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
did leaue the care to the Bishop and ambition a wittie passion which doth insinuate it selfe in shew of vertue caused it to be readily embraced But the principall cause of the change was the ceasing of the persecutions For then the Bishops did erect as it were a tribunall which was much frequented because as temporall commodities so suits did increase The iudgment though distering from the former in forme to determine all by the opinion of the church was yet of the same sinceritie Which Constantine obseruing made a law that there should lie no appeale from the sentences of Bishops and if in a cause depending before a secular tribunall either of the parties shall demand Episcopall iudgment the cause shal be remitted to him Here the tribunall of the Bishop began to be a common pleading place The Emperour Valence enlarging it in the yeere 365. gaue the Bishops the care ouer all the prizes of vindible things Which troubled Austin and other good Bishops Afterwards some Bishops beginning to abuse the power giuen them by Constantine that law was 70. yeeres after reuoked by Arcadius and an ordination made that they should iudge causes of religion and not ciuill except both parties did consent and declared that they should not be thought to haue a court Which law beeing not much obserued in Rome in regard of the greate power of the Bishop Valentinian being then in the citie an 452. did renew it and made it to be put in execution But a litle after part of the power taken away was restored by the following Princes So that Iustinian established vnto them a court and audience the causes of Religion Ecclesiasticall faults of the clergie diuers voluntarie surisdictions ouer the laietie By these degrees they got domination The Empire being diuided and kingdoms erected Idem pag. 332. the Bishops for the most part were made councellors of the Prince which by mixture of spirituall and temporall charges caused their iurisdiction to increase exceedingly Before 200. yeeres were past they pretended absolutely all iudicature criminall and ciuill ouer the Clergie and in some things ouer the laietie After the yeere 1050. All the causes of the Clergie beeing appropriated to the Bishops and verie many of the laiesie vnder the title of spiritualitie and almost all the rest vnder the name of a mixed iudicature and placing themselues aboue the secular Magistrates vpon pretence of iustice denied they came to say that the Bishop had that power to iudge not by graunt or conniuence of Princes or by the will of the people or by custome but that it was essentiall to the Episcopall dignitie and giuen it by Christ And though the lawes of the Emperours remaine in the Codes of Theodosius and Iustinian in the capitulars of Charles the greate and Lewis the debonaire and others of later Princes which all shew when by whome this power was graunted and all Histories Ecclesiasticall and prophane agree in the same yet so notorious a truth hath bene ouercome by a contrary affirmation only without any proofe Pag. 334. In the councell of Trent a defect was considered that the charitie of the superiours was turned into domination and that thence grew appeale vpon appeale Iohannes Groperus who assisted there as a diuine and a lawier spake honourably of appeales said that while the heare of faith remained in the breasts of Christians Appeales were not heard of But charitie in the Iudges waxing cold and place being giuen to passion they entred into the church for the same reasons which brought them into the secular courts that is for the ease of the oppressed And as the first iudicatures belonged not to the bishop only but to him with the councell of his Preists so the Appeale was not diuolued to one man but vnto another congregation But the Bishops taking away the Synods did institute courts and officers like the seculars Neither did the mischiefe stop there but passed to greater abuses then in the secular court Which he shewes in that Appeale was made from Appeale till it came to the Pope and somtime by a leap to him without more a doe Iohn Baptista Castellus vvas made to salue vp these soares by a cunning oration Pag. 335. and 336. in the next congregation And so to restore Synodall iudicatures was reiected almost by all because it did diminish the Episcopall was too popular For proceeding against the persons of the Bishops no man desiring to facilitate the iudicature against himselfe the restoring of it to parochiall Synods vnto which it did formerly belong was not spoken of English Bishops in like wisdome suppresse all bookes Preachers that speake of the right of Elders or of such Synods and the like things that neither theu nor their owne vsurpations may be knowne By all vvhich vvee may see that it is a vveake defence for the authoritie of Bishops against the Eldership to alleadge the grant of Emperours Kings or as Bellarmin doth the Acts of any councell much lesse that of Trent Gods ordinance vvord should euer be of more force esteeme vvith true Christians then any of this kinde vvhatsoeuer By these affirmations of this impartiall Author vvhome they can not call a Brovvnist or a Puritan vvee may see that they in the church of England vvho vnderstand this clause Tell the church as if it vvere meant tell the Bishops or