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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	writer_n	year_n	49	3	4.3598	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04026	Informations, or a protestation, and a treatise from Scotland Seconded with D. Reignoldes his letter to Sir Francis Knollis. And Sir Francis Knollis his speach in Parliament. All suggesting the vsurpation of papal bishops.	Knollys, Francis, Sir, d. 1643.; Rainolds, John, 1549-1607.; Simson, Patrick, 1556-1618.	1608 (1608)	STC 14084; ESTC S107421	32,696	102

one Kirk alone but over many in one or moe Dioceses quhilk injquity hath flowed also frō the Antichrist of Rome and thence is derived to the Orders of his Cleargie Archbishopes Bishops Arch-Deanes Deanes c. setting up by the devise of Satan ane Hierarchie that is a Spirituall principalitie in the Kirke of God overthrowing altogither the Ordināce of Christ Iesus in ordering his Kirke officers whairof hath bene spoken more at large in the first Treatise and in place thereof intruding upon the Kirk Satanicall and Antichristian devises and Traditions whereupon this conclusion groweth like unto the former Whosoever leaving the Institution of Christ expressed in his word vsurpe spirituall authoritie and iurisdiction togither with civil power in the Kirk They communicate with Antichrist and their usurpation is Antichristian But Papal Bishops and Prelates practise this Antichristian iniquitie against the Institution of Christ his word Therefore they communicate with the Antichrist and the practise and usurpation is Antichristian The Assumption we haue to proue Quhilk is playne by scripture expresly condemning in Ministers of the word both civil power as we heard before and spirituall authority or power aboue the rest of the Ministers and disposers of the word as inferiors to thē Quhilk we proue as followes 1. Christ comming into the world taking upō him the shape or forme of ane servant Philip. 2. 7. witnesseth that he as Minister of the Gospell cam not to be served but to serue Math 20 28. and no servant is aboue his Master Math 10. 24. 2. Christ recommending to his Disciples humilitie with Paritie and equa litie expresly forbiddeth among them Superioritie or Domination Math 20. 25. etc. and 23. 8. 11. Marke 10. 43. etc. Luc. 22. 25. etc. 3. Christ giveth unto his Apostles Disciples alike the Keyes of the kingdome of heaven and they resaue alike power Math 18. 18. Ioh 20. 23. 4. The Disciples and Apostles observing their Masters command equall themselues not one clayming superioritie or Primacie aboue the rest but all professing equalitie call them selfe servantes 2. Cor 4. 5. Ministers and Dispensators 1 Cor 4. ver 1. 5. Messengers 2 Cor 5. 20. etc. And no place there is to be foūd whair they are called Princes Lords or by any such name soūding to superiority or dominatiō in any wise 5. The practise of the Apostles sending by like authoritie Peter and Iohn as Messengers and erand bearers to Samaria Act 8. 14. Quhilk the Apostles wald never haue cōmanded if Christ had not given them a like power neither Peter whom some make to be Prince of the Apostles would haue obeyed if Christ had given him Primacie or Superioritie aboue the rest 6. Peter himselfe disclaiming all such Primacie and Superioritie equaleth himselfe with the Ministers Elders of Kirke calling himselfe fellow Elder 1. Pet 5 1. expresly forbidding Ministers and Elders to take domination as Lords aboue the heritage of God ver 3. 7. The Apostle Iohn sharply cheeketh and rebooketh Diotrephes clayming to him prioritie or preferment aboue the rest Iohn Epist. 3. ver 9 10. 8. Against the spirituall superioritie of Papal Bischops doe serue all those places afore cited wherein the name power office properties and dueties of a Bishope are communicate with Pastors Teachers and Elders Act 20. 17. 1. Pet 5. 2. Phil 1. 1. Tit 1. 5. 7. 1 Tim 3. 2. 3. 4. c. Quhilk places are plane pithie sufficient alone to overthrowe pretended prioritie of Papal Bishopps Praelates c. With scripture agreeth learned and sinceire Antiquity in ancient Christian Kirkes wherof we shall bring a few for exemple speaking most clerely in this purpose Cyprian lib de simplicit praelat The office of a Bishop is one and vndivided parte whereof is absolutly held of every Bishop Idem Cypr lib. Epist 3. Every Bishop doth rule and governe his owne portion of the Lords flocke being to give an account of his doings to God Athanasius Epist. ad Liberium Episcop Romanum All the blessed Apostles were indued with the fellowship of equall honour and power Chrysost Hom 43. in Math What Bishop soever shall desire primacy in earth shall finde confusion in heaven and he who shall covet to be first shall not be in the nūber of Christ his servantes Hieron in Epist ad Evagrium Where soever a Bishop shall be either at Rome or Evgubium or Constantinoble or Rhegium he is of the same worth and of the same preisthood Idem ad Tit cap 1. After the age of the Apostles one of the Bishops was set aboue the rest whom they peculiarly called a Bishop But this was rather by custome than by the truth of the Lords disposing That it may further appeare even by Hierom himselfe that the usurpation of Papal Bishops prevayled by custome against the truth marke well what he writeth vpon Heb 13. 