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.

1608

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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.

1. Cor: 12. 5.

There are diversities of Administrations but one Lord.

Math. 15. 13.

Every plant. which my heavenly Father hath not planted, shall be rooted out.

Imprinted. 1608.

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The Printer to the Reader.

WHereas it hath pleased God to hide me (as he did Ieremy and Baruch) on this Ierm 36. 26 side the seas, notwithstanding the Archbishop of Canterbury sent over two men to seeke me (of whom I hard after they were gone hencee) and I doubt not, but the same God will hide me still, untill I haue done his heavenly Maiestie all that servicc which (in his counsell) he hath appoynted me to do here. I am resolved (through his grace) to be as helpfull as (I can) in pulling downe the tower of Babel. Which to do I am perswaded, every christian is as well bound in conscience as to build up the tower of Sion. Promising withall, in the presence of God, to giue over this course, and humbly to submit my selfe to the censure of authority, for the manifesting of my repentance, when I shall learne, that Diocesan Bishopps are by the ordinance of God, and (as heretofore, so hear after) with all diligence and humility, to informe my selfe, touching that question most necessary to be knowne in these times, of all those that esteeme the kingdome of Christ.

If I be demaunded, whither I haue not heard of, or sene D. Downams Sermon at Lambith: I answer, I heare that many sound divines doe greiue, that so learned a man should discover such weaknes, [Page] But they thinke that the sermon, especially the Epistle was by the instructions of the Archbishop, whose chaplaine he is. And I see that he doth not answer M. Iacobs reasons, though he be carping at his booke: and one other thing of note, which was never yet heard of. viz. That not one Minister of such a perticular congregation, as may, and ought to come togither on the Sabbath, is once named, or specially mentioned, in all the New Testament, but onely Diocesan Bishops, from which Bishops those 1 Peter 2. 13 14. Ministers are sent, as governours are sent from the King. So that Mimisters are but curates to the Bishops, as to those who onely hold their calling immediatly from Christ. Therefore (if this Doctrine be true) me thinkes one prayer in the Communion Booke should be put out: viz. Almighty God, who only workest great mervailes, send downe vpon our Bishops and curates the healthfull spirit of thy grace. For though heretofore it might seeme to us a mervaile, if God blessed Diocesan Bishops and Ministers as being their curates, because they were not (as yet) knowne to be by Gods Ordinance: yet now (if this doctrine be true, that all having charge of congregations, be either Diocesan Bishops, or their curates) we are not to mervaile if God blesse his owne ordinance. But I hope that this doctrine and the whole Sermon, and consequently the vsurpation of Papall Bishops will be impleaded at the barre of their conscience, who haue a [Page] minde to reade: and understanding to iudge what shalbe written.

In meane while I thought it convenient to pubthese Informations, praying the brethren of Scotland not to be offended, if their be any errors in the Protestation, or Treatise of Kirk governement: but to consider, that I received them from Englishmen, who haue not (belike) perfect intelligence of Scottish affaires, but as thinges goe from hand to hand. As may appeare by naming Leith to be the place where the Sermon was preached, for which M. Murray is imprisoned, notwithstanding the Provinciall Synod, before which it was preached (as I heare) approved the same. But that it was preached by M. Murray and at Edinburgh: I heard not, till after the sermon was imprinted. As for the Letter, and Speach mentioned in the Title page of this booke, I ioyne them with the other, because they (likewise) informe the Church of the usurpation of Papal Bishops. And the rather, because the Letter doth not onely make good that (which towards the end of the second part of the Treatise) is sayd, to this effect: viz That the most learned defendours of the trueth against the Romaine Antichrist, condemne the said usurpation, but also it confuteth sondry pointes of D. Downams Lambith Sermon. And secondly. Because the Letter, togither with the Speach of so worthy a Counsailor of this State, should be some Incitation [Page] to his Maiesties most Honorable privie Councell now being, not to depend upon the mouthes of Bishops and their Chaplaines (who, in this case, are rather to be mistrusted of godly wise men, as Achabs 400. Prophets were of King Iehoshaphat 1 king 22, 7,) but closely to sound the iudgment of learned men, (such as doe not'aspire to dignities, and therfore doe not studie to please the mightie) and then to pleade (not for Baal, but) for Christ his Kingdome in his Church, Iudg. 6. 31. which he purchased with his most precious bloud.

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A PROTESTATION OFFERED TO THE PARLIAMENT at S. Iohnstons 1. Iulij 1606.

THe earnest desire of our hearts is to be faithfull, and in case we could haue been silent, and faithfull at this time when the undermined estate of Christ his Kirke craues a dutie at our handes; we should haue locked up our hearts with patience, and our mouthes with taciturnitie rather than to haue impeshed any with our admonition. But that quhilk Christ commandeth, necessitie urgeth, and duetie wringeth out of us to be faithful office bearers in the Kirke of God, no man can justly blame us to doe it; Providing we hold our selues within the bounds of that Christian moderation quhilk followeth God without injurie done to any man, specially those, whō God hath lapped up within the skirts of his owne honorable stiles and names, calling [Page 2] them Gods upon earth.

Now therfore (my Lords convened in this present Parliament, under the most High & excellēt Majestie of our dread Soveraigne) to your Honors is our exhortation, that yee would indever with all singlenes of heart, loue, & zeale, to advāce the building of the house of God; reserving alwayes into the Lord his owne hands that glorie, quhilk he will communicate neither with man, nor Angell, to wit to prescribe from his holy mountaine a liulie Exod. 25 Hebrew [...], 5 patterne according to which his owne Tabernacle, should be formed. Remembring alwayes, that there is no absolute, and unbounded authority in this world, except the Soveraigne authoritie of Christ the King, to whō it belongeth as properly to rule the Kirke, according to the good pleasure of his owne will, as it belōgeth to him to saue his Kirke by the merit of his owne sufferings. All other authoritie [Page 3] is so intrēched within the marches of divine commandement, that the least overpassing of the bounds set by God himselfe bringeth men vnder the fearfull expectation of temporall, and eternall Heb, 12 25 28, 29. judgmentes. For this cause my Lords, let that authority of your meeting in this present Parliament be like the Ocean sea, quhilk as it is greatest of all other waters; so it conteyneth the selfe better within the coasts & limits appoynted by God, than any River of fresh rūning waters haue done.

Next remember that God hath set you to be Nourish Fathers of his Kirke, Isai 49. 23. craving at your hands that you should maintayne and advance by your authoritie that Church which the Lord hath fashioned by the vncoūterfaited worke of his owne newe creation (as the Prophet speaketh) He hath made us, and not we our selues, but not that yee Psalm 100. 3 should presume to fashion, and shape a new protrature of a Kirk, and a new [Page 4] forme of divine service, quhilk Cod in his word hath not before allowed; because that were to extend your authority further than the calling yee haue of God doth permit. As namely if ye should (as God forbid) authorize the authority of Bishops, and their prehemi nence aboue their brethrē, yee should bring into the Kirk of God the Ordinance of man, and that thing which the experience of preceding ages hath testified to haue been the ground of great idlenes, palpable ignorance, unsufferable pride, pitiles tyrannie, and shameles ambitiō in the Kirk of God. And finally to haue been the ground of that Antichristian Hicrarchie which mounted up on the steps of preheminence of Bishops vntil that man of sinn came forth as the ripe fruite of mā his wisdome, whom God shall consume with the breath of his owne mouth. Let the Thes, 2. 8, sword of God pearce that belly which brought forth such a monster, and let [Page 5] the staff of God crush that Egge which hath hatched such a Cocatrice. And let not only that Roman Antichrist be thro wen downe from the high Bench of his usurped authoritie, but also let all the steps whereby he mounted up to that unlawfull preheminence be cut downe and utterly abolished in this land.

Aboue all thinges (my Lords) beware to striue against God with an open & displayed bāner by building vp againe the walles of Iericho, quhilk the Lord hath not onely cast downe, but also hath layd them under an horrible interdiction and execration: so that the building of them againe must needes stand to greater charges to the builders, than the reedifiyng of Iericho, to Hiel the Bethelit in the dayes of Achab. For he had nothing but the interdiction 2. Kin, 16, 34 of Iosua, and the curse pronounced by him to stay him from building agayne of Iericho: But the Noble men [Page 6] and States of this Realme, haue there verence of the Oath of God made by themselues and subscribed with their owne handes in the Confession of faith, called the Kings Maiesties published ofter than once, or twice, and sworne by his most excellent Maiestie, and by his Highnes Nobilitie, Estates, and whole Subiectes of this Realme, to hold them backe from setting up the Dominion of Bishops. Because it is of verity that they subscribed and swore the said Confession, contayning not onely the maintenance of true Doctrine, but also of the Discipline professed within the Realme of Scotland.

