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
They also vvhich seemed to be pastors casting of this law and rule of pietie kindled contentions betweene themselues seeking only to increase debates threats iealousies heart burnings and reuenge vvith an immoderate desire to command and sway as in a Tyrannie It is easie to conceiue that vvhen peace and plentie came in all things vvould vvaxe vvorse Constantine to bring his people to Christianitie Anno 330. Damasus Anastas in vita Sylvest as he pulled dovvne Idolatrie so he applied the reuenues of their Temples to the maintenance of the Christian churches and besides gaue them other great gifts his greatest Princes beeing conuerted did the like as appeares in the life of Syluest and by Cedranus his Historie S. Hierom complaineth of Preists that vvrunge rewards from ladies Cedrenus pag. 243. Hieron ad Eustich Epist 22. Ad Nepotian 2. In God Theodos and from others Others there are vvho spend theire vvhole times in learntng the names houses and qualities of these ladies Ovid in another place There be Clerks vvhich possesse more vnder poore Christ then erst they did vnder the rich diuell This contagion spread so far that the Imperours Valentinian Valens Gratian made lavves against it prohibiting Clergie men to set foote vvithin the doores of vvidowes or Orphans to receiuee gifts by Testament c. VVith plentie came in corruption in life and religion Baronius confesseth that men at that time hallovved heathenish rites ceremonies BaroÌ„ To 1. art 44. art 88. c. To. 3. art 324. art 78. 79. by bringing them into christian churches That Constantine ordained That the bishops of the Christian lavve should thence forvvard haue the same priueleidges vvhich the idolatrous preists had enioied That the Pagan preists had a chiefe among them Rex Sacrificulus and their soueraigne Pontife arbitrator of all questions among them And vvho saith he can thinke that Constantine vvould long endure that these should exceed the Christians in pompe and glory then he proues the Pope and Cardinals to haue the like glory in riding clothing salutations and crovvning VVhich is to shevv the Pope in habit of a pagan Thus vvhile diocessan Bishops vvere ordained to vvithstand dinisions on the contrarie they vvere increased therby as appeares by the reasons Cyprian Eusebius giue of the persecutions others about the feast of Easter appeales pride errours in such as was Paulus Semosateneus Arrius Nestorius others by whose great names Fuseb de vit Constant lib. 1. c. 37. 38. grosse errours were receiued propagated CoÌ„stantine by reason of suÌ„dry dissentions which he saw daily to arise betwene bishops assembled Synods Novv to see more exactly hovv from so small beginnings bishops came to the greate power they haue Hist of the coure of Trent pag. 226. vvee may sinde it proued in the historie of the councell of Trent That at first the churches were gouerned by the common councell of the presbitery and how after to withstand diuisions the monarchicall gouernment was instituted giuing superintendency to the bishop The neighbour bishops whose churches because they were vnder one prouince had commerce did gouerne themselues also by Synods and to make the gouernment more easy attributing much to the Bishop of the principall citie they made him as it were head of that body and so the Bishop of the citie where the Ruler did reside gained a certaine superiority by custome These prefectures were the Imperiall citie of Rome the prefecture of Alexandria which gouerned Egypt Libia and Pentapolis of Antioch for Syria and other Prouinces of the East This gouernment brought in apâ—â—â—ued by custom only was established by the first councell of Nice The Pope had no other ground of his greatnes saue this and the translation of the seate of the Empire from Rome to Constantinople till about the yeere 607. vvhen he obtained of Phocas that murdered his master to be called vniuersall Bishop vvhich title vvas a litle before proued to be Antichristian by his Predecessor Gregorie 1. The inundation of the Gothes and Vandals had eclipsed his glorie Guiciard and so did the Fxarchs of Rauenna till the Lombards hauing gotten that Exarchat long oppressed all Italie Pipin chased them avvay and gaue this part to the Bishop church of Rome vvhich vvas confirmed by his Sonne Charles that vtterlie rooted the Lombards out and vvas by the Pope crovvned Emperour yet the Popes vvere subiect to him