peremptorie Take heede to your selues to all the flock ouer vvhich the holy Ghost hath made you Bishops there vvere diuers Elders of the church of phesus the places that bordered neer it as of that of Philippi or Ierusalem act 21.18 to them all Paul saith The holy Ghost hath made you bishops to feede the church So Phil. 1. To all the saints vvhich are at Philippi vvith the Bishops Deacons that is vvith the Elders presbiters Phil. 1.1 and deacons for ye see the presbiters are bishops or othervvise you must graunt that there vvere more bishops then one in 〈◊〉 citie therefore Theodore vvell vnderstands it of the presbiters vvhich Bellarmine obseruing can not denie Bellar. de Clericis l 4 c. 14. Tit. 1.5.6.7 but that here also presbiters are called Bishops VVhich is yet more cleere by that to Titus I left thee in Creete that thou shouldest â—â—daine presbiters in euerie citie if any be blamelesse the husband of one vvife haueing faithfull children not accused of riot â—r vnrulie for a bishop that is the Presbiter before mentioned must be blamelesse c. Vbi supra All vvhich places are so cleare that Bellarmine confesseth that in them all the presbiters are called Bishops consequently that the Trent fathers cried vvho vvould proue that Diocessan Bishops are instituted by Christ and superiour to Presbyters iure diuino Histor of the councel of Trent pag. 597. 598. english because Paul saith Take heede to all the flock ouer vvhich the holy Ghost hath made you Bishops vvhich by his ovvne confession is spoken to Presbyters therefore he ansvvers to all the three places verrie poorely that in those daies these names Bishop Presbyter vvere common to all preists as if Phil. 1. vvith the Bishops and deacons the sense must be thus VVith the Preists theire ministers the deacons vvhich is a vveake shift of a Iesuit and so learned a Cardinal For did the Apostle call the presbyters Bishops in all these three places say the holy Ghost had made them Bishops ouer the flocke yet are they not so And if it vvere then a name so common to all preists why should it novv be thus restrained to one in a countie or prouince and he accounted an heretick that vvith the holy Ghost affirmeth the presbiters to be Bishops as in these three places And therefore out of all doubt 1. Tim. 3. vvhen Paul saith If any man desire the office of a Bishop he desireth a good vvorke c. That is the office of a presbiter or Elder vvho is a Bishop that so he addeth These things vvrite I unto thee that thou mightest know how thou a Bishop or presbiter oughtest to behaue thy selfe Othervvise he vvould not haue passed as he doth from the duty of a Bishop to the duty of a deacon but rather first from the duty of a Bishop to the duty of a presbiter or pastor that is if it had not beene one and the fame office somtime set forth vnder the name of an Elder or presbiter Tit. 1.5.6.7 somtime of a Bishop as in that to Titus before alleadged vvhich shevves vs that vvhen it is said of Titus that he vvas ordained the first Bishop of the Cretians that must needes be the first presbiter Chrisost in 1. Tim. 3. so Timothie 2. Tim. in fin vvhich in effect is acknovvledged by Chrysos in his Comentarie on that chapter to Timothie vvho though he liued in a time vvhen canons custom and cloaked ambition had made a litle difference saith There is almost no difference betweene a Bishop and a presbyter seeing the care of the church is also graunted to the presbyters surely by giuing of orders only they are their superiours herein they only seeme to be more then the presbiters Bellarmin acknovvledgeth that Primasius Bellar. de clerìcis l. 4. c. 14. Theophilact and Oecumenius in their Comentaries vpon the same place do teach the same thing almost in the same vvords VVherin they come but litle short of that vvhich is more plainly affirmed by Hierom on the first of Titus Hieron in Tit. 1. A presbiter and a Bishop is one and the same thing and before by the instinct of the deuil factions vvere made in religion and it vvas said among the people I am of Paul I of Apollo I of Cephas the churches vvere gouerned by the common consent of the presbiters but after euery one thought those which he had baptised to be his not Christs it vvas ordained in all the vvorld that one chosen from among the presbiters should be set ouer the rest unto vvhome all the care of the church should pertaine and the seedes of Sbhismes should be taken away And a litle lovver As therfore presbiters know themselues to be subiect by the custome of the church to him that is set ouer them so let the Bishops know it is rather by the custom of the church then by any disposition of the diuine truth that they are greater then the presbiters and that the church ought to be gouerned in commune Vbi supra Bellarmin doth not only cite these places thus but confesseth farther that HieroÌ„ hath the like things in his 85. Epistle to Euagrius Yet he vvould faine haue it thought that HieroÌ„ held a Bishop to be greater then a presbiter iure diuino contenting himselfe for lack of a better to take that for a sufficient proofe vvhere he saith to Euagrius vvhat doth the Bishop giueing of orders excepted vvhich the presbiter may not also doe vvhereas indeede this doth rather proue the contrarie namely that presbiters had decisiue voices in councels might excommunicate or doe any thing else in their flocks belonging to gouernment saue the giuing of orders this beeing all the difference of povver and authority the Bishops had them gained VVherein you must needes vnderstand him as before that it is rather by the custome of the church then any disposition of the diuine truth that they vvere herein greater then the Elders the same or the like humain ordinance custom vvhich restrained the title of a Bishop to one in a Diocesse vvhich before vvas common to all presbiters gaue him also the sole povver of giuing of orders vvhich before belonged to presbiters in common 1. Tim. 4.14 as is cleere by that Neglect not the gift that is in thee vvhich vvas giuen thee by prophesie vvith the laying on of the hands of the presbiterie Kemnitius therefore doth vvell obserue here Vbi supra that a Bishop may be ordained by Presbiters therefore there is no difference betweene a Bishop and a presbiter Bellarmin hereat offended ansvvers vvith the Greekes verie vveakely By the presbiterall name they vnderstood the quire or companie of the presbiters that iâ— of the Bishops vvhich laide their hands on the new bishop They that laied their hands on him vvere presbiters but that is say Bellarmin and others Bishops So saith
