INFORMATIONS, OR A PROTESTATION, AND A Treatise from Scotland.  
SECONDED WITH D. REIGNOLDES HIS LETTER TO SIR Francis Knollis.  
AND Sir Francis Knollis his speech in Parliament.  
ALL Suggesting the usurpation 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.   

The Printer to the Reader.  
WHereas it hath pleased God to hide me (as he did jeremy and Baruch) on this 
Ierm 36. 26  side the seas, notwithstanding the Archbishop of Canterbury sent over two men to seek me (of whom I hard after they were gone hence) and I doubt not, but the same God will hide me still, until I have done his heavenly Majesty all that servicc which (in his counsel) he hath appointed me to do here. I am resolved (through his grace) to be as helpful as (I can) in pulling down the tower of Babel. Which to do I am persuaded, every christian is as well bound in conscience as to build up the tower of Zion. Promising withal, in the presence of God, to give over this course, and humbly to submit myself to the censure of authority, for the manifesting of my repentance, when I shall learn, that Diocesan bishops are by the ordinance of God, and (as heretofore, so hear after) with all diligence and humility, to inform myself, touching that question most necessary to be known in these times, of all those that esteem the kingdom of Christ.  
If I be demanded, whither I have not heard of, or seen D. Downam's Sermon at Lambeth: I answer, I hear that many sound divines do grieve, that so learned a man should discover such weakness, But they think that the sermon, especially the Epistle was by the instructions of the Archbishop, whose chaplain he is. And I see that he doth not answer M. Jacob's reasons, though he be carping at his book: and one other thing of note, which was never yet heard of. viz. That not one Minister of such a particular congregation, as may, and aught to come together on the Sabbath, is once named, or specially mentioned, in all the New Testament, but only Diocesan Bishops, from which Bishops those 
1 Peter 2. 13 14.  Ministers are sent, as governors are sent from the King. So that Mimisters are but curates to the Bishops, as to those who only hold their calling immediately from Christ. Therefore (if this Doctrine be true) me thinks one prayer in the Communion Book should be put out: viz. Almighty God, who only workest great marvels, send down upon our Bishops and curates the healthful spirit of thy grace. For though heretofore it might seem to us a marvel, if God blessed Diocesan Bishops and Ministers as being their curates, because they were not (as yet) known to be by God's 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 marvel if God bless his own ordinance. But I hope that this doctrine and the whole Sermon, and consequently the usurpation of Papal Bishops will be impleaded at the bar of their conscience, who have a mind to read: and understanding to judge what shallbe written.  
In mean 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 government: but to consider, that I received them from Englishmen, who have not (belike) perfect intelligence of Scottish affairs, but as things go from hand to hand. As may appear by naming Leith to be the place where the Sermon was preached, for which M. Murray is imprisoned, notwithstanding the Provincial Synod, before which it was preached (as I hear) 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 Speech mentioned in the Title page of this book, I join them with the other, because they (likewise) inform the Church of the usurpation of Papal Bishops. And the rather, because the Letter doth not only make good that (which towards the end of the second part of the Treatise) is said, to this effect: viz That the most learned defenders of the truth against the Roman Antichrist, condemn the said usurpation, but also it confuteth sundry points of D. Downam's Lambeth Sermon. And secondly. Because the Letter, together with the Speech of so worthy a Counsellor of this State, should be some Incitation to his majesties most Honourable privy Council now being, not to depend upon the mouths of Bishops and their Chaplains (who, in this case, are rather to be mistrusted of godly wise men, as Achabs' 400. Prophets were of King jehoshaphat 
1 king 22, 7, ) but closely to sound the judgement of learned men, (such as do not'aspire to dignities, and therefore do not study to please the mighty) and then to plead (not for Baal, but) for Christ his Kingdom in his Church, 
judg. 6. 31.  which he purchased with his most precious blood.   

A PROTESTATION OFFERED TO THE PARLIAMENT at S. johnstons' 1. julij 1606.  
THe earnest desire of our hearts is to be faithful, and in case we could have been silent, and faithful at this time when the undermined estate of Christ his Kirke craves a duty at our hands; we should have locked up our hearts with patience, and our mouths with taciturnity rather than to have impeshed any with our admonition. But that quhilk Christ commandeth, necessity urgeth, and duty wringeth out of us to be faithful office bearers in the Kirke of God, no man can justly blame us to do it; Providing we hold ourselves within the bounds of that Christian moderation quhilk followeth God without injury done to any man, specially those, whom God hath lapped up within the skirts of his own honourable styles and names, calling them Gods upon earth.  
