for posterity: so far was he from unwritten traditions, as may be read in the 36th chap. of Eusebius, 3d b. In the 74th Epist. of Cyprian against Stefan, bishop of Rome, imposing upon him a tradition; "Whence," quoth he, "is this tradition? Is it fetched from the authority of Christ in the gospel, or of the apostles in their epistles ? for God testifies that those things are to be done which are written." And then thus, “What obstinacy, what presumption is this, to prefer human tradition before divine ordinance ?" And in the same epist. "if we shall return to the head, and beginning of divine tradition, (which we all know he means the Bible,) human errour ceases; and the reason of heavenly mysteries unfolded, whatsoever was obscure becomes clear." And in the 14th distinct. of the same epist. directly against our modern fantasies of a still visible church, he teaches," that succession of truth may fail; to renew which, we must have recourse to the fountains ;" using this excellent similitude, " if a channel, or conduit-pipe which brought in water plentifully before, suddenly fail, do we not go to the fountain to know the cause, whether the spring affords no more, or whether the vein be stopped, or turned aside in the midcourse? Thus ought we to do, keeping God's precepts, that if in aught the truth shall be changed, we may repair to the gospel and to the apostles, that thence may arise the reason of our doings, from whence our order and beginning arose." In the 75th he inveighs bitterly against pope Stephanus, "for that he could boast his succession from Peter, and yet foist in traditions that were not apostolical." And in his book of the unity of the church, he compares those that, neglecting God's word, follow the doctrines of men, to Corah, Dathan, and Abiram. The very first page of Athanasius against the gentiles, avers the scriptures to be sufficient of themselves for the declaration of truth; and that if his friend Macarius read other religious writers, it was but piλoráλoç come un vertuoso, (as the Italians say,) as a lover of elegance: and in his second tome, the 39th page, after he hath reckoned up the canonical books, "in these only," saith he, "is the doctrine of godliness taught; let no man add to these, or take from these." And in his Synopsis, having again set down all the writers of the Old and New Testament, "these,” saith he, " be the anchors and props of our faith." Besides these, millions of other books have been written by great and wise men according to rule, and agreement with these, of which I will not now speak, as being of infinite number, and mere dependance on the canonical books. Basil, in his 2d tome, writing of true faith, tells his auditors, he is bound to teach them that which he hath learned out of the Bible and in the same treatise he saith," that seeing | the commandments of the Lord are faithful, and sure for ever, it is a plain falling from the faith, and a high pride, either to make void any thing therein, or to introduce any thing not there to be found :" and he gives the reason, "for Christ saith, My sheep hear my voice, they will not follow another, but fly from him, because they know not his voice." But not to be endless in quotations, it may chance to be objected, that there be many opinions in the fathers which have no ground in Scripture; so much the less, may I say, should we follow them, for their own words shall condemn them, and acquit us that lean not on them; otherwise these their words will acquit them, and condemn us. But it will be replied, the Scriptures are difficult to be understood, and therefore require the explanation of the fathers. It is true, there be some books, and especially some places in those books, that remain clouded; yet ever that which is most necessary to be known is most easy; and that which is most difficult, so far expounds itself ever, as to tell us how little it imports our saving knowledge. Hence, to infer a general obscurity over all the text, is a mere suggestion of the devil to dissuade men from reading it, and casts an aspersion of dishonour both upon the mercy, truth, and wisdom of God. We count it no gentleness or fair dealing in a man of power amongst us, to require strict and punctual obedience, and yet give out all his commands ambiguous and obscure, we should think he had a plot upon us; certainly such commands were no commands, but snares. The very essence of truth is plainness and brightness, the darkness and crookedness is our own. The wisdom of God created understanding, fit and proportionable to truth, the object and end of it, as the eye to the thing visible. If our understanding have a film of ignorance over it, or be blear with gazing on other false glisterings, what is that to truth? If we will but purge with sovereign eyesalve that intellectual ray which God hath planted in us, then we would believe the Scriptures protesting their own plainness and perspicuity, calling to them to be instructed, not only the wise and learned, but the simple, the poor, the babes, foretelling an extraordinary effusion of God's Spirit upon every age and sex, attributing to all men, and requiring from them the ability of searching, trying, examining all things, and by the spirit discerning that which is good; and as the Scriptures themselves pronounce their own plainness, so do the fathers testify of them. I will not run into a paroxysm of citations again in this point, only instance Athanasius in his forementioned first page: "The knowledge of truth," saith he, "wants no human lore, as being evident in itself, and by the preaching of Christ now opens brighter than the sun." If these doctors, who had scarce half the light that we enjoy, who all, except two or