throne on Seates both before after Babilon is destroied this sheweth that they are the only spirituall Rulers ordained by God to gouerne his church vnder Christ to the vvorlds end and by him set about his throne as those vvhich by his ordinance haue had the Ecclesiasticall gouernment ought still to haue it by the furtherance of Christian kings and princes that are nursing fathers and in Gods good time shall haue it againe Christ vviloe in the midst of the Elders Both that of the Bishop of Rome and of all other diocessian and prouinciall Bishops shall be ouerthrovven Isa 9.7 Heb. 2.8 and then of the increase of his gouernment and peace there shall be no ende but he vvill put all things in subiection vnder his feete VVhich all as vvell high as lovv should endeauour to knovv that knovving it vvhen in praier they say thy kingdome come in heart they may both pray that God vvould sent it and vse the best meanes they can to effect it By all vvhich is manifest that the Presbiters vvere the Bishops and Gouernours of the church in the time of the Apostles a vvhile after and that the preeminence vvhich after some one in a prouince obtained vvas by consent and custome not by authoritie of Scripture VVhich is ingeniously acknovvledged by S. Austin August in Epist 19. ad Hibron quae iam Ecclesiae vsus obtinuit Ambros comment in cap. 4. ad Ephes Bellar. de clericis l. 4. cap. 4. For although according to the termes of honour vvhich now the vse of the church hath obtained a Bishop vvhich is greater then the Presbiterie neuerthelesse Austin is in many things lesse then Hierom Note those vvords vvhich now the custom of the church hath obtained he saith not vvhich is giuen in the nevv TestameÌ„t Ambrose saith that of old the antienter Presbiters vvere called bishops that the eldest dying the next might succeede him but because the following presbiters began to be found vnworthy to hold the primacie the reason vvas changed vvisdome foreseeing that not order but merrit should make a bishop he vvas ordained by the choice of manie preists VVhence vvee see that the litle primacie authoritie the bishop had in his time gained vvas not obtained all at a time but by degrees vvherin things had bene still altered Bellar. ' de clericis lib 4. cap. 14. VVich Bellarmin vvould faine denie but can not striuing to make nothing of these al other proofes vvithout daring to taske these fathers of heresie vvhich yet he boldly fastens on Caluin Caluin l. 4 Instit c. 4. Kemnitius and others for holding the same things and producing these proofes Caluin saith he speakes thus Such as to vvhome the duty of teaching vvas enioined vvere named presbiters they out of their number in diuers cities choose one to vvhom they specially gaue the title of a bishop least out of equalitie as it is vvont to be discords should arise yet vvas not the bishop so the superiour in dignitie and honour that he should haue lordship ouer his collegues but looke vvhat priueleidges a Consull hath in the Senate to make report of the buisnesses that by aduising warning perswading he may preceede others gouern the vvhole action by his authoritie and put in execution that vvhich is determined by common consent the same office had the bishop in the companie of the presbiters and that this verie thing vvas brought in for the necessitie of the time by humaine consent the ancient fathers themselues confesse it ye haue heard their testimonie Against this Bellarmin for lack of better proofes alleadgeth the Acts of the Councell of Trent Vbi supra vvherein the bishops vvere Iudges in their ovvne cause as they had euer beene since the Councell of Nice In Trent it vvas alleadged that the Augustin confession put noe difference betweene a bishop Histor of the Counc of Trent pag. 606. and a preist but by humaine constitution and affirmed the superioritie of bishops vvas first by custome and after by Ecclesiasticall constitution VVhich those Trent fathers vvould faine haue disproued but could not For though in the age after the Apostles custome had brought in a kinde of diocessan bishops to preside in Synods yet in other respects they vvere reckoned among other presbiters Euseb Hist Ecclesiast lib. 5. c. 22.23.24 till about the yeere 195. vvhen Victor presbiter or bishop of Rome tooke on him to excommunicate the churches of Asia about the feast of Easter and for it as Eusebius shevveth vvas reproued by sundrie bishops among the rest by Ireneus in an Epistle to Victor The Preists saith he which before Soter presided in that church vvhich you novv gouerne namely Anicetus Pius Higinus Telesphorus and Xistus neither obserued that day themselues nor suffered others to obserue it yet they kept peace with others that did vvhere note he calleth them not bishops but Preists * or presbiters notvvithstanding the eminencie of that church and the custome of presiding among other presbiters as a kinde of diocessan because a presbiter vvas a bishop Againe But the preist vvhich vvere before you sent vnto them c. So fared it betweene Policarpus and Anicetus the priest that is the bishop of Rome It is true that after this proud and rash act of Victor the bishop of Rome grevv greater the name of a bishop came to be more restrained to those that liued in greate cities and presided in Synods as also by that act of Steuen bishop of Rome vvho attempted â—o restore Basilides Martialis tvvo bishops of Spaine about the yeere 250. And as Monsieur du Plesses obserueth * Myster of Iniquit in the councell held at Rome vnder Syluester an 324. the Preists stood behind the place vvhere the bishops sate And in the concell of Nice held the yere after Concil Nicen. 1. can 6.7 the 6. canon is read in these words let the ancient customes be obserued vvhich are in Egipt Lybia Pentapolis so that the bishop vvhich is in Alexandria haue authoritie ouer all these because such also is the manner or custome of the bishop of Rome VVhich is but a vveake authority for prouincial bishops seeing the canon confesseth that it had beene only a thing of custom vvheras if it had bene an Apostolick institution the concell vvould rather haue alledged that Mounsieur du * Vbi supra Plesses proues that many of the Ancient call it a custome Other things aduanced this dignity the vvrath of God for it Cyprian l. de lapsis Euseb lib. 8. cap. 1. Cyprian yealdeth this reason of the persecution of Decius because euerie man slept in the coueteous desires of his owne heart VVhich he shevveth in the clergie Eusebius giues a like reason of the succeeding persecutioÌ„ of Dioclesian There vvas saith he amongst vs nought els but cursed speakings continuall iarres of prelates falling out vvith Prelates congregations vvith congregations