till his posteritie grovving vveake seuen Electors vvere ordained and the Imperiall povver being translated to the Germans and noe longer hereditarie vvas much diminished and that of the Popes thereby increased espetially after they obtained of the Emperour Henry the second that the Cardinals only should choose the Pope and then the Cardinals also vvaxed great If this shevv not hovv bishops but rather hovv the Pope grevv greate it is supplied by another discourse in the Historie of the councell of Trent vvhere it being considered in vvhat cases Christ saith Mat. 18.17 Tell the church and vvhat povver is giuen to a congregation in that place to the Corinthians vve may see hovv things vvere carried after diocessan Bishops vvere thus ordained 1. Cor. 5.4 The iudgment of the church as is necessary in euery multitude was fiâ— Histor of the concell of Trent pag. 330. to pag. 335. hat it should be conducted by one who should preside and guide the action This care due to the most principall and worthy person was alwaies committed to the Bishop And where the churches were many the propositions and deliberations were made by the Bishop first in the colledge of Preists and Deacons which they called the Presbiterie and there were ripened to receiue afterward the last resolution in the generall congregation of the church This forme was still on foote in the yeere 250. is plainly seene by the Epistles of Cyprian who in matter concerning those who did eate of meates offered to Idols and subseribe to the Religion of the Gentiles writeth to the Presbiterie that he doth not thinke to do any thing without their counsells consent of the people and writeth to the people that at his retourne he will examine the causes and merits thereof in their presence and vnder their iudgment and he wrote to those Preists who of their owne braine had reconciled some that they should giue an account to the people I must here referre you to the Historie it selfe vvhich sheweth hovv this gouernment had bene defended against the Canonists only recite som things to shevv hovv it decaied hovv in the ruine thereof that of the Bishops increased vvherein if I striue to much too abridge things coÌ„sult the with place it selfe for better satisfaction The goodnesse and Charitie of the Bishops I dem vbi supra made their opinion for the most part to be followed by title and litle was cause that the churches charity waxing cold not regarding the charge laide vpon them by Christ
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
haue far to church and the daies being short must haue time to goe to and fro and to dine That though in the primatiue church the place vvere oft in mens houses a barne or in the feildes yet novv it is fit to haue a Temple vvhere it may be had or a place set apart for that vse In the reformed churches one reades the chapters begins the Psalmes these things are done in better order when they are committed to one vvho commonly hath a good voice and skill in tuning and if it vvere not so there vvould be some disorder Order is also taken for the most decent comming to the table of the Lord gathering of almes keeping silence and vsing decent gesture in the church Novv if these things were not altogether thus in the primatiue church yet the alteration in ceremonie is litle or nothing and rather to things decent and necessarie then to hurtfull vnproffitable But this can not be said of the crosse in baptisme the surplesse or kneeling at the Sacrament much lesse of the Episcopall povver and Hierarchie these are not things necessarie but vnproffitable hurtfull not better but vvorse In England verie many Ministers some that haue smal meanes weare beuer hats of great price which not many yeeres since vvere vvorne of none but Princes also cassocks dublits of Sattin cloakes faced some lined vvith veluer plush their vviues also goe in loose govvnes of silke beuer hats fannes in their hands and many other vanities It is true that both the one and the other may goe neare cleane not fordid and nastie but yet not thus costly and vainly vvherin they making litle conscience are the easier induced to thinke of tvvo liuings to maintaine it and a coach to boote then of being made Doctors Deanes Bishops and somtimes at the instance of their vviues because they vvould haue place yea to buye these honours and benefices or flatter for them vvherin mens mindes are seldome satisfied but rather more enflamed and corrupted