THE FALL OF BABYLON IN USURPING ECCLESIASTICAL POWER AND OFFICES. AND THE MISERABLE ESTATE of them that partake of her fornications.  Revelation 18.4. 
Come out of her my People, that ye be not pertarkers of her sins, and that ye receyve not of her plagues.  
Imprinted in the year of our Lord. 1634.   

THE PREFACE TO THE Reader.  
IT was a question prophetically asked of those times, wherein the Church and truth of God should suffer greatest persecution and opposition, why do the Heathen rage, 
Psa. 2.  and the People imagine a vain thing? The Kings of the Earth set themselves, & the Rulers take counsel together against the Lord, and against his Christ, saying: Let us break their bands asunder, and cast their cords from us. But for all these forces and devises of men, who are not jews indeed, Christians indeed, but Gentiles and Heathen. Yet, saith God, have I set my King upon my holy hill of Zion; and that as he saith, to have the Heathen for his inheritance, and the ends of the Earth for his possession: either to rule them by the rod of his power, by the revealed word, or to break them in pieces like a Potter's vessel: ●or it had been said, He shall judge among the Nations. 
Isa. 2.  Well therefore is it added, Be wise now therefore o ye Kings, be instructed ye judges of the earth: Serve the Lord with fear, etc. For as the Church of God in general, so every true member of it, will be ready to say, 
Chap. 33.  The Lord is our judge, the Lord is our Lawgiver, the Lord is our King; and that therefore it were a happy thing, if Princes and States would be pleased to consider, that they are only Lords over men properly and directly, as they are their subjects, and not as they are Christ's Disciples, Christians, and spiritually his subjects; withal, that God is not pleased with unwilling worshippers, whereby neither Christian societies are bettered, nor the persons themselves: For while all are compelled to a conformity, especially if it be in things not according to the word of God, many having presently their Religion in respect of man's authority, & not of Gods, become Hypocrites, Timeservers, and a kind of Atheists: & which is worse, such men, by their formality, though they have little else in them, do oft attain authority in such Churches, and thereby get dominion over men's faith in other things. For though in the primitive times, the Bishops of Rome had no such ample power, yet the fi st step to it was that of imposing conformity in things devised by men, & by them counted indifferent and innocent, if not profitable and necessary; which power being granted them, they soon got authority over all Ministers and People; and then so much over Kings, that in very policy, they thought it their best course to hold all their subjects, in matters of Religion, to the obedience of the Church of Rome, rather than to adventure the danger of her displeasure; whereby they brought both themselves, and their subjects into a far worfe thraldom, then that of the Egyptian bondage.  
What reason then is there, that this power, thus Popishly taken up, should still be maintained against the poor subjects? From the beginning it was not so. For the Ancients finding the burden imposed by Heathen Tyrants to be intolerable, said, 
Tertull.  that it is no property of Religion, to compel to Religion: which ought to be taken up freely; that no man is forced by the christians against his will, 
Lactanc.  seeing he that wants faith and devotion is unserviceable to God: and that God, not being contentious, would not be worshipped of the unwilling.  
And in deed after he had manifested his whole truth, & the new jerusalem, his true church, if these things would not serve to convince men, he saith. He that is unjust, let him be unjust still, and he that is filthy, 
Rev, 22.  let him be filthy still: and he that is righteous, let him be righteous still. Yet do I not deny all compulsion to the hearing of God's word, as the means to work religion, & common to all sorts good and bad; much less excuse civil disobedience, palliated with religious shows and pretences, used by Annabaptists & others, or condemn necessary restraint of public idolatry, & the excercise of all erroneous religions: So as these rules of reason be held inviolable: That the bond between Magistrate and subject is essentially civil; but religious accidentally only, th' ugh eminent: So that he is only to hinder and punish that which God would have hindered and punished; and to cherish that only which God would have cherished; and not by the cunning of prevaricators, who serve not the Lord jesus, but their own bellies, to be drawn either to hold them guilty that follow God's Testament, or those guiltless, who err in their hearts & practices, because they have not known his ways; nor indeed will know them; whence it may come to pass, that he that persecutes the chu ch of Christ, & defendeth the Synagogne of Satan may think he doth God service; when he hath rather cause to fear that he helpeth his grand enemy the devil. I have therefore endeavoured to show these things in the fall of Babylon; and withal, that as the christian Magistrate hath his power of Magistracy from God, which his Christianity serves to sanctify and direct; so undoubtedly he is to use it for God and his honour, and that in his true worship in which he is especially honoured, and only against the contrary. The world doth ring of three complaints.  
1. When a State professeth the reformed Religion, & hath Churches governed by Elders, as near as it can to the practice of the primitive Churches; yet by a toleration, or connivance gives leave to Annabaptists, Arminians, Lutherans, Papists, and others, to have Churches in the same Cities.  
2. When a State is of the Popish Religion, and maintains it, yet both gives absolute toleration to the reformed Religion, and contemns it, as in France.  
3. When a State professeth the Protestant Religion, and withal a hierarchy, traditions and Ceremonies, which are romish, commanding all to a conformity in them, and forbidding all confutation of them, and of some other Popish & Arminian tenets and practices, much connived at.  
In the two first, men say, if Satan have a Synagogue or Throne in the one end of a City, yet Christ hath a Throne in the other; his Temple is open, and his Servants have liberty to serve him, as the primitive Churches did; neither is any man compelled to other; they may freely preach & write against all errors; This cannot be said of the third; and therefore, if a poor Christian, that would fly out of Babylon, be forced to dwell in one of them, let him learn by Christ's word, in which he ought to take up his habitation.   

THE FALL OF BABYLON IN USURPING ECCLESIASTICAL POWER AND OFFICES. And the miserable estate of them that partake of her Fornication.  
THE church of Ephesus, who had only left her first love in some few things, 
Rev. 2.3. ●  in zeal against them that were evil, in trying the Spirits, in labour and patience, which may seem to be very small faults, in respect of those which may be found in the churches of these times, was yet told by Christ that she was fallen. The church of Thiatira did but suffer the woman jezabel to teach people, that they might eat things sacrificed unto idols, 
Vers. 20, 21.22.  and yet Christ saith this was to seduce them to commit fornication. And I gave ●er space to repent of her fornication, and she repent not. Behold, I ●●ll cast her into a bed, and them that commit fornication with her into great tribulation, except they repent of their deeds. And I will kill her children with death, and all the churches shall know that I am he that searcheth the reines and the hearts. He acknowledgeth her charity, and service, and faith, and patience, 
Vers. 19  and her works, and the last to be more than the first; And yet all this will not serve, if she presume to teach any thing that he hath not taught, if she do not keep his wo●l● to the end, but give a liberty where he gives none; If this 〈◊〉 fault be not repent of, 
Vers. 26.18  he who is the Son of God, a●● whose eyes are as a flame of fire, ●es it might not be win●●●d at, that it should be severely punished, and much more ●hen a church transgresseth in many things, for therefore he addeth And I will give unto every one of you according to your works. But this our gracious Lord hath not only warned churches of the mystery of iniquity, the general Apostasy after Antichrist, the fall of Babylon, and the cup full of abominations and filthiness of her fornications, whereof she would make the nations to drink; but hath also by his Servants convinced her, and all that commit fornication with her of all those abominations. Plesses showeth how the mystery of iniquity was opposed in all ages. And when these could not prevail with them, to make them leave their wicked works; but the last were still more, and worse than the first, Christ-suffered heavy judgements to fall on them, declared in the vision of the trumpets: where among, the rest, that of the sixth is remarkable; whereby is signified the coming in of the Turks with fire and sword, 
Rev. 9.16. ●8.  & the great slaughters they should make among christians. And yet it is said, The rest of the men which were not killed by these plagues, repent not of the works of their hands, that they should not worship devils, & idols of gold & silver, & brass & stone & of wood, which neither can see, 
Premonition to all Christian Monarches pag. 87. De cultu Adorat. lib. 3. disp. 1. cap. 5.  not hear nor walk. That they worship devils while they receyve doctrines of devils, is a thing true enough: And howsoever, King james hath showed it to be fulfilled in them, saying. As for worshipping of devils; look your great jesuited Doctor, Vasques: and as for all the rest, it is the main doctrine of the Roman church. And then it is subjoined in this text. Neither repent they of their murders, nor of their sorceries, nor of their fornication nor of their thefts. By their murders, their persecutions are meant, and bloody massacres. For their sorceries, consider of their Agnus Dei, that will slaken fire, of the hallowed shirts, and diverse sorts of Relics; and also of prayers that will preserve men from the violence of shot, of fire, of sword, of thunder, and such like dangers; And judge if this be not very like to sorcery and incantation of charms. By their fornication is meant, both their spiritual fornication, and corporal, by reason of the restraint cf their churchmen from marriage: They are guilty of theft, in stealing from God the titles and greatness of power due to him, and bestowing it upon their head 〈◊〉 Antichrist (I will add one thing, by usurping other Ecclesiastical offices, and depriveing them of their places, who were set about his throne.) As also by heaping up treasure with their juggling wares, and merchandise of the Souls of men, by jubiles, Pardons, Relics, and such like strong delusious.  
When these judgements would not reclaim them, Christ sent forth Messengers, One Angel, 
Rev. 14.6.  having an everlasting Gospel to preach unto them that dwell on the earth: which the best expositors take to be meant of Wicklise, or of him with john hus and others: And there followed another Angel, saying, 
Vers. 8.9.  Babylon is fallen, is fallen which, many take to be meant of Luther and others. And the third Angel followed them, with a loud voice, denouncing eternal damnation to every one that should worship the Beast, 
Rev. 15.6.  and his image, and receive his mark in his forehead, or in his hand. Yea the Lord sent out of the Temple seven Angels, having the seven last plagues, clothed in pure and white linen. After the four first had poured out their vials, 
Chap. 16.9.  In stead of amending them, it is said, they blasphemed the name of God, which hath power of these plagues: that is, they blasphemed the word of God, by which, being cleared, they were now scorched, as by fire: they blaspheme the true and bright shining sense, which now was manifested: And they repent not to give him glory. So when the fift Angel powred-out his vial upon the seat of the Beast, 
Vers. 10.  and his Kingdom was full of darkness: which seemeth to be done in Plesses his history of the papacy, and the like works: by which indeed his Kingdom, which many had thought to proceed from the light of God's truth, appeared to be full of darkness: For all this in justifying of it, they blaspheme the God of heaven, and as it is added, they repent not of their deeds. 
Vers. 12.  Therefore no marvel if the next be poured out on the river Euphrates to dry up the waters of it, that the way of the Kings of the East may be prepared to destroy Babylon (where the river, as Babylon itself, mount Zion, jerusalem, the Temple and other things must needs be mystical) and at the pouring out of the seaventh vial she comes in remembrance before God, 
Vers. 19  to give her the cup of his wrath, and then God calleth to his people to take heed of partaking of her sins, that they receive not of her plagues.  
For as Christ said of that jezabel in Thiatira, I will cast her into a bed, 
Rev. 2.  and all that commit fornication with her into great tribulation: So we may be sure will be done unto them that continue in any of the Babylonian corruptions. For consider the meaning of that last clause, and all that commit adultery with her. Which is not meant of them only that then lived in the bosom of that church, but of all others that then, or after should fall into that her first error; yea though they should be, at enmity with her, for her after errors, or not know her: there are none exempted that fall into the same error, only, As many as have not this doctrine: mark, and so for the doctrine of the Nicolaitans, of Babylon, or any other: therefore if a man forsake all Babylon's errors, save one; if he hold but one of the first, as this about Bishops, which is the root of all the rest, he committeth adultery with her in that, he pertaketh of her sins, and may receive of her plagues. She hath many others. It is true, that all nations have drunk of them. The reformed churches have therefore discovered and abandoned them: Among which, the church of England will not acknowledge that, though she retain diocessan Bishops, their courts & power, in imposing diverse Romish customs, canons, and ceremonies, that yet thief are any part of the Babylonian corruptions, for which she is taxed in the holy Scriptures, and at the last rewarded. Some, seeing Bishops bear such sway in the church of England, do plainly affirm that they are of God, and ordained in the new Testament, knowing that otherwise so great power and authority in the church cannot be lawful, 
Gal. 3.15.  seeing the Apostle saith, though it be a man's Testament: yet if it be confirmed, no man dissanulleth or addeth thereto, much less to Gods. Others there are, that if you tell them, it was an invention of the Romanists, and other Clergy men, after the death of the Apostles: they so much reverence that church of Martyrs, that they care not much whether it be of the Apostles, or them, which is a very great folly and vanity, seeing our Lord taxeth so many churches of those times with great corruptions, and it hath been manifested that the church of Rome, both in this case, and many others, did quickly grow worse than them all; that many were the presumptions and burdens, she laid on the church; that the foundation of diocessan episcopacy, was making the pastors of great cities, to be always precedents of Sinods; which so increased their authority, that in time the title of Bishops came to be restrained to them, who being in such power, were as ready to take it, as others in flattery to give it.  
And why then should so much be ascribed to their Synods, seeing so many foolish and presumptuous things were determined by them? As about Temples, Altars, Masses, vestments, holy water, orders, Metropolitans, all very superstitious, and so much for their own glory, that An ichrist rose out of them? Our Lord saith, he that speaketh, of himself seeketh his own glory: 
joh. 7.18.  but he that seeketh his glory that sent him (by speaking his truth, as in the two verses before) the same is true and no unrighteousness is in him: which argues, 
Also chap. 8.38.  that they who speak any thing besides his revealed will, who speak any thing besides his truth, or command what he hath not commanded, they are false and seek their own glory, yea, & there is much unrighteousness in them; they defile a church, they speak that which they have seen with their father; and that therefore those prelate's, who ordained these things sought their own glory, defiled the church, and were guided by other spirits, than the Spirit of Christ, who only takes of Christ's, and shows unto men. 
Chap. 16.13.14.  Which is also plain by this, that, to their own glory, they are more observed than the commandments of God, as Lent, and other things then devised. So Telesphorus sought his own glory, 
Platina in Telesphor.  when he ordained, That in the night of Christ's birth day, three massos should be celebrated, the first at midnight, when Christ was borne in Bethelem, the second at the break of day, when he was known to the Shepherds, the third at the time of the day when he was nailed on the cross: for after that hour it was forbidden to celebrate it. Because Paul saith As oft as ye eat this bread, and drink this cup, ye show the Lords death: therefore in the primative church, they oft received the Sacrament, commonly once every Lord's day; which was well. But this was no warrant for them to devise to show his death by a kind of Sacrifice, as Alexander first invented, 
See Platiin Alex.  and sometime twice or thrice in a morning in this superstitious manner: which soon served hypocrites for a pretence of less preaching, or hearing the word, growing ignorant, and making the mass, ordained in those times, the chief part of their religion, which must needs be much to their glory (in an Antichristian sense) that speaking of themselves devised it, and were so followed in it. 
Idem in Eleuther.  And so in ordaining diocessan Bishops, Archbishops and Patriarches after the example of the flamen, Archflamins, and Protoflamins, as Platina and others show. Indeed all ordinances did greatly increase their glory, were they never so foolish; because they, being in honour, had still flatterers to defend them, and persuade obedience to them. Therefore, read Damasus, Platina and others that writ their lives, and you shall find there was then scarce any. B. of Rome, that did not invent some ordinance, lest he should be thought an ill husband in increasing the glory of his Sea. 
Idem in Zepherin. an. 198. Idem in Calist. and in Steph. 1  Zepherinus ordained that the cup in the Sacrament should be of glass, and no more of wood: as it was before. This was after altered and commanded to be of gold, silver or pewter. Calistus ordained that there should be a fast thrice a year on the saturday for corn, wine and oil, which after was changed to the fast at four times. Stephen 1. ordained that Priests should not wear holy garments, but in the church and in celebrating holy rites, lest if they did otherwise, they should fall into the sin of Balthasar, who touched the holy vessels with profane hands. In the times of the Apostles, before presbyters wore such garments, b●fore Surplesses, copes and such vestments were taken from the heathen, there was little need of such an ordinance. Howsoever the Scriptures do so forbid profane carriage at all times, and in all Christians, that this needed not to keep priests from being drunk in their Surplesses. What should I speak of hallowing grapes on the Altar, and such like foolish ordinances? The very shame of those ages, and of them that so much reverence their inventions, and canons for their Antiquity. But it is rather, because Vrbanus made one which enricheth the Prelates; because Dionysius limited the confines of diverse dioceses, and Cajus distinguished the orders; because though in all these things, they spoke of them selves, yet they were confirmed in the council of Nice who indeed sought Christ's glory, and spoke out of his Testament in her creed. But whether she spoke of herself, or of these Bishops of Rome, and their inventions and customs, in her other Canons about Bishops, the Reader may find by the Scriptures, if he do but observe that rule of Christ: 
joh. 7.17.  If any man will do his will, that is, be ordered by it, he shall know of the doctrine whether it be of God, ere whether I speak of myself: Men can not know the truth in this point, because they are not willing to know it, much less to do it, and hold it fast, as they are willed.  
But because God hath suffered diocessan Bishops so many hundred years, and hath not suddenly slain them, when they began to innovate, as he did Nadab, Abihu, and Vzza, therefore men are so foolish, as to think he is so well pleased with the invention, that now it should not be so much as questioned; when they know, if that argument were good, the like might be said for Antichrist, who began to rise and reign with them: yet will not men see it. Much less will they believe, that as for lesser presumptions in the Corinthians, Paul saith, for this cause many are weak and sick, and many sleep; 
1. Cor. 11.21.31.  so God punished these, as well at their first rising, with the persecutions, as since, with many plagues spiritual & temporal. 
Eccl. 8.11. Psa. 50.21.  Because sentence against an evil work is not executed speedily, therefore the heart of the Sons of men is fully set in them to do evil. I kept silence and thou thoughtest that I was altogether such a one as thyself. That is well enough pleased with thy works: But I will reprove thee and set them in order before thine eyes: and as the Prophet showeth, 
jer. 5.1.3.4.5. Isa. 26.9.10.11.  God inflicteth his punishments on a city or people, to make them seek his truth and to bring them to the knowledge of it: O Lord are not thine eyes upon the truth? thou hast stricken them, but they have not grieved, for they know not the way of the Lord, they have broken the yoke & burst the bonds. When thy Judgements are in the earth, the inhabitants of the world will learn righteousness. The godly will, but let favour be showed to the wicked, yet will he not learn righteousness: Nor yet when the hand of God is upon them: 
Exod. 32, 34.  When thy hand is lifted up, they will not see: But they shall see & be ashamed for their envy at the people: and as he saith in a like case. In the day when I visit, 
jer. 12.1. Habak. 1.13.  I will visit their sin upon them. In the mean time, why should any godly man be so moved at their prosperity, as to put forth his hand to their wickedness? or in discontent to say, wherefore doth the way of the wicked prosper, wherefore are all they happy, that deal very treacherously? For than he will make them to see, that his church is called the Tabernacle of the Testimony. The Temple of the Tabernacle of the Testimony in heaven was opened; 
Reu. 15.5. Chap. 11.19.  And there was seen in it the Ark of his Testament. To show us; that as, under the first Testament, all things concerning the Priests & the service, was to continue according to the first institution, 
1. Sam. 2.28  so ought it to be under the new. I did give, saith God, to Elie) unto the house thy Father all the offerings made by fire, to let him know, they ought to have been contented with what God had given them, and not to take more, as his Sons did: the Testimony was as well concerning the office and right of the Priests as other things, there was not any thing to be suffered of covetousness, ambitious usurpation, or humane invention.  

Deut. 19.19.20.  So was it to be under the new Testament. For when God by Moses had spoken of Christ, and that which he should speak in his name, it is added in the next words, But the Prophet which shall presume to speak a word in my name, which I have not commanded him to speak, even that Prophet shall die. And when Christ saith, 
Reu. 22.18.  If a man shall add unto these things, God shall add unto him the plagnes written in this book; we are not only to take it of thrusting things into the text, or adding to it; but of speaking, and in his name imposing on Churches and people things in religion, which he commanded not. God so taxed this fault in the jews, 
Isa. 29.13. Mat. 15.8.  that he counted all things yea their very worshipping of him to be vain, while this was suffered. Because in the primative Church, men did not strive to overcome the intruding of inventions, by holding fast Christ's works unto the end, but let in, now a little and then a little, the truth was daily betrayed and lost, and so it must needs be where they are maintained, the lesser presumptions make way for the greater. God's word and truth is his glory; 
Psa. 4.3.  But, saith he, how long will ye turn my glory into shame? yet this they do, who would make it defend, or allow, the inventions and precepts of men. This is a harlot like trick, to give, her husband's goods and glory, to her adulterers; But as Israel and judah did it, so have Christian Churches. Thou o Rome waste at first a famous Church, but like them, 
Ezech. 15. Esa. 48.8. chap. 1.  thou didst trust in thine own beauty and playedst the harlot because of thy renown; thou didst deal very treacherously and waste called a transgressor from the womb. How soon did the faithful city become an Harlot? It was full of judgement, righteousness lodged in it. But now murderers &c, The Prophets Prophesy falsely, 
jer. 5.31.  and the Priests bear rulle by their means, and my people love to have it so: and what will they do in the end thereof? I answer they made a like custom, and long continuance a warrant for their inventions, as they do, that upon like grounds defend evil. They despise the Law of the Lord. 
Amos. 2.4.  And their lies caused them to err after which their Fathers walked. They would rather do as their Fa hers had done and taught, then as God commanded. By reason thereof men talk in vain, that tell them of God's ordinance. They cannot hearken: 
jer. 6.10.  Behold the word of the Lord is unto them a reproach: they have no delight in it. I have written to him the great things of my Law, but they where counted as a strange thing. 
Hos. 8.12.  And the reason is well given, Can the Ethiopian change his skin? Or the Leopard his spots? 
Chap. 13.23.  then may ye also do good that are accustomed to do evil. All men are subject to find excuses, and even to wrest the Scriptures to defend ancient custome●.  