he bids him vvrite to the Angel that is to the Pastor of the church of Ephesus and so of the rest because the Pastor as the principall man and a President in the congregation should propound and make it knovvne to the rest he being one vvhome it did a litle more concerne then the rest as he vvas Shepheard of the flock so one that should looke to such faults yet all the Elders of euerie church vvere also to looke to it as those that had share in the gouernment and things vvere determined by voices of all men members of the church The Epistles vvere vvritten to them all as appeares also by that to the church of Smyrna the deuill shall cast some of you into prison Vers 10.22 23. I vvill giue vnto euerie one of you according to his vvorks And vnto you I say the rest of them of Thiatira as many as haue not this learning c. VVhen he saith of some churches that they had kept his name and not denied the faith c. and of others that they had left their first loue or had them vvhich held the doctrine of the Nicolaitans of Balaam or the vvoman lezabel It is sensles to thinke that only the Angel of each church is commended or taxed The reproofes and incitements to repentance are not to him alone but to the church Paul speaking to the church of the Colossians Col. 4.17 saith Say to Archippus Take heede to the ministrie that thou hast receiued in the Lord that thou fulfill it He vvrit his Epistles vvherein their are directions for gouernment to the churches He vvilleth the church at Rome Rom. 16.17 to marke them vvhich cause diuisions and offences contrarie to the doctrine they had learned and to auoyde them In that greate busines Act. 15. the brethren vvere at the discussing of it the decrees vvent out in all their names It seemed good to the Apostles Act 15.22.23 and Elders vvith the vvhole church Letters vvere vvritten after this manner The Apostles and Elders and brethren vnto the brethren c. And in that it is said Vers 12. All the multitude kept silence and heard Barnabas c. All this shevves they had libertie to speake in due time if they had seene cause Act. 6.5 The saying pleased the multitude This shevves their consent and that they had voices For as Paul informed by the house of Cloe that there vvere diuisions among them 1. Cor. 2. conuinced them as an Apostle vvith vvords vvhich are the vvord of God so vvhen by them or by such others he vvas informed of the incestious Corinthian he conuinced them yet he referred the censure to the church Chap. 5.4 and vvould not doe the thing himselfe though as an Apostle he vvas a generall officer in all churches He vvisheth them to excommunicate him and after vvhen he had repented * 2. Cor. 2.7 to forgiue him It is true that the Keies of binding and loosing in this kinde vvere principallie giuen to the Pastors but ye see they did not excommunicate and restore vvithout the consent of the church And yet it is not meant hereby that this parochiall Gouernment should be ouerloaden vvith businesses much lesse vvith friuilous contentions For some things may be ended by the arbitration of tvvo or three neighbours and many causes are fitter for the common lavves and those courts vvhere the Kings Chancellour and other Iudges sit but only that such matters should be in the churches povver as are fit that the church should take care of them and iudge them So that this doth not ouerthrovv the authoritie of Christian Magistrates and their courts Neither can this be a cause of confusion making that vvhich is all mens busines to be no mans so that therevpon carelesnes should arise or pride and contention For vvee see that after this manner many things haue beene vvell discussed and determined in the high court of Parliament vvhere all things passe by voices as likevvise in ciuill corporations and common counsailes In vvhich things are best and most vncorruptlie carried vvhen men may speake their mindes freelie and are not oueravved by such greate ones as are the Bishops that haue povver to sit on their skirts that displease them For in this case men should thinke of that Mat. 23.8 One is your master euen Christ ye are brethren Doe ye not know that the saints shall iudge the vvorld 1. Cor. 3.6 chap. 2.15 He that is spirituall discerneth all things And thinke vvee then that they may not as vvell be fit Iudges of manners novv as they vvere in the Apostles time and the age next after them If it vvere once in vse men vvould soone be vvell enabled to the vvorke Besides the proofes out of Cyprian aboue mentioned Tertull. Apol. c. 39. lib. 3. contra a pist Parment Tertullian makes the officers to be only Presidents in the assemblie Hierom ad Demet. affirmes that the church it selfe hath right in excommunication as the Elders haue in other church censures Augustin thinks that it helpes much to the shaming of the partie that he be excommunicate by the vvhole church Zvvinglius Artie 8. explanat speaking of the contention vvhich hath bene vvhat a church is acknovvledges no other churches but 1. the companie of sure and firme beleeuers dispersed through the vvhole vvorld called the Catholick church And 2 seuerall congregations vvhich conueniently meete together in some one place c. of these he affirmes Christ to speake Mat. 18. Tell the church Peter Martyr in his common places Pant. 4. chap. 5. Sect. 9 making the church a Monarchie in respect of Christ an Aristocracie in respect of the Elders addeth also that because in the church there are matters of greate vveight and importance referred vnto the people as excommunication absolution choosing Ministers and the like it hath also a consideration of popular gouernment and vpon 1. Cor. 5.4 The Apostle as greate as he vvas vvould not excommunicate alone but did take counsaile vvith the church that the thing might be done by common authority VVhich notvvithstanding both Romish English bishops dare doe The Apostle indeede goes before the rest vvhich is the duty of the ancients of the church that the more ignorant multitude by their â—uffrages goeing before may be directed iudging Lib 1. de regno Christi cap. 9. Bucer affirmes that Paul accuses the Corinthians for that the vvhole church had not excommunicated the incestious persons Bastingius Loc. 4. quest 85. of his Catechisme speaking of the difference betvveene the tvvo keies that of preaching and the other of discipline placeth it in this that the former vvhich is of the preaching of the Gospel is committed to the ministers the other because it pertaines to the discipline of excommunication is permitted to the vvhole church I omit that vvhich Mr. Foxe Mr Cartvvright and other English men had said to this purpose because it vvould be too long for