three, were ignorant of the Hebrew tongue, and many of the Greek, blundering upon the dangerous and suspectful translations of the apostate Aquila, the heretical Theodotian, the judaized Symmachus, the erroneous Origen; if these could yet find the Bible so easy, why should we doubt, that have all the helps of learning, and faithful industry, that man in this life can look for, and the assistance of God as near now to us as ever? But let the Scriptures be hard; are they more hard, more crabbed, more abstruse than the fathers? He that cannot understand the sober, plain, and unaffected style of the Scriptures, will be ten times more puzzled with the knotty Africanisms, the pampered metaphors, the intricate and involved sentences of the fathers, besides the the bottom. But let them beat themselves like whales, and spend their oil till they be dragged ashore: though wherefore should the ministers give them so much line for shifts and delays? wherefore should they not urge only the gospel, and hold it ever in their faces like a mirror of diamond, till it dazzle and pierce their misty eyeballs? maintaining it the honour of its absolute sufficiency and supremacy inviolable: for if the Scripture be for reformation, and antiquity to boot, it is but an advantage to the dozen, it is no winning cast: and though antiquity be against it, while the Scriptures be for it, the cause is as good as ought to be wished, antiquity itself sitting judge. But to draw to an end; the second sort of those that may be justly numbered among the hinderers of reformation, are libertines; these suggest that the discipline sought would be intolerable: for one bishop now in a diocese, we should then have a pope in every parish. It will not be requisite to answer these men, but only to discover them; for reason they have none, but lust and licentiousness, and therefore answer can have none. It is not any discipline that they could live fantastic and declamatory flashes, the cross-jingling periods which cannot but disturb, and come thwart a settled devotion, worse than the din of bells and rattles. Now, sir, for the love of holy Reformation, what can be said more against these importunate clients of antiquity than she herself their patroness hath said? Whether, think ye, would she approve still to doat upon immeasurable, innumerable, and therefore unnecessary and unmerciful volumes, choosing rather to err with the specious name of the fathers, or to take a sound truth at the hand of a plain upright man, that all his days have been diligently reading the holy Scriptures, and thereto imploring God's grace, while the admirers of antiquity have been beating their brains about their ambones, their dyptichs, and meniaias? Now, he that cannot tell of stations and indictions, nor has wasted his precious hours in the endless conferring of councils and conclaves that demolish one another, (although I know many of those that pretend to be great rabbies in these studies, have scarce saluted them from the strings, and the titlepage; or to give them more, have been but the ferrets and mousehunts of an index :) yet what pastor or minister, how learned, religious, or dis-under, it is the corruption and remissness of discipline crete soever, does not now bring both his cheeks full that they seek. Episcopacy duly executed, blown with œcumenical and synodical, shall be counted Turkish and Jewish rigour against whoring and drinka lank, shallow, insufficient man, yea a dunce, and noting; the dear and tender discipline of a father, the worthy to speak about reformation of church disci- sociable and loving reproof of a brother, the bosom pline. But I trust they for whom God hath reserved admonition of a friend, is a presbytery, and a consistory the honour of reforming this church, will easily perceive to them. It is only the merry friar in Chaucer can their adversaries' drift in thus calling for antiquity: disple* them. they fear the plain field of the Scriptures; the chase is too hot; they seek the dark, the bushy, the tangled forest, they would imbosk: they feel themselves strook in the transparent streams of divine truth; they would plunge, and tumble, and think to lie hid in the foul weeds and muddy waters, where no plummet can reach Full sweetly heard he confession, He was an easy man to give penance. yea, the And so I leave them; and refer the political discourse of episcopacy to a second book. | final captivity. If this state principle come from the prelates, as they affect to be counted statists, let them look back to Eleutherius bishop of Rome, and see what he thought of the policy of England; being required by Lucius, the first christian king of this island, to give his counsel for the founding of religious laws, little thought he of this sage caution, but bids him betake himself to the Old and New Testament, and receive direction from them how to administer both church and commonwealth; that he was God's vicar, and therefore to rule by God's laws; that the edicts of Cæsar we may at all times disallow, but the statutes of God for no reason we may reject. Now certain, if churchgovernment be taught in the gospel, as the bishops dare not deny, we may well conclude of what late standing this position is, newly calculated for the altitude of bishop-elevation, and lettuce for their lips. But by what example can they shew, that the form of ning, regeneration, and happiest end, likeness to God, which in one word we call godliness; and that this is the true flourishing of a land, other things follow as the shadow does the substance; to teach thus were mere pulpitry to them. This is the masterpiece of a modern politician, how to qualify and mould the sufferance and subjection of the people to the