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
no others that he set to gouerne besides the Apostles and Euangelist but presbyters Hath God then set them for Gouernours in the church vvill men presume to supplant them and set others Dare men say that the gouernment by diocessan Bishops ordained by men is better then this of Elders ordained by God To vvhome indeede God must needes giue a better blessing as beeing his ovvne ordinance he hath set them in the church Neither doth that proue the contrarie because in Amsterdam and som other cities of Holland there are many Religions for neither Bishops if they had such nor Elders can hinder it if the pollicie suffer them But looke into the reformed churches there in France and elsvvhere and you shall finde them better gouerned and much better vvould be if som burgers to enritch themselues and get places of authority or a league trade vvith Spaine did not vvaxe negligent in religion and for such ends turne Arminians and nevvters If an Apostle vvere novv liuing and should vvrite an Epistle to Mr. Moulin pastor and Elder in Sedan Against an Elder receiue not an accusation vnder two or there vvitnesses that vvould not argue that he vvere ouer other Pastors and Elders in the prouince nor as a Lord in his ovvne congregation but rather vvhat vvere his duty yea the duty of all Elders assembled in such a case The Apostle recounting all the officers and Gouernours of the church Ephes 4. saith He gaue some Apostles and some Prophets and some Pastors and Teachers vvhere he neither names Bishops nor Elders much lesse both as tvvo distinct callings because the Pastor by his place vvas a Presbiter and so a Bishop properlie the deacons had the care of the Almes In such a church as that of Ephesus or Philippi there vvere diuers vvho vvere teachers and helpers but one vvho vvas somevvhat more properlie the Pastor and so the bishop of that flock therefore though the charge go to all the Elders Take beede to your selues Reuel 2. and to all the flocke c yet this is somvvhat more especiallie applied to him that is pastor and so the first Elder or bishop Vnto the Angel of the church of Ephesus vvrite that is to the pastor Euen as in the church of Paris at this day vvhich is one congregation of about six thousand communicants there are three preachers vvho are all Elders to feede the flock yet one of them is reckoned the pastor the other tvvo helpers the like in Diepe and diuers other cities vvhere they liue amoÌ„g persecuting Papists as the old Christians did among the heathen hauing but one congregation or flock in a citie In some lesser cities or vvhere there are fevver protestants there is only a pastor vvith lay Elders And thus out of all doubt Act. 14. Tit. 1.5 it vvas in the primatiue church till after the death of the Apostles vvho ordained Elders in euerie church and citie vvhere one vvas the pastor yet in matter of gouernment all the Elders of a church ruled together by commoÌ„ consent euen in Ierusalem things were not done vvithout the Elders but the decrees vvent out in all their names VVhen Paul vvent last to Ierusalem there vvere diuers vvith him But saith Luke Act. 21.18 Paul vvent in vvith vs to Iames all the Elders vvere present The Apostle would doe nothing vvithout them Therefore Paul saith 1. Tim. 5.17 Let the Elders that rule vvell be counted vvorthy of double honour espectiallie they vvho labour in the vvord doctrine VVhence also som collect that there vvere som Elders that vvere not ministers but lay-men of the more vnderstaÌ„ding best gouerned sort Hovvsoeuer ye see they had all share in the gouernment vvere it vvith Timothie Titus or vvhosoeuer For these vvere not greater then the Apostles vvhich vvas the highest calling in the church yet euen vvith them in Ierusalem there vvere Elders as it vvere in ioynt commission for matter of gouernment they themselues tooke on them this office disdained not to be reckoned vvith other presbiters Peter saith 1. Pet. 5.1 The * or Elders 2. Ioh. presbiters vvhich are among you I exhort vvho am also Sumpresbuteros a fellovv presbiter and Iohn that might haue said The Apostle chooseth rather to say The Elder to the elect ladie The * or Elder Presbiter to the vvelbeloued Gaius None of the Apostles are in the nevv Testament called bishops but presbiters because a presbiter vvas a bishop then a name of no lesse honour but rather of greater beeing Indeed one and the same pastorall office in euerie congregation it vvas the highest in the church next the Apostles Euangelists and pastors the Elders beeing the officers vvhich God had appointed to gouern his church to the vvorlds end The holy Ghost saith not Bishops least aftervvard it should haue bene takeÌ„ for diocessan Bishops but Elders Neither doth Iohn set the Pope or any Bishop but Christ among them as their only head for chap. 5. Christ standeth in the midst of the throne and in the midst of the Elders to shevv they truly belong to his gouernment as diocessan Bishops so that of Antichrist It was stoutly defended in the councell of Trent Histor of the concell of Trent pag. 599. 