ought to be gouerned by Presbiters and that the gouernment by diocessan Bishops is of humaine authoritie and inuention and consequently the vvisdome of the flesh Rom. 8.7 vvhich is enâ—mitie vvith God for it is not subiect to the law of God neither indeede can be As vvee may see in those greate defendors of the Hierarchie in the church of Rome and in England that vvill not be conuinced in this point by the Testament of Christ So much are they blinded by the proffit and honour that follovves it but crie out that this is nothing but the madnes of the Brovvnists and some others that seeke innovation change that these are priuate spirits and that they giue a priuate interpretation of the scriptures and Fathers because it agrees not vvith theirs vvho are more in number and greater in povver VVhich yet is the priuate interpretation because not according to the expresse meaning of the holy Ghost The consent of many clocks and vvatches in a citie doth not proue them to goe true vnles they accord vvith the Sunne No more doth that of many Bishops and Councels vnles they agree vvith the vvord One Paphnutius hauing that on his side is not a priuate spirit but ought to be preferred before many of a contrarie concord as the Councell of Nice shevved in him Therefore it is but a shift and a mockerie to call this Tenet Brovvnisme vvhen they knovv this of the Eldership is the gouernmeÌ„t of the reformed churches in France Germanie c. and that to condemne this for an errour is to condemne them all yea the fathers before alledged and the verie Apostles themselues It vvill be obiected Diocessan Bishops came in soone after the death of the Apostles and if the church gouerned by Elders be the true church vvhere vvas the true church from the first comming in of diocessan Bishops till the Nicene Councell vvhen they vvere first confirmed by a generall councell and Imperiall authoritie and the vvoman fled into the vvildernes and vvas follovved by a flood of Gothes Reuel 12. and Vandals I ansvvere Bishops vvere then diocessan prouinciall rather nomine quam re in name then indeed excercising title povver and authoritie ouer them as ye haue seene out of the testimonie of Cyprian Hierom and Chrysostom VVhat doeth the bishop giuing of orders excepted vvhich the Presbyter may not doe He vvas not then come to his power â—nd strength but vvas then litle other then a Presbyter in â—atter of gouernment had a Pastorall charge ouer one conâ—regation yea gouerned like them and vvith them the Presâ—yters had their voices in Councels they neither vvere nor vvould be so soone thrust out So that for a time they had still the essentiall parts of a true church at least till such staines and blemishes grevv greater the Hierarchie excercised more authoritie ouer the Presbiters and became the mint defence authority of humaine inuentioÌ„ errour superflitioÌ„ to be made a marke of a true church Then the mistery of iniquitie that had long before vvrought in that inuentioÌ„ began to shevv the fruits thereof then that vvas true vvhich one saith of episcopacie It vvas inuented against an euill but the remedy proued worse then the disease For out of these smal beginnings issued 1. The insupportable povver impietie of the Pope and church of Rome vvhich haue brought so many and so vnspeakeable euills on the church For though perhaps those ancients meant to doe noe hurt but rather much good in ordaining diocessan Bishops and giuing them but litle power yet hereby the misterie of iniquity wroughâ— for they thus presuming to set one ouer others in a diocesse this povver increased vvith like reason authoritie Archbishops and Patriarcks vvere set ouer Bishops in the end a Pope ouer all For grant they may ordaine diocessan Bishops and that their ordinance is by a diuine instinct and of good authoritie and it vvill fellovv that others after them may as vvell ordaine the rest and that their ordinance also is by diuine instinct and of good authoritie so indeed to ordaine Cardinals and as manie vpstart orders of Priests and friers as are among the Papists I might add setting vp of Images to be vvorshipped and all other popish Tenets and customes vvhich haue bene authorised by councels and kings if that vvere sufficient as some thinke it is Hence therefore as from a spring haue issued all the errours of the Romish church established by Bishops in councels for sound and good doctrines and all the vast authoritie and povver of Bishops and the multitude of those traditions and ceremonies vvherevvith they as Rulers haue burdened the church and by vvhich the vvord of God hath bene made of none effect So that novv neither the Romish nor English Bishops vvill endure that the scriptures should be alledged in these points of their Hierarchie traditions and many as vvell of the Princes and Clergie as of the common people seeing the name and office of a Bishop in the Scriptures are contented vvith the Bishops to take it for graunted that it is meant of diocessan Bishops that the gouernment of the church vvas in the nevv Testament giuen to them not to Elders or at least as others inferre As the church vvas enlarged vnder the old title of bishops a nevv order of gouernment might be ordained by counsailes of men and authoritie of Emperours and kings for the better gouernment of the church As if any thing could be better deuised or bring forth better fruite then the ordinance of God vvho hath punished that presumption vvith so ill fruites of it to make vs see the contrarie or as if the Testament of God vvere insufficient and he had not as sufficientlie prouided for his church in this point as in others He vvill teach vs at length to knovv the tree by the fruit and that these great places in the Hierarchie are but meere baites to corrupt men and make them to please such bishops and courtiers as can aduance them ofters bribes vvrest the Scriptures for the Hierarchie Arminiaisme and such popish points traditions and ceremonies as make the vvord of God of none effect Neither is it any reasoning from the time of Augustin and those fathers that savv Diocessan Bishops and said not much against them but rather seemed to thinke their vse tollerable and proffitable and them to be hereticks that denied it beeing established by councels 1. Because the povver of Bishops as vve proued in those daies vvas nothing like that they novv haue but as one saith as vnlike as the povver of the Duke of Venice in the Senate is to that vvhich some Monarch hath in his dominions and ouer his subiects 2. Those Fathers had not seene such fruits of it in Antichrist and Antichristian povver as vve haue and so vvhat it is to take such a custome or an ordinance of a Concell for a good vvarrant So many traditions and superstitious rites