their Officials doe not only vvilfully vnderstand it as Christ neuer meant it of such as he neuer ordained but euen contrarie to the interpretation vnderstanding and practise of the primitiue church till the time of Cyprian that is for 250. yeers after Christ VVhich shevves the Gouernment of Diocessan Bishops their Officials Chancellors Courts and proceedings to be popish nouell intollerable such as make the ordinance of God of none effect take things vpon them vvhich belong not to them If a man dvvelling in the Isle of Ieresey in the Isle of vvight or in Surrey find himselfe much vvronged molested by a neighbour vvould Tell the church should he run to the Bishop of the Diocesse or to his Chancelour at VVinchester and not rather to the flock and the Elders thereof vvhereof he and the offendour are members vvhich flock should haue the povver the church of Corinth had It is remarkeable that vvhen Christ vvould reproue the seuen churches for certaine corruptions crept into them he doth not say vvrite and send it to the chiefe officers of the church to the Archbishops bishops or their officials Chancelours c. For there vvere no such officers then but vvrite and send it vnto the seuen churches Reu. 1.11 that is to the vvhole flock in Ephesus so to that in Smyrna and so in all the rest So it is still added Let him that hath an eare chap. 2.7 heare vvhat the Spirit saith to the churches Euerie man that vvas a member of the church must heare it and take care to redresse it Indeed
THE LETTERS PATENTS OF THE PRESBYTERIE VVith THE PLEA AND FRVITS OF THE PRELACIE Manifested out of the Scriptures Fathers Ecclesiasticall Histories Papists and sundrie other Authors By Iames Peregrin LVK. 16.14.15 All these things also heard the Pharises vvho vvere coueteous and they derided him And he said vnto them ye are they vvhich iustifie your selues before men but God knoweth your hearts for that vvhich is highly esteemed amongst men is abomination in the sight of God Printed MDCXXXII To the sacred honour of the Lord God Creator of all things and Iudge of all men ALmightie and euerlasting God vvho hast set thy king vpon thy holy hill of Sion giuen him a kingdom that all nations and languages should serue him a kingdom that shall haue no ende giue vs vvee beseech thee to knovv vvhat it is to haue him for the Christ the only King and Lavvgiuer of his church the Anointing that thou hast giuen vs and to see that vvee haue no neede that any man teach vs but as the same anointing teacheth vs of all things by himselfe and by his Apostles and Prophets O teach vs at last to abide in him as he hath taught vs that vvhen he shall appeare vvee may not be ashamed before him at his comming Thou only O Lord canst best iudge vvhat are the things that truly belong to his kingdom and gouerument vvhat subordinate officers thou hast giuen to guide thy church and vvho are Intruders and vsurpers vvho serue aright to maintaine thy Truth and gouernment and vvho to obscure and oppresse the same vvho serue thy kingdom in a right vvay vvho only pretend it not seruing thee the Lord but theire owne bellies To vvhome then but to thee O dreadfull God should I thy poore seruant dedicate these his vveake labours For thou o Lord God best knowest the work that thou hast vvrought in thine thou art best able to trie and teach others to trie the Spirits vvhether they be of God or noe thou searehest the heart the reines the end and scoape of euery mans vndertakings vvho are led by thy Spirit into all Truth and vvho are only lifted vp in an opinion thereof vvho finding thy guidance in some things presume that thou teachest them all vvhich they beleeue or to vvhich they are conformable and doe not rather thinke it better to beleeue all that thou teachest to be conformed to that and be reformed by it vvho haue thy Truth in respect of the persons authoritie and benefits of men and vvho in respect of thee alone the only fountaine of Truth Thou o God the righteous Iudge seest vvhether I haue collected these proofes obseruations for the cause of Christ alone or for sinister respects thou best knovvest thy ovvne Truth and art best able to defend it and all them that seeke it Princes are men such as trust to much to theire iudgment and protection do oft finde themselues revvarded accordingly Thou hast the hearts of kings and all other men in thy hand thou canst turne them to see and acknovvledge thy truth Thou only that makest light to shine out of darknes canst shine in theire hearts to giue them true knovvledge and obedience Other Patrons can a litle countenance a booke vvith their greate names favours but thou o Kings of kings hast a name aboue all names thou only canst persvvade Iapheth to dvvell in the tents of Shem. Thou only canst informe and assure the heart in thy ovvne Truth VVho is able to hinder the light thereof vvhen thou vvilt haue it knovvne acknovvledged O therefore be mercifull vnto vs cause the light of thy countenance to shine vpon vs that thy vvay may be knovvne vpon earth thy sauing health vnto all nations that they may see the things that belong vnto their peace least haueing them hid from theire eies they groape at noone day straine at a gnat swallow a Camel Thou art the greate God that vvilt take account of euerie mans vvorkes and bring euerie secret vvorke and counseil