length of that foot that is to tread on their necks; how rapine may serve itself with the fair and honourable pretences of public good; how the puny law may be brought under the wardship and control of lust and will: in which attempt if they fall short, then must a superficial colour of reputation by all means, direct or indirect, be gotten to wash over the unsightly bruise of honour. To make men governable in this manner, their precepts mainly tend to break a national spirit and courage, by countenancing open riot, luxury, and ignorance, till having thus disfigured and made men beneath men, as Juno in the fable of Io, they deliver up the poor trans-church-discipline must be minted and modelled out to formed heifer of the commonwealth to be stung and vexed with the breese and goad of oppression, under the custody of some Argus with a hundred eyes of jealousy. To be plainer, sir, how to sodder, how to stop a leak, how to keep up the floating carcase of a crazy and diseased monarchy or state, betwixt wind and water, swimming still upon her own dead lees, that now is the deep design of a politician. Alas, sir! a commonwealth ought to be but as one huge christian personage, one mighty growth and stature of an honest man, as big and compact in virtue as in body; for look what the grounds and causes are of single happiness to one man, the same ye shall find them to a whole state, as Aristotle, both in his Ethics and Politics, from the principles of reason lays down: by consequence, therefore, that which is good and agreeable to monarchy, will appear soonest to be so, by being good and agreeable to the true welfare of every Christian; and that which can be justly proved hurtful and offensive to every true Christian, will be evinced to be alike hurtful to monarchy: for God forbid that we should separate and distinguish the end and good of a monarch, from the end and good of the monarchy, or of that, from Christianity. How then this third and last sort that hinder reformation, will justify that it stands not with reason of state, I much muse; for certain I am, the Bible is shut against them, as certain that neither Plato nor Aristotle is for their turns. What they can bring us now from the schools of Loyola with his Jesuits, or their Malvezzi, that can cut Tacitus into slivers and steaks, we shall presently hear. They allege, 1. That the church government must be conformable to the civil polity; next, that no form of church-government is agreeable to monarchy, but that of bishops. Must church-government that is appointed in the gospel, and has chief respect to the soul, be conformable and pliant to civil, that is arbitrary, and chiefly conversant about the visible and external part of man? This is the very maxim that moulded the calves of Bethel and of Dan; this was the quintessence of Jeroboam's policy, he made religion conform to his politic interests; and this was the sin that watched over the Israelites till their secular pretences? The ancient republic of the Jews is evident to have run through all the changes of civil estate, if we survey the story from the giving of the law to the Herods; yet did one manner of priestly government serve without inconvenience to all these temporal mutations; it served the mild aristocracy of elective dukes, and heads of tribes joined with them; the dictatorship of the judges, the easy or hardhanded monarchies, the domestic or foreign tyrannies: lastly, the Roman senate from without, the Jewish senate at home, with the Galilean tetrarch; yet the Levites had some right to deal in civil affairs: but seeing the evangelical precept forbids churchmen to intermeddle with worldly employments, what interweavings or interworkings can knit the minister and the magistrate in their several functions, to the regard of any precise correspondency? Seeing that the churchman's office is only to teach men the christian faith, to exhort all, to encourage the good, to admonish the bad, privately the less offender, publicly the scandalous and stubborn; to censure and separate, from the communion of Christ's flock, the contagious and incorrigible, to receive with joy and fatherly compassion the penitent: all this must be done, and more than this is beyond any churchauthority. What is all this either here or there, to the temporal regiment of weal public, whether it be popular, princely, or monarchical? Where doth it entrench upon the temporal governor? where does it come in his walk? where doth it make inroad upon his jurisdiction? Indeed if the minister's part be rightly discharged, it renders him the people more conscionable, quiet, and easy to be governed; if otherwise, his life and doctrine will declare him. If, therefore, the constitution of the church be already set down by divine prescript, as all sides confess, then can she not be a handmaid to wait on civil commodities and respects; and if the nature and limits of church-discipline be such, as are either helpful to all political estates indif ferently, or have no particular relation to any, then is there no necessity, nor indeed possibility, of linking the one with the other in a special conformation. Now for their second conclusion, "That no form of church-government is agreeable to monarchy, but that of bishops," although it fall to pieces of itself by that which hath been said; yet to give them play, front and rear, it shall be my task to prove that episcopacy, with that authority which it challenges in England, is not only not agreeable, but tending to the destruction of monarchy. While the primitive pastors of the church of God laboured faithfully in their ministry, tending only their sheep, and not seeking, but avoiding all worldly matters as clogs, and indeed