of their plea are plainly a bused made meere shifts mights as vvâ—ll haue serued the Papists against VValdo Luther Caluin as them against the Eldership If they vvould speake truth they might rather say as by Constantines so by Queen Flizabeths comming to the crovvne vvith peace entred plentie honour and vvith them anibition coueteosnes corruption So in short time and by degrees it fared vvith those ancient Bishops their feare tovvard God in matters of their Hierarchie traditions and ceremonies began to be taught by the precepts of men vvith these ambition and coueteousnes entred into the church therefore first in these then in other things their vvisdome began to be hid and perishing so that they could not see the mischiefes follovving diocessan and prouinciall Bishops 4 The church of Rome at that time the Bulvvark and authoritie of diocessan Episcopacie vvas not then knovvne to be the VVhore ef Babylon and mother of fornications but for her integritie in other matters as against Arrians and other hereticks vvas thought the pillar of truth and for the greatnes of her Bishop not opposed by many but rather applauded 〈◊〉 the most therefore fevv or none vvould then speake against her custome and tenets vvhich indeede made their ovvne Episcopall authoritie to be held the more lavvfull and necessarie the rather because of the honour profit that accompanied it So prone is all mankinde to encline to those vanities and be blinded by them 5. Though it vvere vvithout all true authoritie of Scripture yet custome and consent of Synods had established and increased it as they also did the primacie and povver of the Pope in the Nicence Sardean and other councels therefore it vvas thought an heresie in Aerius to dissent from them vvhereas the heresie vvas rather in them that dissented from the institution and practise of the church in the time of the Apostles but indeed the misterie of iniquitie could not other vvise haue vvrought that the church of Rome should become the great vvhore and her Bishop the Antichrist For these ordinances that set vp diocessan Bishops Archbishops and Patriarchs vvith many many nevv rites and ceremonies furthered the greatnes and authoritie of the Bishop and church of Rome and such vvas then the custome and doctrine of that church implying that they vvere necessarie therefore it vvas counted Schisme and heresie to hold any thing to the coÌ„trarie though taught in scriptures the name of the church did carrie it against all proofes vvhatsoeuer If any opposed and saide these things vvere Ievvish heathenish or Antichristian or tended that vvay they could not vvant instrumentall daubers to quiet or confound them vvith abusing such places as that Gal. 5.15 Ephes 4.3 If ye bite deuoure one another take heede ye be not deuoured one of another Keepe the vnitie of the Spirit in the bond of peace Dispute not about things indisterent but rather obserue vnitie and vniformitie vvith due obedience to the church to Bishops to Synods and their ordinances and neuer say they are ill carried be not so seditious schismaticall or peruerse they are your guides and you should be guided and ruled by them By these and the like meanes and deuises they passed from errour to errour Euen as at this day in England the Supporters of the Hierarchie and Arminianisme preuaile by the same reasons by abusing the same and the like places and by saying the ancient Synods ordained Archbishops and Bishops and the custome and doctrine of the church of England doe implie and teach that they and their traditions and gouernment are necessarie therefore it is schisme and heresie to dissent from them that is though you hold vvith the scriptures the name of the church of England must carrie it against all proofes vvhatsoeuer and therefore though they vvill not be accounted Papists as those are vvho stand for the Pope yet are they Pontificians such as maintaine diocessan and prouinciall Bishops the opposers thereof to be schismaticks and hereticks For they knovv that as it vvas of old so at this day the calling of them hereticks is next to povver custome and humaine constitution the best argument to defend their Hierarchie and the traditions thereof For vvhile they scoffe at them and their Tenets and call them hereticks Puriâ—ains peruerse Spirits that labour to proue that the Hierarchie ought to be abolished the Eldership restored this makes Princes nobles ministers and people to stop their eares and eyes against all the best reasons and proofes of Scripture in these cases and in like manner to scoffe at them * Luk. 16.14 Iohn 9.29 So the Pharises derided Christ like as at this day the greatest defence of Romish religion is scoffing at the Protestant faith calling it heresie them hereticks that professe it this makes Princes Priests and people to looke no further but to stop their eares against all proofes as against the Sophistrie of hereticks VVith this deuise also hath the church of Rome preuailed from time to time and by it ran from one errour to another till she became full of abhominations and to haue such povver that no man durst vndertake to conuince her And so may the church of England vvho hath begun such a progresse in some popish ceremonies Arminian errours vvhich are maintained by practises as beeing such as they vvill suffer no man to dispute against but vvith povver and cunning pretences prohibit all from gainsaying her Prelates in any thing * 2. Cor. 1.24 as the church of Rome did This is to haue dominion ouer mens faith vvhich the Apostles abhorred seeing the truth of God is in these points reuealed and things reuealed belong to vs to vvhome it is giuen to contend for the faith VVhence it must needes follovv that they also vvill get a povver to doe teach vvhat they list and yet no man shall dare to conuince them For Christ saith He that is vniust is the least Luk. 16.10 is vniust also in much Let no man therefore say these are small differences that the authoritie of Bishops should be receiued in them or that they are matters too high for the people seeing they are not higher then the mysteries of the Trinitie vvhich being also taught in Scriptures should be held of all and not forbidden as these are to open a gap for * Which is the drift of the proâ—ectors and Abettors poperie to enter For such euer haue bene such are and such must needes be the fruit of greatnes in the clergie And therefore vvhereas some say as the church grevv larger and larger so there might be nevv offices officers ordained hauing greater honour and more ample iurisdiction and command ouer vvhole countries and Prouinces they see here the fruits of it in Rome and in England It is not the putting of religious men into the papacie or into English Bishopvvricks that vvill helpe these things if the callings be of men and not of