Consider also, that this worke cannot be set forward without the great slander of the Gospell, defamation of many Preachers, and evident losse and hurt of the peoples soules committed to our charge. For the people are brought almost to the like case, as they were in Syria, Arabia, and Egipt, about [Page 7] the 600. yeare of our Lord, when the people were so brangled, and shaken with contrary doctrines, some denying, and others allowing the opinion of Eutiches, that in the end they lost all assured perswasion of true Religion; and within shorte time thereafter did cast the gates of their heartes open to the Divel to receiue that vile, and blasphemous Doctrine of Mahomet: Even so the people of this land are cast in such admiration to heare the Preachers, who so openly damned this stat ly preheminence of Bishops, and then within a few yeares after, accept the same dignitie, Pompe, and superiority in their owne persons, which they before had damned in others, that the people knoweth not which way to in cline, and in end, wil become so doubt full in matters of religion & doctrine, that their heartes will be like an open Taverne dore, patent to every ghest, that likes to come in.

[Page 8] We beseech your Honours to ponder this in the ballance of a godly, and prudent minde, and suffer not the Gospell to be slandered by the behaviour of a few number of Preachers; of whō we are bold to affirme, that, ifthey goe forward in this defection, not only abusing and appropriating that name of Bishops to themselues only, which is common* to all the Pastors of God his Act. 20▪ 17. 28. Phil. 1: 1, 1. Tim, 3: 1. 2 Titus 1, 5. 7 1, Pet 5. 1: 2 Kirke; But also taking upon thēselues such offices that carie with them the ordinary charge of governing the civil affaires of the Country, neglecting their flockes, and seeking to subordinate their brethren to their jurisdiction: If any of them (we say) be found to step forward in this course of defection, they are more worthy as rotten members to be cut off from the body of Christ, than to haue superiority & dominion over their brethren within the Kirke of God.

This preheminence of Bishops is that [Page 9] Dagon which once already fell before 1: Sam, 5, 2, 3. 4 the Arke of God in this land, and no band of irone shalbe able to hold him vp againe. This is that patterne of that Altar brought from Damascus, but not shewed to Moses in the mountaine; & 2. Kin; 16. 10 therefore it shall faire with it, as it did with that Altar of Damascus, It came last in the Temple, and went first out. Likwise the Institution of Christ was 2, Chro: 29. 16 18, 19. anterior to this Preheminence of Bishops; and shall consist and stand with in the house of God, when this new fashion of Altar shal goe to the doore.

Remember (my Lords) that in time past your authority was for Christ, & not against him, yee followed the light of God, and strived not against it, and like a child in the Mothers hand, yee sayd to Christ, Draw us after thee. God Can, 1, 3. forbid that yee should now leaue off and fall away from your former reverence borne to Christ, inpresuming to lead him, whom the Father hath appoynted Math, 17: 5. [Page 10] to be a leader of you. And Iohn 10, 3. 4 29, farre lesse to traile the holy Ordinances of Christ by the cordes of your authority at the heeles of the Ordinā ces of men.

And albeit your Honours haue no such intention to do any thing which may impaire the honor of Christs kingdome, yet remēber that spirituall darknes flowing from a very smale beginning doth so insinuate and thrust the selfe into the house of God, as men cā hardly discerne by whatsecret meanes the light is dimme, and darknes creeping in got the vpper hand and in end at unawares all is involved within a mistie cloud of horrible Apostasie.

And lest that any should thinke this our admonition out of time, in so farr as it is statute & ordayned alreadie by his Majestie with advise of his Estates in Parliament, that all Ministers provided to Prelacies should haue vote in Parliament; As likwise the generall assemblie [Page 11] (his Majestie being present thereat) hes found the same lawfull & expedient, we wald humbly, and most earnestly beseech all such to consider, first that the kingdom of Iesus Christ, the officebearers, and lawes therof nether should, nor can suffer any derogation, addition, diminution or alteratiō besides the prescript of his holy word, by any inventions or doings of men, Civil, or Ecclesiasticall. And we are able by the grace of God, and will offer our selues to proue that this Bishopprik to be erected, is against the word of God, the Auncient Fathers, and Canons of the Kirke, the moderne most learned, & godly divines, the doctrine and Constitution of the Kirke of Scotland since the first reformation of religion, within the same Countrie, the lawes of the Realme ratifiyng the governement of the Kirk by the generall and Provinciall Assemblies, Presbiteries, and Sessions; also against the weil [Page 12] and Honor of the Kings most excellent Majestie, the weale and Honor of the Realme and quietnes thereof, the established estate & weale of the Kirke in the Doctrine, Discipline, and patrimonie therof, the weale and honor of your LL. the most anciēt estate of this Realme, and finally against the weil of all, and every one of the good subjects thereof in soule, body, and substance. Next that the Act of Parliamēt granting vote in Parliament to Ministers, is with a speciall provision, that nothing therby be derogatorie or prejudiciall to the present established Discipline of the Kirk and Iurisdiction therof in generall and Synodall Assemblies, Presbiteries and Sessions.

Thirdly and last, the generall Assemblie (the King his Majestie sitting, voting, and consenting therin) fearing the cor ruption of that office, hes circumscribed and bounded the same with a nū ber of Cautions. All which to gether [Page 13] with such other as shall be concluded upon by the Assembly, were thought expedient to be insert in the body of the Act of Parliament that is to be made for confirmation of their vote in Parliamen, as most necessary & substantial parts of the same. And the said Assemblie hath not agreed to giue therunto the name of Bishops, for feare of importing the old Corruption Pompe & Tyranny of Papall Bishops, but ordained them to be called Commissioners for the Kirke to vote in Parliament. And it is of verity that according to thes cautions neither hath those men, now called Bi shops, entred to that office of Commissionarie to vote in Parl iament, neither since their ingyring, haue they behaved themselues therin. And therefore in the name of the Lord Iesus Christ, who shall hold that great Court of Parliament to judge both the quicke and the dead, at his glorious manifesta tion, and in name of the Kirk in generall, [Page 14] so happily & well established with in this Realme, and whereof the sayd Realme hath reaped the comfortable fruite of peace & vnity, free from heresie, schisme, and dissention these 46 yeeres by past; also in name of our Presbyteries from quhilk we haue our Commission, and in our owne names Officebearers, and Pastors within the same; for discharging of our necessarie dvty, and disburdening of our consciences in particular, We except and protest against the sayd Bishopprike & Bishops, and the erection, confirmation or ratification thereof at this present Parliament. Most humblie craving that this our Protestation, may be admitted by your Honours, and registrat amongst the Acts, and Statutes of the same incaice (as God forbid) these Bishoppricks be erected, ratified or confirmed therein.

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A TREATISE OF KIRKE GOVERNEMENT CONSISTING OF two partes, whereof this former conteineth a Demonstration of true Christian Discipline according to the word of God used in the Kirke of Scotland.

THis writing is not directed to carie out invectiue speaches, with reviling and wrathfull wordes against any in the Kirke of God, knowing that the wrath of man, accomplisheth not the righteousnes Iames 1. 20: of God; But this writting is appoynted to be ane pleader even in the gates of Ierusalem for Sion sake, and for truth and righteousnes sake, breaking forth from Sion, as the light, and salvation Isai, 61: 1. as ane burning lamp to all beleivers, wishing that it may be read of all with indifferencie, considered of all with wisedome & sobriety, and embraced of all that loue truth and righteousnes according to the merite and sincere [Page 16] meaning therof. It shall be devided in to two principall heades. The one shal conteine an Demonstration of Christian Discipline & true Kirk Governement by Ministers and assisting Elders, according to the word of God, practised in the Apostolique & Primitiue Kirke, used and practised in the Kirke of Scotland these many yeares, receaved and embraced by all the professors; within the same, and established by lawes and Actes of Parliament to the glorie of God through Christ Iesus, and to the weill and comfort of the whole Kirke within this Realme. The other parte shall conteine an Refutation of the Episcopall Domination and Lordship, begun to be urged in our Kirk of late by Conformitie with England; quhilk is of late gredely embraced even by those, who not onely had professed, teached, and practised the true Discipline of the Kirk of Scotland, but also with solemne oath had sworne and subscribed to it. [Page 17] The matter is of greatest weight concerning the true Discipline and Gubernation of the house of God, which is the Kirk of the living God. Therefore O Lord of light the author of every good donation, Iames 1. 17. Psalm, 43, 3. send out thy light and thy truth, and direct this heart, this hand & pen aright, unto the glory of thy great name, and clearing of thy everlasting truth.

Now all by matters being set a side, it shalbe expedient & needfull for our proceedings to lay downe some positi ons, & principals, as groundes to build vpon, enforcing all, that haue forsaken the Romane Synogogue to consent.

First the Lord Iesus by the appoynt ment of his Father is onely head. Eph. 1. 21: 22: 23. King, Lord, and suprem Governour of his Kirke, quhilk with his bloud here one earth he hath sprinkled and wished. Apoc 7: 14. and having ledd captivitie captiue, ascending up to the heavens. Eph: 4: 8. sitteth at the right hand of God [Page 18] the Father. Col. 3. 1. Heb: 1. 3. ruling his Kirk powerfully by his spirit, & Scepter of his word. Isa: 11. 1. 2. 4. & 49. 21. psal. 110. 2. Heb: 1. 8. Onely King and law-giver having power onely by his lawes to bind the conscience of man Isai. 9. 6: 7. & 33. 22. Iames. 4. 12. Revel: 3: 7. 1 Tim: 6. 15 And therfore let no mortall man, equal himselfe in this high prerogatiue with the Sonne of God being in his Kirke only Monarch and only Head. Isa. 29. 13. 14. Mich: 4. 7. Luc: 1 32. 33. 1. Cor: 3: 18: 19. Eph: 1: 22: & 4: 15: Col: 1: 18. & 2: 8: 9: 10. 18: 19: 23.