being Doctors they vvould haue a prebendarie or another liuing and then be Deanes hauing a Denarie they vvould haue a Bishopvvrick hauing gotten that they aime at a better and to attaine them they are still forced to flatter bribe bid outbid as in a market or vvhere things are sold by the candle or at an outcrie to the extreme shame of the Christian professioÌ„ So that if these great places vvere lavvfull yet almost nothing is left to desert or free election commonly all goes by money corruption or friends in the court such as the Duke vvho strengthen their faction by them Hence follovves idlenes and non residence lukevvarmnes and temporising they vvho make no conscience of such thâ—ngs can not but be blind in others the spirit of God forsakes them they are the more easely induced to defend the Hierarchie and ceremonies to let in Arminianisme some kinde of poperie or other corruption in doctrine and discipline at the pleasure of such as can aduance them or at least to vvinke at such proceedings and thus they become nourishers of poperie and the steps to it for our Sauiour saith He that is not vvith me is against me Mat. 12.30 and he that gathereth not vvith me scattereth abroade But indeed an euill tree can not bring foorth good fruite These great places in the Hierarchie being not of God but of men such must needes be the fruits of them If the church seeing these euils spring from pride ambition coueteousnes should ordaine a meane to all in apparell and yeerely maintenance and such other things like that in the reformed churches doubtles such an ordmaÌ„ce vvere to be obeied the church hath povver to doe it not simplie absolutely by any authoritie giuen it in all things that they please to call indifferent but in things thus necessarie agreable to the vvord of Gods vvhich forbids such costly apparell and lordship in them commands them to be graue and ensamples to the flocks the churches authoritie is nothing but in these cases and such others of discipline as is aboue named In all other Christ is the only lavvgiuer of his Church as the Sole husband thereof and Lord of the familie Not to insist vpon other things vvhat necessarie vse is there of Cathedral churches of vvhich some make so much religion to haue them reedefied In that of London the vpper and lesse part is only vsed in seruice Some of those greate fabricks haue bene and might be vvell imploied as colledgiate churches for reading of lectures and preseruing of puritie in doctrine good manners and learning things of this nature doe indeed make them somvvhat vvorthy the repairing The greatest Temples in the reformed churches are put to good vse but vvhere there is not such vse there it is not vvorth the cost Plesses myst of iniquit progres 24. Mounsieur du Plesses obserueth that vvhen religion and doctrine began to be corrupted that they might couer it and see me no lesse religious they fell to building of Temples and Altars to presse deuoute gestures ceremonies c. euen so the Bishops that vvant zeale against poperie Arminianisme non residencie and such errours and abuses as are crept into the church flatter such friends and supporters of them as are mighty or able to defend reward them and in the meane time to seeme no lesse religious make greate religion of deuoute gestures building repairing and adoring of Temples in both vvhich the Papists exceede them and as he saith * Plesses vbi supra The vvorser sort of men are euer most spendfull in such things to shadow and obscure the memorie of their euill acts It is true that many vvho vvorship in spirit and truth and are zealous that doctrine may be preserued in the purity the Apostles left it are yet too negligeÌ„t in deuoute gesture in praier that some grovv too familiar and saucâ—e vvith God this is ill but the other is much vvorse vvhen men seeke the outvvard neglect due preaching and hearing the defence of the truth cause of God in such cases as that of the Palatinate the Rochellers and the like or flatter their falle friends and betraiers such as the Duke c. for vvhile thus the true church of God Mat. 23.23 the liuing stones and Temples vvherein God dvvels are spoiled and vvasted such mens calling for bodely gestures building of Temples is but tithing of mint and annise and leauing the vveightier matters vnâ—ared for like hypocriticall Pharises Yet vvho sees not that these are the chiefe things the Bishops looke after vvho in the meane time thinke it sufficient that Synods and kings haue established their authoritie It is true that Solomon iustly deposed Abiathar the Priest 1. King 2.27 chap. 25.13 2 Chro. 17.6.7 and put Zadock in his roome that Asa remoued his mother from being Queene because she had made an idole vvhich he destroied as Hezechiah did the