derogations and debasements to their high calling; little needed the princes and potentates of the earth, which way soever the gospel was spread, to study ways out to make a coherence between the church's polity and theirs: therefore, when Pilate heard once our Saviour Christ professing that "his kingdom was not of this world,” he thought the man could not stand much in Cæsar's light, nor much endamage the Roman empire; for if the life of Christ be hid to this world, much more is his sceptre unoperative, but in spiritual things. And thus lived, for two or three ages, the successors of the apostles. But when, through Constantine's lavish superstition, they forsook their first love, and set themselves up two gods instead, Mammon and their Belly; then taking advantage of the spiritual power which they had on men's consciences, they began to cast a longing eye to get the body also, and bodily things into their command: upon which their carnal desires, the spirit daily quenching and dying in them, knew no way to keep themselves up from falling to nothing, but by bolstering and supporting their inward rottenness by a carnal and outward strength. For a while they rather privily sought opportunity, than hastily disclosed their project; but when Constantine was dead, and three or four emperors more, their drift became noto- | rious and offensive to the whole world; for while Theodosius the younger reigned, thus writes Socrates the historian, in his 7th book, chap. 11. Now began an ill name to stick upon the bishops of Rome and Alexandria, who beyond their priestly bounds now long ago had stepped into principality:" and this was scarce eighty years since their raising from the meanest worldly condition. Of courtesy now let any man tell me, if they draw to themselves a temporal strength and power out of Cæsar's dominion, is not Caesar's empire | thereby diminished? But this was a stolen bit, hitherto he was but a caterpillar secretly guawing at monarchy; the next time you shall see him a wolf, a lion, lifting his paw against his raiser, as Petrarch expressed it, and finally an open enemy and subverter of the Greek empire. Philippicus and Leo, with divers other emperors after them, not without the advice of their patriarchs, and at length of a whole eastern council of three hundred and thirty-eight bishops, threw the images out of churches as being decreed idola trous. Upon this goodly occasion, the bishop of Rome not only seizes the city, and all the territory about, into his own hands, and makes himself lord thereof, which till then was governed by a Greek magistrate, but absolves all Italy of their tribute and obedience due to the em peror, because he obeyed God's commandment in abolishing idolatry. Ye Mark, sir, here, how the pope came by St. Peter's patrimony, as he feigns it; not the donation of Constantine, but idolatry and rebellion got it him. need but read Sigonius, one of his own sect, to know the story at large. And now to shroud himself against a storm from the Greek continent, and provide a champion to bear him out in these practices, he takes upon him by papal sentence to unthrone Chilpericus the rightful king of France, and gives the kingdom to Pepin, for no other cause, but that he seemed to him the more active man. If he were a friend herein to monarchy, I know not; but to the monarch I need not ask what he was. Having thus made Pepin his last friend, he calls him into Italy against Aistulphus the Lombard, that warred upon him for his late usurpation of Rome, as belonging to Ravenna which he had newly won. Pepin, not unobedient to the pope's call, passing into Italy, frees him out of danger, and wins for him the whole exarchate of Ravenna; which though it had been almost immediately before the hereditary possession of that monarchy, which was his chief patron and benefactor, yet he takes and keeps it to himself as lawful prize, and given to St. Peter. What a dangerous fallacy is this, when a spiritual man may snatch to himself any temporal dignity or dominion, under pretence of receiving it for the church's use? Thus he claims Naples, Sicily, England, and what not? To be short, under show of his zeal against the errours of the Greek church, he never ceased baiting and goring the successors of his best lord Constantine, what by his barking curses and excommunications, what by his hindering the western princes from aiding them against the Sarazens and Turks, unless when they humoured him; so that it may be truly affirmed, he was the subversion and fall of that monarchy, which was the hoisting of him. This, besides Petrarch, whom I have cited, our Chaucer also hath observed, and gives from hence a caution to England, to beware of her bishops in time, for that their ends and aims are no more friendly to monarchy, than the pope's. This he begins in the Ploughman speaking, Part ii. Stanz. 28. The emperor yafe the pope sometime For now these folks be wonders stout, And in the next Stanza, which begins the third part of the tale, he argues that they ought not to be lords. Moses law forbode it tho That priests should no lordship welde, whose towering and stedfast height rests upon the unmovable foundations of justice, and heroic virtue, than to chain it in a dependance of subsisting, or ruining, to the painted battlements and gaudy rottenness of prelatry, which want but one puff of the king's to blow them down like a pasteboard house built of courtcards? Sir, the little ado which methinks I find in untacking these pleasant sophisms, puts me into the mood to tell you a tale ere I proceed further; and Menenius Agrippa speed us. And so forward. Whether the bishops of England | greater debasement can there be to royal dignity, have deserved