It was Gods gracious promise unto them for all this: 
Isa. 1.25.26. Chap. 2.12.  I will purge away thy dross: And I will restore thy judges as at the first, & thy counsellors as at the beginning. We saw he hath promised as much in the case of his church: for the day of the Lord of hosts shallbe upon every one that is proud and lofty, that is lifted up, and he shall be brought low. In the mean while, we must know, 
Chap. 5.1.  he planted a vineyard in a very fruitful hill, and he fenced it: he looked that it should bring forth grapes, and it brought forth wild grapes: therefore he took away the hedge thereof, and it was not digged and pruned as it should be. So was the hedge taken from the church in the time of the persecutions, when she brought forth the wild grapes of men's inventions. 
Isa. 24.5. Ezech. 5.6 Amos. 2.4  Men will confess it was for some sin, as Israel was always plagued, Because they transgressed the laws, changed the ordinance (mark, changed the ordinance) broke the everlasting covenant. Though they kept it in fundamental points of religion, yet with Korah, and Vzzah they broke and changed it in Ecclesiastical order, service and ceremonies, which opened the gap to greater transgressions. Had they continued in his ordinances, doubtless they had never been so afflicted, he would have been to them as he promised to Israel, 
Exod. 34.24.  I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the Lord thrice in the year; he would so have ruled their enemy's hearts: but when men observe not his ordinances, or like the Angels keep not their first estate, then by his plagues, he seeks to abate their pride. Now we shall have seen that in the primative church, the Clergy did soon decline from his ways in such things, & were plagued, 
Isa. 9.16. Chap. 52. Chap. 42.24. Chap. 8.16  both they and their people. For the Leaders of this people cause them to err, and they that are led of them are destroyed. So, they that rule over them make them to howl, and my name continually every day is blasphemed. Who gave Jacob for a spoil, and Jsrael to the Robbers? Did not the Lord, he against whom we have sinned? for they would not walk in his ways, & e. And therefore he saith bind up the Testimony, Seal the law among my Disciples, Certain that lived despised in corners, and persecuted, even of some of their own brethren, while he hide his face from the house of Jacob. 
jer. 2: 30. Isa. 57.17.  For, saith he, in vain have I smitten your children they received no correction: your own sword hath devoured your Prophets etc. For the iniquity of his covetousness was I wroth and smote him. I hide me and he went on frowardly in the way of his own heart. So that covetousness hath in all ages been the root of all evil, 
jer. 6.13.  especially in churchmen. For every one is given to covetousness (and what followeth thereupon) from the Prophet to the Priest, every one dealeth falsely: And they bend their tongue like their bow for lies (such as are for their honour or profit) but they are not valiant for the truth. Such was the fruit of covetousness and ambition in Elies' Sons; such in Gehezi, in Ziba and others, as well of the Priests as of the people; and such hath it ever been as well in the christian, as in the jewish churches. There was doubtless a lust of the eyes after the pride of life, a seeking after pre-eminence and authority in the Bishops of Rome from the very death of the Apostles. Their devises to superintend over neighbour churches, or parishes, and their Decrees in their Synods, wherein they for the most part ruled all for their own glory, do sufficiently declare it: this was the foundation of their greatness. And some desire there might be of filthy lucre: but the first open proof recorded is that decree of Vrbanus, 
Platina in Vrban. 1.  that the church might receive from the faithful, inheritance of lands: This was about the year 224. For before times the preaching Bishop was maintained by that which the seven Deacons gathered for the poor and church uses, as both Damasus and Platina show in the life of Evaristus, who died for the Truth in the year 109. and was, it seems, the last of the uncorrupt Pastors of that little flock in Rome. He presumed not to make ordinances; And so as Hegesippus saith, to the times of Trajan, or thereabouts, the church continued clean and undefiled, as a virgin; 
Euseb. lib. 3. c. 26. & lib. 4. c. 21.  but since that sacred company left the world, the conspiracy of iniquity began to work with open face. They tell us indeed of an ordinance that his predecessor Annaclet made against Clergy men's nourishing of long hair, in head or beard: 
Platina in Anaclet. 1. Cor. 11.14.  which having respect to that of the Apostle, seemed tolerable. But the Apostles words were sufficient, what need such an ordinance? yet if he made it, that served for a pretence, that they might make others. The like may be said of that command of his, that the consecration being ended, all the faithful should communicate, or they that would not, should go out of the church. These their best precepts were steps to intolerable presumptions in others; as in Alexander who, succeeding Euaristus, ordained holy water, the mass and other inventions, which others increased: So was this of Vrbanus a step to extreme covetousness, and many other corruptions.  
Cyprian yields this reason of the persecution of Decius, 
Cyprian lib. de lapsis.  Because every man slept in the covetous desires of his own heart, it was high time for God to awak them with his rod; There was no longer any devotion left in the priests, 
Anno 253  no sincere faith in ministers, no mercy in their works, no government in their manners etc. The Bishops themselves who should have served for a spur and pattern of well doing, abandoning their holy functions and forsaking their flocks, go a gadding into other countries, haunting marts and fairs for filthy lucre's sake, little caring to relieve their hungry and starving brethren, so themselves might have money at will; getting lands by fraud, and money by griping usury: and what did we not deserve for these ill do? The Churches, ye see; were not the more purified, but more defiled after diocessan Bishops were set up. Howsoever this shows their folly, who ascribe so much to the wisdom and holiness of those times. Eusebius gives the like reasons of the persecution of Dioclesian, 
Platina in Marcel.  as Platina observeth, saying, Eusebius imagineth that it was permitted of God for the corrupt manners, with the too much liberty and indulgence of the Christians, especially of the Clergy, to bridle whose perverseness, the divine justice ordained this persecution, while he saw dissembling in their countenance, fraud in their hearts, and deceit in their words. For these striving among themselves with envy, pride, enmities, hatreds, seemed to s●●iour more of a tyranny then of the Priesthood, altogether forgetting the Christian piety, and rather profaning then celebrating the divine mysteries. But what then, saith he, do we think will become of our age, Wherein our vices are increased to that height, that they have scarce left for us a place of mercy with God? How little Religion is there, and that rather dissembled then true? (he might have said, and that rather after men's inventions, than God's ordinances) what corrupt manner etc. Eusebius say more, yet I have chosen to allege him in Platinaes' words, to keep malicious minds from pretending deceit, in alleging it.  
Men may well think, that when with constantine there entered such a deal of peace and plenty, there must needs be more corruption. Their own Authors show it; for Baronius saith, 
Baron. in 324. art. 78. & 79.  Constantine, in the 24 year of his reign, ordained that the Bishops should from that time forward have the same Priveliedges, which the idolatrous Priests had enjoyed in times past. They had, saith he, as chief among them Rex Sacrificulus, who in solemn feasts was wont to watch and have an eye over the rest. They had also their Sovereign Pontife, Pontifex Maximus, Arbitrator of all questions arising among them: and who can think, saith he, that Constantine could long endure that these should exceed Christians in pomp and glory? He might have said, that the Bishops of Rome could long endure it? Howsoever this was the goodly reason of their greatness, contrary to that of Christ, 
Luk. 22.  the Kings of the Gentiles exercise Lordship over them, etc. but ye shall not be so: Yet Baronius showeth the Pope and Cardinals to have the honour in riding, clothing and other things, that these Pontifes had. It appears in Platina, on the like of Eleutherus, that the power of Bishops, Archbishops and Patriarches was taken from the example of these pagans: they were then only held in titles of like nature: but now in the power, pomp and riches of them. Polidor Virgil also acknowledgeth that many things have come into the Church of Rome from the Hebrews, the ancient Romans, 
De invent rerum. l. 5. c. 1. Book of the jubilee see the Root of Romish Rites.  and other Pagans. M. Derlincourt proveth this out of the Bishop of Manned, Gratian, and diverse others of their own Authors; and among other things, that the dignities and power of Bishops, Archbishops, and Patriarches, were taken from the heathen. And for their wealth Cedrenus in his History saith, that Constantine in the 26 and 27 years of his Empire laboured to pull down the idols, and to convey their rents and revenues to the Churches. From this greatness of dignity and wealth, there soon followed a greatness of power and tyranny, in imposing the Romish Laws, about supremacy, worshipping of images, praying to Saints, single life of Priests, purgatory, pardons, and the like. Was not Babylon fallen in all this? Was not here a manifest change of Christ's ordinances, about Bishops and other things?  
Excommunication was at first a punishment inflicted by many, not of one. But they having made one breach, 
2. Cor. 6. and 2. Thess. 3 14. Histor. of the counc. of Trent. l. 4. p. 331.  to set up a kind of diocessan Bishops, the mystery of iniquity could not rest there; but as one saith, the members of the Churches, neglecting their duties, at last left all to the Bishops, who out of ambition embraced it, and, the persecutions ceasing, erected a tribunal, which was much frequented. That yet they judging honestly at the first, Constantine made a Law, that there should lie no appeal from the Sentences of the Bishops: which authority they abusing, that Law about 70 years after was revoked by Arcadius and Honorius, and one made that they should not be thought to have a court: which was executed in Rome itself, and after by Valentinian strengthened by another Law to that purpose. This was not digging up the root of the mystery of iniquity, by taking away this diocessan power and restoring the Eldership, whereof not only Princes, but even Clergy men were now grown ignorant, but lopping the branches, which after grew and spread more than ever: for this power thus taken away was restored by Justinian, who, 500 years after Christ, established unto them a court and audience. And after the power of Bishops greatly increased, when they came to be Counsellors to King and Princes, and to bear offices under them, as to be Chancellors, Treasurors and the like. Whereby their Canons, power, traditions and Ceremonies, came to be received with the greater authority, and no man durst gainsay them, were they never so superstitious, popish, and tyrannical. All this came from their first presumptions, in not abiding in the ordinance and Wisdom of God, touching the Edership, as they were willed, but giving a kind of authority and superintendency to the Pastor or Bishop of great cities, over the lesser towns and all presbyters about them. For thus Bishops, by that means, encroached from one step to another, till at last the very name of the presbytery grew odious unto them, as it doth now to the Bishops and their defenders in England: where all proofs of it are prohibited, and more carefully kept from Princes and people, than any Popish Doctrine, and as if they were as dangerous, as the Blasphemies of Arrius, and other monsters. And thus blinded by ambition, covetousness and flattery, they despise the Law of the Lord, 
Amos. 2.  and their lies caused them to err after which their Fathers walked: they would rather do as their Fathers had done and taught, then as God commanded: And thus we see that the Lord may say unto them, 
Mal. 3.7.  Even from the days of your Fathers, ye are gone away from mine ordinances, and have not kept them. And which is a greater mischief, the antiquity of this wicked wand'ring, is made an authority against the old and good way, as against a foolery, and against all that seek it as against Hypocrites, fools, and Schismatics: By reason whereof, 
jer. 6.10.  men talk in vain that tell them of God's ordinance, or the new jerusalem, wherein they shall be restored: they cannot hearken: Behold the word of the Lord is unto them a reproach, 
Hos. 6.12.  they have no delight in it. God writeth to them the great things of his Law, but they are counted as a strange thing: groundless and mad opinions, worthy imprissonment, banishment and what not? It is a wonderful thing, that men should profess to live in the light and obedience of the Gospel, and yet like hypocrites despise it in any thing, as they do in matter of the presbytery, and those gracious promises of the new jerusalem, which are confirmed and sealed in the new Testament with the blood of the Son of God. I confess, it is thus in many of the gentry and commons, because they are not suffered to see any proofs of it: If any be not willing to see them, that is worse. But in the Prelates, many Clergy men, yea and some Princes, who have seen proofs of these things, or might if they would, and yet scorn and reject them, as folly, and matters of reproach, and worthy correction & persecution, it is a plain treading under foot the Son of God, who hath 
* Reu. 1.1.11.19. and joh. 16.13.  revealed the Father in these things, and counting the blood of the covenant an unholy thing, wherewith the new Testament was sanctified, confirmed or dedicated, as the first covenant was with the blood of beasts: yea, this is to do despite unto the Spirit of grace, which first shows us God's grace in ordaining these things, and after in promises of restoring them.  
And indeed seeing it is manifest, 
Act. 14. chap. 20.28. 1. Pet. 5.2. Tit. 1.9.  that the Apostles ordained Elders in every Church that their office was to feed the flock, over which the Holy Ghost made them Bishops; that they were to take the oversight thereof, by sound Doctrine to convince the gainsayers, reprove, correct and instruct in righteousness; and if this would not serve, after the first and second admonition to excommunicate, in and with the consent of the congregation, who can deny, but that all this is of the substance of religion necessary to the salvation of the people, and proper to every Prosbyter. Every man will be ready to confess, that it is better there be a Pilot, a Master, and a Master's mate, in every ship, to watch over the same, and all that is in it, as the Lord in Wisdom ordained Elders to be Bishops in every Church, or congregation, to watch over it, and all the Souls therein, leaving them in his Testament a card, and rules to steer and sail by, the word of God, being their Rudder, then that there should be but one in a whole fleet, one Bishop in a diocese, and all the rest but shadows, or lesser wheels, to be led and moved by him, as it came to pass by the wisdom and encroachments of men: whereby Bishops neither leaving the brethren, nor yet the presbyters any voice in censures, or part in the government, do themselves bring in the inventions and evils Christ would keep out, get dominion over men's faith, and by their power, and traditions, make the word of none effect in diverse particulars. A thing which is expressly forbidden in the new Testament. My brethren be not many Masters, knowing that we shall receive the greater condemnation: 
jam. 3.1.  that is, because in the causes and controversies of heretics, 
Psal. 100  Schismatiks and other delinquents, it is said of the word, Rule thou in the midst of thine enemies: He shall judge among the nations: the Presbyters and members of the church do but rule and judge by him, as steers men by the Rudder, judges and jurots by the law, not by their own inventions or pretended authority: And therefore our saviour, who was against all such dominion in the church, saith to his Disciples, 
Mat. 20.25. Chap. 123.8.  The Princes of the Gentiles exercise dominion over them: But ye shall not not be so. Be not ye called Rabbi: for one is your Master, even Christ, and all ye are brethren. Therefore when there is cause of accusing or censuring any, he doth not say, Tell the Bishops, but Tell the church. And accordingly in the times of the Apostles, 
Chap. 18.17.  and long after, as the epistles of Cyprian do manifest, they were judged by the word in an assembly of presbyters and brethren, as the incestuous Corinthian: which shows us, that neither one man, nor the presbyters alone, were judges in such cases, but the church: which by the Scriptures either cleared or censured any person accused, as by the word of God he appeared, either guilty or not guilty: for so doth the word judge among the nations: And therefore seeing, God hath so ordained, and it was in the primitive church so practised, it is not a thing indifferent, as some think, whether Presbyters or diocessan Bishops hold the government, but in effect a matter of salvation, especially to every church, and by consequence to every Soul in it; as the well or ill guiding of a ship concerneth the salvation of every passenger embarked in it. For though in a tempest, some are saved without good Pilots, and some in the shipwreck by a board: yet others are not without skilful sea men: and so in the church, but for the most part not without helps in government. God hath in nothing given this to one in a diocese, and his officials, but to the presbyters of every church, elected according to his ordinance.  
For though the provision of Bishops and Pastors have been sometime in the hands of the Clergy and people; sometimes in the hands of K ngs and Patrons: then in the hands of Popes. and then again in the hands of Kings and patrons, as now in England y●t, as many have proved, for the first seven or eight hundred years after Christ, the people in most places did choose them, according to the practice of the primative church, and the power given them in the new Testament: For so saith Cyprian, The people have principally the power either to choose such priests as are worthy or to refuse such as are unworthy. 
Cypri. 1. Epist. 4. Act. 14.23 Beza. Annot. in Act. 14. Tit. 1.  And so saith Luke, They ordained them Elders in every church by election. Where, saith Beza, the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be noted, that we may know that Paul and Barnabas carried nothing by private will, nor exercised any tyranny in the church, nor lastly did any such thing, as at this day the Romish harlot or her pages do, whom they call ordinaries. And by this place, saith he, must that be understood, I left thee in Crete to ordain them Elders in every city, as I had appointed thee; that is by election, as the Apostles left it to the church and people there assembled to choose one in the place of judas: 
Beza Annot. in Act. 1.  And they appointed two. Nothing, saith Beza, is here carried privately by Peter, as by one endued with a more excellent dignity, but publicly and by the suffrages of the whole church: So, as he showeth, were the seven Deacons chosen; and so is that to be understood, Lay hands suddenly on no man, that is to make him a presbyter, and so give him a part in this charge of the Eldership till he be tried, the church or people have chosen him, and prayer be made for him, as at the election of Mathias and the seven Deacons. It is ill for the Souls of Kings, Bishops and patrons, and indeed worse for the church, that any one of these have the choice or confirmation of Pastors, helpers & Elders, which are lawful callings, or of diocessan Bishops, Deans, prebends and others which are unlawful: For this makes divines flatter all such Princes, Patrons and Prelates or their favourites, and so is cause of exceeding great corruption and hypocrisy in church and common wealth. For by this means Princes, Prelates and their favourites, though they do what they list in religion, shall be sure to be flattered in it, as the pope's were, as soon as ever they grew great, and to have any power over the Clergy: and this indeed made them attempt what they list, and carry or obtain it, while very few durst call it encroaching or corruption, such was and such is the fruit of this power in the church, and therefore God would neither commit the election or confirmation of his ministers, nor the government to one in a diocese, but to the presbyters and members of every church as abovesaide. Men will not see these things: but if we tell them, these all do contrary to the decrees of Christ; to stop our mouths, with those jews and others of the base sort, they say, These all do contrary to the decrees of Cesar, 
Act. 17.5.7.  saying, that there is another King, in these cases, namely Christ: making a very heinous matter of it, that we are so bold as to affirm it. But it were to be wished that they would so give unto Cesar the things that are Caesar's, as not to take from God the things that are Gods to give them to Cesar. These are things that have been manifested to be Gods. Why then will they persuade Kings, that they do God service and show love to his church, his jerusalem, while they strengthen the Prelates that usurp these offices, suppress the very name of the presbytery, and make Princes believe that as they do more or less uphold their hierarchy, so God will more or less bless them & theirs. Wherein they reason like Baronius, 
Baron. in an. 452,  who speaking of the law of Valentinian abovementioned, which curtailed the power of Bishops, saith That the making of it incensed the wrath of God, and caused Attila with the Huns to come down upon the Empire. When that was rather because he left them so much power as he did, and did not rather reduce them to that order and power wherein the Apostles left them, taking away all that which made the word of God in diverse particulars of none effect, or is contrary to his ordinances, though it had been given them by Emperors or Synods. They should have all known, that it is the King eternal and immortal, who is only wise: 
1. Tim. 1.17. Isa. 30.22. Pro. 8.  mark that word only wise, especially in Spiritual things: The Lord is our judge, the Lord is our lawgiver the Lord is our King. Christ being the wisdom of God saith, By me Kings reign and Princes decree justice: that is, when what they can, they govern according to Gods revealed wisdom. Much more than in matters of religion; they are not set in the throne, to do and require the doing of their own will, but Gods, as David acknowledged, and therefore said, Give thy judgements o God (thy judgements, not men's, not mine) to the King, and thy righteousness to the King's Son. 
Psa. 70.1 2. Chron. 29.23. 2 Sam. 22.51. 1 Chro. 29 11.12.  So it is said, Solomon sat on the throne of the Lord instead of David his father; who is said to be Gods King. Every king therefore should acknowledge God King of his kingdom, as David of his, Thine o Lord is the greatness, & the power & the glory, & the victory, and the majesty: for all that is in the heaven & in the earth is thine: thine is the kingdom o Lord, & thou art exalted as head above all: that is, then above Kings, who being set on the throne of the 〈◊〉 that is to see his word, his laws & Statutes observed, to se● 〈…〉 & the righteousness thereof: for then do they bring their glory & honour to the new jerusalem: 
Hos. 2.19.  then is he married to them and their pepole ín righteousness, in judgement, in loving kindness & in mercies, as he promiseth: that is when Kings make priests, and people live and do according to the order which he appointeth them in his word, as both Hezechiah and David himself did, when he saw Vzza slain for breaking that order. He sits on the throne of the Lord that gives his power & strength to God and to his ordinances, as the Kings, which are the horns of the Beast, gave their power and strength unto the Beast, to enforce his laws, rites and errors on their people, which was a war against the lamb; But at last, as is graciously promised, The lamb shall overcome them. 
Rev. 17.  For he is the Lord of Lords and King of Kings. If therefore they will be said to sit on his throne, they must do the like for Christ against Antichrist, and all enemies of his truth, seeing God hath set his King upon his holy hill of Zion, to rule all nations in matters of religion, and therefore addeth Be wise now therefore o ye Kings. 
Psa. 2.  Let it not be said your subjects dwell where Satan hath his throne for Antichrist or any other. David knew the true wisdom when he said, 
2. Sam. 22.22.  I have kept the ways of the Lord, and have not wickedly departed from my God: for all his judgements were before me, etc. And when in an assembly of all his Princes, Captains, 
1. Chro. 28 1.8.9.  and 〈…〉 to them, Keep and seek for all the com● 〈…〉 ●th Solomon and 〈…〉 th●e, but if 〈…〉 ●●●●re did God 〈…〉 ●e a King among his Sons. 
 He w●s a King indee●●or God, seeing he thus reigned, 
psa, 47.3.  and in this ●ense had ever such saying in his mouth God is the King of all the Earth; The shields of the earth belong unto God. For the Lord is a great God, and a grea● King above all Gods. The holy one of Israel is our King.  
The prelate's and their adherents say, there must be order in the church▪ diocessan Bishops to be over others, 
Objection  question and reje● 〈…〉 ●ers. God hath not appoint 〈…〉 therefore Kings and counsels 〈…〉 I answer this is to say 〈◊〉 God hath not had a sufficient 〈…〉 ●rch, and to accuse his Testament of insufficiency, as if th● 〈…〉 ●d not as well provided for his church in this case, as in others▪ when yet for these ends, he ordained Elders to be Bishop's 〈◊〉 every congregation. Now all his ordinances are perfect. His work is perfect: 
Deut 32.4  for all his ways are judgement. He is God and changeth not: therefore to say, that this was only for the times of the Apostles, and as the church increased and those times changed, the wisdom of men might provide better, is a great presumption: yet such hath been the wisdom of the flesh, 
Act. 15.18  and of the world to think so: But known unto God are all his works from the beginning of the world. Men cannot in time better them. If the Eldership had not been sufficient, he would either never have ordained it, to be so soon abolished, or have foretold and given authority to his church to ordain diocessans. This he did not, but for bad to add to his word, 
Mar. 13.34  because himself gave authority to his servants, the Apostles, and to every man his work. 