Secondly this supreame Governor Isai: 9: 6: Christ Iesus; hath not left his Kirk which is his body, mained, or imperfect, destitute of right Covernement, Lawes, & Offices, needfull for the same, but hath appoynted a certaine Minissterie heir on earth graced with giftes, an with an calling accordingly, with certaine lawes, limitting their functiō, and Gubernation, and therefore, let no [Page 19] man thinke, that Christ hath left his Kirk to be ruled at the lust and arbitrement of men, whatsoever. Col: 2. 18. Item, what is of Christ that is to be receaved, and that quhilk is of the AntiChrist, is to be rejected.

Thirdly, this Gubernation of the Kirke with Offices & Functions, and allpoynts necessary, for accomplishment therof is set downe in the written word of God, the onely square & rule of Doctrine & Discipline, within Christ his Kirke, apt and able to make the man of God perfect to every good worke. 2. Tim: 3. 16. 17. whereupon this followeth, that whatsoever is prescrived in this word, is to be followed and no prescription can haue place against it. Item it followeth, that the Lawes of the Goverment of the Church, and Offices and Functions thereof, are not changable, and imperfect onlesse we will say, that the scripture is imperfect, or Christ his Kirke, quhilk is his Bodie, is imperfect in respect [Page 20] of the Constitution thereof, we weil say, that the estate of the Kirke of the New Testament is inferiour to the estate of the Kirk of the Old Testament, quhilk receaved the whole Ordinancss, and Lawes, by Moses, from the mouth of God, quhilk Moses although he was great with God, yet he was but ane Minister. Num. 12. 7. Heb: 3. 5. and it was not lawfull to him to alter or change ane pin of the Tabernacle be himselfe, but as it was sayd to him, Do althinges according to the forme that thou saw in the Mountaine. Exo: 25: 40. Act: 7. 44. Heb: 8. 5. And so it was in the building of the Temple. 1. Chro: 28. 11. 12. 13. 2: Chro: 29. 25. But so it is, that no faithfull man will admitt those inconveniences and therefore, it must stand, that the word of God conteineth althinges needfull for the Governement of the Kirke, quhilk is the kingdome of Christ Iesus heir on Earth; so that whatsoever may be alledged by man for Kirke Covernement [Page 21] without the warrāt of the word, as easily is it repelled, as alleadged.

Now let us proceede and learne of the scripture what is sayd therin anent this Kirke. To this Kirk excellent glorie is attributed every where in the scripture: If you will consider either the Head of this Kirk, the Bodie, or members, For the Head, King, & Lord of this Kirk the Sonne of God Christ Iesus, is the Prince of peace. psal. 72. 3. 7. Isai. 9. 6. 7 and Lord of all glorie. Isai. 60 1. 2. Act: 3. 15. 1 Cor: 2. 8. Heb: 2. 3. 7. 8. King of Kings and Lord of Lords. 1. Tim. 6. 15. Revel: 17. 14. et 19: 16. If ye weil consider the Bodie quhilk is the Kirk of God, & spouse of Christ, shee is called the Citie of God. Psal: 48. 2. 3. Zach: 8. 3. The house & Kirk of the living God. 1 Tim: 3. 15. Prov: 9. 1. The Temple and Mountaine of the eternall God. Isai: 2. 2. Zach: 8. 3. the Vinyard, Isai: 5 1. Cant: 8. 11. 12. Math. 21. 23. and Garden enclosed. Cant: 4. 12. the loye of the whole earth, Psal. 48. 3. Ezech: 20. 0. 15. Dan. 8. 9. [Page 22] et 11: 16. 41. 45. the Heritage, Isai 19: 25: the kingdome of Heaven, Math: 13: 24. 31. Christ his Sister, Cant: 4: 10. his loue, Cant. 4: 1: 7. his spouse, Cant: 4: 10. his Queene, Psal: 45: 10. Christ his Bodie, 1: Cor: 12. 13: 27. Ephes: 1. 22. 23. et 4: 4. 16. If ye consider the Members of this Bodie, under the Governement and protection of this great and glorious King knit & bound up in ane Bodie. Ephesians 4. 16. with the perfect band of loue. Rom. 12. 5 10. they are called the chosen generation. Deut. 10. 15. 1. Pet. 2. 9. the Holie Nation. Exo. 19. 6. 1. Pet: 2. 9. the peculiar people. 1. Pet. 2. 9. Exod: 19. 5. the Inheritance of God. 1. Pet. 5 3. To this Kirk apperteineth the Covenant. Eph: 2. 12. Rom: 9. 4. the worship of God. Rom. 9. 4. the Sacraments 1. Cor: 10. 1. 2. 3. 4. & 12. 13. and promises. Rom: 9. 4. of Peace. Luc. 1. 71. 74: 75. et 2: 14. Isai 52: 7. et 55. 12. Iohn 14: 27: Col: 1. 20. Gal: 6. 16. of loue, Ioh. 14: 23. and Salvation. Zach. 2; 8. Isai: 49: 6. et 43 3. of the presence of God. Zach: 2. 10. 11. [Page 23] Isai 43: 2. Ioh: 14: 18: Ezech: 37: 26: 27: & 48: 35: 2 Cor: 6. 16. of graces and glorie. Zach. 2: 5: Isai 60: 15. & of his Protection. Psal: 34: 17. 18. 19. 20. and every where in the Psalmes, and in many other places many excellent & glorious things are spoken of this Kirke the Spouse and Bodie of Christ Iesus.

The use whereof is to let us understand, how pretious and how glorious in Gods sight is Christ Kirk, that is the Society of his Sancts, which he hes acquited with his owne bloud. Act. 20. 28

2. To let us vnderstand that She is not under bondage, or subjection, to be ruled and governed by the lust, or arbitrement of men whatsoever. Math. 15: 9. Col. 3. 8. 18. 19. 1. Tim: 3: 14. 15. So that no man should presume to prescrive lawes. Iam: 4: 12. and limites, for the Governement of this Kirk, without Commission of Christ Iesus the Supreame Governour Isai: 9: 6: who hath beutified her with so many great graces, [Page 24] power, and glorie.

Now let us descend more particularly to learne out of scripture, what is prescrived anent the Governement and ordering of the Kirk heir on earth; For Scripture is the only sure Canon and rule to be followed (as was before declared) against the which no prescription nether of Angell, nor of man what soever, should prevaile. Gal. 1. 18.

How comely and pleasant a thing is it to behold in the scripture the soci etie of the Sanctes, like an Armie, Psalm 110 3. Can: 6. 1. 3. Col. 2. 5. march in their ranckes, under the conduct of their King and Lord Christ Iesus, Isai 52. 12. Heb: 12: 2. some commanding in his name & some obeying. Heb: 13: 17. all ruled and maresheld, by the lawes and limites of the word, Deut: 4: 2. et 12. 32 And againe the commanders and rulers ordered in their owne ranckes according to their Functions, and giftes, al to the glory of God, edification & pre [Page 25] servation of one Bodie. Eph: 4. 12. And to speake more plainly of the Kirk Discipline. We define it to be the spirituall Ioh: 18. 36. 2. Cor: 10. 4. 5. 6. Governement: 1 Pet: 5. 1. 2. 3. Act: 20. 28. of the house of God. 1. Tim: 3. 15. Which is the Kirke, or Society of the Sainctes heere one Earth, under the commandement of the only Head & King the Lord Iesus, Eph: 1: 22. 1. Cor: 12. 5. by the Ministery of men. 1. Cor: 4. 1. 2. Cor: 4: 1. furnished from aboue with giftes, Eph: 4: 8. Rom: 12: 6. 1. Pet: 4. 10. calling, Rom: 10. 15. Heb. 5: 4: and power, Ioh: 20: 21: 22: 23. according to the prescription of Scripture, as sayd is. For Kirk Governement are set out in the word of God. 1 The persons, to whō is given the charge of rule and Governement. 2. Their Calling. 3. Their Giftes. 4. Their Office, & power distinctly their power junctly, and manner thereof. Which all by the grace of God shall clearely be demonstrate by onely Scripture.

[Page 26] The persons are Extraordinary, and Ordinar, Extraordinary as Apostles, Prophets, Evangelists, whose offices serving for a time haue ceassed. As for the persons Ordinar, we shall finde their institution with their Offices, expressed in these places. 1 Tim. 3 2. Tit: 1. 5 6. 7. Act. 6: 3. 4. & 14. 23. & 20. 17. 28. etc: Eph: 4: 11. Rom: 6. 7. 8. 1. Cor: 12. 5. 8. 1 Pet: 5. 2. 3. 2. Tim: 4. 2. Heb: 13: 17. 2 Cor: 5. 20.