thus to be feared by men so wise as our Chaucer is esteemed; and how agreeable to our monarchy and monarchs their demeanour has been, he that is but meanly read in our chronicles needs not be instructed. Have they not been as the Canaanites, and Philistines, to this kingdom? what treasons, what revolts to the pope? what rebellions, and those the basest and most pretenceless, have they not been chief in? What could monarchy think, when Becket durst challenge the custody of Rochester-castle, and the Tower of London, as appertaining to his signory? To omit his other insolencies and affronts to regal majesty, until the lashes inflicted on the anointed body of the king, washed off the holy unction with his blood drawn by the polluted hands of bishops, abbots, and monks. What good upholders of royalty were the bishops, when by their rebellious opposition against King John, Normandy was lost, he himself deposed, and this kingdom made over to the pope? When the bishop of Winchester durst tell the nobles, the pillars of the realm, that there were no peers in England, as in France, but that the king might do what he pleased. What could tyranny say more? It would be pretty now if I should insist upon the rendering up of Tournay by Woolsey's treason, the excommunications, cursings, and interdicts upon the whole land; for haply I shall be cut off short by a reply, that these were the faults of men and their popish errours, not of episcopacy, that hath now renounced the pope, and is a protestant. Yes, sure; as wise and famous men have suspected and feared the protestant episcopacy in England, as those that have feared the papal. You know, sir, what was the judgment of Padre Paolo, the great Venetian antagonist of the pope, for it is extant in the hands of many men, whereby he declares his fear, that when the hierarchy of England shall light into the hands of busy and audacious men, or shall meet with princes tractable to the prelacy, then much mischief is like to ensue. And can it be nearer hand, than when bishops shall openly affirm that, no bishop no king? A trim paradox, and that ye may know where they have been a begging for it, I will fetch you the twin brother to it out of the Jesuits' cell: they feeling the axe of God's reformation, hewing at the old and hollow trunk of papacy, and finding the Spaniard their surest friend, and safest refuge, to sooth him up in his dream of a fifth monarchy, and withal to uphold the decrepit papalty, have invented this superpolitic aphorism, as one terms it, one pope and one king. Surely there is not any prince in christendom, who, hearing this rare sophistry, can choose but smile; and if we be not blind at home, we may as well perceive that this worthy motto, no bishop no king, is of the same batch, and infanted out of the same fears, a mere ague-cake coagulated of a certain fever they have, presaging their time to be but short: and now like those that are sinking, they catch round of that which is likeliest to hold them up; and would persuade regal power, that if they dive, he must after. But what Upon a time the body summoned all the members to meet in the guild for the common good (as Esop's chronicles aver many stranger accidents): the head by right takes the first seat, and next to it a huge and monstrous wen little less than the head itself, growing to it by a narrower excrescency. The members, amazed, began to ask one another what he was that took place next their chief? none could resolve. Whereat the wen, though unwieldy, with much ado gets up, and bespeaks the assembly to this purpose : that as in place he was second to the head, so by due of merit; that he was to it an ornament, and strength, and of special near relation; and that if the head should fail, none were fitter than himself to step into his place: therefore he thought it for the honour of the body, that such dignities and rich endowments should be decreed him, as did adorn, and set out the noblest members. To this was answered, that it should be consulted. Then was a wise and learned philosopher sent for, that knew all the charters, laws, and tenures of the body. On him it is imposed by all, as chief committee to examine, and discuss the claim and petition of right put in by the wen; who soon perceiving the matter, and wondering at the boldness of such a swoln tumor, Wilt thou (quoth he) that art but a bottle of vicious and hardened excrements, contend with the lawful and freeborn members, whose certain number is set by ancient and unrepealable statute? head thou art none, though thou receive this huge substance from it: what office bearest thou? what good canst thou shew by thee done to the commonweal? The wen not easily dashed, replies, that his office was his glory; for so oft as the soul would retire out of the head from over the steaming vapours of the lower parts to divine contemplation, with him she found the purest and quietest retreat, as being most remote from soil and disturbance. Lourdan, quoth the philosopher, thy folly is as great as thy filth: know that all the faculties of the soul are confined of old to their several vessels and ventricles, from which they cannot part without dissolution of the whole body; and that thou containest no good thing in thee, but a heap of hard and loathsome uncleanness, and art to the head a foul disfigurement and burden, when I have cut thee off, and opened thee, as by the help of these implements I will do, all men shall see. But to return whence was digressed: seeing that the throne of a king, as the wise king Solomon often remembers us," is established in justice," which is the universal justice that Aristotle so much praises, containing in it all other virtues, it may assure us that the |