Ephes. 4.11.12.  And by them he hath set sufficient officers in the church, for the perfecting of the saints, for the work of the ministry, etc. And what can we have more. If men would but see it, the Elders in the Reformed churches do better look to the order God requireth, than diocessan Bishops do or can. For this order is showed in his Testament: That is per●●●●: and he saith, 
Deut. 12.32. Gal. 3.15.  Thou shalt not add thereto, nor diminish fr●m it. It 〈◊〉 true▪ B●● 〈◊〉 us like Vzz●, do more than Go● commandeth; ●●ey look to diver● things that Elders do not once look after but 〈◊〉 is then after men's traditions and commandments, which turn from the truth, are popish, tyrannical and superfluous while by obstinate defending these, they make divisions and contentions, contrary to the Apostolic doctrine, and so ●●●ve not the Lord Jesus Christ, 
Rom. 16.  but their own belly, and by good words and fair speeches deceive the hearts of the simple; this is not to uphold the church of Christ, but their own kingdom.  
It will be said some of them ha●e both 〈…〉 ●d written well, yea confirmed 〈◊〉 suppressed Heret●●● 〈…〉 but their numbe● 〈…〉 ●h, as 〈◊〉 did in the church of Rome, wherein ma● 〈◊〉 ar●●a●●▪ Bishops, Monks and jesuits confute some hendricks and preach well in all things save for the maintenance of ●●●ire orders and superstition: So do English prelates. How soe●●●●●at hath been as well if not better performed by other mini●●●● at home and in the reformed churches. 
Histor. of the coun. of Trent. p. 24.  There have been diverse honest Popes, who have confessed some errors in the power and practise of the church; as of late Adrian 6. who sending to the Diet of Noremberg confesseth many corruptions in the sea and Church of Rome, and promiseth reformation: But this makes the calling of Popes never a whit the more Lawful or necessary. As it was with Popes, so it is with Bishops, the better some of them have been, the worse for the Church: for they do but hold up the reputation of the office, and so hold way for worse successors & their traditions.  
Neither is it better for the suppressing of heretics and lewd livers, that one in a diocese hath this power: for he cannot look to all the Clergy, much less to all the people, though he should mind nothing else: How then can he do it, if he be a counsellor of Estate, and a judge in the Starchamber and high commission? Among the Clergy in England (and much more among the people, many are said to be drunkards, covetous, contentious, heretical, Arminians, non residents, dumb ministers, zealous defenders of canons and ceremonies, preaching little else, Popelings, dunces, drones, persecutors of those that preach and hear the word diligently. If the Bishop who cannot look to all, see not the most of them, countenance others, or be by any means made to connive, they may keep their Churches, and others from preaching in them, and do no good, but much hurt in them: which is not so in the Churches of France, where there are few, or rather none of this kind: that discipline hath easy means to remedy these things, both in the Clergy and people, or rather indeed, it preventeth them; so much better is that which God ordained, then that which men after invented to mend it. Again because the Bishop might be heretical or wicked, to help that, they ordained Archbishops, and because some Archbishops might be such, they ordained Patriarches, and because some of them might be corrupted, (as they were) they admitted of Appeals, and ordained a Pope, and then because he might err, or be wicked, as Liberius, Honorius, john 13 and others, they were forced to affirm the Pope cannot err, and in all these things, men were still persuaded to contribute to their honour, wealth and power, as necessary to the kingdom of God: and therefore still as this honour and power increased, the Scriptures were by flatterers wrested to defend it: therefore though in the invention of diocessan Bishops, there was not so great covetousness, ambition and wickedness; yet the prosecution of it, to bring it to its growth, was only to make themselves fat with the offerings of the people, 
1. Sam. 2.29.  as God saith of the presumptuous innovations and covetous desires of Elies' Sons. Thus from the first step in ordaining diocessan Bishops, the mystery of iniquity could not rest till it came to the height. Some will say, it hath not yet done so in England. But what remedy is there in the mean against the Appealer, or any wicked Prelate, non resident, or other delinquent? If, as of late in the Star-chamber, Bishops set themselves to defend the use of Images in Churches, yea those of the Trinity; what other Bishops, or Ministers dare oppose them in pulpit or print? They, being great and able to prefer others, are sure to be flattered and followed, and by this means their honour and power being daily increased, they may prevail in these and many other cases, as the Church of Rome did in thief and the like: their office therefore doth not make ready a people prepared for Christ, 
Reu. 11.  but rather for Antichrist. If the witnesses will Prophesy against them, it must also be in sackcloth, bonds and imprisonment: for they have obtained, or rather retained, so much Romish power, as to bring them to it, and punish all that reprove them: God telleth them of Babylon the great, the Mother of Harlots, 
Chap. 17,  to show them, she may have daughters, there may be Babylon the less, yea many lesser Babylon's, Harlots in corruptions and fornications.  
The counsellors of the Parliament of Paris opposed against the authority that the council of Trent gave to the Bishops in this kind, where the Ecclesiastical authority they said, 
Histor. of the council of Trent. lib. 8. p. 819.  was enlarged beyond its bounds, with the wrong and diminution of the temporal, by giving power to Bishops to proceed to pecuniary mulcts, and imprisonment against the laity, whereas no authority was given by Christ to his ministers, but mere and pure spiritual; that when the Clergy was made a member and part of the policy, the Princes did by favour allow the Bishops to punish inferior Clergy men with temporal punishments; but to use such kind of punishments against the laiques, they had neither from the Law of God, nor of man, but by usurpation only. Yet commonly the most grievous they inflict, is for taking part with the Apostles in defence of the presbytery, taxing the Prelates of worldly policy and tyranny, or for some disobedience, or irregularity to their power, inventions and ceremonies: wherein note their hypocrisy, who in the means will not permit men to preach against images, Altars, bowing to them etc. Much less any thing that showeth the presbiterall government to be ordained of God, and necessary: when indeed it is their own office that is not necessary, seeing it only serveth for such things to persecute men for the Testimony of jesus, and more to force unnecessary, then necessary ceremonies. For kneeling in prayer, good order, and reverend gesture in the Church, are used in the french Churches, as commendable and necessary: and yet in men that in those other th●ngs are disobedient to the truth, their very prayers are abominable, and but mockeries, much more their own devised cringes and gestures, as in Papists who abound in such things, and as if a man should with all order and reverence bow his body to the King, his chair of Estate, Image or seal, and yet despise, or neglect, many of his wholesome Laws and commandments. The orders and ceremonies which God ordained are indeed to religion, as the bark, or leaves to a tree, that is, a comely part of it; but as for other ceremonies, and inventions, with their pretended significations, which being devised by man, are more than are in the reformed Churches of France, or were in the Apostles time, they are not to the religion and truth of God, as they say, like the bark to the tree, which if it be taken off, the tree withereth; but as the ivye to the oak which seems to adorn and embrace it, but indeed binds, shadows, and by degrees wastes and destroys it. For these shows serve many for a religion, and a cloak of persecution, and the power of Bishops serves for a tyrannous terror to keep men from poaching and writing the truth, and setting their names to their books in the cases of the hierarchy, traditions, Altars, images, pelagianism, or the like and consequently to beget flattery and lukewarmness in Clergy and people, and eat out that love and zeal of the truth in all things, that they either do now, or may hereafter, prohibit or maintain: Such was, and such is the fruit of their power: and therefore certainly it is not of God, but of men, of the world, of the covetous lust of the eyes, and of the pride of life; and therefore what matters it who gave it them, whether counsels or Kings; they cannot make black white, nor evil good, nor that Lawful which is so unlawful and pernicious to the Kingdom of God. Constantine no doubt thought he had offered a great sacrifice to God, in giving them so much as he did, other Emperors, Kings therefore have augmented it: But he that forbiddeth to add to his word, or take from it saith, to obey is better than sacrifice. 
1. Sam. 15.  Therefore Asa to do that which was right in the eyes of God, did not urge his own, or other men's inventions, 
2. Chro. 14.3.4.  but took away the Altars of the strange Gods, and the high places and Images, other Kings had erected, and commanded Judah to seek the Lord God of their Fathers, and to do the Law (mark) and the commandment. Chr st being the King of Kings and Lord of Lords, though Kings as his deputies have great power in matters of Religion, yet that is so, as in these things not so seek their own, but Gods will done in earth, as it is in heaven; I, saith he, 
joh. 8.26. chap. 6.34. Tract. 40.41.54.  speak to the world those things which I have heard of him. I came not to do mine own will, but the will of him that sent me. He sai●e this that was the eternal word and Wisdom of God, yea very God and eternal l fe. For indeed he was not his own wisdom & word, but the Fathers, as August n doth manifest on thief & the like places of the Gospel: And shall not Kings then, who are but his Deputies, much more say it, yea & do it? either by causing the word of God to be faithfully taught in their cities, as David and jehoshaphat, or by rooting out all monuments and stumbling blocks of superstition and idolatry, and by suffering their subjects to preach freely against them, and to worship the Lord in the beauty of holiness, as Hezechiah and josiah did: that is, in a word, by causing their subjects to worship God aright, and take his mark in the purity of his ordinances; and not to worship the Beast and take his mark, in receiving, professing, and defending his corrupt traditions and ceremonies. For to serve God, and make others serve him in the beauty of holiness, 
Psa. 110.3.  is to make men serve him in the holiness of the truth, according to all that is written in his Testament Ios. 1.8. and not with cathedral service and music, after the pompous traditions and inventions of Prelates and their Canons, as some infer. For the Image of God is renewed in all righteousness and holiness of the truth; 
Ephes. 4.24.  and if God would not that we should be again in bondage to the rudiments, which himself ordained in the ceremonial law, Christ having nailed them to his cross, much less to those which the pope and church of Rome, or other men have invented or established: It were good that Princes and their chaplains would think of that, 
Ezra. 7.21.  whatsoever is commanded by the God of heaven, that is in matters of religion, let it be diligently done; where mark, he saith not commanded by Kings; for why should there be wrath against the Realm of the King and his Sons? That is, either for neglecting Gods command, or urging inventions of men: for therefore we are willed not to think of men, and their power, above that is written. 
1 Cor. 4.6.  It is the necessity of conformity imposed upon Ministers that furnisheth them, as it did the Papists, with arguments to defend traditions, humane precepts, and Canons against this truth, and so to make a fearful war against God. Which I observe not so much of them, who having subscribed, follow their ministry, preach the word, and never speak of English traditions, hoping God will reform them, as of those that defend and preach them; 
Isa. 1.  never thinking that God may say unto them, who required these things at your hands? What Gospel is this? How doth it help the Kingdom of God? What knowledge, what faith, what holiness of the truth doth it work?  
They yet strive to justify these ordinances, and all the power of the prelate's, 
1. Cor. 14.40.  saying, the Apostle says, Let all things be done decently and in order: therefore Synods may ordain diocessan Bishops, and all such Canons as are in England, and doubtless the will of God is, that they should be obeyed. I nswer the Apostle by this decency and order, can not mean any thing that shall overthrow any of the ordinances of God, or make his word of none effect in any particular. He speaks it of things before mentioned in his Epistle. 
Chap. 11.21. Chap. 12.  There were diverse who did eat their suppers when they came to the Sacrament, one is hungry and another is drunken: this was not decently and in order. If any man hunger let him eat at home. The holy Ghost giveth diverse gifts of wisdom, knowledge, healing, fa●th, prophecy, tongues, etc. to diverse members of the same body. If the one of them should say of the other, I have no need of thee: this were not to do things decently and in order. He wisheth them to covet the best gifts, rather to prophesy then to speak with tongues; that men praying, or prophesying, should be uncovered, 
Chap. 14.  that women should be covered, and not speak in the church: and above all, he there speaketh of prophesying one by one, & of others holding their peace, and judging or trying the Spirits: And so of these, and the like things, then in use, 
Rev. 2.24.  he saith let all things be done decently and in order. As for these new inventions of Bishops and Synods, Chr st himself saith, I will put upon you no other burden, but that which ye have already hold fast till I come; And shall men think that they may do it? Are there any true Christians that will not see that the offices of d●ocessan Bishops, who burden the church with sup rsti ious rites, are not the jure divino, not of God, but of men? That they were raised to this height and power, after the example of the Bishop and church of Rome, who in those first ages was imitated by the most? So truly is she called the mother of fornications and abominations of the earth; That they, being armed with power, serve chiefly to suppress the truth in these & other points, to get and have dominion over men's faith, bring in Arminianism or other like errors, forbidden confutation of them, exalt humane traditions, Romish inventions and ceremonies, and like Egyptian taskemaisters to burden the churches with them, make ministors that they dare not see these evils, lest it should hinder their preferment, or they should be deprived of their livings, or silenced for speaking against them, whilst they see that others flatter or extol them, and they serve thousands for a religion, and instead of that which Christ ordained, as also for a cloak of popery, mocking and persecution.  
It will be said the Canons & ceremonies are not imposed as matters of faith, but of order, and are counted things indifferent; and therefore innocent, and not so hurtful as you make them. I answer 1. So were they at the first in the Roman church, but they grew into greater authority, and so do these among thousands in England, as slight a matter as some make of them. If things indifferent and innocent, why are they pressed with such power? For they are more urged and observed by many than the Gospel: In whose minds these imposers & preachers of ceremonies only leave Christ a name, while like usurpers, they carry away the power of a King and kingdom: and therefore an offence against them is more punished, and more scorned by such popelings, newters and temporisers, than an offence against the Gospel: who yet in all these things count themselves the better subjects, the better Christians. 2. That in the book of Articles, which is of matters of faith, ministers are made to subscribe to this, that the church hath authority to ordain these things: that must be by some power given them in God's word, and that is as much as to make them matters of faith and necessity. For that is in effect implied: If, as they say, God have given every national church this authority, than his will is that these things should be religiously observed and obei●d, and to break them is sin. Thus they are or aught to be of faith: 
Rom. 14.23.  for whatsoever is not of faith is sin. But, as we proved, the Papists take many of these ceremonies, and even the office of diocessan Bishops and Archbishops from the heathen, and from the daily encroachings of prelate's, therefore how should the subscribing to them, in this tyranny, be of faith & no sin? especially seeing they do many ways turn from God?  
I deny not, but that some things that the Apostles used are indifferent, and may be altered for time and place, as preaching and administering the Sacraments in the night and in men's houses. 
Act. 8.36.  This may be done in the day and in Temples. Philip and the Eunuch went both down into the water, others need not to do so. But such things altered, or added by Synods, aught to be very few, and such only as necessity, and not pretended conveniency require. For so say the Apostles and Elders, 
Act. 15.22 28.  with the whole Church at jerusalem: It seemed good to the Holy Ghost & to us to lay upon you no greater burden than these necessary things. Mark they say necessary things. I grant that some things the Church hath altered are necessary in some Churches, as that the whole body should not be dipped in Baptism, nor men forced to stand uncovered in such cold countries, as Russia and Sweden, while Moses and the Apostles are read, as they did of old, and as now they do in prayer, and singing of Psalms: other order may be taken for a Reader to read the Scriptures and begin the Psalms, also for the manner of collecting alms, setting up a pulpit with water for Baptism, and a table conveniently placed on the communion day: for at other times there needs none. But under pretext that the Church hath this power, it is most absurd to say, it may give authority to diocessan Bishops and Archbishops, their courts, power and proceed, the oath ex officio, their fining, imprisoning, suspending, silencing, and so many ceremonies, Altars, canons, customs, and traditions, as are in England, more than were in the Apostles time, or then are in the reformed Churches of France, Germany, Belgia and other countries; and whereof there is no necessity, but much mischief, as being many of them Popish and snares tending to popery, tyrannical, and causing grievous schisms.  
Which if Queen Elizabeth did not abolish; consider how she found the land, what policies and tempers she used, how she suffered, as King Edward had done, 
Cand. lib. 1. p. 16.28 and 77.  the same service in English, which was before in Latin, some vain things omitted, Popish Priests to hold their liveings, if they would but take the oath of supremacy: that there w●re therefore but 80. in the whole land that refused it; how the judges, and many of the nobility, judges in Parliament, were still Papists for many years after her coronation, as the Reader may find in Camden: withal that notwithstanding all these tempers, which she thought those times required, she so loved the Gospel and was so far from being an enemy to the reformation of Geneva, that she, as a means under God, established it in Scotland, France and the Netherlands, her forces did it. Again consider that the best acts that ever any King of judah did, in the reformation of religion, were no excuse for his or their leaving the high places untaken away, that provincial and diocessan Bishops, their seas, pomp, power and traditions, are like those high places: And lastly consider what way, or wherein, do these things edify and further the Kingdom of God, the saveing knowledge of his truth, and the true preaching of his Gospel, whereby it is wrought? for the same is the power of God to salvation, and that by which he hath brought many nations, and the very thoughts of the heart to the obedience of Christ. 
2. Cor. 10.5.  Have the hierarchy, ceremonies and ordinances likewise been the overthrow of popery, and mighty weapons to cast down the strong holds thereof, & to convince and overcome Papists, or other heretics and wicked livers? or do they not rather strengthen the Papists in their religion, and make them say, the Bishops know well enough that the Romish is the true religion, for all or the most of these things were taken from the Church of Rome? And this was the reason, that not only diverse Priests kept their liveings, but for the first eleven years of Queen Elizabeth, most of the Papists came to Church; 
L. Cook de jure Regis Ecclesiast. fol. 34.  knowing that conformity to the service and ceremonies do not make a Protestant: that they, and even the hierarchy itself, were of a Romish invention and custom.  
All which showeth that things were not rightly founded in the English reformation, as in the reformed Churches of France and Germany: where if any would leave the Church of Rome, and become a protestant, he cometh to the Elders of the Church, is well instructed and informed by them; after he cometh into the public congregation, all men looking upon him with love and joy, as upon one that cometh to be married; he is asked questions to this purpose 1. Whether he hold the Doctrine of the old and new Testament to be of God and sufficient to salvation 2. That in the Sacraments the signs are called by the things signified. 3. That the Pope of Rome is Antichrist and the Church of Rome the whore of Babylon, the mother of fornications. These and the like: to which he having publicly assented, there is no doubt of his sincerity: If they had a parliament of Protestants, they need not fear his fidelity, nor any man's else among them: for all men make this profession, unless they be borne and bred in it, and then they do it by Catechism: which things Church Papists will never do; neither will the Pope dispense with them to do so: whereas in England, where neither at the first, nor ever since, there was ever any such profession, if a man be but conformable to the Church in outward ceremonies, take the oath of allegiance, and communicate, he passeth for a Protestant, he may be chosen into any office of the common wealth, be a Parliament man, and yet in his practice a Church Papist, an Arminian, lukewarne, a semie-Papist, or a temporiser: no man dares account him such: yea he thinks that he ought to be more regarded than the most sincere Christian, whom he calleth a puritan. Thus the hierarchy, service and ceremonies are shelters, and cloaks to diverse Religions, cause infinity factions and divisions; and are therefore very ill for the service of godly and just Princes: And this is the reason, 
Note.  that there hath come so little good of late Parliaments, yea so much hurt, their members, being by this means of diverse religions, and some of them ready to side with the strongest, as being themselves of a corrupt or none at all, like many of them that bear sway and have voices in the election of knights and Burgesses: every one would have them of his own Religion and faction: which was the reason that the Duke and his adherents found so many friends among them, and had so many Prelates and Clergy men to cloak and defend his do. It is strange that men will not see, that an imperfect reformation in the Church of England, is the veil and shelter to cover and defend thief and many other corruptions; which if the presbytery had been restored could never have stood with the name of Protestants, or good Subjects. Sir Robert Cottons advise showeth that the Land did greatly suspect the Duke and others of Popish practiset: Ye see the hierarchy brings out such Protestants: And is it not so in the great parishes and corporations of London, and indeed almost of all England, wherein commonly such Protestants bear office, and all the sway?) Yet they held with the Prelates, and the Prelates with them, which was thought enough to pass them for Protestants, though they were suspected of treachery to the Churches beyond the Seas: where they say, the English can never be at true unity among themselves, much less with other Protestants, while the hierarchy stands: under which as under daniel's tree such and so many kinds of Beasts do shelter themselves: 
Dan. 4.21.  and therefore the parliaments laboured in vain against these factions, as also against the Appealer, D. jackson, Cousin and his cozening devotions; the Bishops for their own ends, taking part with them all, would in these cases have all the power, like the Pharises that shut up the Kingdom of God, not entering in themselves for the love of it to work a due reformation, and yet hindering others that would. This is the order they preserve, and thief, and the like, are the fruits of maintaining their hierarchy.  
The most zealous members of the parliaments, loath to be accounted puritans, thought to uphold the hierarchy and canons, and yet to reform, and prevent these things and so to make the hierarchy, canons and ceremonies, which indeed are Popish, bring forth fruit unto Christ. Divers great divines, being capable of Bishopwricks or other preferments, are of the same hope; never considering that not only gifts, but even the expectation of them, blind the eyes of the wise; that many in the ancient Church of Rome, and some of the Fathers themselves had the like hope, but were deceived, making their account without Christ, who telleth us, ye shall know them by their fruits. Do men gather grapes of thorns, 
Mat. 7.26.  or figs of thistles? Christian fruits of Antichristian inventions. The goodness, or corruptness, of the tree in known by the fruit. In the English reformation, diverse of the Protestant tenets were engrafted into these Popish plants, which is the reason, that some Bishops have borough out some fruits to the Protestant Religion, or rather to both Religions: For the Episcopal office itself, that is the stock and body of the tree, and the branches of it, court, canons and ceremonies, being Popish, must needs bring forth Popish fruit. The very Greek Bishops, though dissenting from the Romanists, have done it in the like things, in ambition, superstition, traditions, factions, and errors, the greatest difference being about the supremacy (which some of them have aimed at) purgatory and a few other things: and yet at last they were brought to subscribe to those in the council of Florence.  