God as is proued in both For out of this opinion Antichrist arose to his greatnes and the church of Rome to her authoritie errour and tyrannie Luk. 16.15 and that vvhich is highly esteemed amongst men is oft times abhomination in the sight of God that punisheth mens inuentions and presumptions VVhich in this case vvere verie absurd For the church vvas much enlarged in the Apostles daies yet did they not appoint diocessan Bishops and Archbishops Act. 14.23 Tit. 1.5 but as churches vvere daily founded in any kingdome so they ordained them Elders and deacons in euery church or congregation hauing no other spirituall head then Christ nor no other meanes to reprâ—sse errour and Schisme then vvas in the Apostles time to vvit calling of Synods to reduce doctrine and discipline to that of the Apostles VVhich indeed should be furthered cherished and maintained by kings and Magistrates as by nursing fathers VVherein all should remember those things Remoue not the ancient bounds Pro. 22.28 Eccle. 10.8 vvhich thy Fathers haue set He that breaketh an hedge a Serpent shall bite him The Inuentours enlargers and maintaimers of Diocessan Episcopacie haue remoued and broken the bounds the Apostles set and haue planted Diocessan and Prouinciall Bishops trees that brought out fruits accordingly many biting errours haue bene propagated by the great names of Bishops and Popes such as Paulus Semosateneus Liberius Nestorius and many others after the bounds were brokeÌ„ which should haue bin better obserued And if in any congregation by reason of the largenes of the parish or the many and rich people that dvvell in it some ministers come to better meanes then other happy man by his lot that is the greatest difference that ought to haue bene betvveene one Pastor an other The choice of ministers lying most in the parish and such ministers and Elders as dvvell neere about them And this vvay ministers and people should haue bene better prouided for then novv they are vvhen some haue double benefices Bishopvvricks Denaries comendaes and in a vvord some fevv haue all though they preach litle but the most haue litle or neuer a vvhit though they vvould preach and instruct Therefore vvhereas some say these places are better encouragments to make Schollars studdie then the paritie of the Puriâ—ains vve see here that they are rather nurseries of superstition briberie simonie non residencie idlenes ambition and errour and meere allurements to make men studdie to maintaine such traditions and ceremonies as make the vvord of none effect to get dominion ouer mens faith and euen to mold religion after the pleasure of such as can aduance them to those great places so exceedingly doe they corrupt the church And therfore that hath and vvill more fully be found of them vvhich Zanchie saith of the Hierarchie ordinances of the ancient fathers and councels * All things by succession of times vverâ— brought to an extreame tyrannie and ambition Zanch. sides de religio Christia cap. 25. See 12. vvhich is the reason vvhy by so much the neerer as men approach in these orders of ministers to the simplicitie of the Apostles by so much the more ought they to be approued by vs and vvee iudge thâ—â— men ought to indeauour that things may euery where be broughâ— â—o that order All the Reformed Churches hold and follovv â—he proofes of this opinion Ioh. 3.20 Only the Prelates and Doctors of England account them verie strange and therefore hate â—he light in this point So that God may say of them as of â—phraim I haue vvriten to him the greate things of my law Hos 3.12 â—ut they vvere counted as a strang thing They haue a better â—pinion of their ovvne ordinances and are better acquainted â—vith them they suffer Princes and people to heare and â—novv them and all the reasons they haue for them but not â—he proofes that are for the Eldership though our Lord say He that is of God heareth Gods vvords Ioh. 8.47 yee therefore heare â—hem not because ye are not of God chap. 18.37 Euery one that is of the Truth heareth my voice VVherein they are not the more â—xcusable because these or the like things haue bene in some â—ort vsed by the ancient churches or are commanded by Kings States vvhen indeed it hath commonly bene at the â—nstance of the Bishops or their faction It is strang that men â—hat thus beare all the svvay in the church rule all things and â—uen giue lavves to others haue no other vvarrant for this â—heir office authority then custome Ecclesiastical constituâ—â—on vvherein themselues haue bene the Iudges or the conâ—ent and appointment of Kings For as to such custome and â—onstitution that which a learned Author saith in a like case â—s vvorthy obseruation Histor of the counc of Trent pag. 18. The impietie of Nestorius had diuided Christ making two sonnes and denying him to be God who was borne â—f the blessed virgin the church to inculcate the Catholike truth in the â—indes of the faithfull made often mencion of her in the churches as â—vell of the East as of the West with this title Marie the mother of God This being instituted only for thâ— honour of Christ was by litle and litle â—ommunicated also to the mother and finally applied to her alone and â—herefore when Images began to multiplie Christ was painted as a babe â—n his mothers armes to put vs in minde of the worship due vnto him â—uen in that age But in progresse of time it was turned into the worship â—f the mother without the sonne he remaining as an appendex in the â—icture The writers and Preachers especiallie those that were contemâ—latiue caried with the terrent of the vulgar which is able to doe much in these matters leauing to mencion Christ inuented with one accord new praises Epithites and religious seruices In so much that aboute the yeere 1050. a daily office was instituted to the blessed virgin distinguished by seuen Canonical howres in a former which anciently was euer vsed to the honour of the diuine maiestie and in the next hundred veers the worship so increased that it came to the height euen to attribute that vnto her which the Scriptures speake of the diuine wisdome And amongst these inuented nouities this was one her totall exemption from originall sinne Yet this remained only in the breasts of some few priuate men hauing no place in Ecclesiasticall ceremonies or amoÌ„gst the learned He shevveth hovv it vvas opposed and yet after came to be receiued by the industrie of Scotus and other Franciscans vvhich is a Storie too loÌ„g for this place From this part of the narration wee see hovv many euils sprung from that ancient inuention of painting Christ as a babe in his mothers armes vvhich it may be did litle hurt at the first and vvas beheld as a thing indifferent vvith litle or no offence accounted tollerable if allovved by authoritie The inuentors might meane as