Now therefore (my Lords convened in this present Parliament, under the most High & excellent Majesty of our dread Sovereign) to your Honours is our exhortation, that ye would indever with all singleness of heart, love, & zeal, to advance the building of the house of God; reserving always into the Lord his own hands that glory, quhilk he will communicate neither with man, nor Angel, to wit to prescribe from his holy mountain a liulie 
Exod. 25 Hebrew ●, 5  pattern according to which his own Tabernacle, should be form. Remembering always, that there is no absolute, and unbounded authority in this world, except the Sovereign authority of Christ the King, to whom it belongeth as properly to rule the Kirke, according to the good pleasure of his own will, as it belongeth to him to save his Kirke by the merit of his own sufferings. All other authority is so entrenched within the marches of divine commandment, that the least overpassing of the bounds set by God himself bringeth men under the fearful expectation of temporal, and eternal 
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 containeth the self better within the coasts & limits appointed by God, than any River of fresh running waters have 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 maintain and advance by your authority that Church which the Lord hath fashioned by the uncounterfaited work of his own new creation (as the Prophet speaketh) He hath made us, and not we ourselves, but not that ye 
Psalm 100 3  should presume to fashion, and shape a new protrature of a Kirk, and a new form of divine service, quhilk Cod in his word hath not before allowed; because that were to extend your authority further than the calling ye have of God doth permit. As namely if ye should (as God forbid) authorise the authority of Bishops, and their prehemi nence above their brethren, ye should bring into the Kirk of God the Ordinance of man, and that thing which the experience of preceding ages hath testified to have been the ground of great idleness, palpable ignorance, unsufferable pride, pitiles tyranny, and shameless ambition in the Kirk of God. And finally to have been the ground of that Antichristian Hicrarchie which mounted up on the steps of pre-eminence of Bishops until that man of sin came forth as the ripe fruit of man his wisdom, whom God shall consume with the breath of his own mouth. Let the 
Thes, 2. 8,  sword of God pierce that belly which brought forth such a monster, and let the staff of God crush that Egg which hath hatched such a Cockatrice. And let not only that Roman Antichrist be thro' wen down from the high Bench of his usurped authority, but also let all the steps whereby he mounted up to that unlawful pre-eminence be cut down and utterly abolished in this land.  
Above all things (my Lords) beware to strive against God with an open & displayed banner by building up again the walls of jericho, quhilk the Lord hath not only cast down, but also hath laid them under an horrible interdiction and execration: so that the building of them again must needs stand to greater charges to the builders, than the reedifiing of jericho, to Hiel the Bethelit in the days of Achab. For he had nothing but the interdiction 
2. Kin, 16, 34  of josua, and the curse pronounced by him to stay him from building again of jericho: But the Noble men and States of this Realm, have thereverence of the Oath of God made by themselves and subscribed with their own hands in the Confession of faith, called the King's Majesties published ofter than once, or twice, and sworn by his most excellent Majesty, and by his highness Nobility, Estates, and whole Subjects of this Realm, to hold them back from setting up the Dominion of Bishops. Because it is of verity that they subscribed and swore the said Confession, containing not only the maintenance of true Doctrine, but also of the Discipline professed within the Realm of Scotland.  
Consider also, that this work cannot be set forward without the great slander of the Gospel, defamation of many Preachers, and evident loss and hurt of the people's souls committed to our charge. For the people are brought almost to the like case, as they were in Syria, Arabia, and Egypt, about the 600. year 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 persuasion of true Religion; and within short time thereafter did cast the gates of their hearts open to the Devil to receive that vile, and blasphemous Doctrine of Mahomet: Even so the people of this land are cast in such admiration to hear the Preachers, who so openly damned this stat lie pre-eminence of Bishops, and then within a few years after, accept the same dignity, Pomp, and superiority in their own persons, which they before had damned in others, that the people knoweth not which way to in cline, and in end, will become so doubt full in matters of religion & doctrine, that their hearts will be like an open Tavern door, patent to every guest, that likes to come in.  
We beseech your Honours to ponder this in the balance of a godly, and prudent mind, and suffer not the Gospel to be slandered by the behaviour of a few number of Preachers; of whom we are bold to affirm, that, ifthey go forward in this defection, not only abusing and appropriating that name of Bishops to themselves 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 themselves such offices that carry with them the ordinary charge of governing the civil affairs of the Country, neglecting their flocks, 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 have superiority & dominion over their brethren within the Kirke of God.  