As heathen Altars, idols and people, being suffered among the Isralites, were a snare unto them judg. 2.2. so must it needs be with these popish offices, altars and ceremonies, left among protestants: The parliaments therefore should have struck at the roots and stocks of the trees, which bring out such fruits in matters both of the church and common wealth: and better they never did, nor never can bring forth in any nation: It is a just plague God hath sent on the Clergy, because like the Angels they kept not their first estate of presbyters, nor receive the love of that ordinance. For now since the death of the Apostles prophets and Evangelists, by the Testament of God all degrees of Clergy men that since crope in, are not branches of Christ the vine, he gave some to be pastors, Teachers and Elders, but never any to be diocessan Bishops. Such as are not content with the callings and offices that he hath given for his church, but aspire to others, that make them Lords of God's heritage, they abide not in him; 
joh. 15. ● 5, 6.7, 1.  and as he saith As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me. Even as he is the word, he is the vine, and his ministers are the branches, by which his fullness is spread abroad, wherefore he saith, If a man abide not in me, he is cast forth as a branch, and is withered. He saith, abide in me, and I in you, and sheweth what that is, If ye abide in me, and my words abide in you; and that as well in matter of office and ceremonies according to his ordinances, as in other things: Herein is my father glorified that ye bear much fruit; so shall ye be my Disciples, as if he said otherwise not. Bishop's therefore that have not their callings of him, of his Testament, are branches of some other trees, not of Christ jesus the vine; and that makes them bring out such fruit, as they do.  
It will be said, if kings may not give Clergy men such honour and power, as Constantin, justinian and other Emperors gave them, where is their prerogative? And if counsels may not give them such authority, as the council of Nice, and other Synods of those times, gave them; where is Christ's promise of the Spirit? To the first I answer, we are willed to give unto Cesar the things that are Caesar's, 
Math. 12.21.  but unto God the things that are Gods: This, as we have showed, is a thing that is Gods: And who then would think that Christians, if they may be so called, would ever teach that Kings, or Synods may g●ve a power to Prelates, that shall make any of the ordinances of God of none effect, most of those prelate's, Antichrists, and one of them the grand Antichrist? King's indeed are nursing fathers to the church; but that is then, to see that their people be fed with the sincere milk of the word of God, and not with the traditions of men, or leaven of the Pharises; 
Isa. 52.2.  which being not the bread of heaven, satisfieth not. Yet Prelates are ever buzzing Princes in the ears with their prerogative in what they have established. They may as well reason thus. 
2. Chro. 12.11.  jehoram made high places, and so caused men to commit fornication: He compelled judah thereto: therefore Kings may set up diocessan Bishops and Sees, which are high places, never ordained of God, and so cause fornications, and compel men to their obedience: 
2. King. 16 ●0.  Ahaz saw an Altar at Damascus, sent the fashion of it to V●●ah the Priest, made him make such a one, and offer on it. therefore Kings may set up Altars, cause such things, and diverse others, taken from the heathen, jews, or Papists, to be used in their churches. jeroboam set up golden calves, Nebuchadnezar a golden Image, and caused all to worship it: ergo Kings may set up these golden Images the B shops, and cause them in all their power, traditions and ceremonies to be obeyed, that is worshipped. Christ's Bishops would rather say, Kings are commanded to write them a book of the law, not to departed from it, as God willeth josha, but to mediate therein day and night, that they may observe to do according to all that is written therein: 
Ios. 1.2.  therefore they may not make their subjects worship the Beast and take his mark: not though he pretend that they are the things of the Spirit, either invented or confirmed in counsels.  
If Christ, by whom Kings reign, be the King only wise, the best and noblest King, as he is the word and wisdom that ruleth his; than it is the greatest and best prerogative, to be renewed into his image, and seek his kingdom, seeing the father saith, 
Psa. 2.  I have set my King upon my holy hill of Zion, to rule all nations in all matters of religion, be wise now therefore o ye Kings etc. 
Col. 3.10. Eph. 4.24.  Now his Image is renewed in knowledge, righteousness and holiness of the truth. Mark, not holiness of men's inventions and traditions, but holiness of the truth. The rudiments of the world, as Paul showeth, bring men into bondage and ignorance; 
Gal. 4. joh. 8. Chap. 17. Chap. 14.  but the knowledge and obedience of the truth and continuance therein, as Christ also saith, maketh men free and Sons of God: which is the greatest honour that can be. He saith, Thy word is Truth: I am the Truth. His name is called the word of God. Such as yield to God's word, yield to this truth, they truly bow at the name of jesus, and do him homage, as the King of Kings. Princes are rightly called Gods Deputies, and truly honourable, when they labour to bring men to this true holiness. For there is no true holiness, but the holiness of the Truth. No man can serve two Masters, not God and Mammon: much less Christ and Antichrist, who command and teach contrary things. But Christ is the Truth. And every one, saith he, that is of the Truth heareth my voice. 
joh. 18.37 Chap. 10.  To be of the Truth then, is to be a true Christian. My sheep hear my voice, and they follow me, and a stranger they will not follow. This stranger is one that bringeth false doctrines, or for doctrines the traditions and inventions of men. His servants ye are to whom ye obey: He saith not to whom ye pray, but to whom ye obey: 
Rom. 6.16  Him ye serve & worship. whether Christ or Antichrist, God or any other potentate.  
The Papists, and all, that teach or observe for doctrines commandments of men, will say we worship and follow Christ. Indeed his is the kingdom the power and the glory. But as he is the eternal word and wisdom of God, 
joh. 12.26  he saith If a man serve me, let him follow me, that is to hear, believe and obey me, and me only, as I am God with the father and the holy Ghost, or as I only am the word made flesh that reveal the father: for thou shalt worship the Lord thy God, 
Mat. 4.  and him only shalt thou serve. And above all in this, in believing his word only, who can not deceive nor be deceived. Otherwise though thou pray unto him, and use all external devotions, he will not account that service, or following him, but following a man knows not who, what, or wherefore for how shall they call on him in whom they have not believed? 
Rom. 10.14.15.  And how shall they believe in him of whom they have not heard? there can therefore be no true serving him, without hearing and believing, nor no hearing to salvation without hearing of him, nor indeed without obeying or following, for therefore it is added, But they have not all obeyed the Gospel. Some obey it not at all, as jews: others would serve God and Mammon, others Christ and Antichrist; others Gods word and the precepts of men: but this is not to obey the Gospel, to follow Christ, to worship him aright: for he saith In vain they worship me, who teach for doctrines the commandments of men. Thus do they who teach that diocessan Bishops should be received and obeyed, 
Mat. 15 9  which make God's word of the presbytery of none effect, and this they also do by other their traditions and precepts, which not only cross the Gospel in other things, 
See the crown of a Christian Martyr.  but serve men for a religion, and so make the word of God of none effect. And while they hold that Gods will is that they should be obeyed, that is in effect to teach them for doctrines: they are no longer things indifferent, but necessary; or rather presumptions that turn from the truth, 
Mar. 7.8.  and make men lay aside the word of God: for laying aside the commandments of God, ye hold the tradition of men. As if he said, ye cannot hold the tradition of men, but ye lay aside the commandment of God, as we find true in matter of the presbytery and other things. Again, No man hath seen God at any time: 
joh. 1.18.  the only begotten Son, which is in the bosom of the father, he hath declared him. All things are delivered unto me of my father: and no man knoweth the father save the Son, 
Mat. 11.27 joh. 15.15  and he to whom the Son will reveal him. But he saith to his Apostles, All things that I have heard of my father, I have made known unto you so he hath fully declared him. And the Apostles have declared unto us in the new Testament, all the counsel of God. If therefore the Son, 
Act. 20.27  have not revealed these traditions and precepts of men, in his Testament, it is a great presumption to say they may be imposed, or that Gods will is that they should be obeyed. For because Christ only is the word that revealeth the father; therefore that only should be taught, which he hath revealed by his Apostles & Evangelists: but he hath not revealed these precepts of men, and therefore he saith In vain they worship me, who teach for doctrines commandments of men. As if he said, rejecting God & his word, ye worship him whose traditions ye receive, 
joh. 4.  and that with, the greatest and truest worship. The true worshippers shall worship the father in spirit and truth. Viz. in obeying the truth, and yielding themselves to be wholly governed by it, as by a perfect and necessary rule, which requireth not a difference of meats, or such trivial things: but righteousness, and peace, 
Rom. 14, 16.18.  & joy in the holy Ghost. He that in these things serveth Christ, is acceptable to God: He is a true worshipper. For so Paul saith After the way that they call heresy, so worship I the God of my fathers, believing all things that are written. To believe the Testaments and no more, 
Obejed.  is the true worship: This must needs be the worship used by them who are said to worship in the Temple of the Tabernacle of the Testimony: 
Rev. 11.1.19.  because there was nothing seen in it, but the Ark of his Testament: they believed and obeyed all things that were written therein, and no more. 
1. Sam. 15.22.  To believe and to obey is better than Sacrifice, and to hearken then the fat of rams. It is the best service and worship, as the very jesuits prove from this place: 
Ignati. de obed. virtute. sect 5  and thereby condemn themselves, who give this best service to their superior, by believing and obeying him, as one that can not be deceived: though they cannot perceive, but he commands things contrary to God, and so make him their God. Thus the Pope sits in the Temple of God as God, or as men say most master in things: and thus papists worship the Beast and his image. For his servants ye are to whom ye obey. And yet this worship in matters of religion is only due unto God, whose word alone is the spirit that giveth life: yea men have more or less, the Spirit of prophec●e 〈◊〉 ●●●uld be obeyed, as they speak according to that word: and therefore the Angel saith worship God: for the testimony of jesus is the Spirit of prophecy. 
Rev. 19  His testimony and no other. For the church is subject to Christ not to the precepts of men This testimony ye ought to believe and obey, 
Ephes. 5.24.  as Paul did, in beleewing all things that are written, and so to worship God in Spirit and truth. For the Father seeketh such to worship him.  
The Papists then in receiving and teaching for Doctrines precepts and traditions of the Pope and Church of Rome, so contrary to the word, do certainly give them this true and great worship which only belongs to God: and so are like them, who changed the truth of God into a lie, 
Rom. 1.25  and worshipped and served the creature more than the creator, who is blessed for ever. Thus they are said to worship the Beast and his Image. Many think that some such thing is done by those in England that defend & teach the authority of the Bishops, their hierarchy, Canons, decrees and ceremonies, because many of them are popish, and more pressed by many, than some points of the Gospel. And though diverse do not do this with a purpose to set up popery, unless in a few things, neither can be persuaded that the hierarchy is a limb of the Beast, yet the obedience to it in these things, if they, or it, be not of God, is a worship to it, and a serving the creature more than the creator, which indeed is much more done by the Papists to the Beast and his Image. And here by the way it is a thing worthy observation, that if in the primative ages of the church, under the first Christian Emperor's, some were touched with some of the popish opinions, as very few were, and those only in some things: yet they did neither maintain them against such light of doctrine, as is manifested now a days, nor give their false doctrines and interpretations for laws, as they have done in these later ages, and since the council of Trent: which is the thing that makes them and their followers so abominable. Therefore after one Angel having an everlasting Gospel to preach had cried fear God, 
Rev. 14.6, 7.8.9.  and worship him: and that the second had denounced the fall of Babylon; by which two, seeming to be wicklife Luther and their followers, came great light of doctrine, The third Angel followed them, and denounced eternal damnation to every one that should after this time worship the Beast and his Image, and receive his mark. And because some would rather suffer martyrdom then do it, that is added. Here is the patience and the faith of the saints. 
verse 12.13  Here are they that keep the commandments of God and the faith of Jesus. Blessed are the dead which henceforth die in the Lord, or as others read for the Lords cause.  
Here than we may see their impiety and danger, who continue not in the word, but either more or less receive and profess the Doctrine and superstition of the Pope and Church of Rome, which is not taught in the holy Scriptures, they receive the mark of the Beast, and worship him and his Image. To receive, and have which mark, is to receive or have an impression of the Popish Doctrine and Religion, in part or in whole, either in profession, which is to have the mark in the forehead; or by defending or helping the same by some means, which is to have the mark in the right hand, as will appear by showing how men have the Seal, or mark of God. The eternal word and Wisdom of the Father is his express Image, with which the elect are sealed in their foreheads, by saveing knowledge and profession thereof, with faith and full assurance. Which is when they receive the Doctrine of the holy Scripture, and it leaves such an impression in them, that they profess they will receive it and no other, under any pretence of the Spirit, unless it follow from the same Testament of Christ: who to show that the Holy Ghost brings no other Doctrine, he, the truth, calleth him the Spirit of truth, and saith, He shall not speak of himself: 
joh. 16.13  But he shall receive of mine, and shall show it unto you. He shall bring all things to your remembrance, whatsoever I have said unto you. So he leadeth into all truth. And he shall show you the things to come, that is touching the general Apostasy under Antichrist, and such other things in the Revelation.  
Counsels therefore do vainly pretend the Spirit, if they speak not according to the Testament of Christ. The word was made flesh: 
joh. 1.  the Disciples saw the glory thereof in his Doctrine and miracles, full of grace and Truth. This cannot be said of the canons and inventions of men. Of his fullness, saith john, have all we received: Grace and Truth came by jesus Christ. Whosoever brings not this word, 
1. joh. 2.24.  this truth of God, is a deceiver. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth and is no lie. Idaicus taketh Christ to be the anointing here meant; and Lorinus on the place gives good reasons, why the word is said to be the Anointing. Indeed the Spouse saith to him, Thy Name is an ointment poured forth. 
Cant. 1.3.  Now we know his Name is called the word of God. And indeed this eternal word seemeth to be the anointing meant, because he saith, it is Truth and is no lie: And Christ that word, because he addeth, and even as it hath taught you ye shall abide in him, or it: in the anointing. And now little children abide in him, that when he shall appear we may have confidence, and not be ashamed before him at his coming v. 12. to judgement: for the word shall judge us at the last day, 
joh. 12.48.  and Christ is that word, as Augustin proveth on that and many other places of john's Gospel. As many as received this word, this eternal Truth, to them he gave power to become the Sons of God, even to them that beleove in his Name; whose name is called the word of God: Therefore he saith to them that believed on him. 
joh. 8.31.36.  If ye continue in my word, them are ye my Disciples indeed, and ye shall know the truth & the truth shall make you free: and showeth the same truth to be the Son that maketh Sons & free, saying If the Son therefore shall make you free ye shall be free indeed. This comes of the saveing knowledge of God's word. 
1. joh. 3.2.  Therefore john saith Now we are the Sons of God, and it doth not yet appear what we shall be: that is because we know but in part: But when he shall appear we shall be like him: for we shall see him as he is. And every man that hath this hope purifieth himself, even as he is pure. Thus, as Paul saith men put on the new man, 
joh. 17.  which is renewed in knowledge after the Image of him that created him, and that saveing knowledge is the cause of loveing and obeying him, and of purifying of a man's self, as he is pure. Therefore it is that Christ saith, 
M. Downam Guide to Godliness cha. 5. Rom. 10. Psa. 119.27.33.34.  this is eternal life to know thee, and him whom thou hast sent. Saveing knowledge as one saith, being the ground of obedience, and the root of faith and all other graces For how shall they call upon him in whom they have not believed? and how shall they believe on him of whom they have not heard? Or have no knowledge. Divinely therefore saith David Make me to understand they way of the precepts, so shall I talk of thy wondrous works, Give me understanding, and I shall keep thy Law. And therefore Augustin saith that we may love things unseen, but not unknown. For to show that the first conversion of a Christian is wrought by illumination, knowledge and a lively faith that followeth thereupon, Christ saith to Paul, 
Act. 26.18  I send thee to the Gentiles, to open their eyes, and to turn them from darkness to light: that is from the power of darkness, to the Son of light, as he addeth from the power of Satan unto God. 
Ephes' 2.2. chap. 4.18.  Wherefore he showeth that the Gentiles in times past walked after the Prince of the power of the air, and were aliened from the life of God, because their understanding was darkened, through the ignorance that was in them, because of the blindness of their heart: that being aliens from the common wealth of Israel, and strangers from the covenants of promise, they were at that time without Christ, having no hope, and without God in the world. Hence it was that they, being past feeling, gave themselves over to work all uncleanness with greediness.  
Which ignorance and blindness, is so great a sin, and so great a cause of sin, that the Psalmist saith, 
Psa. 79.6.  pour out thy wrath upon the heathen that have not known thee, and upon the Kingdoms that have not called upon thy name. And the Apostle saith, that the Lord jesus shall come from heaven with his mighty Angels, 
2. Thes. 1.7 8.  in flaming fire, taking vengeance on them that know not God: That is, because they care not for this great favour he vouchsafeth to reveal himself, in revealing his word in thief and other things unto sinful men, that by receiving the love and knowledge of his eternal word and truth, they may be made Sons and friends of God, & to obey him better than they have done. For as joseph by the favours his master shown him, was taught to deny to sin with his mistress; So this great grace of God, 
Tit. 1.11.  bringing salvation hath appeared to all men, Teaching us that denying ungodliness and worldly lusts, we should live soberly righteously and godly in this present world. So that the more saveing knowledge there is in a man, there will be the more faith, piety, righteousness and holiness of the truth. The Angels in heaven, do Gods will better than we, because they know him better then we: and we shall do it better, when we know him better, when we shall see him as he is. Therefore Peter saith Grace and peace be multiplied unto you, through the knowledge of God, 
2. Pet. 1.2.3. Chap. 3.18. Exod. 34.6.  and of jesus our Lord. Therefore when Moses desired to see and know God, he shown himself in these words, The Lord, Jehovah, strong, merciful, gracious, long suffering, abundant in kindness and truth, reserving mercy for thousands, forgiveing iniquity etc. This being a sum of the Gospel. And therefore also Paul prayeth for this, as one of the greatest blessings that can be, that the Father of glory may give unto you the Spirit of Wisdom and revelation in the knowledge of him, 
Ephes. 1.17.  the eyes of your understanding being enlightened, that you may know what is the hope of his calling: and what the exceeding greatness of his power to us ward that believe: That we may be filled with the knowledge of God's will, 
Col. 1.9.  in all Wisdom and spiritual understanding. Knowing as was showed, that this worketh sanctification, that the Image of God is renewed in knowledge; 
Ephes. 4.24.  and thereby in righteousness and holiness of the truth. Not holiness of men's inventions and traditions, but in holiness of the truth. Which is when they are confident, that they need not that any man teach them, but as the same Truth teacheth them of all things, and is truth and is no lie. That while Prelates teach other things, it is more than needeth: That we should all speak the same thing, to avoid divisions: but that must be the Testimony of God, 
1. Cor. 2.1  which the Apostles declared unto us, otherwise divisions cannot be avoided. For men must contend earnestly for the faith once delivered to the Saints, holding i● fast; and when they profess as much, that is to have the Seal name or mark of God in their foreheads.  
For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Character or mark, comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to make a deep impression. Letters are therefore called Characters, because those elements we first learn, leave a strong seal in our memories: So doth the Doctrine of God in the heart and Soul, where he promised to write it. 
jer. 31.33.  I will put my Law in their inward parts, and write it in their hearts: So doth he his promises, whereby we are made to believe & obey, and consequently sealed with the mark, or Image of God. 
Ephes. 1.13.  In whom also ye trusted, after that ye heard the word of truth: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise. Thus the Lord sealeth men by the ministry or his word, and cooperation of the Holy Ghost. God, saith Paul, 
2. Cor. 3.3 6 17.18.  hath made us able ministers of the new Testament, not of the letter but of the Spirit which giveth life, and consequently sealeth. Now the Lord (that is Christ the word) is that Spirit. Namely which we administer to the Soul and understanding, and which sealeth: Wherefore he addeth, 
That is the word of the Lord.  we all with open face beholding as in a glass the glory of the Lord are changed into the same Image; and consequently sealed therewith. And that seal is in their foreheads, when they profess it, and that they will receive it, and no other: So it is said Hurt not the earth, nor the Sea, nor the trees, till we have sealed the Servants of our God in their foreheads. These are such as receive the Testimony of Christ, and no other Doctrine, unless it follow from the same. Such, beholding Romish superstition, prophesied in Sackcloth; yet could not be hurt by the locusts, the Monks and Friars; all their tales of purgaterie affright not them: They have the Father's name written in their foreheads, because the word is called his name, and expresseth him, as an Image on a Seal doth him whose Image it is. I have manifested thy name unto the men which thou gavest me, 
joh. 17.6.8.11.  that is thy word, as it followeth I have given them the words which thou gavest me, & they have received them. Keep through thine own name those which thou hast given me: That is through thy word: 
1. Pet. 1.5. Heb. 1.2.  who are kept by the power of God, that is by the word of God, by which all things were made and are upheld. Now than this eternal and divine word, by which the world was made and is upheld, is called the Father's Name, as being his word, the brightness of his glory, and Character of his substance, that is, his express Character, which expresseth him, and wherewith we are sealed: which Character or word the Son is; therefore they are also said to have the Son's name on their foreheads. 
Reu. 19  Now on his head were many crowns and a name written, v. 12. which showed what he was; and his name is called the word of God. Of which therefore, and for which all Kings should hold their crowns, and not of the Pope, nor for his traditions and service. Thus john saith He that continueth in the Doctrine of Christ he hath both the Father and the Son; 
2. joh.  the Father and his word. Therefore it must needs be the mark of God, 
Reu. 19 Chap. 15.6. & chap. 11. Reu. 21.17 Chap. 22.  which he had, who saith I am thy fellow Servant, and of thy brethren which have the Testimony of jesus. And that is also proved by this, that he is one of the seven Angels that cometh out of the Temple of the Tabernacle of the Testimony, that is out of the Church militant against Antichrist and his adherents. And if he come thence, he is certainly one of them that worship therein, keep his sayings, and contend for the truth: which things men do. He is a man: for so he saith I am thy fellow Servant, and of thy brethren the Prophets, and of them that keep the sayings of this book; that have the Testimony of jesus. As all those must needs have, that have the mark of God: they are such as continue in the word, such as are the true Church, because they continue in the word, defend & ma ntaine it and no other, as the Church doth which is called the pillar of truth. 