613. Rom. 13.1 that they held of the Pope not immediately of God True not so rightly as the Elders doe nor yet in a manner so litle digressing as the first diocessan Bishops did as vve shall further see in the sequel therfore they are not so truly of Gods Kingdome but rather of a contrarie For indeede There is no power but of God The powers that be are ordained of God VVhence it follovves that all povvers much more those that gouerne the church must be ordained of God or else they be not lavvfull Novv this can not be said of the Pope and Cardinals nor of Diocessan Bishops for these vvere not ordained of God but of men Ergo c. They are indeede against Elders vvhich are the povvers ordained of God VVhosoeuer therefore resisteth these powers resisteth the ordinance of God One of the Elders speakes to Iohn concerning the Martirs Reuel 7. that suffered in the ten persecutions signified by those troubles that follovved the opening of the seauen seales then past gone And though vvhilst the vvoman the true Church fled and remained in the vvildernes from Antichristian titannie and superstition their gouernment must needes be hid and persecured vvith her yet vvhen the Gospell is restored the Temple of God opened diuers kingdoms of this vvorld became the kingdoms of our Lord Reuel 11. and of his Christ the Elders vvorship giue thanks as also vvhen Babilon is destroied herevpon it is said The Lord God omnipotent reighneth that is in his vvord and ordinances â—hap 194.5.6 Elders are then restored vvhereas before she her traditions hierarchie gouerned churches For in that they are euer thus about the
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
this place It vvilbe obiected that many learned English men hold better vvith the Episcopall gouernment I ansvvere the necessitie of conformitie imposed on them furnisheth them vvith arguments to that purpose They knovv the Bishops can not looke to all things necessarie in euerie parish But say they there are church vvardens side men They might adde vvhose office serues to litle but to looke to the obseruation of their traditions and ceremonies and therefore not for the kingdome of God but for the dominion of Bishops they are but a mockerie of the Eldership They knovv that if the parish be full of prophane Svvearers drunkards fornicators extortioners defrauders and the like all these in their turnes may come to be churchvvardens If they be but conformable to ceremonies and do but speake vvell of the booke of common praier though they haue no true loue to preaching and hearing of the vvord vvhereby knovvledge faith and other graces are vvrought in the soule but scorne and mocke them that haue they yet thinke themselues the better subiects the better Christians yea fitter to be churchvvardens then professors and the Bishops finding them to be a bridle to such religious spirits are vvell contented kowâ—ng such ignorant conformists are fittest for their turnes If the person or curate be also a Droane a non resident or a good fellovv there is a flock strangely gouerned such are not apt for the kingdome of God the blind can not leade the blind the drunkard reforme drunkards These vvill neuer informe the Bishop of corruption in manners much lesse in doctrine such as shames the Christian profession And if they did he is but one he can not looke to things in euerie flock to knovv euerie sheepe as Elders may in one congregation If men had not the ceremonies and seruice to serue them for an intire religion or a cloake of one they could not for shame but make some profession of loue to the vvord good conuersation If there vvere but three or fovver religious men in a parish to be the officers their example might moue the rest such could not be scorned as they are In the reformed churches men are ashamed to scorne professors if they did they should be reckoned prophane and soone be questioned it vvould not serue them to say they loue the common praiers they should soone be taught to knovv that He that turnes away his eare from hearing of the law his praier shal be abhominable Pro. 28.9 3. By all this vvee may see