Vocation or calling is common to all the office bearers & Ministers with in the Kirke, quhilk is a lawfull way, whereby persons graced with meete giftes are admitted to a spirituall office of one certaine flocke, and Congregation, Here three things are necessary, First without lawfull calling, let none presume to this honor, to exercise any spirituall Function or Ministerie, Rom: 10. 15 Heb. 5. 4 Math. 9. 38 Secondly let no man presume to clime up by intrusion, or to enter in any other way, than by the Dore, Ioh: 10. 1. Thirdly, none [Page 27] ought to enter in without inward testimony of giftes & graces, and good conscience before God of whō & for whose service is the calling; Isa: ó 67. 8. 9. Ier: 1. 6. 9. Math: 10 1. Ioh: 20: 22. 23. This Ordinar lawfull calling consisteth of two partes, Election, & Ordination, Election is the lawfull choyse of the person graced with meete giftes for the office wherunto he is called. Election should be after triell, Act: 1: 21. 22: et 6 [...]. 1. Tim: 3. 10. By free choyse and at the judgment of the Church. Act: 1. 21: 23. et 6. 3. 5. et 14 23. The Ceremonies therof by Humiliation, fasting and Prayer. Act: 1. 24. et 14. 23. Ordination is the seperating and designing of that person chosen unto the Office of the Ministerie. Act: 13. 2. Likewise to be used with fasting and prayer & by imposition of handes of the Presbyterie. Act: 13. 3. et 14. 23. 1. Tim. 4. 14. et 5. 22. Their giftes, properties, and cōditions in Doctrine & manners are distinctly [Page 28] set downe & limited in scripture, prescriving what man every one must be. The Pastor must be apt to Teach and exhort, Deut: 33. 12. Mal: 2. 7. Rom: 12. 8. 1. Cor: 12. 8. 1. Tim: 3. 2. no young Scholer, 1 Tim: 3. 6. able to devide the word aright 2. Tim: 2. 15. holding fast the faithfull word, Tit: 1. 9. able to exhorte, rebuke, reproue, by wholsome doctrine. 2 Tim: 4. 2. In māners he must be a lover of goodnes. Tit: 1. 8. wise, righteous, holy; temperate, in his life, unreprovable, of good report, &c: 1 Tim: 3. 2. 3. 4. 7. Tit: 1. 6. 7. 8.

The Doctor or Teacher likewise must be apt to Teach, Mal: 2: 7: Rom: 12: 7. 1: Cor: 12: 8. and to deliver sound and wholesome doctrine according to the word, Tit: 1. 9. mightie in the scripture, Act: 18. 24. able to revince the gaine sayers &c: Act: 6: 9: 10. Tit: 1: 9.

The name of Elder in scripture is used diversly: sometime for the name of age, 1. Tim: 5: 1. Sometime for Office, 1: Tim: 5. 17. 19. Iam. 514. againe signifiyng [Page 29] office, somtime largely it comprehendeth Pastors, Doctors, and those that are called morespecially Presbyters, Seniors, or Elders. Act. 14. 23. 1. Tim. 5. 17. 1. Pet. 5. 1. Here speaking of Elders particularly, we vnderstand those that labour in the oversight of the manners of the people, whom the Apostle calleth Presidents, and Governours, Rom: 12. 8. 1 Cor 12: 18. Then Elders must be men of wisedome, knowledge, & sound judgment endued with the spirit of God. Num: 11. 25. Deut. 1. 13. able to discerne, vigilant and diligent in overseing, Act. 20. 28. Rom: 12. 8. Sober, gentle, modest, loving, temperate, &c: 1. Tim: 3. et 5.

The Deacons must be men of good report keeping the Mistery of faith in a pure conscience, indued also with the ho ly Ghost, Graue, Temperat, not given to excesse of filthy lucre. Act: 16. 3. 1. Tim: 3. 8. 9. 12. 13. This farre concerning their giftes, and properties, their office, care, function, & charge, is severally set out [Page 30] in Scripture as followes.

The Pastor should feede the sheep of Christ Iesus in greene and wholsome pastures of the word, sheewing them the waters and way to life, Psal: 23. 1. 2. Deut: 33: 10. Rom: 12: 8. Ioh. 21. 15. Act: 20 28. 1. Pet: 5: 1. &c: having continuall care to watch over the soules of these which they must giue an accompt of, Heb: 13. 17. discerning the diseases & ap plying the word according to every disease, and every time and occurrant danger. Ezech. 33. et 34. chapt: praying and blessing, and sealing up to the faithfull the promises of God by the Sacraments, loving, cherishing, and defending the flocke, from ravenous beasts. Ioh: 10. 11. 12.

The Office of an Teacher, or Doctor, hath been mentioned before, whose cheife and speciall charge is to Teach, playne, pure, and sound Doctrine, preserving knowledge, resisting error, building upon the only true ground stone [Page 31] (which is Christ Iesus) Gold, silver and pretious stones &c. 1: Cor: 3. 11. 12. et 1. 17. 12. 8. 1. Tim: 4. 16. et 6. 20. Eph: 2: 20. Heb: 6. 1. 1. Pet: 2. 2.

The Elder or Presbyter his office and distinct charge before also was mentioned, their cheife care is, to be readie assistants according to the ordinance of God, to the Pastors & Teachers, helping to beare their burding, caring for the weil, quietnes, peace, and good order in the Kirke, taking heed to themselues & the people. 2. Chron: 19. 8. Act: 20. 17. 28. and 21. 18. Rom: 12. 8. 1. Pet: 5. 2. 1. Cor: 12. 28.

The Office of the Deacon is to collect the benevolence of the faithfull, and faithfully to distribute the same according to the necessitie of the Saints by the direction of the Kirk, Act: 6. 3. Rom. 12. 8. This much anent the offices, and ministeries institute and prescrived by Christ in his word, which albeit be diverse & distinct both in giftes & functi [Page 32] ons, yet they as members of one Body, serue for the use of the Sainctes and edification of the body of Christ. Rom 12: 4: 5: &c: Eph: 4: 11: 12. 13: 16. 1. Cor: 12: 7. 12: 25.

Vnto these Office-bearers and Governours Christ hath given also a certaine limitate power to be exercised by them, according to the word in his Kirk. A power severally, Math: 16. 19. 20. Rom: 12. 3. 6. 7. 8. and a power joyntly with Paritie and mutuall consent to be exercised for avoyding of Tyranny. Math: 18: 17: 18: 19: 20. 1. Cor: 5: 4. 5. both having one authority from the same head and author Christ Iesus, both tending to the same end: both comprehended vnder the name of the Keyes of the kingdome of Heaven.

The Keyes of the kingdome of heaven are given joyntly to the Rulers of the Kirke, that whatsoever they bind on earth shalbe boūd in heaven; Math: 18. 18. This power is not to be used according [Page 33] to their arbitrement and will, but at the will & according to the Testament of him who hath given this power, and hath limited it in his written word, presciving the order, usage, and end thereof, Math: 18. 15. 16. 17. 18. 20. The order and usage is this, If the offence of thy brother be private, admonish him privately between him & thee, with loving admonition with an brotherly care to woone the brother offender. If he refuse to harken unto thee, take two or three brethren with thee for the same purpose; if he weil not harken unto them, shew the matter unto the Kirke, The care of the Kirke in like manner, is to deale with him, as with ane brother, not to hold him as an enimy, 2. Thes. 3. 15. but gravly, and lovingly to admonish, perswad him and to pray for him; to proue if at any time the Lord will giue unto him repentance. 2. Cor. 10. 8. et 13. 10. 2. Tim: 2: 25. 26. If the offender be obstinate & [Page 34] can not be drowne unto repentance, then in the name of the Lord Iesus with consent of the Congregation reverently and with prayer Excommunication is to be used in casting him out of the Kirk, and giving him over to Satan for the destruction of the flesh &c. and is to be holden as ane Heathen and Publican. &c. Math: 19: 17. 1. Cor. 5. 4. 5. Thus farr touching private offence. If the fault be publike, the faulter is publikly to be rebooked, and admonished, 1: Tim: 5: 10. The admonitions alwayes must be done circumspectly, seasoned with truth, gravitie, loue, and peace, ever ayming for the safitie of the offender, and notthe destruction. And a speciall care is to be had of every weake offender, with discretion of offences. Mat: 18: 15. Gal. 6: 1: 2. 2. Tim: 2. 24. Rom. 14. 13: 19. Iam: 5: 19. 20. If admonitions prevaile not to drawe him to repentance, thē to proceid to Excommunication as sayd is.