not to haue that blessed Truth vvith respect of persons but in a right receiuing of it Iam. 2.1 to Kisse the Sonne least he be angrie and euen to crie mightely to God Psa 2. to reforme that Church by whose power any part of his Testament lies darkened vnder a corrupt glosse or being cleered is forced to seeke corners And thus hopeing that God will raise vp many friends to his owne cause and giue them hearts to vse all hoâ—â—st wisdom and dilligence in such a case I rest Thine in Christ Iesus Iames Peregrin THE LETTERS PATENTS OF THE PRESBYTERIE VVith the Plea and fruites of the Prelacie MAn fallen in Adam going after his ovvne vnderstanding in spirituall things vvalketh on in darknes and oft thinketh himselfe in the right vvay vvhen he erreth knovveth not vvhether he goeth vvherein vvho is many times mort blinde in som things then he that thinks himselfe perfit a Scribe and a messenger fit for the kingdome of God vvherefore our Sauiour thanketh his Father that he had hid these things from this vvise learned Mat. 11. 1. Cor. 1.20 reuealed them to babes And the Apostle saith vvhere is the vvise vvhere is the Scribe vvhere is the disputer of this vvorld Hath not God made foolish the vvisdom of this vvorld But least som man might here say If this be oft the case of Rabbins Doctours and Guides vvhat shall become of their poore Disciples If the Shepheards erre the sheepe must needes vvander and be in a vvorse estate the Lord in his greate mercie promised Ioel 2.28 Isa 44.3 Chap. 42.16 1. Cor. 1.27 that he vvould povvre out of his spirit vpon all flesh vpon theirs seede and ofspring and make the blinde to see VVhich he so fully performed as to choose to foolish things of the vvorld to confound the vvise And yet because many vvould pretend the Spirit that manifest litle but som fevv vvell knowne principles the visioÌ„ of their ovvne heart and that they vvrest the Scriptures to confirme it he bids his people trie the spirits and addeth these gracious promises fulfilled in the Gospell Ier. 31.34 They shall all know me from the least of them to the greatest of them 1. Cor. 2.16 The spirituall man discerneth all things NeuertheleÌ„s to shevv they should come to it by a Rule he had said A law shall proceede from me Isa 51.4 I vvill make my iudgment to rest for a light of the people mine armes shall iudge the people chap. 2.3 The Iles shall vvaite upon me and on mine Arme shall they trust That is on my vvord For the Prophets had said Mich. 4.2 The Lavv shall goe forth of Sion and the vvord of the Lord out of Ierusalem And he shall iudge amonge the nations 2. Tim. 3.15.16 euen in this vvorld The reuealed vvord is sufficient in all matters of faith and saluation For doctrine reproofe and instruction that the man of God may be perfit The holy Ghost teacheth that vvhich Christ hath spoken Ioh. 16. and no other doctrine for saith our Lord He shall not speake of himselfe but vvhatsoeuer he shall heare that shall he speake and he vvill shew you things to come as the things in the Reuelation Reuel 4.1 that some shall depart from the faith the like He shall take of mine and shew unto you Ioh 15.15 For he had said All things that I haue heard of my Father I haue made knowne vnto you * Act. 20.27 therefore the holy Ghost brought all these to their remembrance and they haue declared to vs all that councell of God That vvhich is vvritten is that vvhich Christ hath spoken to them 1. Ioh. 1.3 as Iohn saith That vvhich vvee haue seene and heard declare vvee unto you that is to say in these our vvritings that ye also may haue fellovship vvith vs that is in the knovvledge of these things and truly our fellovvship is vvith the Father and vvith his Sonne Iesus Christ that is in knovving the * 1. Cor. 2.16 minde of God He excepteth nothing reuealed vvhether it be aboute the conuersion and perseuerance of the Saints or Predestination it selfe so far as it is reuealed in the Scripture This vvord is an * Cant. 3.4 Psa 45.1 ointment powred out It ministreth grace in them that art his Grace vvas powred into his lips and saith Iohn ye neede not that any man teach you but as the same anointing teacheth you of all