that those abuse the vvorld vvho for the authoritie of English Bishops and the Hierarchie there alledge the succession of lames at Ierusalem of Peter at Antioch of Marke at Alexandria of Timothie at Ephesus Titus in Creete For vvee see there vvere no such Lord Bishops Courts Chancellours and proceedings as are novv The Apostles oft staied in these places and looked to things as generall officers in all churches but vsed no such Epâ—sc pall authoritie as ours doe vvho come not in by the word that is by Christ the Doore but clim vp another vvay by the traditions Ioh. 10. and corruptions of men like theeues that come to steale to fleâ—ce and not to feede the flock Ciuill gouernments may vpon good reasons be altered a nevv sorâ— of officers ordained But Christ that changeth not set officers in his kingdome to gouerne and therein the perfit forme of his kingdome the church is a kingdome vvhich can not be shaken Timothie vvas an Euangelist Heb. 12.28 but hath no successours in that office noe more can the Apostles in theirs they left to seuerall congregations the choice of Presbyters consuring of offendours and debating of matters as is alreadie proued Other successours they haue not * To gouerne Bellarm. de clericis l. 1. c. 14. as Papists are ansâ—vered for Peters being at Rome To as good purpose Bellarmin and others thinke to make men â—lee from this opinion as from a monster by sâ—ying it vvas the herisie of Aerius Medinae cited by Bellarmin affirmes that S. Hierom vvas herein vvholly of the opinion of the Aerians and that not only S. Hierom vvas in that heresie but also Ambrose Augustine Sedulius Primasius Chrysostom Theodoret Oecumemus and Theophilius And so saith Medina the opinion of those fathers otherwise verie holy and expert in the holy Scriptures vvas by the church first condemned in Aerius then in the VValdenses and lastly in Iohn vvicklife And againe Of old therefore this opinion vvas dissembled and tollerated in Hierom and those Greeke Fathers for their honour and reuerence contrariwise in the hereticks because they are also estranged from the church in other things it hath bene alwaies condemned as hereticall Bellarmine sticks not to say Medina wanted vvit Hist of the counc of Trent pag. 591. in being thus plaine knowing it had bene maintained in Trent that men vvould be ready to affirme if this be not heresie in Hierom and those other fathers neither can it be iustlie called so in Aerius vvho liued in the same times VVhich Kemnitius spares not to manifest Examen conc Trid. shevving that it vvas an ordinarie trick in those times vvhen they could not ansvvere a mans arguments to disgrace him vvith the name of heresie Bellarmin saith Vbi supra That all the fathers constantly taught that bishops suceede the Apostles Presbyters the 70. disciples I ansvvere 1. vvee haue proued the contrarie out of Hierom others 2. That Presbyters who are Bishops may succeede the Apostles Mat. 28.20 as they vvere Pastors and Elders of any church as Peter and Iohn call themselues and as Timothie and Titus vvere and so that may be vnderstood I am vvith you alvvaies to the end of the vvorld in their successours as they vvere Pastors Teachers and Elders but not as they vvere Apostles and so ouer Titus Timothie and all Elders For to be an Apostle is to be sent immediatly from God to haue an Embassage from him and as a maister builder to lay the foundation for others to build vpon 1. Cor. 3.10 Tit. 1.5 to ordaine and appoint things as Paul did This did the Apostles in their Gospels Epistles and Acts. But this can not Bishops do for they are not so sent immediatly from God hauing an immediate embassage they haue theirs from the Apostles and Prophets and so mediately Neither are they maister builders to lay a fondation for others to build vpon though they oft assume it in imposing their traditions and rites for lavves for other foundation can no man lay then that is laide vvhich is Iesus Christ. Therfore the Apostles can noe othervvise haue Successours then as they vvere Pastors and Elders that must be in teaching the same * Gal. 1.8 noe other doctrine Medina alledged by Bellarmin * Vbi supra saith The hereticks the vvaldenses vsed the testimonie of Hierom they therefore and Hierom vvere of one opinion that is that the church
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
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
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
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
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
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