1 Tim. 3 15  And not as some in England do, who serve for little else then to defend their own ambition, canons and ceremonies, and yet would be called the Church of Christ. If one of thief, through flattery, grow so great in favour with his Prince, as to rule all as he list, to turn Religion into Popish compliment and ceremonies, to mould it after his own humour: If therefore many out of fear, flattery, or hope of favour follow and justify him, is he the Church? not he, nor he and all his flatterers. If he could bring four, or five, or all the Bishops to his Religion, are they the Church? They might see that so the Church of Rome came to be corrupted; That thief in the Temple of the Tabernacle of the Testimony are only the true Church, because they continue in the word, and will receive no other: that the same must needs be the mark of the true Church, which is here the mark of true Christians.  
These, as we have seen, are set out by the jews the first Testament, who neither in doctrine, nor ceremonies, might receive any thing which God had not commanded, but were to hold in all things to his first ordinances and institutions: 
Crown of a Christian Martyr.  wherein when they failed, they were plagued: and that it would be so with Christians, if they changed Christ's ordinances, or let in any innovations hath appeared by his constant comparison, to the seven Churches and others, of Churches compared to a jerusalem, and an harlot, to the Temple of God, and the Synagogue of Satan, to the inner Temple, and the court without: he will not yield these later to be jews, that is Christians; because of other Lords, they hold other Laws in Religion, in order, in ceremonies and other things: they do not hold fast the word and ordinances which he left, without receiving innovations or inventions of men: therefore they are not of that part of his Temple, which he alloweth to be accounted his Church, but of the court without, which is given to the Gentiles; 
Reu, 11.  that is to Antichrist and others, who in God's account are as Gentiles, such as in diverse things will not hear his word, but make it of none effect with their dominion and traditions. They hold some Christian truths, but not all: Those in England, that are defenders of the hierarchy, or Arminians, hold more than the Papists, yet not all. Christ will not yield some to be jews, who perhaps failed in fewer things: judge therefore I pray you, whether they be not of that sort, or like them, of whom Christ speaketh, 
Chap, 2,  which say they are jews and are not, of the true Temple & are not viz. not of those secret parts of the Temple. 
1, King. 8, 8,  As there was nothing in the Ark save the two tables of Stone, so there is nothing in the church of Christ, in this Temple, but the Testimony of jesus and his government the Eldership; no Popish dominion nor traditions: If, there had, john who took exact measure of it, & saw it opened would have revealed it in his Revelation: but there was nothing else seen save that, and them that worship therein: Who therefore must needs be those that from the heart receive and obey that word, and no other; for there is no other there. This was then so great an honour that john was ready to worship him that was such a one, as if that were the best nobility to be thus stamped & sealed with the Image of God, & in all doctrines and Laws of Religion, 
Act. 17.11  to have recourse to the Law and to the Testament, like the men of Berea, to see if the Teachers taught according to this word. And yet in England, he that is such a one is in contempt called a Puritan, hated and scorned, and that by the Prelates themselves; who therefore despise all that are of this Temple; Because indeed if diocessan Bishops, their power, canons and ceremonies, be not according to this word, they that are of this Temple care not for them. 
Ephes. 6. Phil. 1.27.  They have their loins girt about with the Truth; they stand fast in one Spirit, with one mind, striveing together for the faith of the Gospel; they have the testimony of jesus, as here one of them saith, they continue in his word, and so are Disciples indeed: They confess and profess this word, and so have his name and mark on their foreheads: to which the binding of the law, to the hand and forehead, did point in a figure: 
Deut. 6.8.  and both that, and this, do show that in matters of religion, the Lord is our judge, the Lord is our King, the Lord is our lawgiver. 
1. Tim. 1.17. Phil. 3.16,  He is the King only wise. Every man had need to believe and receive this; and to say with Paul, let us walk by the same rule, let us mind the same thing: for this ye see is the mark of a Christian.  
And by the Rule of contraries, the mark of Antichrist must needs be an impression of that his doctrine, law, and superstitious rites, which is more than the word revealed, or against the same: the profession and observation thereof is the mark, as the observation of the heathenish rites is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Mac. 4.20.  the character or mark of the Grecians. The Pope would that all men should receive defend and profess his doctrine and superstitious rites, and so should receive his mark in their right hand and foreheads. For in the forehead that is by profession and in the right hand, that is by operation, as the ordinary gloss expoundeth. Antonius also and Lyra teach that A character or mark is a certain manner of living according to the law of any, 

Ag●tho in epist. inter acta sextae Synodi constantinop. Bonifac. 8. in extran. de maior. & obed.  
Clement. in lib. 5. ad nostrum in gloss. D. 18. c. si qui sunt.   whereby men are distinguished from others. So the Pope causeth all men to take his mark, for he saith, Every soul that would be saved must confess the form of the Roman tradition. We affirm, define, and pronounce that it is altogether necessary to salvation for every humane creature to be subject to the Pope of Rome. Hereunto agreeth that gloss, It is evident that the church is therefore one, because in the universal church, there is one supreme head, to wit the Pope, whom all that are of the Church are bound to obey: He incurreth therefore the sin of paganism, whosoever renounceth obedience to the see Apostolic. Thus he causeth all to take his mark. If a man would know a little better, what the mark is; he may see the same in the Pope's new creed of the Trent faith, as it is propounded by the Bull of Pius 4. and that act of the council of Trent, wherein it was ordained, That the Bishops shall in the first provincial council receive the decrees of the Synod of Trent, promise obedience to the Pope, 
Histor. of the council of Trent. lib, 8. p. 808.  Anathematise the heresies condemned, and every Bishop hereafter promoted shall do the same in the first Synod: and all beneficed men, who are to assist in the diocessan Synod shall do the same therein. Those who have the care of universities and studies general, shall endeavour to make the Decrees to be received in them, etc. and shall take a solemn oath herein every year. All both small & great, Priests and people, take this ma●ke in the forehead, who profess the Romish or Trent faith; To take it in the hand, that is to maintain it (in part or in whole) by wit, sword, power, purse or otherwise, whether openly, as professed papists, or more privately, as disguised wolves, in the sheep's clothing of a protestant out side, false brethren, such as creeping in unawares, do more or less practise the bringing in of popery and division, or flatter those that do: which is the root of all other ungodliness, presumptuous sinning, licentiousness and corruption, and indeed of turning the grace of God into lasciviousness, prevarication, and following the way of Balaam for reward, as S. jude observeth in a like case: 
jude 3. to 12,  and therefore wisheth men to contend earnestly for the faith which was once delivered to the saints: which shows that the only way to preserve that good which remaineth; and reform all things that are amiss is to contend for that purity and simplicity in doctrine and discipline, which God by his Apostles ordained in his Testament: for therefore against all these innovators, flatterers and mockers, he saith, 
Vers. 17  but remember ye the words which were spoken before of the Apostles etc. building up youre selves in your most holy faith: keep yourselves in the love of God: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh: much more than the mark of the Beast and all appearance of it.  
As for the number of the Beast, which is the number of a man, and his number 666. some find it in the word Romanus, written in Hebrew characters, and that is the number of a man, being the name of one of their Popes. But john wrote in Greek, 
Irenae, advers. haer●s. l. 5.  and to the Greek churches: therefore the name Lateinos written in greek letters, which was the name of a King in Italy, is more probable: because the Beast is latin, and so are his body and members, and as Ireneus also noteth, The most true kingdom hath this name: for they are latins which now reign. And we know that the Dragon which then reigned was to give his throne to the beast. The word ΛΑΤΕΙΝΟΣ as King james observeth, suits well with the Romish church, 
praemon. pag. 94.  Romish faith and latin service. The later as I take it, being especially meant in this place; as being brought into the church by Vitalian, and so by the second Beast, who also first set up organs in churches and other ceremonies, and that about the year 666. Now whereas he causeth, that no man might buy or sell, save he that had the mark, or the name of the beast, 
Platina in Vitalian.  or the number of his name: This showeth, that if a man will live in peace among them, he must profess the Trent faith. Some Papists will not do this. For as some in England are content to seem to be protestants, yet are church papists, popish or newters: so are there & ever were, some in Spain, Italy & Rome, who are content to seem to be Papists, yet in their hearts abhor the Trent faith, & yet are not professed & perfect protestants; (though the Inquisitors when they find in any point punish them for such) as wanting liberty, and means of knowledge. Now if such will not take the mark, help, profess and defend the Trent faith, yet must they have the name of the Beast, be called latin, or Roman, Catholics, that is universals, of him the universal Bishop. 
Or catholic.  If one be loath to take his name, yet if he will buy and sell, he must at least have the number of the Beast come to the latin service, and use some latin ceremonies, hear the singing men etc. as church papists have this that they come to the English churches, though they have no protestant religion in them: only they like well of the hierachie, traditions, cathedral service and many canons, knowing whence they came and whither they tend: even to his kingdom & service who obtained of the murderer Phocas to be called universal Bishop. For this being about the year 606. shortly after, he got the power of that title, and then from thenceforwards Romish customs, though never so superstitious, were observed for laws. Antonius of Valtelina, a Dominican friar, in the council of Trent said, 
Histor. of the counc. of Trent. l, 6. p. 548.  That it was plain by all histories, that anciently every church had her particular Ritual of the Mass, brought in by use and upon occasion, rather than by deliberation and decree; and that the small churches did follow the Metropolitan and greater, which were near: The Roman rite had been to gratify the Pope received in many provinces. But, as he proved by a book called Ordo Romanus, that of Rome had also had great alterations, both in ancient and later times, within 300 years. Insomuch that the vestments and other ornaments of the Ministers and Altars, as appeareth by books, Statues and pictures, are so changed, that if the ancients should return into the world, they would not know them: Therefore he concludeth that to bind all to approve the Roman Rites might be reprehended as a condemnation of antiquity, and of the uses of other Churches. Nevertheless the English Prelates, having retained many of them, and diverse other Romish customs in their canons and hierarchy, do bind all that are in their Churches to approve and use them; and yet will not be persuaded that this is to worship the Beast, or in part to have his mark: Because say they it is not done on purpose to serve or flatter the Pope or Church of Rome. 
joh. 16, 2,  Christ saith it shall come to pass that he that killeth you shall think he doth God service, yet that doth not let, but that therein such a murderer or persecutor doth serve the devil and his ministers, I would they that are so zealous to maintain humane authority, in traditions and ceremonies; would but lay these things to heart. And withal, that it will not serve them to say, 
Fully.  they are fully satisfied with those reasons which master Hooker hath given, in his book of Ecclesiastical polity; or D. Burgess in his books against D. Ames, or any the like Authors, if the Testimony of jesus be against them. All Fathers, all Authors, all counsels, all reasons, in such cases, are nothing to the Testimony of jesus. On which argument, I shall need to say the less in this Treatise, because of late diverse works have been published that convince them of error: in such cases as the curtain of Church power. 
The Curtain of Church power.  A fresh suit against humane ceremonies in God's worship, by that learned and godly witness D. Ames, a little before his death: Also the crown of a Christian Martyr. A work which he that loveth the Lord jesus, and the safety of his own Soul, hath reason to examine, because the will of God, in these cases, is therein infallibly proved; 
2. Pet. 1.2.  and as the Apostle saith, Grace and peace is multiplied to men, through the knowledge of God and of Jesus our Lord. Out of whose Testimony, it is there manifested, that as the true jews, the true Christians, so the true jerusalem, the true Church, consisteth of those that keep the commandments of God, & the faith of jesus, that hold fast or defend the Doctrine, Discipline and ceremonies, which he left; Whence it must needs follow, that by so much as men maintain, or approve, the inventions and presumptions of men in God's service, by so much are they fallen into the sins and fornications of Babylon, whereof one is still the root seed or spring of another; the lesser wedges and cracks make way for the biggar; the smalller thiefs, thrust in at a window or hole, open the doors to the greater: Therefore though some say, so long as the Gospel is well preached in some Parishes, why should we stumble at straws, or trouble our selves with trifles? yet we shall find, that in corrupt waters, men that think to go but up to the ankles, and no de●per, do oft before they are ware of it, step up to the knees, then to the loins, and at last over head and ears: and so in superstition, ignorance, and error: A few sparks neglected do oft kindle a great fire, and as the Apostle saith A little leaven leaveneth the whole lump? 
Gal. 5.9.  How then dare men defend stains and corruptions to be small matters?  
And what are these small matters and trifles, which they say men do so vainly and foolishly stand upon? The Lord by his Apostles ordained Elders in every church by election, 
Act. 14.  made them Bishops, overseers of the flock, to feed the church, to hold fast that which Christ left, to govern according to his ordinances, and keep the church as a chaste jerusalem from the inventions and presumtions of men: That men should yet set up diocessan Bishops, who by bringing in a world of superstition and tyranny into the church should make these of none effect, and the church to become a Babylon, are trifles with them. They are trifles with them, that diocessan Bishops should have the power to admit into the ministry, and to places of cure, whom, and upon what conditions, they will, to enforce a conformity and subscription to their hierarchy and ceremonies; though it be proved, that they take their hierarchy, surplice, copes, Altars and other things from the Romanists, as they from the heathen, that their cathedral service, and many of their canons, are taken from Babylon; as likewise their power in their offices and courts, to impose the oath, ex officio, to silence, suspend, imprison and deprive of cure and ministry, for non-conformity in these things: to enforce all to use a form of prayer, which is nothing but the mass in English, in some things refined, but not in all; the surplice and other popish customs being still retained: And though it be proved that the Papists do much glory in it, that these things strengthen them in their religion; that D. jackson and other Arminians, have alleged it with such authority; as men use to allege the Scriptures; that some things in it seem to approve such opinions: that such things do, by such means, get into the place of the Scriptures; yet all must still be maintained: and that though it be also proved, that this form of prayer and ceremonies, do oft serve drunkards, adulterers, profane mockers, mere civil worldlings, usurers, oppressors, and a world of earthly men, for a religion: though they have no true love to the preaching of the word, to knowledge, faith and the like graces, but scorn and persecute such as have, yet if they can but pretend love to the common prayer, they are ready to count themselves the better Christians, the better subjects; they may the sooner be chosen parliament men, or into any other office of the church or common wealth: and so they may come to bear greatest sway in protestant churches, who are church papists, ignorant in the spiritual government of Christ, & other divine things, or great enemies of the reformed religion: That non residents, double benificed men, and dumb ministers, make this their colour and defence, that they have in their churches the common prayer, and all the ceremonies; that Bishops and Princes, whose example the greater part are subject to follow, do more favour these, then painful and conscionable ministers; knowing that their canons allow many to have two livings: Because also they find, that such men, will either defend their hierarchy, and all their do, or connive at them: That what soever the word of God say, yet if they can but get the authority & aid of Princes, in any matter, they may silence all that withstand them therein: that by this means they magnifying the power of Princes, and Synods, may get them into the place of the Pope, to defend any thing, and make it pass for lawful in religion: And lastly that all these things may serve church Papists and other persecutors for a colour, that if they come but to the church, speak well of the service and ceremonies, who dare say they are not converts and protestants, under colour of helping Bishops against puritans, they may undermine the protestant religion, if not betray it abroad, yet do by it at home, as jehu did by the religion of Baal, make men think they are for it, when their devise is by degrees to change and destroy it. These, and many such evils, being the branches and fruits of the hierarchy and ceremonies, are the trifles they talk off: wherein men ever heap to themselves a multitude of teachers, according to their own affections, and grow so hardened by custom, that they will not see with their eyes, nor hear with their ears, any arguments, that, faithfully drawnen from the Scriptures, might convince and convert them: but stopping their ears against the voice of the charmer, charm he never so wisely, that curse seemeth to be on them, which was laid on the jews for like sins, say unto this people, ye shall hear indeed, 
Isa. 6.9.10  but you shall not understand, etc. For if because of these things, men desire to follow the reformed churches, and have things reform according to the ordinances of the new Testament, and the churches in time of the Apostles: this they call foolish niceness, scrupulosity, and factious, straining at gnats and trifles: and if any, by this means, be brought to hear the voice of Christ, and to leave them; they take on like a Bear rob of her whelps: and lest Princes and many others should do the like, they presently look on their hierarchy, as on a city besieged: they fortify it with men, with stout champions, and with words of man's wisdom or power; with feigned words, rewards or threats, they guard men's ears from hearing the testimony of jesus, that daily lies in battery against it. Men should therefore doubt that those, which they count small alterations, may do great mischief; and that the devil will be ready to work it out of the least digressions from Christ's institutions; and rather than fail, under colour that some good either hath, or may, come by them.  
But howsoever, be they never so small matters, the order and ceremonies God ordained must be observed, they may not be changed: for churches are willed to hold fast that which they had received and heard. 
Rev. 3.3.  The devil that made the jews to sin in one extreme, seeing christians take heed of that, makes them to sin in another. Many jews stood all upon ceremonies, and observing of small matters, as tithing of mint anise and cummin, and observing outward sacrifices, ceremonies and shadows, they let the substance go: so do some Christians, that stand and plead earnestly for the ceremonies of the primitive church, and that so continually, that they seem to neglect the substance of religion; yea so undiscreetly, that they rather seem to harden, and strengthen the Adversaries, then by good reasons to convince them. Many hear this gladly, and with both their ears: But their own fault, in the mean while, is as great, or greater: and these are two sorts. 1. Some stand all, as they say for the substance of religion, and letting the ceremony go, do in effect say, it mattered not for that, men might change, or alter it at pleasure: Christ, taxing them both, saith of the greater, and weightier things, These aught ye to have done, and not to have left the other undone. 
Mat. 23.  Neither indeed can it be said, that the presbytery or the ceremonies of the Gospel, are small things and not of the substance of religion, but might be changed. For though it be true, that, if it be asked, what shall we do to live for ever? we must have most respect to the fruit of the tree of life: yet if we will be jews indeed, christians indeed, such as have right to the tree of life, we must think we can not have it, unless we take it with its proper bark and leaves; we must not say the bark and leaves are not of the substance of the tree, or but small matters: for the very leaves of the tree are for the healing of the nations; 
Rev. 22.  therefore no small matters, nor changeable: and the sap and nourishment, which bringeth true fruit, goeth up between the bark and the stock, so that, it may not be cut away or changed, as Babylon changed both the one & the other, and so lost her right to the tree of life. Her members and followers did not keep their garments undefiled, they did not walk with Christ in white; they were not righteous as Zacharie and Elizabeth, who walked in all the commandments and ordinances of the Lord; 
Luk. 1.  they did not so keep God's commandments, as to have right to the tree of life. If, as they say, they are small matters, they are the easier kept. Speaking of men's devised hierarchy and ceremonies, they say, keep and observe them, as ye would preserve the life, fruit and ornament of a tree; if these be broken off, the tree will die, all true religion decay and whither: christ may say, Hypocrite, out of thine own mouth I will condemn thee: why then do ye not look to preserve the tree of life among you, the new Testament, and the fruit of righteousness, by preserving or restoring the bark and the leaves, the presbytery and ceremonies of the Gospel? when these were broken and changed, men lost their right to the tree of life, and the fruit of it, and in stead thereof were nourished with corruption, superstition, ignorance, and error: And so it will be where ever the restoring of these things is neglected or scorned, and the first humane inventious and presumptions maintained. There, while such things are made trifles as abovesaide, all things must needs grow worse and worse. For Christ saith, 
Luk. 16.  He that is faithful in the least, he is also faithful in much; and he that is unfaithful in the least, he is also unfaithful in much: and indeed, because men receive not the love of the truth in such things, God gives them over to strong delusions to believe popish and Arminian lies in greater: they will not hear of Christ's reigning over them in the presbytery, in the first ordinances and ceremonies; therefore God gives them over to the rule of Prelates, Lords of God's heritage, such as daily burden men with popish power, and ceremonies, and so get dominion over their faith, as daily experience gins to manifest in England.  
2. Hence it is, that as many jews were so zealous of ceremonies ordained of God, that they let go the substance, and made them the greatest part of their Religion. So others, now adays, stand all for a hierarchy of Diocessan Bishops, and their traditions and ceremonies, devised or confirmed by men, some within two or three hundred years after the Apostles, and some since: when, as if the former had been too plain & simple, if not insufficient, other more solemn and magnificent were thus invented, that should be of great use, and have notable significations, whereby you might be edified, if you will believe them: They are so zealous of these things, that they let the substance go, and make them the greatest part of their Religion, which therefore must needs be a fault much worse than that of the jews, and bring forth worse fruit: because the one were ceremonies ordained of God, the other devised by men: 
jer. 6.16.  And yet in zeal of thief, they tell us, this is the old and good way, and abusing that place of jeremy, say we should walk in it, and are to be reproved if we will not, as if thief were the leaves and bark of the tree of life, and all tree Religion would be lost, if these be not observed. But a liar must have a good memory. For when on the otherside, we tell them, the Apostles ordained Elders to be Bishops in every Church, to rule by the word, and that this ordinance was to be, as the bark to the tree of life, that between the same, and the stock of the tree, the sap might pass so, as the fruit of righteousness might be brought forth, and the  leaves of the tree, kept green, and in esteem, that this tree, had its  leaves, the new Testament its proper ceremonies, in the primitive age: In Churches then established, Christian Religion was complete; 
Col. 2.5.  things were done decently, in such order, and with such due ceremonies, as was Paul's joy to behold; they scoff us with novelty, and say they were never since the time of Christ, or his Apostles. But by their leaves, this scoff proves them to be the old and good way that shortly after began to be changed to another, framed and ratified by the depths of Satan, as they spoke: That to the Bride is granted to be arrayed in pure and fine linen, 
Reu. 19  white and clean, by being reduced to this old way, to this old righteousness of the Saints, by walking in all the commandments and ordinances of God, 
Luke 1.  as Zacharie and Elizabeth did; and indeed as not only the Churches of Smyrna, and Philadelphia, but diverse in Sardis did, who held fast that which Christ left, 
Reu. 3.  without receiving other: seeing the best of men's inventions and presumptions are but stumbling blocks, 
●om. 14. ●●.  and occasions laid in men's ways (by the cunning of Satan) to make them fall to greater presumption and superstition, as both hath appeared, and will yet further appear, by those which are received in England: and therefore indeed to draw the Bride, and all others, to the purity and simplicity of the first Christians, it is added; for the fine linen is the righteousness of the Saints: 
Reu. 19  The first government, the presbytery, the first ceremonies, with the old order in choice of ministers, are then restored: It is then granted to the Church to come to this righteousness of the Saints. Whatsoever is spoken of them, and their Churches, and ordinary orders, these are all the true sayings of God, to be observed. Humane inventions, will worship, and presumptions in God's service, as lies devised by men, are to be rejected. 