things 1. Ioh. 2.27 and is truth and is no lie VVhich I vvill no further vrge against the vnvvritten verities presumptions errours and blasphemies of the Church of Rome For he vvho is the vvord saith I am the light of the vvorld he that followeth me shall not vvalke in in darknesse but shall haue the light of life Ioh. 8.12 And this is not only meant of Apostles and Doctors but of euerie true beleeuer as he saith I am come a light into the vvorld chap. 12.46.40 that vvhosoeuer beleeueth on me should not abide in darknesse And to shevv vs that in all matters of faith vvee ought to be iudged by the reuealed vvord novv since vvee must vvhether vvee vvill or no be iudged by it at the last day he addeth He that reiecteth me and receiueth not my vvords hath one that iudgeth him the vvord that I haue spoken he shall iudge him in the last day Certaine it is that Christ as he is the eteernall vvord manifested and preached is the only Iudge and Gouernour of his church in matters of faith saluation therefore it is said to him Rule thou in the midst of thine enemies Psa 110. The kingdome Dan. 7.14 and dominion vnder the vvhole heauen is giuen to him vvho is the Arme of God that should rule for him God ruleth by his power for euer that is by his vvord Isa 40.10 of vvhome is saide I vvill giue thee for a couenant of the people Psa 66.2 for a light of the Gentiles I haue set my King upon my holy hill of Sion He shall reigne ouer the House of Iacob for euer Luk. 1.33 BVt because hereticks and prophane and vnruly persons vvould arise in the church there must needes be some orders officers in the church before vvhom such might be conueÌ„ted by whose paines in alleadging the scriptures they might be conuinced reformed ordered Act. 20. he ordained som to be ouerseers of the flock that should not be nouices but vvell gronded in the faith 1. Tim. 3.6 to hold fast the faithfull word as they haue bene taught Tit. 1.9 that they may be able by sound doctrin both to exhort and conuince the gainsayers VVhich vvhile they faithfully doe vvithout pressing for doctrines the commandements of men it is not so much they that rule as Christ the vvord that ruleth in them Isaie 9.6 chap. 11.4 therefore it is said The
peremptorie Take heede to your selues to all the flock ouer vvhich the holy Ghost hath made you Bishops there vvere diuers Elders of the church of phesus the places that bordered neer it as of that of Philippi or Ierusalem act 21.18 to them all Paul saith The holy Ghost hath made you bishops to feede the church So Phil. 1. To all the saints vvhich are at Philippi vvith the Bishops Deacons that is vvith the Elders presbiters Phil. 1.1 and deacons for ye see the presbiters are bishops or othervvise you must graunt that there vvere more bishops then one in 〈◊〉 citie therefore Theodore vvell vnderstands it of the presbiters vvhich Bellarmine obseruing can not denie Bellar. de Clericis l 4 c. 14. Tit. 1.5.6.7 but that here also presbiters are called Bishops VVhich is yet more cleere by that to Titus I left thee in Creete that thou shouldest â—â—daine presbiters in euerie citie if any be blamelesse the husband of one vvife haueing faithfull children not accused of riot â—r vnrulie for a bishop that is the Presbiter before mentioned must be blamelesse c. Vbi supra All vvhich places are so cleare that Bellarmine confesseth that in them all the presbiters are called Bishops consequently that the Trent fathers cried vvho vvould proue that Diocessan Bishops are instituted by Christ and superiour to Presbyters iure diuino Histor of the councel of Trent pag. 597. 598. english because Paul saith Take heede to all the flock ouer vvhich the holy Ghost hath made you Bishops vvhich by his ovvne confession is spoken to Presbyters therefore he ansvvers to all the three places verrie poorely that in those daies these names Bishop Presbyter vvere common to all preists as if Phil. 1. vvith the Bishops and deacons the sense must be thus VVith the Preists theire ministers the deacons vvhich is a vveake shift of a Iesuit and so learned a Cardinal For did the Apostle call the presbyters Bishops in all these three places say the holy Ghost had made them Bishops ouer the flocke yet are they not so And if it vvere then a name so common to all preists why should it novv be thus restrained to one in a countie or prouince and he accounted an heretick that vvith the holy Ghost affirmeth the presbiters to be Bishops as in these