CHAPTER I.

That Prelaty opposeth the Reason and End of the Gospel three ways; and first in her outward Form.

AFTER this digression, it would remain that I should single out some other reason, which might undertake for prelaty to be a fit and lawful church government; but finding none of like validity with these that have already sped according to their fortune, I shall add one reason why it is not to be thought a church government at all, but a church tyranny, and is at hostile terms with the end and reason of Christ's evangelic ministry. Albeit I must confess to be half in doubt whether I should bring it forth or no, it being so contrary to the eye of the world, and the world so potent in most men's hearts, that I shall endanger either not to be regarded, or not to be understood. For who is there almost that measures wisdom by simplicity, strength by suffering, dignity by lowliness? Who is there that counts it first to be last, something to be nothing, and reckons himself of great command in that he is a servant? Yet God, when he meant to subdue the world and hell at once, part of that to salvation, and this wholly to perdition, made choice of no other weapons or auxiliaries than these, whether to save or to destroy. It had been a small mastery for him to have drawn out his legions into array, and flanked them with his thunder; therefore he sent foolishness to confute wisdom, weakness to bind strength, despisedness to vanquish pride; and this is the great mystery of the gospel made good in Christ himself, who, as he testifies, came not to be ministered to, but to minister, and must be fulfilled in all his ministers till his second coming. To go against these

principles St Paul so feared, that if he should but affect the wisdom of words in his preaching, he thought it would be laid to his charge, that he had made the cross of Christ to be of none effect. Whether, then, prelaty do not make of none effect the cross of Christ, by the principles it hath so contrary to these, nullifying the power and end of the gospel, it shall not want due proof, if it want not due belief.

Neither shall I stand to trifle with one that would tell me of quiddities and formalities, whether prelaty or prelateity in abstract notion be this or that; it suffices me that I find it in his skin, so I find it inseparable, or not oftener otherwise than a phoenix hath been seen; although I persuade me that whatever faultiness was but superficial to prelaty at the beginning, is now by the just judgment of God, long since branded and inworn into the very essence thereof.

First, therefore, if to do the work of the gospel, Christ our Lord took upon him the form of a servant; how can his servant in this ministry take upon him the form of a lord? I know Bilson hath deciphered us all the galantries of Signore and Monsignore, and Monsieur, as circumstantially as any punctualist of Castile, Naples, or Fountain-Bleau could have done; but this must not so compliment us out of our right minds, as to be to learn that the form of a servant was a mean, laborious, and vulgar life, aptest to teach; which form Christ thought fittest, that he might bring about his will according to his own principles, choosing the meaner things of this world, that he might put under the high. Now whether the pompous garb, the lordly life, the wealth, the haughty distance of prelaty be those meaner things of the world, whereby God in them would manage the mystery of his gospel, be it the verdict of common sense. For Christ saith in St John, "The servant is not greater than his lord, nor

he that is sent, greater than he that sent him,' and adds, If ye know these things, happy are ye if ye do them.' Then let the prelates well advise, if they neither know, nor do these things, or if they know, and yet do them not, wherein their happiness consists. And thus is the gospel frustrated by the lordly form of prelaty.

CHAPTER II.

That the ceremonious Doctrine of Prelaty opposeth the Reason and End of the Gospel.

THAT which next declares the heavenly power, and reveals the deep mystery of the gospel, is the pure simplicity of doctrine, accounted the foolishness of this world, yet crossing and confounding the pride and wisdom of the flesh. And wherein consists this fleshly wisdom and pride? In being altogether ignorant of God and his worship? No, surely, for men are naturally ashamed of that. Where then? It consists in a bold presumption of ordering the worship and service of God after man's own will in traditions and ceremonies. Now if the pride and wisdom of the flesh were to be defeated and confounded, no doubt but in that very point wherein it was proudest, and thought itself wisest, that so the victory of the gospel might be the more illustrious. But our prelates, instead of expressing the spiritual power of their ministry, by warring against this chief bulwark and strong hold of the flesh, have entered into fast league with the principal enemy against whom they were sent, and turned the strength of fleshly pride and wisdom against the pure simplicity of saving truth.

First, mistrusting to find the authority of their order.

in the immediate institution of Christ, or his apostles, by the clear evidence of scripture, they fly to the carnal supportment of tradition; when we appeal to the Bible, they to the unwieldy volumes of tradition ; and do not shame to reject the ordinance of him that is eternal, for the perverse iniquity of sixteen hundred years; choosing rather to think truth itself a liar, than that sixteen ages should be taxed with an error; not considering the general apostasy that was foretold, and the church's flight into the wilderness. Nor is this enough. Instead of showing the reason of their lowly condition from divine example and command, they seek to prove their high preeminence from human consent and authority. But let them chant while they will of prerogatives, we shall tell them of scripture; of custom, we of scripture; of acts and statutes, still of scripture, till the quick and piercing word enter to the dividing of their souls, and the mighty weakness of the gospel throw down the weak mightiness of man's reasoning.

Now for their demeanour within the church, how have they disfigured and defaced that more than angelic brightness, the unclouded serenity of christian religion, with the dark overcasting of superstitious copes and flaminical vestures, wearing on their backs, and I abhor to think, perhaps in some worse place, the inexpressible image of God the Father! Tell me, ye priests, wherefore this gold, wherefore these robes and surplices over the gospel? Is our religion guilty of the first trespass, and hath need of clothing to cover her nakedness? What does this else but cast an ignominy upon the perfection of Christ's ministry, by seeking to adorn it with that which was the poor remedy of our shame? Believe it, wondrous doctors, all corporeal resemblances of inward holiness and beauty are now past; he that will clothe the gospel

now, intimates plainly, that the gospel is naked, uncomely, that I may not say reproachful. Do not, ye churchmaskers, while Christ is clothing upon our barrenness with his righteous garment, to make us acceptable in his Father's sight, do not, as ye do, cover and hide his righteous verity with the polluted clothing of your ceremonies, to make it seem more decent in your own eyes. How beautiful,' saith Isaiah, are the feet of him that bringeth good tidings, that publisheth salvation!' Are the feet so beautiful, and and is the very bringing of these tidings so decent of itself? What new decency can then be added to this by your spinstry? Ye think by these gaudy glisterings to stir up the devotion of the rude multitude; ye think so, because ye forsake the heavenly teaching of St Paul for the hellish sophistry of papism. If the multitude be rude, the lips of the preacher must give knowledge, and not ceremonies. And although some Christians be newborn babes comparatively to some that are stronger, yet in respect of ceremony, which is but a rudiment of the law, the weakest Christian hath thrown off the robes of his minority, and is a perfect man, as to legal rites. What children's food there is in the gospel, we know to be no other than the sincerity of the word, that they may grow thereby.'

But is here the utmost of your outbraving the service of God? No. Ye have been bold, not to set your threshold by his threshold, or your posts by his posts, but your sacrament, your sign, call it what you will, by his sacrament, baptizing the christian infant with a solemn sprinkle, and unbaptizing for your own part with a profane and impious forefinger; as if when ye had laid the purifying element upon his forehead, ye meant to cancel and cross it out again with a character not of God's bidding. O but the inno