S. Paul and so say vvee presbiters are bishops Indeed Bellarmin and the Greekes do rather meane the bishops vvere presbiters but it is as true the presbiters are bishops and that the loue of proffit or preeminence or mens care to saue the honour of their church and customs haue blinded many that they can not see a thing so cleere that by imposition of hands of the presbiterie he was made a presbiter that is a bishop VVhere vvee must vnderstand that they only laide their hands on those that vvere chosen by voices or hands For it is said They ordained them Elders by suffrages Act. 14.23 Beza annot as Beza obserueth out of the Greeke vvord VVhich commeth from a custome of the Greeks vvho gaue their suffrages by holding vp their hands And saith he the force of this vvord Keirotonesantes is to be obserued that vvee may know that Paul and Barnabas did nothing of a priuate vvill neither excercised any tirannie in the church like that vvhich is vsed by the Romish harlot Idem Annota in 1. Tim. 4.14 or her pages vvhich they call ordinaries So as he shevveth vvas the gift of prophesie giuen to Timothie vvith the laying on of the hands of the Presbiters And thus is that to be vnderstood lay hands sodainlie on noe man c. that is doe not vvhat in thee lieth sodainlie to admit any man to any Eclesiasticall fūction Idem in cap. 5.22 for neither did all authoritie reside in the power of Timothie alone but the Election vvas made by the suffrages of the vvhole church as vvee said on Act. 14.23 and as is cleere by the election of Mathias and of the deacons lastlie by this that vvith the laying on of the hands of the Presbiterie the man chosen vvas consecrated to the Lord as 1. Tim. 4.14 Idem in Tit. 1. By these places as he shevveth is that of Titus to be expounded That thou shouldest ordaine them Elders that is by suffrages as Act. 14.23 by which place you may vnderstand vvhy he addeth as had appointed thee see also 1. Tim. 5.22 For in the choice of Mathias nothing is carried by Peter Idem in Act. 1. as by one endued with more excellent dignitie but by the suffrages of the vvhole church there assembled It is said They appointed tvvo So for deacons the Apostles said Looke ye out among you seauen men c. then it is added And the saying pleased the vvhole multitude And they chose Steuen Act. 6.3 c. And set them before the Apostles vvhen they had praied they laid their hands on them Therefore lay hands sodainly on no man that is till he be vvell aduisedly chosen praiers be made vvith fasting VVhich is spoken to all presbiters in his person especially to himselfe as beeing both a presbiter an Euangelist which is greater And thus indeede Paul left Titus to ordaine them presbiters in euerie citie Tit. 1.5.7 that is by suffrages as he had done Act. 14.25 Othervvise Titus should seeme to haue had an office like that Histor of the counc of Trent pag. 611. vvhich the papalins in Trent chalenged for the Pope to be a bishop of bishops that other bishops should receiue institutiō iurisdictiō frō him For these presbiters are called Bishops vers 7. but this makes not Titus a presbiter of presbiters that is a Bishop of Bishops much lesse doth it giue it to any other or infer that he must haue one to succeede him in such office It is obiected that Paul saith 1. Tim. 5.19 against a presbiter receiue not an accusation but before two or three vvitnesses * Vbi supra VVhere saith Bellarmin vve see a Bishop in the time of the Apostles the Iudge of the presbiters therefore their true prince superiour I ansvver this can not be 1. Mat. 20.25 Because Christ saith to his Disciples ye know that the Prince of the Gentiles exercises dominion oner them and they that are greate exercise authoritie upon them But it shall not be so among you And S. Peter saith to the presbiters take the ouersight of the flock not as beeing Lords ouer Gods heritage much lesse as Lords ouer other presbiters for that vvere to make one a Bishops of Bishops or the Pope of a prouince 2. That Timothie vvas the first presbiter or Bishop in that church and not only an Euangelist vvhich is greater but a man of exterordinarie gifts therfore S. Paul vvrites to him an Elder vvhat course he and all Elders are to take if any of their number be accused before them as he saith that thou mightest knovv hovv to behaue thy selfe 5. tim 3.15 c For all the Elders vsed to meete in such greate cases and oft times other brethren also of the congregation Act. 15.6.20.23 Paul saith to the Corinthians vvhen ye are gathered together 3. cor 5.4 and my spirit vvith the power of our Lord Iesus Christ Mat. 18.17 deliuer such a one unto Satan In vvhich sense Christ saith If he shall neglect to heare tvvo or three tell it to the church but if he neglect to heare the church let him be unto thee as a heathen And Paul bids the presbyters to take heede to themselues Act. 20. and to all the flocke ouer vvhich the holy Ghost had made them Bishops for of your owne selues shall men arise speaking Peruerse things somtime the deuill may bring an Elder to that vvickednesse and then ye see the other Elders are the Bishops that are to looke to it and reforme it 1. Cor. 14.31 that office is not giuen to one in a diocesse For as the Spirits of the Prophets are subiect to the Prophets So the Spirits of the Elders must in such cases be subiect to the Elders VVheras if a Bishop fall into such faults like the Appealer he vvill be subiect to none vvho dare aske him you vvill say the Archbishop but if the Archbishop be corrupt and mightie in court vvho dare once taxe him The Pope Adde he can not erre or all is nothing Such an endles labarinth follovves this humaine inuention of diocessan and prouinciall Bishops vvhich hath and doth make vvickednes abound because it hath not so good meanes to stay and represse it as the Eldership hath 1. Cor. 12.28 vvhich v◠as ordained for that end not by man but by God himselfe God hath set some in the church first Apostles secondarily Prophets thirdly Teachers then miracles the gifts of healing helpers Gouernors c. these last are tvvo distinct offices as Ar. Montan. Beza and others reade them * Beza Annot. in hoc lec vnderstanding the helpers to be deacons that helped the poore sick And Gouernours to declare the order of the presbyters vvho vvere keepers of the discipline of the church as vvee said elsvvhere To vvhom then belongeth the Gouernment but to those that God hath set in the church Novv vvee can reade of