three places And therefore out of all doubt 1. Tim. 3. vvhen Paul saith If any man desire the office of a Bishop he desireth a good vvorke c. That is the office of a presbiter or Elder vvho is a Bishop that so he addeth These things vvrite I unto thee that thou mightest know how thou a Bishop or presbiter oughtest to behaue thy selfe Othervvise he vvould not haue passed as he doth from the duty of a Bishop to the duty of a deacon but rather first from the duty of a Bishop to the duty of a presbiter or pastor that is if it had not beene one and the fame office somtime set forth vnder the name of an Elder or presbiter Tit. 1.5.6.7 somtime of a Bishop as in that to Titus before alleadged vvhich shevves vs that vvhen it is said of Titus that he vvas ordained the first Bishop of the Cretians that must needes be the first presbiter Chrisost in 1. Tim. 3. so Timothie 2. Tim. in fin vvhich in effect is acknovvledged by Chrysos in his Comentarie on that chapter to Timothie vvho though he liued in a time vvhen canons custom and cloaked ambition had made a litle difference saith There is almost no difference betweene a Bishop and a presbyter seeing the care of the church is also graunted to the presbyters surely by giuing of orders only they are their superiours herein they only seeme to be more then the presbiters Bellarmin acknovvledgeth that Primasius Bellar. de clerìcis l. 4. c. 14. Theophilact and Oecumenius in their Comentaries vpon the same place do teach the same thing almost in the same vvords VVherin they come but litle short of that vvhich is more plainly affirmed by Hierom on the first of Titus Hieron in Tit. 1. A presbiter and a Bishop is one and the same thing and before by the instinct of the deuil factions vvere made in religion and it vvas said among the people I am of Paul I of Apollo I of Cephas the churches vvere gouerned by the common consent of the presbiters but after euery one thought those which he had baptised to be his not Christs it vvas ordained in all the vvorld that one chosen from among the presbiters should be set ouer the rest unto vvhome all the care of the church should pertaine and the seedes of Sbhismes should be taken away And a litle lovver As therfore presbiters know themselues to be subiect by the custome of the church to him that is set ouer them so let the Bishops know it is rather by the custom of the church then by any disposition of the diuine truth that they are greater then the presbiters and that the church ought to be gouerned in commune Vbi supra Bellarmin doth not only cite these places thus but confesseth farther that HieroÌ„ hath the like things in his 85. Epistle to Euagrius Yet he vvould faine haue it thought that HieroÌ„ held a Bishop to be greater then a presbiter iure diuino contenting himselfe for lack of a better to take that for a sufficient proofe vvhere he saith to Euagrius vvhat doth the Bishop giueing of orders excepted vvhich the presbiter may not also doe vvhereas indeede this doth rather proue the contrarie namely that presbiters had decisiue voices in councels might excommunicate or doe any thing else in their flocks belonging to gouernment saue the giuing of orders this beeing all the difference of povver and authority the Bishops had them gained VVherein you must needes vnderstand him as before that it is rather by the custome of the church then any disposition of the diuine truth that they vvere herein greater then the Elders the same or the like humain ordinance custom vvhich restrained the title of a Bishop to one in a Diocesse vvhich before vvas common to all presbiters gaue him also the sole povver of giuing of orders vvhich before belonged to presbiters in common 1. Tim. 4.14 as is cleere by that Neglect not the gift that is in thee vvhich vvas giuen thee by prophesie vvith the laying on of the hands of the presbiterie Kemnitius therefore doth vvell obserue here Vbi supra that a Bishop may be ordained by Presbiters therefore there is no difference betweene a Bishop and a presbiter Bellarmin hereat offended ansvvers vvith the Greekes verie vveakely By the presbiterall name they vnderstood the quire or companie of the presbiters that iâ— of the Bishops vvhich laide their hands on the new bishop They that laied their hands on him vvere presbiters but that is say Bellarmin and others Bishops So saith
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
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