17. viz He divideth the care of the Kirke equally amongst many In saying obey them that are set over you Besides these and others a fore cited against the authority practise of Papall Bishops many mo testimonyes may be drawne out of the same Fathers and Doctors with others also of the same judgmēt quhilk are alledged be menteners of Christian Discipline against authority of Papal Bishops as out of Cyprian lib3 Epist 10. 14. 27. Tertullian de Ieiun August lib 19. cap 19. de Civitate Dei Item lib de opere Monach Hierom ad Oceanum et in Tit 1. Ambrose lib Epist 5. et 33. Chrysost hom 2 in epist ad Philip Hilar adver Constan. Nazian orat ad Maxim Bernard de consid lib 2. ad Evgenium Papam For this same purpose are alledged some testimonies of Councels as Carthage Chalcedon Constan c. Siclik against the authority and prac tise of Papal Bishops do witnes all Protestant Kirkes in France Helvetia Polonia Hungaria Bohemia c. and in any Nation truly professing the Gospel in all the world onely England excepted And among the late writers the most learned and notable professors defenders of the truth against the Romāe Antichrist all writing against the Lordly usurpation of Civil and spirituall power in Ecclesiasticall persons as may be seene by their severall writtings Lastly out of English writers evē some of them of the other side matter may be fetched against the Lordship of Papal Bishops Iewel in defen Apolog adversus Harding page 714. D Bilson in his Booke in quarto page 126. D Bridges of the Prince Supremacy page 926. M. Elmar Bishop of London in his book printed at Straesborogh See a Petition directed to Her Maiestie pa. 7. 8. 9. quhilk we bring to proue rheir consent and witnessing unto the truth Although as Cyprian sayth Humane testimonies are not to be expected when Divine suffrages goe before Cyprian Epist 5. lib 2. As for objections in the contrary what can be moved to moue any of the simplest against such cleare light of holy scripture and so many testimo nies of Divine

estate of Christ his Kirke under the Gospell must be inferior unto the estate of the Kirke under the law which had the accomplishment of all offices ministeries and lawes needfull and sufficient for the regiment therof But none will graunt that the estate of the Kirke of Christ is inferior to the estate of the Kirk under the law Therefore the aforesayd offices are sufficient for the Governement of the Kirk of the New Testament And therefore this forme order of Government by the foresayd offices and Ministeries of Preachers and assisting Elders being grounded vpon the written word of God practise of the Apostles Kirkes in their time Rom 12. 6 7 8. Eph 4. 11 12. Act 14 23. et 20. 17. 28. 1. Tim 5. 17. Tit 1 5 c. It can admit no prescription or change by any mortall man or by any humane tradition whatsoever Which forme of Discipline as it hath been practised in the Apostolicall and Primitiue Kirke quhilk is evident by scriptures afore aledged so hath it the testimony of antiquitie in the auncient Kirkes as is collected not very obscurely out of Ignatius Epist ad Trallen Tertul in Apoc. cap. 39. et lib de Baptism Christian. Cyprian lib 2. Epist. 5 et lib. 3 Epist. 10. 18. 22. et lib. 4. 5. Augusti de verb. Dom. in Math Serm. 19. But more clearly out of Ambrose in 1 Tim. 5 1 Ierom in Isai 2. et ad Rustic Epist 16. Possidonius in vita Augustini Socrates Eccle. hist. lib. 5. ca. 20. and others also alledged be the defenders of this christian and true Kirke Governement Amongst the quhilk I cannot passe by for proofes sake the cleare sayinges of Ambrose and Ierom. Ambrose writteth thus upon 1 Tim. 5 Whence it is that both the Synagage and afterward the Kirk had Elders without whos counsell nothing was done in the Kirk Quhilk by what negligence it is growne out of use I know not unlesse perhaps by the slouthfulnes or rather prid of the Teachers whilst they alone will seeme to be something Ierom ad Tit. cap. 1. Vntill schismes were made in religion by the diuely suggestion the Kirkes were governed by the common counsell of Elders and in the same place speaking of the corruption that followed therafter addeth this But this was rather by custome than by the truth of the Lords disposing This forme of Discipline according to the word the Kirk of Scotland hath used many years by past being authorised and ratified by the three Estates in Parliament receaved and practised by all the Preachers within the whole Realme with on consent concord even by thē also who now haue made defection frō it taking upon thē Episcopall authority Siclik it hath the testimony of all the reformed Kirkes in Europe in France in Freisland in Geneva in Helvetia Polonia Vngaria in Palatinatu in Germania Saxonia Bohemia in Suedia Dania and all other reformed Kirkes except Englād alone Siclik also it hath the testimony generally of the Divīes of later times as Zuinglius Martir Aretius Calvinus Bucer Hiperius Bullingerius Musculus Hemingius Beza Olevianus Iunius Sadael Nowel Fulke Whitakers with all other learned famous