haue far to church and the daies being short must haue time to goe to and fro and to dine That though in the primatiue church the place vvere oft in mens houses a barne or in the feildes yet novv it is fit to haue a Temple vvhere it may be had or a place set apart for that vse In the reformed churches one reades the chapters begins the Psalmes these things are done in better order when they are committed to one vvho commonly hath a good voice and skill in tuning and if it vvere not so there vvould be some disorder Order is also taken for the most decent comming to the table of the Lord gathering of almes keeping silence and vsing decent gesture in the church Novv if these things were not altogether thus in the primatiue church yet the alteration in ceremonie is litle or nothing and rather to things decent and necessarie then to hurtfull vnproffitable But this can not be said of the crosse in baptisme the surplesse or kneeling at the Sacrament much lesse of the Episcopall povver and Hierarchie these are not things necessarie but vnproffitable hurtfull not better but vvorse In England verie many Ministers some that haue smal meanes weare beuer hats of great price which not many yeeres since vvere vvorne of none but Princes also cassocks dublits of Sattin cloakes faced some lined vvith veluer plush their vviues also goe in loose govvnes of silke beuer hats fannes in their hands and many other vanities It is true that both the one and the other may goe neare cleane not fordid and nastie but yet not thus costly and vainly vvherin they making litle conscience are the easier induced to thinke of tvvo liuings to maintaine it and a coach to boote then of being made Doctors Deanes Bishops and somtimes at the instance of their vviues because they vvould haue place yea to buye these honours and benefices or flatter for them vvherin mens mindes are seldome satisfied but rather more enflamed and corrupted being Doctors they vvould haue a prebendarie or another liuing and then be Deanes hauing a Denarie they vvould haue a Bishopvvrick hauing gotten that they aime at a better and to attaine them they are still forced to flatter bribe bid outbid as in a market or vvhere things are sold by the candle or at an outcrie to the extreme shame of the Christian professioÌ„ So that if these great places vvere lavvfull yet almost nothing is left to desert or free election commonly all goes by money corruption or friends in the court such as the Duke vvho strengthen their faction by them Hence follovves idlenes and non residence lukevvarmnes and temporising they vvho make no conscience of such thâ—ngs can not but be blind in others the spirit of God forsakes them they are the more easely induced to defend the Hierarchie and ceremonies to let in Arminianisme some kinde of poperie or other corruption in doctrine and discipline at the pleasure of such as can aduance them or at least to vvinke at such proceedings and thus they become nourishers of poperie and the steps to it for our Sauiour saith He that is not vvith me is against me Mat. 12.30 and he that gathereth not vvith me scattereth abroade But indeed an euill tree can not bring foorth good fruite These great places in the Hierarchie being not of God but of men such must needes be the fruits of them If the church seeing these euils spring from pride ambition coueteousnes should ordaine a meane to all in apparell and yeerely maintenance and such other things like that in the reformed churches doubtles such an ordmaÌ„ce vvere to be obeied the church hath povver to doe it not simplie absolutely by any authoritie giuen it in all things that they please to call indifferent but in things thus necessarie agreable to the vvord of Gods vvhich forbids such costly apparell and lordship in them commands them to be graue and ensamples to the flocks the churches authoritie is nothing but in these cases and such others of discipline as is aboue named In all other Christ is the only lavvgiuer of his Church as the Sole husband thereof and Lord of the familie Not to insist vpon other things vvhat necessarie vse is there of Cathedral churches of vvhich some make so much religion to haue them reedefied In that of London the vpper and lesse part is only vsed in seruice Some of those greate fabricks haue bene and might be vvell imploied as colledgiate churches for reading of lectures and preseruing of puritie in doctrine good manners and learning things of this nature doe indeed make them somvvhat vvorthy the repairing The greatest Temples in the reformed churches are put to good vse but vvhere there is not such vse there it is not vvorth the cost Plesses myst of iniquit progres 24. Mounsieur du Plesses obserueth that vvhen religion and doctrine began to be corrupted that they might couer it and see me no lesse religious they fell to building of Temples and Altars to presse deuoute gestures ceremonies c. euen so the Bishops that vvant zeale against poperie Arminianisme non residencie and such errours and abuses as are crept into the church flatter such friends and supporters of them as are mighty or able to defend reward them and in the meane time to seeme no lesse religious make greate religion of deuoute gestures building repairing and adoring of Temples in both vvhich the Papists exceede them and as he saith * Plesses vbi supra The vvorser sort of men are euer most spendfull in such things to shadow and obscure the memorie of their euill acts It is true that many vvho vvorship in spirit and truth and are zealous that doctrine may be preserued in the purity the Apostles left it are yet too negligeÌ„t in deuoute gesture in praier that some grovv too familiar and saucâ—e vvith God this is ill but the other is much vvorse vvhen men seeke the outvvard neglect due preaching and hearing the defence of the truth cause of God in such cases as that of the Palatinate the Rochellers and the like or flatter their falle friends and betraiers such as the Duke c. for vvhile thus the true church of God Mat. 23.23 the liuing stones and Temples vvherein God dvvels are spoiled and vvasted such mens calling for bodely gestures building of Temples is but tithing of mint and annise and leauing the vveightier matters vnâ—ared for like hypocriticall Pharises Yet vvho sees not that these are the chiefe things the Bishops looke after vvho in the meane time thinke it sufficient that Synods and kings haue established their authoritie It is true that Solomon iustly deposed Abiathar the Priest 1. King 2.27 chap. 25.13 2 Chro. 17.6.7 and put Zadock in his roome that Asa remoued his mother from being Queene because she had made an idole vvhich he destroied as Hezechiah did the