[Page 35] If the offender be broght to repentance, let the repentance & receaving againe to the Kirk be according to the proportion of the offence, if the offēce be publique, the repentance and recep tion publique; if private, private, alwayes let the repentance be in submis sion without hypocrisie, giving glory unto God. Math: 18. 15. Luk: 17. 4. 2. Cor. 2. 6. 7. Moreover, there is given liberty and power to the rulers of the Kirk, to exercise this Christian Discipline according to the necessity of the estate of the Kirke, and according to the occurrant dangers and diseases in Assem. blies convened together in the name of the Lord Iesus, consisting cheifely, of Ministers, Doctors, and Elders. Assemblies are Particular or Generall. Particular as Presbyteries or Provinciall Assemblies. Generall consisting of on Nation convocat together, for the Common weil, peace, and quietnes of the Kirke. The warrād of these Assemblies, with [Page 36] the practise is evident by the word: Math. 18. 17. 18. 1. Tim. 4. 14. 1. Cor: 5: 4. &c. and 14: 32. Act: 15: 6: 12. 22. 25. and hath the practise of Kirkes at all times, and necessities, as sayd is before. This much shortly anent the power, offices and Ministeries in the Kirk Governement according to the Institution of Christ expressed clearely in his word: And all for the edification and preservation of the Bodie of Christ, & for the repayring of the Sanctes, to the honor of God by Christ Iesus through all generations for ever. Eph: 4. 12. I add hereunto two demonstrations needfull viz. That these offices, & Ministeries as they haue been set downe are perpetuall, and sufficient for the Governement of the Kirk of Christ.

The first thus I proue. 1. The Apostle Paul commādeth Timothie to keep this Governemēt, and precepts given there anent, to that glorious comming of the Lord Iesus. 1. Tim. 3. 21. & 6. 14. 15.

[Page 37] Secondly, all the offices within the Kirk mentioned. Rom. 12. 6: 7. 8. are called mēbers of the Body of the Kirk, ver. 4. 5. 1. Cor. 12. 27. 28. 29. which is the Bodie of Christ Iesus. Eph: 1: 22: 23: et 4: 12. whereupon followeth this probation, if the Kirk of Christ quhilk is his Body be perfect, and must continue vn to the comming of Christ, these Offices & Ministeries must haue the same continuance, except we will say, that Christ his Body is imperfect, or mained or the Kirke of Christ shall cease here upon earth, before his comming, quhilk both are absurd.

Thridly, if Christ Iesus be only Lord and Governour of his Kirk, which is his kingdome heir on earth, and seeing he must rule and Governe his kingdome unto his comming by his owne officers, and by his lawes, by himselfe institute & prescrived in his word. Rom: 12. 3. 6. 7. 8. 1. Cor. 12. 28. & 14. 37. Eph. 4. 8. 11. 12. It followeth that these offices [Page 38] and lawes, continue unto his comming, except we will say, that Christ shall ceasse to be Governour of his Kirk, and those lawes to be imperfect.

Ferdly, seeing the object and endes whair about these offices ar occupied, & whairunto they are destinat (quhilk before hath been declared) must haue continuance, therefore, the offices and Ministeries appoynted for those uses & ends must also continue to the end, quhilk necessities no man can avoyde or elude, as for example: There must be heresies, and offences &c: and therfore there must be a correcting power in the Kirk 1. Cor. 11. 19. with offices & ministeries meete for preventing, restrayning, and expelling the foresayd, or like corruptions.

As for the Second, to witt that the foresayd offices & Ministeries are sufficient for the Regiment of Christ his Kirk heir on earth, thus I proue it. 1. If they be not sufficient, then Christ can [Page 39] not be honored as perfite Governour of his Kirk, neither is his word perfect, but some thing may be added therunto, which is absurd, Deut. 4. 2. et 12. 32.

2. If these be imperfect then man may erect new offices, & add new Ministeries, and giue new giftes and graces accordingly: and if man may add he may also detract; which both are false and absurd. 111. These offices & functions before mētioned, haue gifts and graces needfull, and sufficient, for the discharge of the Ministerie of the word, of the Sacraments, and of Discipline, for the Edification of the body of Christ &c. Eph: 4: 11: 12. therefore they must be sufficient. IV. If these offices and Ministeries of the Governement of the Kirke under the Gospell be insufficient, & imperfect, then the 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, [Page 40] 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 [Page 41] 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 [Page 42] 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, [Page 43] 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.

[Page 44]

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 Psalm 103. 4 Isai 9. 2 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 nū ber 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 [Page 45] 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 Zach. 11. 7 Plal, 122, 7 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 Iob. 1, 19, 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 [Page 46] of the Temple dispoyled, not by Assyri ans, Chaldeans, or Arabians, but by the Preistes, and Ministers themselfes hombredd, 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 [Page 47] 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 of the Gospell hereby day lie falling to decay, much a doe also hath ben for making of a constant moderatorin every part, which caried but a show for a time, and to be away only to posses Bishops, with parpetuall domination, quhilk also by the godly, and learned was discovered, and abhorred, knawing that of old frō the same practise, [Page 48] haue proceeded the degrees of Romane Primacie, defacing and overthrowing the true Government of Christ his Church.

Atlast, after many overshadowing clouds, the effect and operation of this worke hath broken through the cloud with thunder flacks striking upon god ly, sincere, Teachers of this land. The end of all is: The Altar of Conformitie must be set up, and Kirke Governement must be turned over into the hands of Lord Bishops, supportters of the Altar etc: Which kind of Governement if it be lawfull, or can stand with the word of God, that we haue to examine in this part. In the former part the order and Forme of true christian Discipline, with Duties, Offices & Ministeries, according to the Institution of Christ, hath ben declared, by the cleare, and sound groundes of the word: which government, offices, and Ministeries thereof, we haue demonstrat to be perpetuall, [Page 49] sufficient, and to haue continuance to the glorious comming of Christ Iesus. Now this part shall conteine a Refutation of the contrarie Gorvernement by Lord Bishops & their Episcopall Domination: insisting upon the same grounds, layd doun afore, and thus we proceid.

Whatsoevir is contrarie to the Institutiof Christ & his wrettin word, is Antichristian, and is to be banished out of the Kirk of God.

But Governement by Lord Bishopps with Episcopall domination is contrarie to the Institution of Christ and his written word.

Therefore it is Antichristian, and is to be banishit out of the Kirk of God.

The Proposition can not be denyed by faithfull Christians: the word of God being of absolute perfection, both for substance and Ceremonies: against the which no exception can be made except by Atheists, or Papistes, holding the Pope of Rome may dispēce [Page 50] with the word, or equalling his traditions with the word. The controversie therefore staudeth in the Assumption, whether the Governement of the Kirke apperteineth to Lord Bishops or not, & whither to Lord Bishops apperteineth a Lordly Domination? Quhilk both to be contrary to the word of God, thus we proue.

The first proufe doth arise from the Examination of the right use of the name Bishope, which against the minde of Scripture is abused, making it a nāe of speciall office with a speciall dignitie, prerogatiue & Prelacie aboue the rest of the disposers, and Teachers of the word, appropriating unto Bishops Lordship, or Lordly domination, making Prelats of Pastors, and Princes of Prelats.

The name of Bishop (EPISCOPOS) signifieth as touching this Argument, ane Inspector or Overseer, caring for thē, that are committed to his charge: Quhilk name is commō to all Pastors, Doctors, [Page 51] or Teachers, and Elders in the Kirk: As is evident by expresse Scripture in these places following. The Apostle Paul sending for the Elders of the Kirk of Ephesus Act. 20. ver: 17. And speaking to the same Elders he cales thē Bishops. Take heed thersore to your selues, and to all the flocke whairof the holy Ghost hath made you overseers (EPISCOPOVS) to feade the Kirke of God. Marke (faith Ierom) how calling the Elders of one Citie of Ephesus, he intituleth the same men Bishops.

In like manner the Apostle Peter ca. 5. v. 1. 2. useth the same word, speaking to the Teachers & Rulers of the Kirk, Feed the flocke of God (saith he) quhilk dependeth upon you caring for it, or (according to the originall) Episcopountes, that is, doing the parte of ane Overseer, or Bishop being common to Pastors, As may further appeare by these places, Phil: 1. 1. Tit: 1. 5. 7. & 1. Tim: 3. 1. 2. Frō quhilk places these conclusions are necessarily inferred. 1. The name of Bichop being common to Pastors, Teachers, [Page 52] and Rulers, it is not to be appropriate to any one with title power, or prerogatiue aboue the rest.

2 Here is restrayned the function and charge of these Overseers to one flocke over quhilk the Holy Ghost hath placed them; Therefore presumption it is against the holy Ghost, to a Bishope for to claime the charge of many Kirkes, & over many Bishops, or Pastors, and he not resident at one Kirke: as the miserable abuse and practise is begun in this Realme.