vnto light It is thy grace and protection that I stand in neede of O be vvith me and forsake me not but shevv thy might in my vveakenes This gâ—ace vvhat else thou knovvest needefull for me the Reader or any of thy afflicted people grant vnto vs all for Iesus Christ his sake the Sonne of thy loue to vvhome vvith thee and thy holy Spirit three persons and one God be ascribed as due is all honour might maiestie and dominion novv and for euer To the Christian Reader IF a man Christian Reader liuing in Rome Spaine or any other kingdom where the truth is in any point oppressed should to conuince and conuert his nation be desirous to set out a booke on that subiect he would easely conceiue that by making himselfe publick he should nothing benefit the cause he might fall and perish in the inquisition before three men could come to reade it and that therefore it were better to liue obscurely and get it secretly printed and dispersed who could for this either blame him or vnder nice pretences reiect his proofes fairely deducted out of Gods word So if I considering that I haue liued an obscure life aâ— smale and of no reputation that in this case to make my self publick would doe no good but rather raise against me many mightie and vndeserued ennemies get my labour in Christs cause the sooner suppressed haue therfore tooke a like priuate course to the ende that Gods Truth might finde the more vnpreuentible passage thinke not that it will excuse any man to say of me he is a libeller or as the Pharises did of our Lord and Sauiour As for this fellow vvee knovv not vvhence he is Ioh. 9.29.33 But if God by so weake a meanes as I am open thine eyes in a point of any consequence say rather of the poore seruant as the man borne blinde of the Lord and maister If this man vvere not of God he could doe nothing Let me not be reckoned an * Gal. 4.16 enemie for manifesting Gods truth but remember that herein thou shewest thy * 1. Ioh. 5.3 loue to God if his doctrine his commandements be not grieuous vnto thee For his sake therefore reade this smale treatises and hereby thou maiest see a reason why many learned ministers do not or will not know or regard the truth in this point why the most in England are so vnwilling to know any thing thereof seast it should hinder them from subscribing and hauing of a good liuing or cause them to be put to silence if they should either preach write or speake against the gouernment of the Bishops If I haue proued that it makes greatly to the saluation of the Church and the preseruing of the faith it selfe in that puritie and simpliciue wherein it was left vnto vs by the Apostles and Prophets that the Truth of God be well knowne and manifested in this point remember it is thy duty
gouernment shall be vpon his shoulders He shall smite the earth vvith the rod of of his mouth And so they are subordinate Shepheards and Bishops to feed the flock to keepe and reduce the sheepe vnto the obedience of the chiefe Shepheard Bishop of theire soules 1. Pet. 2.25 chap. 5.4 vvhich is Christ In regard vvhereof the vveapons of theire vvarfare are not carnall but mightie through God to the pulling downe of strong holds 2. Cor. 10.4 casting downe imaginations and euerie high thought that exalteth it selfe against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ The greatest question is aboute the dignitie iurisdiction povver and authoritie of these Officers and especially of the office of a Bishop vvhether by Gods Testament and ordinance it be to superintend ouer other Pastors and Elders in a diocesse or Prouince or as others affirme Pastoral ouer one flocke and congregation vvherein he is an Elder and vvith other Elders an ouerseer of the same In vvhich controuersie men that are not vvillingly ignorant or vvilfully obstinate and blind may receiue full satisfaction by the cleere testimonies of Scripture and consent of the Fathers shevving vs the old and good vvay that all should seeke follow VVhereas he that commeth vvith a scoffing or preuidicate censure speaking euill of the things he knowes not Iude 10. Pro. 3.22 Pro. 14.6 Psa 25.14 or in frowardnes will not know can not so easily discerne the Truth Ascorner seeketh vvisdome and findeth it not but knowledge is easy to him that vvill vnderstand The secret of the lord is vvith them that feare him and he vvill shew them his couenant VVhen Paul the Apostle of the Gentiles had first preached the Gospell in diuers of their cities he Barnabas retourned againe to Lystra to Iconium and Antioch Act. 13. chap. 14.21.22.23 to confirme the soules of the Disciples exhort them to continue in the faith then it is said expresly They ordained them Elders in euerie church by election The vvord in the Greeke is Presbuterois Presbyters or Elders Of it comes the Latin vvord Presbyter vvhich signifies an Elder and vvhich as all confesse in the primatiue ages of the church was giuen if not to som others yet at least to euerie ordinarie Pastor of euerie congregatioÌ„ in regard that he vvatched ouer the flock to keepe them sound in the saith and holy in life and manners In place of those that men call parsons or Curates of seuerall Parishes there vvere then presbiters of seuerall congregations Nicod Dictionar French and Latin Our vvord preist seemes to come from the French vvord Prestre a preist vvhich