Preachers in the Countries reformed professing truely the Gospell only Englād excepted wherin also the best yea the greatest parte haue sought and dayly seiks the liberty of the same Governement according to the word most clearely haue defended it with their penne and most pithie writtings and most constantly haue avouched it by their manifold suffrings at home and abrode for the glorifiyng of God and the witnessing of the truth of Christ Iesus All that afore hath been breifly sayd anent the deduction of this purpose may be more largely intreated and more particularly handled if any within this land will proue so obstinat as to refuse consent to the truth of Christ Iesus THE SECOND PART OF KIRKE GOVERNEMENT CONTEINING AREfutation of Episcopall Governement by Lord Bishopes IT pleased our Heavenly Father to compasse us with compassion and mercy whē we were lying in darknes and under the shadow of death by sen ding his owne deare Sonne Christ Iesus with the brightnes of his Gospell delivering us from Idolatry and super stition and the darknes of the former times vnder the bondage and tyranny of Antichrist and that by the Ministery of few not the greatest to the great admiration of the world And forder of the same mercy it hath pleased him from time to time to multiply the nūber of the faithfull and to increase his graces among men for the beutifiyng of his Kirk within this land and finally to croune his owne worke adding the keepstone of sincerity both of doctrine and Discipline as it was prophesied by that holy Martyr M. George Wiseheart quhilk two glorious staues our Kirke hath brooked with Concord Unitie with peace prosperity many yeares within the gates of Ierusalem in this land wherby our Kirk by the unspeak ble bountifulnes of God became famous renoumed and in great accōpt before many others amonge forren Nations and Kirkes reformed in Europe For the which belongeth everlasting prayse to this our boūtifull God through his Sonne Iesus Christ our deare Saviour But now of late hath risen ane whirle wind among our selues like the whirle winde that devoured the children of Iob shaking the foure corners of the house of God and throwing doun the kepston and this wind of discord Schisme and dissention is not come from the wildernes but risē from our owne bowels and the riches of the Temple dispoyled not by Assyri ans Chaldeans or Arabians but by the Preistes and Ministers themselfes hom-bredd and borne in the bosome of our Kirke and fostered sometime by the sincere milke of the Gospell who also haue made avoumemt of the same sinceritie both of Doctrine and Discipline not only in Preaching and practising but also with solemne Oath binding themselfes therto From quhilk an manifest slyding backe and Apostasie is seene this day lamented with greiff by the godly and mocked be the enemyes the Papists and Atheists whose number strength and power daylie in cresseth by this lamentable renting inbringing of Episcopall Gubernation be Lord Bishops quhilk before had ben banished with Antichristian corruptions from the Kirk of Scotland For the working of this Mysterie many intentions haue bene proponed many sheapes cullours haue bene changed As for example in the begining nothing for such was meened but Ministers to haue vote in Parliament and that to vindicat the Ministerie from povertie and cōtempt c. quhilk practise God even then at the begining discovered unto his servantes and they unto the world foretelling the effectes that visibly now appeares before the eyes of the world viz. renting of our Church overthrowing of Christian Discipline setting up a fewe Episcopall men with contempt bondage and povertie of the rest which this day is to be seene to the great greife of the godly and hinderance

writers As for the new obtruded Lord Bishops to the Kirk of this Realme we haue not heard much of their reasoning as yet for their part only shreuding them selfe by authority and arme of man whence they alledge Donation with power c. To the quhilk albeit many things may be replyed yet we answer thus only with the Apostle The weapons of our warfaire are not carnall 2 Cor 10. 4. The abuse present practise the more is to be lamē ted that such injquity is done in so great light of the Gospell after long profession of the same that in place of light men should imbrace darknes loue the honor of the world more thā the honor of Christ Iesus not onely comming against the truth but also against their owne profession avoument having preached and practised the true Christian Discipline by Ministers and Elders according to the word and Institution of Christ opponing them selfes alwayes unto Antichristiā authority practise of Papal Bishops Is not this to begine in the spirit end in the flesh And who hath bewitched you so Now for conclusion seeyng holy scripture practise of the Apostolicall and Primitiue Kirk and Christian Kirkes in succeeding times the learned sincere Antiquitie both in Councells and by writing with all reformed Kirkes every where truely professing the Gospell with the best of the leater writers of our time Forrain within this Yle stand on our side for Kirk governement by Ministers assisting Elders