Reu. 22.  And therefore it is added, Blessed are they that do his commandments (he doth not say men's, but his in opposition to theyres) that they may have right to the tree of life: as if he said, otherwise they can have no right to the tree of life, nor to enter through the gates into the city: but do remain without among dogs, sorcerers and others: they are there so called, because they neither are, nor will we be arrayed in that white linen, which is the righteousness of the Saints, such as those in Smyrna, Philadelphia, and some in Sardis, who held fast that which Christ left, but are enemies to such righteousness, and yet do vainly believe that they are holy, and as good Christians as the best because they love common prayer, and some other things. If God had ordained that very form of prayer, as he did the jewish sacrifices; yea if it were so great a part of true religion, that, as these sacrifices, it were oft put for the whole: yet they, in other things changing the ordinances, and breaking the everlasting covenant, must know, that of such it is said, 
Pro. 15.8.  The sacrifice of the wicked is abomination to the Lord. But the prayer of the righteous in acceptable to him: Their prayer only is his delight: that of others is abomination to him: Much more, if in this their sacrifice their fear towards God be taught after the inventions and precepts of men; with sopperies and ceremonies, which he commanded not: thief make their sacrifice, whereby they think to please God, abominable.  
The Church of England speaking of ceremonies devised by man, why some be abolished and some retained, 
Preface to the book of common prayer in fol. Ephes. 4.15.21.24.  confesseth that Christ's Gospel is not a ceremonial Law (as much of Moses Law was) but it is a Religion to serve God, not in the bondags of the sign or shadow, but in the freedom of the Spirit. They might have added, being content only with the ceremonies of the Gospel, and to grow up unto him in all things which is the head, even Christ: If so be ye have heard him and have been taught by him as the Truth is in Jesus: Fot so ye put on the new man, which after God is cceated in righteousness and holiness of the truth. But they add, being content only with those ceremonies, which do serve to a decent order a godly Discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable and special signification, whereby he might be edified. And never considering that the church of Rome, who invented or established and imposed them says the like of all other her ceremonies, they wilfully take the cross in baptism to be of this nature, and therefore say, we sign him with the sign of the cross in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully fight under his banner against sin the world and the devil, and to continue Christ's faithful soldier and Servant unto his lives end. (In the times of Antichrist, God indeed requireth these excellent duties of all Christians, but not this signing) as if being thus signed, he should be the less ashamed to confess the faith of Christ crucified, and more manfully sight under his banner, than others that are not so signed; and as if this were a ceremony and sign which would make him do that duty of a Christian the better, which Christ requireth when he saith, 
Rev. 2.  him that overcometh etc. For neither the Bishops, who make all to be thus signed, nor the English in general, have proved more constant confessors and soldiers of Christ then the presbyters and their people in France and Germany: they have not more denied themselves in sins and worldly lusts of covetousness, ambition, vain honour, dominion and the like, they have not more striven against popery, Arminianism, ignorance and error; nor in these late wars for the defence of Christ's religion and members, they have not more stirred up their Princes to follow Christ: for they have not done it themselves, nor suffered others that would, both in thief and in matters of the presbytery: So they make men take a pretended sign of such a confession and warfare, yet will not suffer them to do the thing pretended to be signified, but scorn and persecute them that do: They therefore whom for these things, they call puritans do truly bear the cross of Christ for the Testimony of jesus; while the Prelates, who in the mean, live in pomp and pleasure, only impose on others, and take on themselves a beggarly sign with the hand, ordained, as they think, in great Wisdom: which yet doth never a whit the more stir them up to their duty, as is pretended. For in these cases, they mock and oppose the reasons of Christ's Soldiers the reformists, and have rather sided with such against the parliaments, as were rockoned treacherous and very corrupt in religion; and therefore it is but a mockery, and, as other things, only carried out by humane Laws, terror and authority. They have not in these cases observed that the foolishness of God is wiser than men; that he saith let no man deceive himself. 
1. Cor. 1.25. chap. 3.18.  If any man among you seemeth to be wise in this world, let him become a fool that he may be wise: for the Wisdom of this world is foolishness with God: He taketh the wise in their own craftiness. The Lord knoweth the thoughts of the wise that they are but vain, as we see in this particular. For God gives a better blessing to them which do not seek to stir up men's minds to such duties by signs; but by the Scripture, which is sufficiently profitable for doctrine, 
2. Tim. 3.16.17.  for reproof, for instruction in righteousness, that the man of God may be persect, thoroughly furnished unto all good works. What need then is there of these beggarly devises? Signing with the sign of the cross doth not do this, though they give such a reason of it. Much less can they prove that the use of copes and hoods in service, Altars, organs, singing men, whom few or none understand, or Antemes, whereof no such specious reasons can be given, as being in savour heathenish, or jewish, or popish, are apt by notable significations to stir up men to their duties to God. For they are rather offences or stumbling blocks, making men to fall to heathenism, judaisme or popery in some things: They cannot justify them by the old Testament: for that serves as well to prove that sacrifices and other jewish ceremonies should be still observed, which to say were to lay a great stumbling block, seeing they are all abolished, and we are to use no more than the new Testament alloweth. Howsoever the English, as ye see, have not better done their duties, but more failed, than the reformed churches, who have none of these things. Now therefore whereas they also say, 
Vbi supra.  That some ceremonies entered into the church by undiscreet devotion, and such a zeal as was without knowledge, and for because they were winked at in the beginning, they grew daily to more and more abuses, which for their unproffitablenesse, and because they much blinded the people, and obscured the glory of God, are wortly to be cut away and clean rejected, we see that these are such, that the sign of the cross is of this nature, & by themselves made ridiculous: 
Rom. 14.13.  Such is their Wisdom. They do not in this case observe that rule, that no man put a stumbling block or an occasion to fall in his brother's way. And so also in matter of the surplice: By their rule, this is also apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable signification, whereby he might be edified. And therefore they bring Scriptures for it. 
Reu. 6.9.  They that were slain for the word of God, and for the Testimony which they held, had white robes given unto every one of them. It is therefore say they no hurt to impose the wearing of white, seeing peradventure in the Church of Martyrs this was devised to stir up the dull mind of man to this duty. 
Chap. 15.  The seven Angels come out of the Temple, having seven plagues, clothed in pure and fine linen: They as we saw, have the Testimony of jesus, the mark of God; and indeed nothing is pure and white without it, And so have those also, of whom is said, 
Chap. 19  The armies which are in heaven followed him upon white horses, clothed in pure and white linen. Which is not only meant of those, that help to get the victory over Rome and the Beast by the sword, but of those also that do it by the word of God: all thief have white robes. I answer, all this doth not warrant the Bishops to impose on men a sign of this, much less, as our Bishops do; and yet in diverse particulars abovementioned, they, as the Popish Bishops before them, do not suffer them to do the thing signified: ●herefore it is but a Popish trick, and a mockery to make men retain, and wear that which at first was invented, and is at this day used with superstition by the Papists. They cannot say these are the fruits of the Spirit. For the fruit of the Spirit is in all goodness and righteousness and truth. 
Ephes. 5.9  Mark in Truth: not then in ceremonies, signs and shows. They say, white is a note of purity, innocence, victory, and gladness: and so indeed it is: yet, as we have seen, they are far enough from that white linen, or purity, which is the righteousness of the Saints there meant: And indeed, they are not more innocent, victorious and pure, than other Protestants, that do not wear the white garment, but rather more Popish and corrupt. They do not now, neither in Doctrine, discipline, nor manners, so hold fast the word, as the Saints did in some of the seven Churches: Men Popish may not only come to their communions, but even known drunkards, fornicators, Profane mockers of religious exercises, and other like wicked men.  
It was an ordinance of the ceremonial Law, 
Exod. 28.2.40.  thou shalt make holy garments for Aaron thy brother, for glory and for beauty: And for Aaron's Sons, thou shalt make coats and girdles, and bonnets, for glory and for beauty. These, being commanded, might then stir up the dull mind of man to remembrance of his duty: for God then taught them by ceremonies and shadows: But now they cannot, such Laws being abolished, and the truth clearly preached; to use them is great presumption: & to devise others, for glory and for beauty, more than were in time of the Apostles, whether they be surplesses, copes, or Rochets, and the like, is far greater presumption: and namely to choose rather to be edified, by shadows of humane invention, then by the clear and all-sufficient Truth of God, revealed in Christ: yea, to deceive ourselves, because the surplice, we see, doth nothing stir up men's minds to do the duties of those, who are said to wear white, as the seven Angels, the bride, and those that follow Christ, on white horses. For among others, the presbyters sit round about Christ's throne in white raiment, 
Reu. 4.4.  which setteth forth the purity of their order; yet Prelates, and their defenders, are so far from following that government, that they cannot abide to hear of it. This therefore pretended to be done to edifying, is but like the dog in the fable to catch, and make others catch, at the shadow, & let go the substance: they will not suffer men to take the mark of God in some points.  
It is in the case of Evangelicall precepts, as in that of the ten commandments; the best do many times of infirmity break them; and so sin against the Testimony of jesus, which also hath many rules; and therefore these that wear the white robes, having no doubt some stains of infirmity, are fain to wash their robes, and make them white in the blood of the lamb. 
Reu. 7.14.  Now the fault of the Prelates is not of this kind; but as when a man breaketh any of the commandments. And teacheth men so, though he be zealous in all the rest, yet this is abominable before God, 
Gal. 3.1.  that therein he will not obey the Truth, nor hear of it; O foolish men who hath bewitched you that ye should not obey the Truth? If the question be asked to those of the Church of England; the answer is ready, Surely the honours and profits of this world. For as the Galathians did not obey it in some particulars, no more do thief in others. Many not only of the Romish, but even of the English Ministers that are conformable have in other things the Testimony of Jesus, and in many points hold it with zeal against Heretics, but in the matter of the presbytery, the power that God gave to each Church or congregation, and things that are against the hierarchy and ceremonies, they change and break the ordinance of God, and teach men so. Such is the fruit of the hierarchy, it makes, men fear and flatter the Prelates, and have the truth of God in respect of persons; 
Pro. 28.23  and as the Scripture saith, to have respect of persons is not good: for, for a piece of bread that man will transgress. Much more, that he may get or hold a living; and most of all for a Bishopwrick or denary. They do not in this case observe that precept of the old and new Testament, 
Zach. 8.16 Eph. 4.25.  speak ye every man the truth to his neighbour. The Bishops do in this case, as the Papists do in this and others, they will not so much as suffer Princes, much less other men, to hear of the Presbytery, and the grounds and reasons that show it ought to be maintained, but scorn and persecute those that seek or defend the truth. So they withhold the truth in unrighteousness, 
Rom. 1.14  and change it into a lie. They hold that though God ordained the presbytery, gave each Church power to choose their minister, and him to receive the gift by laying on of the hands of the presbytery, to excommunicate etc. Yet as the Church was enlarged, another government might be ordained, and now he is better pleased with their hierarchy, traditions and ceremonies, that is, that we turn again to weak and beggarly rudiments, be again in bondage to them, to observe days and times etc. And so that he ordaineth or alloweth thief. Yea some of them change the truth of God into a lie, while they wilfully take that to be spoken of diocessan Bishops, which is spoken of the presbyters. And being driven from that, for want of more divine warrant, they are ever telling men of the Queen's injunctions, of the statute and proclamation, and the peace the English have since enjoied, knowing that men dare not speak so boldly against these, as themselves do against the presbytery ordained of God; without any fear, that he may say unto them, wilt thou disannul my judgement, 
job. 40.8.  to establish thy own, or the inventions of men? wilt thou condemn me, that thou or they may be righteous? What good do ye to your Kings, by flattering them with the empty name of a prerogative in things so many ways against me, and good government? Can they get any good by that, or by making Israel to sin? Do not you yourselves run away with the worldly profit and honour of it? Have I not manifested how the church of Rome became the great whore? 
Gal. 4.25.  and shown you of a new jerusalem that is to come down from God, as a bride prepared for her husband and arrayed in white; which is, when the church gives the kingdom in all things unto her God, when she is neither defiled, burdened nor in bondage under precepts and inventions of men; that the jerusalem which is from above, is free, and will ye yet be in bondage, and plead to bring others to such bondage? Will ye yet give the Kingdom and dominion to men in these things? Will ye pretend yourselves to be spiritual, Bishops, ministers, or Christians for me, and yet mock at this jerusalem, at this bride, and those that desire to see her so adorned? ye have no such affections, ye do not put them on, as a wedding garment, but to terrify and crucify them that do, or would, ye thunder in talk of proclamations, Statutes and inventions, like them that with trumpets, drum's, or the like things, made a noise when they sacrificed their children unto Idols lest their cries should move pity and remorse. All your pretences and thunderings are for Kings and counsels, for their prerogatives and laws in these cases. Let others prove what they will for me, these must make them speechless now, what ever make you speechless hereafter for not having on a wedding garment. Ye talk of faith: but show me your faith by your works or affections in this cause. Will true faith stand with opposing & scorning me in these things? Whom do ye despise, against whom do despite and make war in all these things?  
Herein they have no way to avoid Antichristianisme, but to say with Cardinal Cusanus that the understanding or sense of the Scripture goeth with the practice of the church, 
C. Cusan. ad Bohem. epist. 2. & epist. 7.  and so in effect that God's mind is changed in these things: or which is all one, that notwithstanding his ordinance of the presbytery, he hath left them to Princes and counsels, they might ordain diocessan Bishops, traditions and ceremonies. Now is it not a great dishonour to God, to say that his mind is so changed that they might ordain them, and so change the government? For while they say they ought to be obeyed in all these things, they withal tell us, that Gods will is that it should be so: which is in effect to corrupt the word of God, and to say his mind is in these things mutable. One of the first and greatest heresies was that of Ebion, who as Eusebius and Irenaeus show us, 
Histor. Eccles. l. 3. c. 24. Iren. adve. haeres. l. 4. prolog.  denied Christ to have been always God, and the word and wisdom of God, and refused part of the new Testament. And of them indeed Irenaeus saith, They blaspheme against the Lord, severing and dividing jesus from Christ, and Christ from the Saviour, and again the Saviour from the word, and the word from the only begotten. Now if the Bishops do not sever the Saviour from the word, and the word from the only begotten, yet it is an heresy somewhat a kin to this, to change the truth of God into a lie, to refuse part of the Testament, touching the presbytery, and to say that the same ordinances about this, and the power of each church to choose ministers and excommunicate, called the power of Christ, are not now his word and ordinances, nor the power of Christ to be followed of all churches: that these things might be taken from them, and given to one in a diocese, which is indeed to take them from Christ, who hath trusted the churches with them: that they are things indifferent, that counsels and Kings might change them, or set up others that turn from the Truth, and are so contrary; that his will is that these should now be obeyed and followed, and not those which himself ordained: which is to say his will is changeable. All this, being in effect affirmed by them, is downright the mark of the Beast. For so papists argue in the same cases, and in those of Images, communion in one kind, the primacy and the like. And yet we know that the new Testament, and all the ordinances thereof are from everlasting, yea eternal and unchangeable Mat. 13.35. Rom. 16.35. Ephes. 1.9.11.2. Tim. 1.9. joh. 12.48. and joh. 1.1.2.3. 
1. Cor. 2.7. & Heb. 13.8.  And so the Apostle saith jesus Christ yesterday and to day and the same also for ever. Thus they that in the Revelation wear white, hold fast the testimony of Jesus: The Bishops neither do so, nor suffer others that would, but with flattery and threats make many preach, and write in defence of their power, traditions & ceremonies, and so to make war against the lamb. Bishops themselves therefore had need of one in these cases to open their eyes to turn them from darkness to light; 
2. Tim. 3.8  and from the power of Satan unto God. For as jannes' and jambres withstood Moses, so do these also resist the Truth; men of corrupt minds: and by their tyrannous imposing of these things, cause divisions and offences, 
Rom. 17.  contrary to the Apostolic doctrine, and therein serve not the Lord Jesus Christ, but their own belly, and with fair speeches deceive the hearts of the simple. I would they that are counted both learned, and wise, were not as commonly deceived by their flatteries and false glosses.  
They likewise make men bow toward the Altar, and at the name of jesus, not at other names of Christ, or God his father, and kneel at the receiving of the Sacrament, as if they did more reverence and obey Christ the word, than others that do not these things; though as we shown, it is but a popish, and a late devise: And yet they themselves can not bow to Christ in his ordinance of the presbytery, and the power he gave to each church, nor endure to hear of it, but hinder others that would: Can they be Christ's Bishops? When Elijah heard the voice of God, he wrapped his face in his mantle, for the reverence that he bore to God's word. When the Spirit of the Lord came upon jehazel, 
1. King. 19.2. 2. Chro. 29 14.18.  so that he spoke the word of the Lord, jehoshaphat bowed his head with his face to the ground, and all judah fell before the Lord, worshipping the Lord. 
2. King. 20.19.  And when a sentence was pronounced against Hezechiah for his sin, yet he said, Good is the word of the Lord that thou hast spoken. And john so reverenced the word of God that he was ready to worship the Angel that shown it him; who thereupon said, see thou do it not: worship God. All these and the like places show the great reverence that is due to the word. It is, the name of Christ, 
Rev. 19  His name is called the word of God. A name that could never be given to any other, a name above all names: and therefore this is that name of jesus, at which every knee should bow: where yet it is not so much meant of bodily worship with the knee, as receiving the word with faith and obedience: obeying the truth is the true worship. Those that do not this, are called stiffnecked, such as will not bow. And such are the Bishops, 
Act. 7.  who yet in the mean mock God with a beggarly sign of such obedience: which therefore is not apt to stir up the dull mind of man to a remembrance of this duty to God, but is a mere compliment, a show: And indeed this and other their ceremonies, instead of doing good, serve thousands for a religion, or a show of one, and in place of that which God commandeth.  
For brevity sake, I omit to speak of other cathedral ceremonies, and to observe the like popery, tyranny and abuse in many of their canons, courts and customs as is showed in the Curtain of church power, 
Curtain of Church power.  certain it is, that many have little religion beside, and that many who defend them, do it on purpose, to make them inductions to other popery, and because they are fit masks to cover their popish, or profane practices. So that being thus grossly abused, they may, and by their own rule ought to be taken away and clean rejected. But they will have nothing reform, or changed: yet they themselves, as others before them, have changed the ordinance of God, which is a most adulterous fact: and therefore whereas some say, if we go about to alter, or reform any thing, we shall never be quiet, till all be brought to Annabaptisme, or Brownisme. I answer this is, as if one should say, you may not turn a woman from popery or adultery, for fear she turn Annabaptist. They should therefore deal plainly with us, and say, to maintain their hierarchy, the greatness of a few Prelates; their pomp, their coaches and palaces, the truth must be suppressed, the church and common weal corrupted, and the whole world disturbed. 
Mic. 3.11.  The heads thereof judge for reward etc. yet they lean upon the Lord, and say, is not the Lord among us? None evil can come upon us. Her prophets are light and treacherous persons: 
Zepha. 3.4. Eze. 22.26 Haba. 1 3.  her priests have polluted the sanctuary, they have done violence to the law. There are that raise up strife and contention. Therefore the law is slacked, and judgement doth never go forth: for the wicked compass about the righteous: therefore wrong judgement proceedeth. They so wrest the truth to maintain their hierarchy and traditions and will not see the truth of God in these things, that almost all men after their example turn prevaricators. 
Mic. 2. ●.  O thou that art named of the house of jacob, is the Spirit of the Lord streitened? are these his doings? do not my words do good to him that walketh uprightly? Therefore trust ye not in lying words, saying, the Temple of the Lord, 
jer. 7.4.  The Temple of the Lord are these: as the English cry, the church, the church, The church of the Lord are these Bishops and their defenders. 
Chap. 18.18.  For the law shall not perish from the Priest, nor counsel from the wise, nor the word from the prophet. The Lord answereth such proud men, How do ye say, we are wise, and the Law of the Lord is with us. 
Chap. 8, 8.9.  They have rejected the word of the Lord, and what wisdom is there in them? for from the least to the greatest every one is given to covetousness; from the prophet to the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people, sleightlye; saying, peace, peace, when there is no peace. They are wicked in these things; 
Isa. 57.21.  and there is no peace to the wicked saith my God.  
And therefore whereas some say; there are still some good preachers, yea some that are conformable. I answer, so were there in those first ages after Constantine. But the zeal of these Canons and inventions did more and more take up men's minds, and eat out the other. It is true in this case, as in that of riches: The church hath brought forth riches, dignities, diocessan dominion, Canons, ceremonies, cringes; Altars; masses, etc. The daughters have devoured the mother in Romish churches, and so they will in England, if God prevent it not. And therefore whereas others say, so long as we may have the Gospel well preached in some parishes, why should we trouble ourselves with these things? I answer ought not such men to take care, that the Gospel may be continued to them and their children in that purity & simplicity, wherein it was left by the Apostles? Which, as ye see, can not be, 
jer. 2.35.  if those things be not reform: for they turn from the Truth, yet thou sayest, Because I am innocent, surely his anger shall turn from me. Constantius could never have spread the Arrian heresy, so far as he did, but by the help of Bishops. For a Bishop being like a King, or a Pope in his diocese, the most will out of fear, or flattery, follow him, as he doth the Prince or mighty favourite, what ever his religion be, because he can either raise him to more honour, or trouble him. And therefore it may be said of the hierarchy, ceremonies and ordinances, and their defenders, If they be not with Christ and his kingdum, in these cases they are against him; 
Mat. 12.30.  and if they gather not with him, they scatter & help the Adversaries. For in these times those that are Christ's seek to get the victory over the Beast, and over his mark. Some by preaching or writing, 
Rev. 15.2.  others by their laws and swords, and others by their professing, and contending earnestly for the faith which was once delivered to the saints: others by their prayers, and other honest endeavours: While on the other side, Papists and popelings contend as earnestly for the observation and authority of traditions and ceremonies; which is the mark of the Beast, though they covering the matter, call them the unwritten word of God.  