The Second proufe: The Scripture hath disposed & distributed by Christ his Institution, the Regiment of the Kirk, and offices, and Ministeries therof to Pastors, Doctors, and Elders, making no mention of speciall offices, titles, or dignities, of Papal Bishops, (so cal led by his Maiestie Basil: dor: pag 44.) or Prelats &c. Therfore the Regiment of the Kirk, cannot be claimed by Papal Bishopes or Prelates by Scripture, or by [Page 53] Christ his Institution, and so the usurpation of Papal Bishops and Prelats in the Kirk Governement must be Antichristian. The first part is evident, and cleare deducit in the former parte of this Treatise out of scriptutes, wherein is expressed the Institution of the foresayd offices and Ministeries of Pastors, Doctors, and Elders. Wherupon the other part touching Papal Bichops with their titles, dignities, and prerogatiues &c. Hes this cleare inference, that they are not warranted by scripture, as sayd is. For if there were any sick Bishops, or Prelates with office, Titles, power, and dignities aboue the rest, then the scripture would haue set them downe more distinctly, and precisely, than any of the rest; for the hieer place that one occupieth in the kirk, of the more necessity he is vnto the Kirk, & for this cause the more carefull would Christ (the Head of the Kirke) haue bene in poynting him out, and distinguishing [Page 54] him from other.

We see in the Old Testament, the High Preist, his Title, Office, Function, and speciall Administration, and juris diction, is more particularly, and pre cisely set downe, than the Office of any of the inferior Preists, and Levites.

And so in the New Testament, if any such had bene aboue the rest, their title, power, dignitie, and office more particularly & precisly had ben poynted out, then of Pastors, Teachers, and Elders &c: But the contrary we see in scripture; wherein the offices, Ministeries and power of Pastors, Teachers, & Elders is clerely set furth. But no sick thing of Papal, Bishops, Prelats, and the rest of that order. Therefore can these no wayes stand with scripture.

3. Quhilk forder is to be cleared by examinyng, and trying the Titles, Dignities, and Domination of Papal Bischops, Prelates &c: Who following the Romāe Antichrist, claime to themselues a twofold [Page 55] power, Civill, and Ecclesiasticall; quhilk are the two Hornes of the Secund Beast, Apoc: 13. 11. As some good Divines do expond. Quhilk both powers by the devise of Satan, as two swords, haue served the Pope of Rome that Antichrist, to tread doun, the greatest powers on earth of Emperors, Kings, and Princes, and dayly doth serue for the suppressing of the truth, and faithfull professors of the same. From that Antichrist, this mysterie of iniquitie hath flowed to Cardinals, Arch-bishops, and the rest of that disordered order &c. Against this injquity, thus we cōclud.

Whosoever doth participat with the Antichrist in usurping a Civil power, and practising the same in the Kirk directly against the word, and Institution of Christ, they are of that Antichrist, and there vsurpation Antichristian.

But Papal Bishops and Prelates in the Kirk vsurps Civil power, directly against the word & Institutiō of Christ.

[Page 56] Therefore so doing they are of that Antichrist, and their vsurpation Antichristian.

The proofe of the Assumption (quhilk the adversaries deny) is playne be evident Scripture, as followeth.

1 Our Master & Saviour Christ speaking unto his Disciples, contending for honor among themselues, saith: Ye know that the Lords of the Gentles haue domination over thē, and they that are great exercise authority over them: but it shal no be so among you. Math: 20. 25. etc. Mar: 10. 42. Luc: 22. 25. etc. In quhilk words expresly he forbiddeth, his Apostles, Lordly, or Princely Domination, putting ane barr and evident difference, betwixt Civil, & Spirituall power: shewing expresely by this interdiction, these two powers so to be differēt that they cannot meet in one person whatsoever. Quhilk ground hath bene alwayes as ane strong wall against the Pope and Bishops of Rome, exercising [Page 57] both the powers, whereupon Barnard speaketh thus boldly to Pope Eugenius: Lordship is forbiden unto the Apostles: Therefore darest thou being a Lord vsurpe Apostleship, or Apostolicall vsurpe Lordship. Thou art plainely barred from both. If thou wilt haue both, thou shalt lose both. Barnar. lib: 2. de conside. cap: 4. For it is not convenient (saith Ambrose) that one man should haue adouble profession.

2 Christ saith, My kingdome is not of this world, Ioh: 18. 36. Christ refused to accept the honor of a worldly kingdom, Iohn: 6. 15. That he might admonish us, (saith Chrysostom) to cōtemne humaine dignities, & shew us that we need no wordly affaires. Hom: 42. in Iohan. Item Tertull: de Idolat. cap. 8. Christ hath manifested that the glorie of the world is not cō petent to him selfe, and his. How may thē a Bishop, or Minister accept that honor quhilk his Master hath refused. For no servant is aboue his Master Math. 10. 24.

3. Christ being requyred in partition [Page 58] of an heritage betwixt brethren, refuseth flatly to be Iudge, saying, who made me Iudge or devider, over you? For this same cause Christ, as Minister of the Gospell, refuseth to condemne the Adulteresse woman, what presumption is it then to our Papal Bishops, to exercise ane Lordly authority and Civil power in judging upon matters civil, criminall & treasonable, in Court, or Parliament, Secrete Counsell, conventiōs of Estate, in Courts of Stenartrie & Regalitie upon wrongs & injuries of bloud, infestments of land, &c. as the practise be Papal Bishops is begune in this Realme. Quhilk can no wayes be compitent to the Disciples, Ministers and servants of Christ Iesus, quhilk the Master Christ Iesus hath for saken. Therefore this usurpation must be of the Antichrist. Hilarius ad Auxent. I pray you (Bishopps) who beleiue these thinges, what votes had the Apostles to preach the Evangel? With what Commissions [Page 59] were they authorized, when they preached Christ and converted almost all the Gentles from Idols to God? Singing an Himne to God in prison among chaines, & after whippes tooke they any dignity from the Pallace? They will not shew where any of the Apostles sat at any time as iudge of men, or divider of bounds, or distributer of landes. To cōclude, Ireade that the Apostles stood to be iudged; that they sat in iudgmēt I doe not reade. Barnard de consid: lib. 2.

4. The whole charge of the Minister of the Gospell is restrayned to the cō tinuall exercise of ane spiritual calling, and Ministerie only. 1. Tim: 4. 13. etc: 2. Tim: 2. 3. 4. et 4. 1. 2. &c: and therfore not onely Civill Domination, but all handling also and medling with secular and worldly affaires is contrary unto this charge. Chrysost: Hom: 11. ad Eph. 4. Doctrine by Sermons is commended unto us, not rule or the authority of ruling.

5. No man (saith the Apostle) that war reth, intangleth himselfe, with the affaires [Page 60] of this life, because he would please him that hath chosen him to be a souldiour. 2. Tim: 2: 4. Hiercm expoūding this place concludeth: Much more ought we to be free from worldly businesses that we may please Christ. Ambrose addeth ane cleare distinction of the functions and cause thereof; Let a Minister approue himselfe to God that devoted to him, he may fulfil his Ministery which he hath undertaken being careful in Gods matters & free from worldly busines. For it is not convenient that one man should haue a double profession.

6 For this purpose serues whatsoever is writtē in scripture anent the calling, office, and exercise of the Ministery of the word, the greatnes thereof, and the necssitie injoyned to Ministers to Preach the Gospell continually: In so much that the Apostle sayth, Wo be to me, if I preach not the Evangell. 1. Cor: 9: 16. Hence it is, that the manifold duetyes of the Ministers of the Evangell are declared by similitudes of workemen [Page 61] in the Vineyards, of husband men, of builders, of souldiers, and watchmen, and other such importing continuall labor, paines and travell, Math: 9. 38. & 10. 10. 2. Tim. 2. 15.

7. Some of the ancient Councellers also haue taken a streait order for restraint of Ecclesiasticall persons from handling or medling with any secular honor or affaires: The fourth Oecumenical or vniversal councel holden at Chal cedon 450. yeares after Christ his birth where were assembled 630. Bishopps, forbiddeth expresly ane Minister, or Ecclesiasticall person, upon paine of Excommunication, to resaue any secular honor, Concil. Chalced: Can: 7. In like manner in the same Councel, it is more particularly decided, and precise ly decreed, Concil: Chalced. Can. 3. That no clarke or any bearing spirituall function, should undergoe so much as the Tutership, or curatrie of one Orphan: Quhilk decree seameth to be very precise and strait [Page 62] against ane naturall duty and charity. Yet the spirit of God hath directed the Councell be the light of the truth to keepe rightly the distinction that is betwixt Civil and Ecclesiasticall office and function; holding fast the grounds of scripture afore alleadged. And for this cause it is decreed in an other coū sell, that a Bishope should only attend unto Prayer, reading, and preaching. Concil: Carth: 4: cap: 20. Thus much for overthrowing the first Horne of the Beast, to witt, Civilpower, usurped by Prelates and Bishops. &c.

Now let us assay the force & strength of the Second Horne, of spirituall power and Iurisdiction, quhilk Prelates and Bishops, following in this also the Antichrist, usurp aboue the disposers of the mysteries of Christ, Pastors, Ministers; and Teachers &c and not over one Kirk alone, but over many in one, or moe Dioceses, quhilk injquity hath flowed also frō the Antichrist of Rome, [Page 63] 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 [Page 64] 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 & [Page 65] 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.