as Nicod obserueth properlie signifies an Elder or presbiter though after the masse vvas vnderstood to be a Sacrifice offered by the hand of presbiters the name prestre or preist remained but vvas also corruptly applied to a Sacrificer or Masse preist in time vvas only taken in that sense both in France and elsvvhere VVherein vve may ansvvere vvith our Sauiour from the beginning it vvas not so but a Preist that was a Presbiter or Elder therfore throughout the vvhole booke of God vvhere there is any speech of those orders of Aarons Sons that vvaited at the Altar the french Protestants do not in their Bibles translate it preist but Sacrificer blame vs that vvee do not the like to distinguish them all masse mongers from the presbiters or priests ordained in the nevv Testament Indeede Reuel 1. Christ is sâ—â—de to make vs kings Hiereis Sacrificers vvhere you haue the same vvord that in the Septuagint and in the Gospell is put for the Ievvish Sacricificers but this is by Iohn mysticallie applied to all true Christians and is not here Presbuterois Presbiters but a vvord far different and therefore can not be vnderstood of the office and ministrie of the Presbyters ordained by the Apostles In the nevv Testament mention is oft made of these Presbyters or Elders Act. 15.2.4.6 Paul Barnabas and others vvere sent to Ierusalem vnto the Apostles and Elders vvhen they came thither vers 22. They vvere receiued of the church and of the Apostles and Elders And the Apostles and Elders came together Act. 16.4 to consider of this matter Then it pleased the Apostles and Elders vvith the vvhole church And vvrote letters The Apostles chap. 10.17.18 c. and Elders and brethren send greeting They deliuered them the decrees that vvere ordained of the Apostles and Elders From Miletus he sent to Ephesus called the Elders of the church and said vnto them ye know from the first daie that I came into Asia c. vers 28. Take heede therefore vnto your selues and to all the flock ouer vvhich the holy Ghost hath made you Bishops to feede the church of God The new translation reads it Ouerseers but the vvord is Episcopus Bishops the same that is vsed 1. Tim. 3. A Bishop must be blamelesse c. Indeede both there and here it may be translated a Bishop or an Ouerseer For in the original as a Presbiter is an Elder so a Bishop is an Ouerseer But marke he saith to the Presbyters Take heede to all the flock ouer vvhich the holy Ghost hath made you Bishops to feede c. VVhence it is infalliblie plaine 1. That the Presbiterall gouernment is the expresse ordinance of the holy Ghost Ioh. 16. vvho changeth not and of vvhome Christ saith He shall not speake of himselfe for he shall take of mine shew vnto you Heb. 13. Novv Christ is yesterdaie and to daie and the same also for euer This ordinance is therefore vnalterable 2. That Elders by Christs ordinance are or ought to be ouer euery congregation Take heede to all the flock ouer vvhich the holy Ghost hath made you Bishops Act 14 23 So Paul and Barnabas ordained them Elders in euerie church by election Paul saith to Titus I left thee in Creete to set in order the things that are vvanting Tit. 1.5 c. ordaine Elders in euerie citie as I had appointed thee For a vvhole prouince or diocesse is to greate a flock for one man he can not take heede to all the flock as the Elders of one church may 3. That their office is to feede the flock church of God vvhich one man can not doe in a vvhole Diocesse vvhen they haue occasion to binde or loose to reproue correct or comfort to excommunicate or restore that must also be by the vvord for it is he that in iust causes giues them authority themselues are not Lords of Gods heritage as S Peter saith 1. Pet. 5.3 to doe it at their ovvne pleasure by their ovvne rules and traditions but * 1. Cor. 5.4 vvith the power of Christ. For he smites the earth vvith the rod of his mouth 4. That the holy Ghost hath made the Presbiters Bishops ouer the flock For the vvords are
litle harme in it yet doubtles the inuention and allovvance gaue occasion of all these euils vvas some breack of the second comandement as vvomen that frisse their hair paint or lay open their naked breasts are occasions of lust breake the commandement such precepts as require modestie though they doe not these things on purpose to make men fornicators but for fashion sake to get husbands or the like reason At this day there is such an Image of the virgin reedified beautified at the crosse in cheape side Besides Englâ—sh Papists diuers Spaniards others haue bene obserued to vvorship it and therefore neither the ancient custome of this inuention nor any constitution allowing it nor the little hurt it did at the first or novv doth to many can serue to excuse the Rulers that suffer it For vvee see many kings are blamed for suffering the high places vvhich some time vvere litle frequented or at least not by many Smal faults errours make vvay for greater It may be the inuentors and maintainers of diocessan Bishops som Romish ceremonies meant â—â—s litle hurt at the first as any of these yet seeing they haue â—one doe may doe so much hurt it is a great fault to mainâ—aine or suffer them The Iesuits know that the maintenance of them and suppressing of bookes against them are notable â—nductions to nevvtralitie luke vvarmnes ignorance errour â—nd