Bellarmin in his 4. book of the unwritten word of God Chap. 2, maketh three sorts of traditions. 1. Divine, which were spoken by Christ, but not written; 2 Apostolic, spoken by the Apostles, but not written. 3. Ecclesiastical, which, he saith, are introduced from ancient customs by the Prelates, or by the people, and creepingly by the silent, & unquestioning agreement of the people, have gained strength of law. And indeed have at one time or other been confirmed by counsels. A man may here see, what mischief followed the first unquestioning agreement and consent of the people. For of this sort, as the fountain of all the rest, is the authority of diocessan Bishops, their power in their Courts and Canons, excommunicating, imprisoning &c. and ruling both the ordinary pastors and people with force and cruelty in diverse things; which, as was showed, did creepingly by the silent and unquestioning agreement of the people gain the strength of law, and supplanted the presbytery ordained of God, and the power of each congregation in choosing their minister and excommunicating the refractory; and so made of none effect that law of Christ, Tell the church, the presbyters and people. 
Ezech. 34.2. to. 12.  And then the diocessan office served not to feed the flock of God, but themselves: the flock became a prey to such Shepherds: yea diocessan power, being thus invented and established, became a snare, and net, as the Prophet said to the Priests, and house of the King. For then followed their traditions, the distinction of meats, 
Hos. 5.1.  the observation of holy days, feasts and fasts, wearing the surplice, and more than six hundred years after Christ the latin service, singing antemes by the sound of the organs, setting up of Altars, bowing to them, and at the name of jesus, building, guilding, adorning, and consecrating of cathedral churches, endowing them with great revenues, signing themselves with the sign of the cross, setting up Images in churches to a religions use, and likewise candles, invocation of Saints, and praying upon beads; the Pope's succession in Peter's chair, single life of Priests, purgatory, and persecution to those that would not believe these & the like things. All which were introduced from ancient customs, by the Prelates or people, and creepingly gained strength of law one after another; and in short time served men for a religion; the defence of the first making way for all the rest, as men do now begin to perceive in England; where, as the hierarchy itself, so diverse of these things, being popish, are preached by Bishops and others, and begin to get the strength of law, and naturally to make way for the rest, and indeed to serve men for a religion, if God prevent it not: 
2. Cor. 11.3.  So soon doth the Serpent through his subtlety beguile men, and corrupt their minds from the simplicity that is in Christ, for as we shown, they do not tend to edification, as is pretended, but to destruction, seeing Bishops by them do rule men with force and cruelty Ezech. 34.4.  
The word of God, & such observations as rightly arise from it, do truly edify, so do the Sacraments, to men that know the truth: the inventions and ordinances of men, having but a show of godliness, and Wisdom, are but beggarly rudiments, yea turn from the Truth: 
Col. 1.23. Gal. 4.8. Tit. 1.14.  And yet so things go, as if the authority of the Prelates, which puts all men to silence, or makes them flatter, might give them the strength of Law, and make men believe that Gods will is, that they should be obeyed, which is in effect, to make them his unwritten word: For his will is his word. But this is as the unwritten word, the Papists talk of; and ye see they do but talk of it: For they confess these things were introduced from ancient customs, and creepingly by the silence of the people, who were urged to conformity by the flattering and menacing clergy, and loath to be counted Schismatics, Refractory & Puritans, they gained the strength of Law, some sooner, some later, but all in a like manner, as being the inventions of ambition, will worship, superstition and tyranny: to which God gave them over, because like the Angels, they kept not their first Estate, 
Rom. 1.20  they did not like to retain God in their knowledge, they did not abide in the truth, nor in these cases received the love thereof; but as the flattering defenders of the English hierarchy and traditions, they scorned and mocked all that opposed them, and sought purity in Religion, as fools, Schismatics, and hypocrites, that strained as they say, at gnats, and made schisms about trifles: this mocking was that which gave all manner of corruption strength and in crease as it doth in England. Where he is reckoned a wise able divine that knows how to scoff such men out, 
Gal. 5.9.  as Papists did. A little leaven leaveneth the whole lump: They thus corrupted, were given over to believe lies.  
This aversion from the creators word, was a conversion to the word of creatures, to the decrees of men, in Synods and counsels: 
jer. 2, 13.  It was a forsaking of the Lord, the fountain of living waters, and hewing them out broken cisterns that can hold no water: And because they did not take the mark of God, to contend earnestly for the faith once delivered to the Saints, and seek to get the victory over the Beast, and his Image and mark, as all Christians should, God gave them over to take the mark of the Beast, to worship him and his Image, and to drink of the golden cup, which the great whore holdeth, full of abominations, 
Reu. 17.  and filthiness of her fornication: Such honour, offices, dominion, power, worship ceremonies and Religion, as God never ordained. But what cared they, so they could but, by their flattery and false glosses, get the consent and help of Princes, and make them believe this was to defend the Church, which either as they did, or omitted, God would prosper or punish them: For thus they made Emperors & Kings take pleasure to assist them: and so as the Prophet saith, 
Hos. 7.3.  They make the King glad with their wickedness, and the Princes with their lies: And so indeed did the false Prophets in jeremies' time, and likewise in the time of Ahab and other Kings. And therefore the Angel seeing the great wickedness of the whore of Babylon in these things, and the destruction that was ready to fall on her for them saith, 
Reu. 18.2.3.  Babylon the great is fallen, is fallen, and is become the habitation of deuls, and the hold of every foul Spirit, and a cage of every unclean and hateful bird: for all nations have drunk of the wine of the wrath of her fornication. (viz. to which God in his wrath gave her and them over) And the Kings of the earth have committed fornication with her (enforcing her Laws and errors on th●ire subjects) and the Merchants of the earth are waxed rich through the abundance of her delicacies: that is, which she had need of for the maintaining of the pomp of her Prelates, ceremonies and Temples; The merchandise of gold, and silver, and precious stones, and of pearls, 
ver. 12,  and fine linen, and purple, and silk, odours and frankincense etc.  
Now observe this committing of fornication with her is of two sorts. 1. When Kings and States give their power and strength to the Beast and Church of Rome, fight his battles, and enforcing her Laws, customs, and errors on their people. 2. When they commit some of the same evils, or the like, though not all, as she doth: Kings commit fornication with her, who do it in some things, though not in all: Yea though they do them not in obedience to her, or to please or serve her. Henry 8. denied the Pope's supremacy, yea, was at difference with the Church of Rome, in some things, yet still committed fornication with her in other things, by holding and maintaining diverse other of the Romish Laws, errors and customs. Any man holdeth the Doctrine of Balaam, that layeth a stumbling block before the people, though it be not the very same kind of stumbling block; which Balaam taught, but some other. To be guilty of jerobams' sin was not always to set up calves: but he departed not from the sins of jeroboam, who by any other invention, or presumption, made Israel to sin. Some follow the way of Kaine, 
jude 11.  some perish in the gainsaying of Corah, and some are cast away by the deceitfulness of balam's wages, though not in the same particulars, nor in the same manner, but in a like. So do some Kings commit fornication with Babylon, who maintain any of her presumptions, or any like them. The Greek Churches, from the year 607. that the Pope had obtained to be called universal Bishop, have separated from the Church of Rome; denying not only the supremacy but even worshipping of Images, and some other Romish errors: Yet in retaining the hierarchy of diocessan, Provincial, and patriarchal Bishops, the mass, & diverse other Romish customs, errors, and ceremonies, both before the year 607. and since, they have committed fornication with her. While in these things their fear toward God is also taught by the traditions and precepts of men, they have cause to fear, Christ will not find them to be of his jerusalem, but of Babylon the great, not of his true Church, but of the Synagogue of Satan: For he reckoneth all to be of the one or the other. The second council of Nice taught and commanded worshipping of Images: And then the Greek Emperor with his mother Irene and many Greeks', committed fornication in that particular with Babylon. M. Moulin observeth how absurd and weak the reasons of that council were: 
Buckler of the faith, in preface,  Yet if Kings and counsels once maintain such errors, how weak and foolish soever their reasons be, many are soon ready to follow and flatter their pernicious ways: So likewise in matter of the Lords day, or any other commandment of God, if they give allowance to Profane or break it; you do in vain tell their flatterers of God's Law: they will stop your mouth, or cry you down with urging the Laws of men, the King's injunctions, or the like shifts, the common refuges of the most superstitious and Profane men: How absurdly do such in their much magnified common prayer say, Lord have mercy upon us and incline our hearts to keep this Law, when they thus allow and defend the breach of it?  
It is a very poor honour to maintain a power and Prerogative in such cases against the Lord, and his ordinances and Servants: Kings do at last take these things into consideration, when after the new jerusalem is manifested, they bring their glory and honour to it. They then begin to see that the government is on Christ's Shoulders; that men ought to observe his ordinances only in matters of Religion: that for want of holding this firm, many abominations have entered into churches and nations: That all these evils follow that error, that the church hath power to ordame, change or abrogate ceremonies, without any necessity, like that, where, in some countries, by reason of their coldness, the body is not dipped in Baptism, but sprinkled. For when Prelates have once got this conclusion to be received, that we are bound to the ceremonies and institutions of the church, so that whosoever doth wittingly neglect them is guilty of disobedience, and breach of the first commandment; as it pleaseth them to infer; they can not rest there: but then they get more ground of us, and taking it for granted that themselves are the church, they say we are to ascent to the opinions of the church in controversies of faith, and may not forsake their definitions, although they do not agree to our own particular opinions therein. And that they will call our own particular opinions, which, though it have the testimony of jesus, agreeth not with theirs; men that by their seeking after wealth, honour, and authority show that they are of this world: And when they have also got this tenet to be once received, they can, at the pleasure of any that may, advance them, introduce any error of the Romish church, or other wicked men, and by theyre power carry it out against the most learned and zealous. They will boldly affirm the office of diocessan Bishops to be of divine institution: That the Sacraments confer grace ex opere operato: so of other things, wherein they will under one pretext or other, forbidden refutation of such errors: knowing that if they can but get the countenance of Princes, though never so ignorant in such things, the most will out of fear or flattery follow them, and the rest will be forced to hold in their heads; and so they easily get a dominion over men's faith: such shameful lukewarmness, error and temporizing doth the defence of the hierarchy and ceremonies bring forth, and so great a stumbling block are they to make men fall to other Romish corruptions and errors: which indeed are the natural fruits of that tree. Counsels and Kings do not think of those things, why tempt ye God to put a yoke upon the neck of the Disciples, 
Act. 15.10 Rom. 14.13.  which neither our fathers nor we were able to bear. judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. But as if these precepts did not bind them, they put heavy yokes on the necks of Christians, and manifest stumbling blocks in men's ways, as Babylon hath done and therefore no marvel if the Angel say, The Kings of earth have committed fornication with her. Of whom therefore, and their flatterers, God may demand, as sometime of the jews what iniquity they or their fathers had found in him: what want of wisdom or perfection in his Testament and ordinances, that they were gone from him after their vanities and inventions. It is true, that when Kings are entertained into cities in triumph, they are oft pleased with their magnificent pageants and shows, because they are new inventions: but God is not as man: He hath in all things prescribed us a form of worship and service, he hath given us a tree of life, that hath its  leaves: and therefore Kings and Magistrates should know that men's inventions, how ancient soeever they be, are dangerous: that they are not Governors against, or beside, but under God in their dominions, to see his will performed: and withal that they are so much the more justly called Gods, and truly honourable, as they rightly seek to do, and have all things done, according to his revealed word.  
When on the other side they enforce on their people men's inventions, and countenance defences of them, which are not of the truth: for non lie is of the truth, no error, 
1. joh. 2.21. joh. 8.  and therefore not of God, but of him that is the father of lies; it is not God, but Satan that hath a throne in them: they maintaining these things, in ignorance and obstinacy, do not make the Church in their dominions a jerusalem, but a Babylon, as 
* See the crown of a Christian Martyr.  the Testimony of jesus in the Revelation doth abundantly manifest: And seeing the Kings of the earth do in this commit fornication with her: Such as are jews indeed, Christians indeed, will rather suffer any thing then be enforced to serve God after such inventions & precepts of men. Here is the patience of the Saints, 
Rev. 14.  here are they that keep the commandments of God, and the faith of Jesus. There are many in great Britain and other parts, who have left Babylon in many of her abominations, but not in all. Some of thief are very zealous against other errors of Babylon, and yet either defend a hierarchy, traditions and ceremonies, which are Romish, or else are cold against them; because they are maintained by Kings and convocations of Prelates: who by their power keep these men from the knowledge of Gods will in these cases, who otherwise were like enough to follow it, if they might be suffered to see the proofs thereof. Because these men are not wholly out of Babylon, therefore that voice of God is surely addressed to such, come out of her my people, 
Chap. 18.  that ye partake not of her sins, and that ye receive not of her plagues. Which certainly is not only spoken to such favourers of the Protestant Religion, as live in Italy and other Popish Kingdoms, but to those also, who have left Babylon in many things, but not in all, and so seem to have one foot out of her, and another in her. The voice crieth to thief, because the Lord knoweth, that unless they can say to God in sincerity of soul, 
Psal. 119.  with my whole heart have I sought thee, o let me not wander from thy commandments: I hate vain inventions, but thy Law do I love, they are not jews indeed, they neither have right to the tree of life, nor can enter in through the Gates into the new jerusalem, but do indeed remain without, with dogs, sorcerers etc. Rev. 22.14.15. And if they had no care of their Souls, yet in regard of those plagues of Babylon, whereof they may partake in this world, they have cause to leave her follies, and come out of her: For her sins have reached unto heaven, 
Rev. 18.  and God hath remembered her wickedness. Certainly in these late wars of Germany and other parts, he hath begun to avenge it, and to show that the sixth vial being poured out, such are the effects of it. Great rewards doth God offer to him that overcommeth, and that questionless as well by war, as spiritual weapons. He that is called faithful and true, 
Chap. 19  doth in righteousness judge and make war against her that sitteth on many waters: and so do these that fight his battles. To them that voice crieth, Reward her as she hath rewarded you, and double unto her double according unto her works. In the cup etc. For she saith in her heart, I sit as a Queen and am no widow, and shall see no sorrow: Therefore shall her plagues come in one day, death and mourning and famine, and she shall be utterly burnt with fire: for strong is the Lord who judgeth her. Notwithstanding that she seemeth daily to strengthen herself by plots, devises and friends, by jesuitical and Spanish practices; yet fall she must. Many think this cannot yet be, because England doth not yet set against her, as if God could not fulfil his work without the aid of lukewarm helpers, 
joh. 18.  and newters: Christ saith, Every one that is of the truth heareth my voice: Therefore if English Prelates and others that bear sway there, do not hear it in these things, they have cause to doubt that they are not in all things of the truth, nor quite come out of Babylon. I wonder how they can evince unto themselves, that they are not of Babylon the great, nor partake of her sins, who have no more zeal against her. Marvel not that they do not desire to have swords drawn against her, who scarce endure that the sword of the Spirit should be unsheathed against Babylon, much less against those tenets of their own, which are Romish and Antichristian.  
The ministers of the french and dutch churches, though they be not wholly exercised in points controverted, which were no wisdom, seeing there are many other points of faith and salvation, wherein the people are also to be built up and fortified; yet they scarce make a Sermon, but in something or other, they confute popery, and establish the people in the truth, as God requireth. If English Prelates have not made this course to be in a sort forbidden, yet men say that by discountenancing of such preaching, they have at least put it out of fashion, as foolish and unprofitable; while in the mean, they are contented and desirous that men should preach and contend for the authority of their hierarchy, traditions and ceremonies, if not for Arminian tenets. (A thing that pleaseth papists, who look for fruit of them, knowing them to be popish) yea many are so foolish, as to love and praise this kind of preaching, and to loathe the confutation of it, as God complained of the jews, 
jer. 5.31.  The prophet's prophecy falsely, and the Priests bear rule by their means, and my people love to have it so: and what will ye do in the end thereof? That is, when destruction comes on you for it. It is strange that men will not see that this their preaching and contending, for humane inventions and errors, is to offer strange fire, and the entrance & way to all corruption, as it was in the Church of Rome; whose superstition & errors crept in by degrees, & by degrees did eat out true Religion. It will be said, it hath not yet done so in England: both the city and country have many zealous Christians, yea many that are conformable. I answer, true, yet they are very few in respect of the rest, and such as bear the Sway: who count zeal against popery, puritanism, and are ready to say with them in the Gospel, 
joh. 7.48. Act. 28.20  Have any of the Rulers or of the Pharises run this course? but this people who knoweth not the Law, are cursed. Because they walk not after the high Priests, the Bishops. For as concerning this sect, we know it is every where spoken against. And howsoever these called puritans, whether they be conformable, or peaceable reformists, are such as will be religious, whether the Bishops like it or Noah, as some jews would be Disciples for all the high Priests Elders and Pharises: therefore this is no thanks to Bishops, no fruit of their government: who like better of civil and ceremonious men, such as pretend love of common prayer, though they have neither knowledge, true love of the word, nor affection to defend religion against Papists and their practices, and like hypocrites do but pretend a love to prayer: For in those prayers they say that in knowledge of him standeth our eternal life. Grant us in this world knowledge of thy truth: And yet are enemies to this knowledge, and the means of it, preaching, hearing, conference and reading of some good books. They pray for increase of grace to hear meekly his word, receive it with pure affection, and bring forth the fruits of the Spirit: Yet their life and actions show that they are so far from loving these things, that they mock and persecute all those that do, as knaves and hypocrites: Yet in some cases, as God saith of such men, 
Isa. 58.  they seek me daily and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinance of justice: they take delight in approaching to God: They fast, and like the Bishop's look God should regard them for it. But though men be never so religious in observing some of God's ordinances, if they despise or neglect the rest, or any of them, 
Deut. 15.21. chap. 17.1.  the Lord hateth that Religion, as a lame sacrifice. Their hands were full of blood, and in other things they had transgressed the Laws, changed the ordinance and broken the everlasting covenant: 
Isa. 1.11.12.13.14.15,  therefore he saith to what purpose is the multitude of your sacrifices to me? I am full of the  offerings. Bring no more vain oblations: incense is abomination unto me: New Moons, Sabbaths and appointed feasts, my soul hateth. And when ye make many prayers I will not hear. He counteth all this but compliment all religion; and would not hear them in these things, though he had commanded them; who would not hear him in others. Like the Prelates who say well, that in baptism we promise to forsake the world, and all the pomp and vanity thereof: Yet can not be persuaded by God's word to cast their crowns their offices, and the pomp and vanity of them, at the feet of Christ, though it be proved that they are not of God, but of men, of the world, Romish and do much mischief: but instead of confuting, they persecute such as plead Christ's cause in proveing these things, terryfying all men of that profession, more than any other with their power in the high commission, as the Papists do Protestant's with the iniquisition; striveing to make them hateful to Princes, and yet keep their proofs from their eyes, as if they were worse than the tenets of Papists and Arminians, which are not so straight prohibited, nor so narrowly looked unto. 
B. London march. 6. 1632.  Yea a great Bishop in a sermon before the King, charged one that writ for the presbytery with Arianisme; whether truly or no, I know not; for he named not the man, nor the book; for fear lest his proofs of the presbytery should be looked into: So much do they bewray the rottenness of their cause, that will not endure touching, nor to be looked upon: and in the mean call upon men to frequent common prayer, be obedient and conformable to their mother the Church etc. Being willingly ignorant, that when of old, some began to find fault with the increase of superstition and tyranny in Romish Prelates & Canons, they reckoned them Schismatics, willed men to seek peace, stirred them up to love of common prayer, conformity in ceremonies and external devotions, building of Churches etc. Whereby ignorance increased, and the truth was daily more and more betrayed and sold, till it was too late to reform them.  
Princes and noble men could not do it: because they, being nourished in this ceremonious, and superstitious part of religion, fell themselves into ignorance, and so into many quarrels and noisome lusts, like the Prelates, one growing dissolute, another usurping, another circumventing, kill, warring; as in France between the Kings and the Duke's of Burgundy and other Princes: In England between the houses of york and Lancaster, the Kings and Rebels: they had not a Gospel truly preached to order and awe them: so they could not see that all these errors in the Clergy, and indeed in themselves, came from altering the presbyteral government, and giving such authority to Bishops, who for their own ends were ready to side with any of them.  
So Protestants in other countries have observed, that when the Palatinate was losing, the churches in Germany, France and other parts in great misery; yet the church of Prelates, & their adherents in England, did little help them, but rather hindered such as would, siding with the Duke and others, charged by the parliaments, to practise secretly for the popish party, or a neutrality, under colour that they were conformable to the English discipline, and therefore Protestants: but at the best, that is indeed, such as the hierarchy bringeth forth; either newters, or men of a mixed religion, partly popish in the hierarchy, Canons and ceremonies, most followed and maintained, and partly protestant, in some points of faith, more coldly defended by the most, who also seemed to think it dangerours to maintain ancient and honest priveliedges, as free elections, free speaking and parliamentary power in searching out, and reforming corruptions in church and common wealth; both the one and the other being, by some factious, cunningly accounted a puritanical zeal, and a trenching upon the prerogative of Princes: when indeed the prerogative, themselves sought to maintain, was only that of corrupt Prelates and favourits, who have abused our Kings with such incensings and whisperings, as the protestations of the parliaments laboured to manifest. It is no need to tell how they were prevented, or that thereupon great divisions followed both at that time and since, especially in religion: The Prelates not enduring that the house of Commons should meddle with it, nor with the most notorious delinquents that did but favour their party, who thus strove to help and uphold one another, what ever became of the cause of Christ at home or abroad.  