[Page 66] 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 [Page 67] 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 nū ber 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 [Page 68] 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 [Page 69] 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: [Page 70] 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 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 [Page 71] 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 Gal. 3. 1, 3. scripture, practise of the Apostolicall and Primitiue Kirk, and Christian Kirkes in succeeding times, the learned & sincere Antiquitie both in Councells [Page 72] 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 Heb, 12. 1: 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 Eph; 1. 17 of wisdom, and revelation, in the acknow Col, 1. 11. ledgment of him, strenthned with all might throw his glorious power: that we being like Philip, 2. 2 mindit having the same loue, being of one Heb, 13, 21. 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.

[Page 73]

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 Deut, 33 9 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, [Page 74] 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 pag 18. 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 pag 19. Aerius persisting therein, was condemned for an heretike by the generall consent of the whole Church, and likwise pag 69 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 [Page 75] 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 Act, 23. 8. 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 [Page 76] contrary to Gods word; sith Heresy is an error repugnant to the truth of the word of God, as, (according to 1 Tim. 6. 3 Titus 3. 10. 2: Peter 1. 19 & 21. the Scriptures) our owne Church The defence of the Apologie part 1. & 7. devision 2 answ. to the Rhem. Titus 3. 10 doth teach us.

Now the Argumēts which he bringeth to proue it an heresy, are partely overweake, partly untrue: overweake that pag 18. he beginneth with, out of Epiphanius; untrue, that he p. 19. & 69 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, Tom 1. cont. 5. lib. 1 ca: 15. 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 [Page 77] 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 Heresy 15. Epiphanius. It doth not, and the contrary appeareth by in epist ad Titum 1 et Epist 85. ad Evagrium: 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 cap; 53. 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 Argu. pre fix: lib. 3 Tom: 2 in Epiphaus he tooke it recorded, himselfe, as de heref. ad quodvnit deū in prefatione he witnesseth, not knowing how farre [Page 78] 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 Epist. 19 sayth in effect himselfe, so farre was he from witnessing this to be heresy by the generall consent of the whole Church. Which untruth how wrongfully it is fathered on him, and on Epiphanius (who yet are all the witnesses that D. Bancroft hath produced for the proofe hereof, or can for ought that I know) it may appeare by this, that our learned country man (of godly memory) Bishop def. of the Apol. part 2 ca, 9, divis. 1 page 198, Iewell, when Harding to convince the same opinion of heresie, alleadged the same witnesses, he cyting to the contrary Chrysostome, Ierom, Austen, and Ambrose, knit up his answer with these wordes: All these, and other moe holy Fathers, together with the Apoflle S. Paul, for thus saying, by Hardings advice, must be held for heretikes. And Michaell [Page 79] Medina De sacrif. hom, orig, et con [...], lib, 1, ca, 5: a man of great accoūt in the Counsell of Trent, more ingenious herein than many other Papists, affirmeth, not onely the former anciēt writers, alleadged by Bishop Iewel, but also an other Ierom, Theodoret, Primasius, Sedulius, and Theophilact, were of the same mind touching this matter with Aerius. With whom agree likewise in 1, Tim: [...] Oecumenius, and in Epist, ad Tirum. Anselmus Arch: B: of Canterbury, and an Collect. can. li. 7. ca, 87. e [...] 1 [...]7 other Ansel mus, and Poliear, li. 2 Tit, 19. et 39. Gregorie, and ca; legimus, dist 39 ca; olimp; dill. 95. Gratian, and after them how many? It being once inrolled in the Canon law for sound, and Catholike doctriue, and therupon publikly taught by Author gloss, in ca, dist, citat, ho doricus caol Ave: lat. in concil Basil. Daaren. de sacra Eccle mimst, lib 1 cap 7 learned men; All which doe beare witnes against D. Bācroft, of the poynt in question, that it was not condemned for an Heresie by the generall consent of the whole Church: For if he should reply, that these later witnesses did liue a 1000. yeares after Christ, and therfore touch not him who page 19 said, [Page 80] it was condemned so in the time of S. Austen, and of page 69 Epiphanius, the most florishing time of the Church that ever happēed since the Apostles dayes, either in respect of learnīg, or of zeale, first they, whom I named, though living in a latter time, yet are witnesses of the former.

Oecumenius the Greek scholiast treading in the stepps of the old greek Fathers, and the two Anselmes, with Gregory, and Gratian, expressing S. Ieromes sentence word by word. Besides that, perhaps it is not very likely that Anselmus of Canterbury should haue beene Canonized by the Pope of Rome, and worshipped for a Saint; that the other Anselmus, & Gregory, should haue such place in the Popes library, and be esteemed of as they are; that Gratians works should be allowed so long time by so many Popes for the golden foū dation of the Canon law, if they had taught that for Catholike, and sound, [Page 81] which by the generall consent of the whole Church, in the most flourishing time that ever happened since the Apostles dayes, was condemned for heresie: cheifely in a matter of such waight, and moment, to the Popes supremacy; which as they doe claime over all Bishops by the ordināce of God, so must they allow to Bishopps over Preists by the same ordinance, as they saw at length: and therefore haue not only decreed it now in the [...]ess: 23: c. 4 Can, 6 & 7 Counsell of Trent, but also in anot. marg ad cap, legimus dist. 43. the new edition of their Canō law haue set down this note, that on Hughes Glosse allowed by the Archdeacon (saying, that Bishops haue differed from Preists alwayes as they doe now in Governement, and Prelatship, and offices, and Sacraments, but not in the name and Title of Bishop, which was common to them both) must be held hereafter for S. Ieroms meaning: at least for the meaning of the Canon taken out of S. Ierom, though his words be flat & [Page 82] playne against this glosse, as Bellarmine Tom. 1 Contro 5 lib 1 cap himselfe confesseth. Wherto may be added, that they also who hauelaboured about the reforming of the Church these 500 yeares, haue taught that all Pastors, be they intituled Bishops, or Preists, haue equall authority and power by Gods word. First the Aeneas Silvius histo Bohem cap 35 et Pigh hierarch ecclef▪ lib. 2. ca 10. Waldenses, next Defens pacis part 2 ca 15 Marsilius Patavinus: then Tho Walden Doct, fidei Tom 1 lib 2 cap 60 et Tom 2 cap [...]7 Wickliffe and his schollers; afterward Aeneas Sil vius loco citato. Husse, and the Hussites: last of all adversus falso nominat ordin epist et adver. Papat Rom Luther, in epist ad Philip 1 et Titus 1 Calvinc, Apol, Consest Wittenb cap 21 Brentius, Decad. 5 serm 3 Bullinger, Loc. Com. Tit de minist verbi. Musculus and other, who might be reckoned perticulerly in great number, sith as here with us both Iewell lo [...]citat. et Pilkington in the Trearise of burning Paules Church. Bishops; and the Queenes D Humphrey in Cāp. et in Duraeū: Iesuitas-part 2, rat: 3 & D Whit ad rat. Cā piani, 6. et Confuta, Duraei Iesuitae lib 6 Professors of Divinity in our Vniversities, and M Braford, Lambert & others M: Fox Acts &c D Fulke against Bristow, motiue. 40 & Answer to the Remists Tit: 1. 5. other learned men do cō sent therein: so in forreine Nations all whō I haue read treating of this matter, and many moe, (no doubt) whom I haue not read.

[Page 83] The sifting and examyning of the Trent Counsell hath been udertaken by only two, which I haue seene, the one a divine, the other a lawier, v part 2: x) lib, 4 Kemnisius, and Gentilletus; they both condēne the contrary doctrine thereunto, as a Trent error; the one by scriptures, and Fathers; the other by the Canon law. But what doe I further speake of several persons? It it the cōmon judgment of the Reformed Churches of Helveti a, Savoy, France, Scotlād, Germany, Hungary, Polony, the Lowe Coūtries, & our owne, witnes the Harmony sect, 11 in Helvet, post Galia Belgia Anglia &c, Harmony of Confessions.

Wherefore sith D. Bancroft (I assure my selfe) will not say that all these haue approved that as sound & Christian doctrine, which by the generall consent of the whole Church, in a most florishing time, was condemned for heresie: I hope he will acknowledg, that he was overseene, in that he avou ched, the Superiority which Bishops haue among vs over the Cleargie to be of Gods owne ordināce. And thus [Page 84] farr of the former poynt of D. Bancroft Sermon.

The latter is, concerning that he af: firmeth, that S. Ierom pa. 14 & 69 saith, & M. Calvin seemeth on his report, to confesse that Bishops haue had the said superi: ority ever since the time of S. Marke the Evangelist. Of the which poynt I thinke as of the former; sith neither Ie: rom saith it, neither doth Calvin seeme to confesse it on his report. For Bishops among us, besids ordeyning, & laying on of handes, may doe sondry other thinges, which inferior Ministers, or Preists (as D. Bācroft termeth thē) may not; But Epist. ad Evagrum, Ierom, after mention of the superiority allotted to Bishops since S. Marks time, what doth a Bishop (saith he) except ordination, which a Preist doth not? Meaning, & in forcing by this kind of speach, as a thing most evident, & such as no man could deny, that Bishops had, that onely power aboue Preists then, which Hom, 11 in 1 Tim. Chrysostome also witnesseth.