according to the word against the Governement of Lord Bishops their authority practis in the Kirk of Christ we being I say compassed with such great cloud of witnesses let us hold fast the true profession of Doctrine Discipline according to the word without wavering or halting praying continually That the God of our Lord lesus Christ the Father of glory might giue unto us the spirit of wisdom and revelation in the acknow ledgment of him strenthned with all might throw his glorious power that we being like mindit having the same loue being of one accord and of the same iudgment we may doe that which is pleasant and acceptable in his sight through Christ to whom be praise for ever and ever Amen DOCTOR REIGNOLDS HIS LETTER TO SIR FRAVNcis Knollis concerning Doctor Bancrofts Sermon at Paules crosse 9. Feb 1588. In the Parliament time ALbeit Right Honorable I take greater comforte in labouring to discover and overthrow the Errors of Iesuites and Papists enemyes of Religion thā of the Ministers of Christ yet seeing it hath pleased your Honor to requyer me to shew mine opinion of some thinges which certeine of these men mainteyne stand in I thought it my duty by the example of Levie who sayd of his Father and Mother I regard them not nor acknowledged he his brethren to declare the truth without respect of persons Of the two poynts therfore in Doctor Bancrofts Sermon which your Honor mentioneth one is concernning that he seemeth to avouch The superioritie which Bishops haue among us over the Clergie to be Gods owne Ordinance though not by expresse words yet by necessary consequence In that he affir meth their opiniō who oppugne that that superiority to be Heresie Wherin I must confesse he hath committed an oversight in my judgment and himselfe I thinke if he be advertised ther of will acknowledge it For having said first that Aerius affirmeth that ther was no differēce by the word of God betwixt a Preist and a Bishop and afterward that Martin and his companions do mainteine this opinion of Aerius he addeth that Aerius persisting therein was condemned for an heretike by the generall consent of the whole Church and likwise that Martins and all his companions opini on hath herein been condemned for heresie Touching Martine if any man behaue himselfe otherwayes than in discretion and charitie he ought let the blame be layd where the fault is I defend him not but if by the way he utter a truth mingled with whatsoever else it is not reason that that which is of God should be cōdemned for that which is of man no more thá the doctrine of the resurrection should be reproved because and held by the Pharises Wherefore removing the odious name of Martin from that which in sincerity and loue is to be dealt with it appeareth by the aforesayd words of D. Bancroft that he avoucheth the Superiority which Bishops haue over the Cleargie to be of Gods owne ordinance For he improveth the impugners of it as holding with Aerius that there is no difference by the word of God betwixt a Preist and a Bishop which he could not doe with reason unlesse he himselfe appro ved the Bishops superiority as established by Gods word and he addeth that their opinion who gayne say it is Heresie wherof it insueth he thinke it contrary to Gods word sith Heresy is an error repugnant to the truth of the word of God as according to the Scriptures our owne Church doth teach us Now the Argumēts which he bringeth to proue it an heresy are partely overweake partly untrue overweake that he beginneth with out of Epiphanius untrue that he adjoyneth of the general consent of the Church For though Epiphanius do say that Aerius his assertion is full of solly yet he disproveth not the reason which Aerius stood on out of the scriptures nay he dealeth so in seeking to disproue it that Bellarmine the Iesuite though desirous to make the best of Epiphanius whose opinion herein he mainteyneth against the Protestants yet is forced to confesse that Epiphanius his ans wer is not all of the wisest nor any way can fit the text As for the generall consent of the whole Church which D. Bācrost saith condemned that opinion of Aerius for an Heresy and himselfe for an Heretike because he persisted in it that is a large speach but what proofe hath he that the whole Church did so It ap peareth he saith in Epiphanius It doth not and the contrary appeareth by S. Ierome and sondry others who lived some in the same time som after Epiphanius even S. Austin himself though D. Bancroft cite him as bearing witnes therof likewise I grant S. Austin in his booke of heresies ascribeth this to Aerius for one that he sayd Presbiterum ab episcopo nulla differentia de beri discerni but it is one thing to say there ought to be no difference betwixt the which Aerius saying condemned the Churches order yea made a schisme therein and so is censured by S. Austen counting it an heresie as in Epiphaus he tooke it recorded himselfe as he witnesseth not knowing how farre the name of Heresie should be stretched another thing to say that by the word of God there is no difference betwixt them but by the order and custome of the Church which S. Austen sayth in effect himselfe so farre was he