or is there any Question to be made, but that without any more adoe, they would Order, Determine, Define, and Conclude, that Prelates the Church Collective, have power to ordaine what Ceremonies they please in the worship and service of God, which shall bind all mens Consciences, to the necessary obedience, and observation therof? Would they herein have any respect to Christian liberty, or Christs Prerogative? Would they not with the Scribes, and Pharisees and High Priests in their Councel, condemn Christ, for his Title of King of the Iews.

And because you are so much for a Generall Councel, as Iudge in Controversies, What say you to the first Generall Councel of Nice, wherein there were above 300 Prelates (as I remember) Had they not all consented to the making of a Decree for the establishing of a **1 Tim. 4.1.1 Tim 4:1Doctrine of Devils, to wit, forbidding Marriage to all Ecclesiasticall Persons, had not one man Paphnutius, and he an unmarried man too, stood up, and withstood such a Decree, shewing by many Reasons and Arguments from Scripture and otherwise, how wicked and cruel such a Decree were. So early began the Mystery of Iniquity to bud forth, and that in the most Ancients, and in the very Prime or first Generall Councel, wherein these Fathers, the Prelates were so piously zealous (though ignorantly) to lay the foundation of a generall Aposticie from the Faith, in establishing such a Doctrine of Devils, as the Apostle calls it; of which suffciently before. Yet by your Doctrine, If that Generall Councel of so many Prelates had determined it, and ratified it by Decree, all Priests then were bound to obedience, untill another Generall Councell, equall to that, should reverse it; which should have been long enough, when every Age grew successively worse then other. And thus in the very first, and best Generall Councel (after the Apostles) a Doctrine of Devils should have been ratified, and therein an Apostacie from the Faith, and all men must have yeelded obedience, at least externall (enough to keep all your Priests from p. 269Marriage) and so all Prelates and Priests should so quickly have proved a Generation of Apostates from the Faith.

Againe, if you have a Generall Councel, you must not (according to the Councel of Frier Franciscus à S. Clara) admit of any Puritans, or the precise Party of the Reformed Churches beyond the Seas, no not such as you call Puritan Bishops. For you see what one wise and honest man did in preventing so wicked a Decree of a whole Generall Councell of many Prelates. And assure your selfe, were there but a few sound Puritans admitted to your Generall Councel, and might have free liberty to speake, you would not be able to resist the evidence of Truth, which they should bring in, as Arelatensis told the Prelates in the Councel of Basil, concerning the poore inferiour Priests. But if you shall exclude the Puritans ▪ and so all Reformed Non Prelaticall Churches, out of your Prelaticall Councel Generall, how should it be a Generall Councel? But I cry you mercy, Puritan Reformed Churches are already by you doomed for no members of your Catholicke Church, whereof and wherein yours and Romes Church are one and the same, and therfore as Heathen, they ought to be shut out for Wranglers, as they were from the Councel of Trent.