[Page 85] Though neither had they it alone in all places, as it is apparant by a Concil. 4 Ca [...], 3 Counsell of Carthage, shewing their Churches order; that the Preists layd their hands together with the Bishop on those who were ordeyned. Yet Ierom having proved by testimony of scripture, that in the Apostles tymes Bishops, and Preists were all one, even in the right In 1 Tim, 4: 14: of this too, grāteth that afterwardes Bishops had that peculier unto themselues some where, but nothing else saue it. S. Ierom therfore saith not of that superiority whereof the question is, that Bishops haue had it ever since S. Marks time.

No more doth M. Calvin seeme to confesse it upon his report. For Calvin (in the same In I nstit, lib. 4: cap, 4. sect, 2 place that D. Bancroft quoteth) shewing how in old time the Ministers that had charge to teach chose of their company one in every Citie, to whom they did especially giue the title of Bishop; least equality [Page 86] should breed dissention, yet (saith he) the Bishop was not aboue them in ho nor and dignity, that he had rule over them, but looke what is the Consuls duety in the Senate. to propose matters, to aske their opinions, to direct others by giving them advise, by admonishing, by exhorting, to guide the whole action by his authority, and see that performed which was agreed upon by their common consent, that charge had the Bishop in the assembly of Ministers. And having declared, that S. Ierom sheweth this to haue ben brought in by the consent of men vpon the first of Titus, he addeth that the same S. Ierom other where sheweth, how ancient an order of the Church it was, even from S. Marks time to Hereclas, and Dionysius at Alexandria. In which words of Calvin, seeing that the order of the Church he mentioneth, hath evident relation to that before described, and that in the describing [Page 87] of it, he had sayd, the Bishop was not so aboue the rest in honor, that he had rule over them: It followeth that M. Calvin doth not so much as seeme to confesse of Ieroms reporte, that ever since S. Marks time Bishops haue had a ruling superiority over the Cleargie. Wherefore to use no more profes in a thing manifest, which else might easily be proved more at large out of S. Ierom, and M. Calvin both: It is certaine, that nether of them doth affirme, that Bishops so long time haue had such superiority as D. Bancroft seemeth to father vpon them.

Thus haue I signified mine opinion of the points that your Honor specified in D. Bancrofts Sermon. Which yet if he, or any doe proue, that I haue erred in, or take him otherwise thā I ought, I shall be very willing by Gods grace, to correct: remembring the Apostles lesson, that The spirits of the Prophets are subiect to the Prophets. f) 1: Cor: 14: 3 [...]:

19. Sept: 1598.

[Page 88]

SIR FRANCIS KNOLLIS HIS SPEACH IN PARLIAment, related by himselfe to the late worthy Lo: Treasurer Sir William Cicil.

To the end I may informe your Lordship of my dealing in this Parliamēt time, a gaīst the undue claīed superiority of the Bb. over their inferiour brethren. Thus it was:

Because I was in the Parliament, in the 25 yeare of King Henry the 8. In which time, First all the Cleargie, as well Bishops, as others, made an humble submission to King Henry 8. acknowledging his Supremacie, and detesting the vsurpation of the Bishop of Romes authority: Vpon which submission of the Cleargie the King gaue unto the sayd Bishops, the same ample rule that before they had under the Pope, over their inferiour brethren; saving that the same rule was abridged by statute by this parenthesis following, that is to say (without offending the prerogatiue Royall of the Crowne of England, and the lawes, & [Page 89] customes of the Realme) In the latter end of the statute it was added, That whofoever offendeth in any one parte of that statute, and their aiders, counsellors, and abettours, they did all fall into the penaltie of the Premunire. And after I had recited the statute in the Parliament house, I declared that in K. Henry 8. his dayes, after this, there was no Bishop that did practise superiority over their inferiour brethren. And in King Edwards dayes, the sayd Bishops obteyned a statute, whereby they were authorized to keep their Courtes in the Kings name. The which statute was repealed in Q. Maries dayes, and is not revived in her Maiesties time that now is: Wherupon it was doubtfull to me, by what authority the Bishops doe keep their Courtes now in their owne names Because it is against the prerogatiue of the Crowne of England, that any shou'd keep a Courte without a sufficiēt warrant frō the Crowne. Whereupon I was answered, that the Bishops doe keep their Courtes now by prescription; [Page 90] and it is true, that the Bishops may prescribe that K: Henry 8. gaue them authority, by the Statute of the 25 of his reigne, to haue authority & rule over their inferiour brethren, as ample as they had in the Popes time: But this was no special warrāt for thē to keep their courts by & that in their owne names. And yet they haue no other warrant to keep their courts (as they do now in their owne names) to my knowledge. And this was the cause that made them obteyne a statute in King Edwards dayes, to keep their courtes by, in the Kings name.

Now it is a straunge allegation, that the Bishops should claime authority at this present, to keep Courtes in their owne names (as they doe) by prescription; Because the statute of 25. H. 8. doth restreigne them generally from offending of the prerogatiue royall of the Crowne of England, and the lawes and customes of the Realme. And no man may iustly keep a court without a speciall warrant from the Crowne of Englād, as is a foresayd. And the generall liberty given [Page 91] by King Hen. 8. to the Bishops to rule and governe, as they did in the Popes time, is no sufficient warrant to the Bishops to keep their Courtes in their owne names by prescription, as I take it. And therefore the Bishops had done wisely, if they had sought a warrant by statute to keep their Courtes in the Queenes name, as the Bishops did in king Edwardes dayes. In which time Cranmer did cause Peter Martyr, and Bucer, to come over into the Realme to be placed in the two Vniverfities, for the better instruction of the Vniversities in the word of God. And B: Cranmer did humbly prefer these learned men, without any challenge to himselfe of any superiour rule, in this behalfe over his inferiour brethren. And the time hath been; that no man Could cary away any graunt from the Crowne of England by generall wordes; but he must haue speciall wordes to cary the same by. Therefore how the Bishops are warranted to cary away the keeping of their Courts in their owne names by prescription, it passeth [Page 92] my understanding.

Moreover, whereas your Lordship sayd vnto me, that the Bishops haue for saken their claime of superiority over their inferiour brethren (lately) to be by Gods ordinance, & that (now) they do only claime superioritie from Her Maiestie Supreame Governement: if this be true, then it is requisite, and necessary that my L: of Caunter bury that now is, do recant, and retract his saying in his booke of the great volume against M. Cartwright, where he saith in playne words (by the name of Doct. Whitgift) That the superiority of Bishopps is Gods owne institution. Which saying doth impugne Her Maiesties supreame government directly, and therefore it is to bere tracted and truely. For Christ plainely & truely confesseth, Ioh: 18. 36. That his kingdom is not of this world. And ther fore he gaue no worldly rule, or preheminence to his Apostles, but the heavenly rule, which was to Preach the Gospell, saying, Ite, praedicate in omnem mundum; [Page 93] quicunpue crediderit, et baptizatus fuerit, falvus erit: qui non crediderit, condemnabitur. Go, and Preach in all the world; whosoever shall beleiue, & be baptized, shalbe saved: But he that will not beleiue, shall be condemned. Mark 16. 15. 16. But the Bishops doe crie out saying, That Cartwright, and his fel: lowes would haue no Governement, etc. So (belike) the Bishops care for no governmēt, but for worldly, and forcible governement over their brethren, the which Christ ne: ver gaue to his Disciples, nor Apostles, but made thē subiect to the rule of Princes, who ought not to be resisted, saving that they might answer unto Princes, That they must rather obey God, than men. Act. 5. 29. and yet in no wise to resist the Prince, but to take up the crosse & follow Christ.

To the Reader.

IF this Honorable man were now aliue, he would wonder more than ever he did, at the resolutenes of our Bishops. In holding their Courtes in their owne names. For bv M. Yelvertons speach; at a committee of both houses, [Page 94] in the second Session of this Parliament it was made so playne, that the Bishops were in the Kings mercy, for having seales of jurisdiction bearing their owne, and not the Kings armes, and holding Courtes in their owne names, and not the Kings, that S. Iohn Popham then Lord cheife Iustice of England, and S. Edward Cooke then the Kings Atturney generall, acknowledged the same to be true. The reason was this: In the first Session of this Parliament cap. 25. that Statute of Q. Mary, which this worthy Counsailour of State mentioneth, is repealed. By which repeale the Statute of Edw. 6. likewise by him mentioned is restored to life. But more hereof (perhappes) hereafter: In meane while, Quaere. Whether those subjectes which haue taken the oath of supremacy be not forsworne: If being cited by a processe which hath the seale of a Bishop, & not of the King, they appeare to the Ordinaries Court held in the Bishops name, and not the Kings. Seeing such a processe, and Court so held be (by that Statute of Ed. 6. now in force) sayd to be against the Kings prerogatiue, & therefore both must be by none other than forreigne power. If so, Quaere 2. VVhether his Majesties subiects being so cited to such a Court, be bound (in law) to make their appearance.

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