Gal. 5.9.  Not to mention what boldness and corruption this hath since bred in other inferior bodies and government. A little leaven leaveneth the whole lump. The french and other Protestants say thief are the fruits of maintaining the hierarchy and ceremonies, which are Popish, and so serve many for a cloak of popery, or treachery, or Arminianism, or prevarication, or persecution, or neutrality, or what a man will: whereby the English have been brought into great contempt, their peace thus attained, being scorned, as savouring of corruption, or Newtralite, in Religion, and as more helping to support, than ruin Babylon, and her chief fort and wall, the house of Austria; and as thus having lost their honour both abroad and at home. The Bishops could cover all this, and turn the fault upon the puritans, that would not flatter, as themselves did. And yet in all this, like the Romanists, they bluster with the name, authority and wisdom of Christ's Church, whether they be truly of it or the world.  
The name Church, if the Greek word be considered signifieth coetus evocatus, a company, or people, called out, 
Coetus evocatus.  as Israel out of Egypt, or men out of darkness, ignorance, or worldliness. How few are thus called out of popery, temporizing and earthliness? I know diverse Ministers that have subscribed are in all other things of the reformed Religion, and thoroughly called out of popery, save only that for fear of losing their livings, they dare not see one part of it, in the case of the hierarchy things that are against the presbytery: But consider the Church of England, as the Bishops, that govern it, account it, in themselves and their adherents, in a Synod, called the Church representative, and maintaining their power, canons and ceremonies with the fruits and practices of them, who can say it is coetus evocatus? Much less if you understand it of half a dozen of Prelates that are courtiers, & in a manner ruling all, are followed and flattered by many temporizing Clergy men, and a world of ignorant gentlemen and people. And what if one corrupt Bishop get into such favour as to rule all the rest, shall he like the Pope account himself the Church? Not only all these ill fruits, but all that are in the Church of Rome came from altering that order of Bishops which the Apostles left, by setting one presbyter of a great city over the rest, and giving him first a little authority, as Precedent of their council, and then a little more, till he came to be accounted the sole Bishop of a diocese. And therefore as cunning Clarks, as they make themselves, our saviour may in these cases say of them, If you were blind, 
joh. 9.41.  if ye did confess your blindness; if ye had not the light of God's word to show it to you, ye should have no sin; But now ye say we see; 
chap. 101.  therefore your sin remaineth. He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. I am the door. As he is the word of the father, that revealeth him, so is he the door. If a man come with any other Doctrine than the word revealed, or enter by any other way to be a Pastor, or Governor of the Church, than such lawful election and mission, as is ordained in the word; if he enter by any other rule, office, authority, or title, than such as the word alloweth, he is a thief and a robber that cometh not but for to steal, a hireling, as the Pharises were. They complain of lecturers, as unlawful, yet none must complain of them. Men will not see these things, This people's heart, 
Mat. 13.15  saith he, is waxed gross and their ears are dull of hearing, and their eyes have they closed etc. When Christ cometh he will distinguish the sheep from the goats, and know them by this mark, as himself saith. My sheep hear my voice. If ye continue in my word, then are ye my Disciples indeed, my sheep indeed; otherwise not. This is as well true of them, that are at Synods, as at Sermons, both the one and the other being but conventicles, if they continue not in the word, but teach or receive for doctrines precepts of men.  
A diocessan Bishop would, like a player, seem to be that which he is not, namely a Bishop of the new Testament, when yet he makes them of none effect, and so is an hypocrite by his office, one that saith not against him that would have presbyters restored, this man is against God's ordinance, but against the Doctrine of our Church, a custom, or a canon of a council, and therefore an hypocrite: but if Christ, shall say to this usurper depart I know you not, I ordained no such offices, no such canons, who is then the hypocrite? It is true indeed that among the many orders of the Popish Religion, diocessan Bishops and their officials are the most ancient: and that secular Priests, which anciently were presbyters, did before the Nicene council differ little from the presbyters Christ ordained, save that Bishops had wrung most of the government out of theyre hands: but when losing power in excommunication, they also became subject to the Bishops, and to be governed by their Laws, Rules and canons, as they all by the Pope, they left and lost Christ's mark, & took on them the mark of the Beast: But then as they had made the presbytery of none effect, so the Regulars supplanted them.  
There are many orders of these Regulars or Monles, who, having obtained of Boniface 4. and others after him, to have the administation of the word and Sacraments, got the hearing of men's confessions, and by degrees stole from Bishops and Priests all that reputation, which they had with the people, and became the stoutest champions of the papacy in all the designs thereof, as is at large proved in Plesses his History of the papacy, progress. 51. etc. These were the Augustine's, Benedictines, jacobines, heremites, Carthusians, but especially the Dominicans and Franciscans, Cordiliers, and Capuchins, and last of all the jesuits and fathers of the Oratory: These and others have all their several Rules, and so are several Religions: Yet they all have the mark of the Beast: They all hold of him, and for him, not of God's word, nor for it, And so ye have seen also that English Bishops and their officials, Deans, Prebends, Subdeanes, Archdeacon's, petty canons and the like, do not hold their authority and right in their orders, to execute their offices, from God's word, but from other rotten principles; and have taken them from the custom and authority of the Pope & Church of Rome, or from a child, or a woman, Edward 6. or Queen Elizabeth; & that to hold them upon any such humane authority, or to say the word of God giveth leave so to hold them, is to change the truth of God into a lie, and to worship & serve the creature more than the creator. For of Christ's Testament they do not, nor cannot, hold them. If they say from the Nicence council, we have seen the weakness of that hold in this particular; and indeed that, as well many of the ancient, as of the later, counsels have in many things been carried by men's private interests and practices, as appeareth, among other Testimonies, by an Epistle of Bishop jewel, annexed to the History of the council of Trent: and further that Bishops had not then their courts, and such power as afterwards, and as they now have in England, where in the Reformation, it was set up in the same power the Popish Bishops had enjoyed, if not in greater, because they were freed from the tyranny of the Pope: and lastly that none of all these have the Testimony of jesus for their orders, offices and Rules: They are not of that Temple, or Church militant which john saw; but of the outer court, though nearer the Temple and Altar than the Papists. For all that are of that Temple have the Testimony of jesus, as well for their offices as Doctrines, which you see none other have but presbyters, Pastors, helpers and Deacons: Not excluding such Magistrates and people as are of the reformed Religion: these church orders and no other have his mark, who when he is ready to pour out his last plague on Babylon, and other cities saith, behold I come as a thief: 
Rev. 16.15.16.  Where I think he meaneth in that last plague against all Antichristian adversaries, and in the voices, thunders, the exceeding great earthquake and hail, and the fall of Babylon, which are of it, accompany it, or follow soon after it, as Revel. 2. Repent or else I will come unto thee quickly, and will fight against them with the sword of my mouth. For than it is that the Angel crieth, Babylon the great is fallen, is fallen, and is become the habitation of devils etc. Then Babylon comes in remembrance before God to give her the cup of the wine of the fierceness of his wrath: and therefore he addeth, Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame, that is in lusts and ignorance, or worshipping the Beast, or his Image, or receiving his mark, in part or in whole. For they that would not do this, though they may come into trouble for the witness of jesus, and for the word of God, yet these seven plagues take not hold of them, 
Luk. 21.36  they watch and are thought worthy to escape these things; they reign with Christ, and have part in the first resurrection. 
Rev. 13.  God therefore sends us to see when this vial is poured out, or at least to hear that voice, It is done, or that Babylon is fallen, is fallen etc. Which seem to follow close after the pouring out of the seaventh vial that it may drive us to repentance before such lamentable judgements fall on us, at least on all them, who partaking with her in her sins are sure to receive of her plagues, a thing that is not enough regarded by many in England.  
Christ also comes as a thief in the last day. And then when he shall look on the souls of many, who have had voices in Synods, upon the souls of many a preacher, of many an officer, and many a hearer, and shall see there is little in them, but the Canons and ceremonies of the pretended church, and a reverend opinion of them, because of their pretended antiquity; or if they have knowledge and zeal in many other things (as the Papists have in some) they withal have zeal and ignorance in thief, and their fear towards him hath been taught by the precepts of men; do you think he will acknowledge this for his mark, or that it may stand together with his (as some think it may in Papists, who hold the Christian faith and truth in many things) and that he will not rather say unto them, who required these things at your hands? And not rather to abide in the word, and suffer your ways to be reproved by it, 
joh. 18.37  for every one that is of the truth heareth my voice; he watcheth and keepeth his garments; that ye would not do in these things, but persecuted them, that, having the mark and testimony of jesus, would have drawn you to it: but ye have mocked at their arguments, and rejoiced to see them prohibited and trodden under foot, so wretched is the condition of many of the Prelates and their defenders in England.  
And indeed nothing doth more show the Rottenness of their cause, and that they are not of God, than their forbidding of books, written in defence of God's ordinances, about the presbytery, and power he gave each church in election of presbyters, excommunication, etc. wherein they have been such cruel adversaries, that they have, by suppressing all books and preachers that do but touch on these points, left men no means of defending, or knowing, the truth in such cases, like the Philistines, who suffered not a Smith in the land of Israel, saying, 
1 Sam. 13.19.  lest the Hebrews make them swords or spears. This thing alone showeth, that so great power, as Bishops have in the church, can not be of God, and that it serveth chiefly to suppress the truth, and forbidden the defence thereof in these things, and in those others, about God's freegrace in election, free will, perseverance of the saints, or any thing else that either they do now, or may hereafter prohibit in doctrine, discipline, or ceremonies, as in like manner the church of Rome did in one thing or other, till at last she became full of abominations and filthiness: the first steps whereof were the establishing and increasing the power of Bishops against the presbytery, etc. which gave them power to effect their pleasures in these and all other things. About the year 400 a council in Carthage did forbid to read the books of the Gentiles, but allowed them to read the books of the Heretics; the Decree whereof is amongst the Canons collected by Gratian. 
Histor. of the counc. of Trent p. 472.  This, saith a learned Author, was the first prohibition by way of Canon: for in the church of Martyrs there was none. The books of Heretics, containing doctrine, condemned by Counsels, were often forbidden by the Emperors for good government: So Constantine forbade the books of Arrius; Arcadius those of the Eunomians and Manichees; Theodosius those of Nestorius; Martinus those of the Euticheans, and in Spain King Ricardus those of the Arrians: But this is no warrant for Kings, or Prelates, to forbid those which are written in defence of the presbytery, or any of God's ordinances. It sufficed the Counsels and Bishops to show what books contained damned or Apocryphal doctrine. 
Idem.  So did Gelasius in the year 494. and went no further, leaving it to the conscience to avoid them, or read them to a good end. After the year 800. as the Popes of Rome assumed a great part of the politic government, so they caused the books, whose Authors they did condemn to be burned, and forbade the reading of them. Notwithstanding one shall find but few books forbidden in this sort, till this age. Martin 5. doth in a Bull excommunicate all the Sects of Heretics, especially Wicklifists, and Hussites, not mentioning those who read their books, though many of them went about. Leu. 10. Condemning Luther, did with all forbidden his books upon pain of excommunication. After Pope's did the like. The Inquisitors made Catalogues of those whom they knew. Philip King of Spain was the first that gave a more convenient form in the year 1558. making a law that the Catalogue of books, prohibited by Inquisition, should be printed. After this example Paul 4 caused an Index, composed by that office to be printed in the year 1559. At last all they pleased were fetched into this number, to deprive men of all means of knowledge. A better mystery was never found then to use religion to make men insensible. So do English Bishops, who though they follow not the same form, yet they use another as rigorous and prevalent: They have the licensing and censuring of books in these cases, and so are both judges and parties; they can scoff suspend, fine, imprison; silence and degrade whom they please; yea men in these cases go in jeopardy of their livings and lives: by which means, as by the weapons of their warfare, they must needs obtain their cause, as the Romanists have theirs; so like are they in some things to Babylon the mother of Harlots, 
joh. 8.43.44.  and to those jews, to whom Christ saith: Why do ye not understand my my speech? even because ye cannot hear my word, ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth: he is a liar and the father of it. And because I tell you the truth, ye believe me not. He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.  
judge therefore whether it be not with good cause, that some English, who hold with the Geneva and french reformations, have said that the English hierarchy, dominion, and practise of the Prelates, and many of their canons, customs, courts, and ceremonies, are popish, and a part of the mark of the Beast; not so much in those, who have of infirmity subscribed, yet do not defend them, as in them that maintain these things, scorn them that do not, and will not see the mischiefs that follow; that in these cases men cannot without great trouble freely speak, or write the truth to convince them: that they bring forth popish fruits, flattery, superstition, ignorance, non residency, ambition, profane mocking, neutrality, Episcopal tyranny, wicked policies, Arminianism and the like; and that therefore they ought to be abolished: That these evils do so increase through their power and practices, that they may justly fear, that Christ will one day show them to their cost, that this maintaining of them against the reasons and proofs of them that in the reformed churches hold the ordinances of God, is not to savour the things that are of God, but those that are of men; not to have the mark of God but rather that of the Beast: that at least some of them are in diverse respects Popish, and tend to popery; and that therefore, if to maintain that they ought to be obeyed, be neither directly nor indirectly to worship the beast, and his Image, or take a part of his mark, yet they have their original, and first authority, from her, who taxing the offices and ordinances of Christ of insufficiency for the government of the Church, is the mother of fornications and abominations of the earth, that the mystery of iniquity began to work in these things, and when they are utterly confuted or taken away, it will begin to cease working. 
Rev. 16.17.  In that their last plague, this voice will be heard, It is done: That while Christ is thus spoken against in his officers and ordinances, the hearts of many are discovered, that they stand not so much for the truth of God, as the traditions of men: That they in England, who make these things indifferent, innocent and trifles, do cover with a covertng, but not of his Spirit, they full of wrath, do not favour the pouring out of the last vial, much less pray for it: though it be a great mercy to his people, and only full of wrath, to his enemies. That the Kingdom of God and the righteousness thereof, which all Christians should seek, doth suffer more prejudice by such temporizing and daubing, then by the malice of such as are the professed enemies of religion: That they have hereby so upheld the power and rigour of the Prelates, that men begin to cry out, that under colour of maintaining their authority, they shake the defence of Religion against Papists, and bring in the defence of Altars, Images, & such preciseness in ceremonies, that we are like to be coosoned of our Religion, and lose it in the fire of humane inventions, diocessan power, superstition, avarice, ambition and persecution, as by the same means, and the like, the Church of Rome lost the love of the truth, and was given over to strong delusions to believe lies, unto the everlasting ruin of many millions of Souls; which is an evil so great, and so sure a root of all evils, that the Church of England, and all the Souls therein, should rather seek to prevent it by watchfulness and due reformation, then by mocking and scorning the reasons of reformists, as groundless opinions, full of curiosity, schism and puritanism, to discover their own shame, and keep the way broad to her own corruption and ruin; or at least to the corruption and destruction of many thousands of Souls, who live in the pale of that Church, and covering themselves under the veil of conformity are Popish, or newters, or mere civil men, or Profane, or persecutors, and will not be made to see, that in this manner the church of Rome began to be Babylon.  
And yet in the mean by her prosperity, and deliverance from heathen persecutions, she judged herself to be beloved of God, and that he was well pleased, with the authority of her Prelates, traditions, inventions and ceremonies; as Philip King of Spain, hardly escaping a danger at sea, said, 
Histor. of the counc. of Trent lib. 5. pag. 417.  he was delivered by the singular providence of God to root out Lutheranisme, which he presently sought to do, as English Prelates think God hath long preserved them in their pomp and power, to root out reformists, called puritans, and judge of the favour of God toward them, & their hierarchy and traditions, by the deliverances from the Marian persecution, the Spanish invasion, and the long time of peace and prosperity they, the Church hath enjoyed, when all other Churches have been under the cross. A strong evidence, say they, that God was therewith well pleased (which is the argument of them that burned incense to the Queen of heaven: for then, say they, we had plenty, and were well and saw no evil) Not considering that in the Spanish invasion and the powder treason, the axe, for some sins was laid to the root of the tree; that though God, seeing some in that land did seek the truth, and mourn for the abominations that were done therein, did in mercy spare the same, yet his mercy and long suffering leadeth to repentance: That Rome and Italy, from the time of Constantine to the inundation of the Goths and Vandals, enjoyed as great peace and plenty, and no doubt glorified herself therein, that her hierarchy, traditions and ceremonies, which then had not done much more hurt to the Kingdom and truth of God, than the English now have, were pleasing to God, seeing while other Churches were plagued, she was at rest. Athanasius & Basil travailing in the East, and groaning under the burden of the Arrians and other miseries, writ to the Bishops of Italy and France, 
Basil. Epi. 70. Epist. 78.  It being impossiblo, say they, that they should be ignorant of our miserable estate, so well known through out the world: Therefore they redoubled their letters, conjuring them to inform the Emperor of these troubles in the East: from whom, and not from Damasus, they hoped for redress. But in the mean, the Churches of Rome, Italy and France, being in prosperity, neglected their afflicted brethren, 
Epist. 10.  and were no comfort to them: For if the Anger of God, saith Basil, continue still upon us, what comfort will the pride of the west afford us? who neither do know, neither yet will have the patience to be rightly informed of the truth of things etc. we have, saith he, venerable brethren set our eyes upon you; but our hope hath proved vain: etc. And yet this thirteen years long do we continue in this war. Which in effect hath been the complaint of the french and Germane Protestants to the Prelates of England, from whom they have found as little pity, and help in their distresses: The arm is oft let blood to cure some part of the body. 
1. Pet. 4.17  If judgement, as it oft doth, begin at the house of God, what shall the end be of them that obey not the Gospel? Therefore seeing in the English reformation, many Popish things were left unreformed, she hath cause to fear, it will be said of her, as sometime of judah: 
jer. 3.10,  Yet for all this her treacherous sister hath not turned unto me with her whole heart, but feignedly, saith the Lord. But let the Church of England therefore take heed, that she do not now glorify herself as foolishly, as the Churches of Rome and Italy then did, 
Rev. 18. Chap. 3.  and now do, to say, I sit as a Queen, and am no widow and shall see no sorrow, or like Laodicea who said; I am rich and increased with goods and have need of nothing, and knew not that she was wretched, and miserable and poor, and blind and naked. When the last plague is ready to be poured out, Christ saith Behold I come as a thief: That is to judge and plague such secure ones: And indeed as now, so in those days, the Churches of Italy were in greater pomp and prosperity, than any other Christian Churches, but withal their fear toward God was more taught by the precepts of men, there was more superstition and Ecclesiastical tyranny; therefore they were not more happy, but indeed more miserable, as the spiritual misery doth far exceed the bodily and temporal.  
Is it not so in the Churches of great Britain, in comparison of other Protestant Churches? I am afraid, that as in that Italian ease and rest, there was a flood preparing for them, which soon broke out in the inundation of the Goths and Vandals, and many strong delusions, wherein they still remain insecuritie: So there may be some other a brewing for the Churches of England and Scotland: As I can not conceive what they shall be: For that is a secret in the power of God, who only holdeth such cups of affliction and punishment in his hand, tempers them, & when he pleaseth maketh a nation drink the dregs of them: So I cannot see how such evils should possibly be avoided without a serious and effectual repentance and reformation. Let not men deceive themselves to think, because the Prelates preach some good things, that therefore all both is, and will go well enough, For so, you may be sure, did the Prelates of Rome and Italy in those times: as Hierom saith, There is the confession of Christ: 
Hiero. ad Marcell. Viduam.  but there is also ambition and tyranny. They had the knowledge of God in many things, and taught it, but in matters of the presbytery, and the contraries, Prelates, canons and ceremonies, they could not abide it; nor that Emperors and Princes should come to the knowledge of it. They jeered, scorned and persecuted such as laboured to bring them to that which was once delivered to the Saints: cunningly putting their own fault upon their adversaries, making them hypocrites, filthy dreamers, 
jude. 8.11.12.  such as speak evil of the things they know not, and are as jude speaketh, Clouds without water, carried about with winds, raging waves of the Sea, and wand'ring stars: Such as can make a man an offendor for a word, 
Isa. 29.21.  and turn aside the just for a thing of nought; and calling them heretics, or schismatics, seemed to show mercy to them that they punished them no more. 
Hos. 6.4.5.6.  But their mercy was as a morning cloud. They sacrificed to God of their own inventions and will worshhip: But, saith he, I desired mercy, and not sacrifice, and the knowledge of God more than  offerings: But they like men have transgressed the covenant, there have they dealt treacherously with me. The Italians doing it in matters of Ecclesiastical government and traditions, it was the root of all evils, spiritual and temporal. And is it not so in England, and Scotland? of whom God may also say, as sometime of Israel and judah, Ephraim what should I do unto thee? O Judah what should I do unto thee? For thy mercy is as a morning cloud, & as the early dew it goeth away I pray God that the churches of England and Scotland, being in sins like thief, and indeed like those of Italy, in the times of Damasus and Syricius, be not also like them in punishments, spiritual and temporal: and that as jeremy saith, in a like case, because they were not ashamed when they had committed abominations, as in these particulars of Bishops, 
jer. 6.15.16.  traditions, and ceremonies; wherein though the voice of God have cried both to the one and the other. Stand ye in the ways, and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest unto your souls; and hath often by his servants proved the presbytery to be the old and good way: yet be it never so old, never so good, they say, non ambulabimus in ea, we will not walk in it. I have conceived some hope of the churches and people of great Britain, that they will also now at the last begin to leave the church of Rome in these things, which are part of her sins (and the root of them all) least still partaking with her in them, they also receive of her plagues: and therefore I thought it my duty, so far as God hath enabled me, to do mine endeavour to make them see the things that belong to their peace. The Lord of his mercy stir up and enable men to further so necessary a work, and grant unto us that we being delivered out of the hands of our enemies, may serve him without fear, in holiness and righteousness before him all the days of our life. 
Luk. 1.74.  Now unto him that is able to do abundantly above all that we can ask or think, according to the power that worketh in us, unto him be glory in the church by Christ jesus, throughout all age's world without end.  
AMEN.