poperie as they finde in many Arminians and pontificiâ—ns further that no Protestant church in the vvorld hath â—o handsom a cloake for a church Papist Spanish or Romish â—s these serue for And yet these as all the errours of the Romish church being once receiued haue bene maintained by men of great pretie knovvledge in other things VVho are thought to haue more knovvledge holines deuotion then some franciscans that maintaine these errours about the blesâ—ed virgin others of poperie The deuil all corrupt men hauing once broached any errour euer get some of the most religious and learned to defend it or at least that it is a thing indifferent or tollerable thus the beginnings of Diocessan Bishops and Romish ceremonies some primacie in the Pope Images in the churches to a religious vse and the like being begun vvith smaller digressions from the truth haue gained some to defend them as things indifferent and tollerable vvho vvere reckoned oft vvere men of great knovvledge and pierie in other matters and then these errours and abuses being thus defended grevv greater and more intollerable So the Bishops in England hauing gotten some men to subscribe that are verie learned religious they then get them also to defend their Hierarchie traditions and ceremonies vvhich doctrine they knovv vvill be best receiued at such mens hand as vvee haue of late seene in Doctor Burges and others much graced by the Bishops vvho among themselues also haue some that are and others that seeme to be verie religious in many things But vvee should remember that these are but men that engaged a litle in any cause are subiect to fall farther into it that gifts or hopes of preferment blind the eies of the vvise that the church of Rome could neuer haue gained her cause in so many things if she had not had the helpe of men esteemed as religious and learned that she could neuer vvant of this sort vvho had such revvards for her champions such povver to suspend and silence the opposers no more can the Bishops The 34. Art 34. Article saith thus It is not necessary that traditions ceremonies be in all places one or vtterly like for at all times they haue bene diuers and may be changed according to the diuersitie of countries times and mens manners so that nothing be ordained against Gods vvord I ansvvere in some cases this may be admitted For the Apostle vvould not haue a man praying to be couered in the church and in those hot countries if any that might wel endure to be bareheaded in praier 1. Cor. 11.4 c. as the most might should haue vvorne a night cap or the like thing in the church it had bene as greate an euill in him as if he had vvorne a hart yet in ours being a much colder countrie the church vvith good reason allovveth such to vveare night caps in time of praier as can not vvith safety of their health be vncouered so long God requires not the death or danger of his creatures in such cases In Muscouie Svvede and some colder Climates men are so bitten vvith frost that they are constrained to keepe somvvhat on their heads Here necessitie requireth that the ceremonie be not the same nor in some old or sick body that is not able to kneele all the time of praier But vvhat necessitie is there for the crosse in Baptisme the surplesse copes or kneeling at the Sacrament which vvere not vsed in the age of the Apostles are but meere mockeries make the vvord of none effect and haue bene so much abused to idollatrie as the Image of the blessed virgin Because the Apostle saith 1. Cor. 14.40 Let all things be done decently and in order therefore some infer the church or the magistrate may ordaine these and the like A foolish inference that serues as vvell for the Paplsts and their trumperies pretended to belong to decencie order as for them For hovv is there more decencie and order in these things then vvas in the time of the Apostles or is novv in the reformed churches The Apostle speakes of decencie and order vvhereby they should be the better Christians the vvomen being couered the men vncouered in time of praier the men speaking in a knovvne tongue and one after another not confusedly the vvomen keeping silence in the church of these and the like he saith Let all things be done decently and in order But vvhat better Christians are men for the crosse in baptisme for the surplesse and kneeling at the Sacrament vvhat more decencie and order in the surplesse then in a shirt of haire a Iesuits cloake a friers vvhite roabe a Capuchins gray govvne hood or the rope vvherevvith he girds himselfe vvhat more decencie and order in the crosse in baptisme then in the crosse that hangs at the friers girdle in kneeling at the receiuing of the bread then in kneeling at the feete of a Priest in confession before a crosse or Image or at their receiuing of the host vvhat more decencie and order in diocessan prouinciall Bishops Chancellours Deanes and Archdeacons and their courts and proceedings then in those of the church of Rome the Cardinals Generals and Canonists saue in the degrees of superstition and impietie That place indeed giues vvarrant in some cases as touching the time and place of Gods vvorship and needefull ceremonies therein That on the Lords day it should begin about 8. or 9. in the morning and end before noone and begin againe about tvvo because men in many places