This pre-eminence of Bishops is that Dagon which once already fell before 
1: Sam, 5, 2, 3. 4  the Ark of God in this land, and no band of iron shallbe able to hold him up again. This is that pattern of that Altar brought from Damascus, but not showed to Moses in the mountain; & 
2. Kin; 16. 10  therefore it shall fair with it, as it did with that Altar of Damascus, It came last in the Temple, and went first out. Likewise the Institution of Christ was 
2, Chro: 29. 16 18, 19  anterior to this Pre-eminence of Bishops; and shall consist and stand with in the house of God, when this new fashion of Altar shall go to the door.  
Remember (my Lords) that in time past your authority was for Christ, & not against him, ye followed the light of God, and strove not against it, and like a child in the Mother's hand, ye said to Christ, Draw us after thee. God 
Can, 1, 3.  forbid that ye should now leave off and fall away from your former reverence borne to Christ, inpresuming to lead him, whom the Father hath appointed 
Math, 17: 5.  to be a leader of you. And 
john 10, 3. 4 29,  far less to trail the holy Ordinances of Christ by the cords of your authority at the heels of the Ordinances of men.  
And albeit your Honours have no such intention to do any thing which may impair the honour of Christ's kingdom, yet remember that spiritual darkness flowing from a very small beginning doth so insinuate and thrust the self into the house of God, as men can hardly discern by whatsecret means the light is dim, and darkness creeping in got the upper hand and in end at unawares all is involved within a misty cloud of horrible Apostasy.  
And lest that any should think this our admonition out of time, in so far as it is statute & ordained already by his Majesty with advice of his Estates in Parliament, that all Ministers provided to Prelacies should have vote in Parliament; As likewise the general assembly (his Majesty being present thereat) hes found the same lawful & expedient, we walled humbly, and most earnestly beseech all such to consider, first that the kingdom of jesus Christ, the officebearers, and laws thereof neither should, nor can suffer any derogation, addition, diminution or alteration besides the prescript of his holy word, by any inventions or doings of men, Civil, or Ecclesiastical. And we are able by the grace of God, and will offer ourselves to prove that this Bishopprik to be erected, is against the word of God, the Ancient Fathers, and Canons of the Kirke, the modern most learned, & godly divines, the doctrine and Constitution of the Kirke of Scotland since the first reformation of religion, within the same Country, the laws of the Realm ratifying the government of the Kirk by the general and Provincial Assemblies, presbyteries, and Sessions; also against the weil and Honour of the Kings most excellent Majesty, the weal and Honour of the Realm and quietness thereof, the established estate & weal of the Kirke in the Doctrine, Discipline, and patrimony thereof, the weal and honour of your LL. the most ancient estate of this Realm, and finally against the weil of all, and every one of the good subjects thereof in soul, body, and substance. Next that the Act of Parliament granting vote in Parliament to Ministers, is with a special provision, that nothing thereby be derogatory or prejudicial to the present established Discipline of the Kirk and jurisdiction thereof in general and synodal Assemblies, presbyteries and Sessions.  
Thirdly and last, the general Assembly (the King his Majesty sitting, voting, and consenting therein) fearing the corruption of that office, hes circumscribed and bounded the same with a number of Cautions. All which together 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 parliament, as most necessary & substantial parts of the same. And the said Assembly hath not agreed to give thereunto the name of Bishops, for fear of importing the old Corruption Pomp & Tyranny of Papal 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 By shops, entered to that office of Commissionarie to vote in Parl iament, neither since their ingyring, have they behaved themselves therein. And therefore in the name of the Lord jesus Christ, who shall hold that great Court of Parliament to judge both the quick and the dead, at his glorious manifestation, and in name of the Kirk in general, so happily & well established with in this Realm, and whereof the said Realm hath reaped the comfortable fruit of peace & unity, free from heresy, schism, and dissension these 46 years by past; also in name of our Presbyteries from quhilk we have our Commission, and in our own names Officebearers, and Pastors within the same; for discharging of our necessary duty, and disburdening of our consciences in particular, We except and protest against the said Bishopprike & Bishops, and the erection, confirmation or ratification thereof at this present Parliament. Most humbly craving that this our Protestation, may be admitted by your Honours, and registrate amongst the Acts, and Statutes of the same incaice (as God forbid) these Bishoprics be erected, ratified or confirmed therein.   

A TREATISE OF KIRKE GOVERNMENT CONSISTING OF two parts, whereof this former containeth a Demonstration of true Christian Discipline according to the word of God used in the Kirke of Scotland.  
THis writing is not directed to carry out invective speeches, with reviling and wrathful words against any in the Kirke of God, knowing that the wrath of man, accomplisheth not the righteousness 
james 1. 20:  of God; But this writing is appointed to be one pleader even in the gates of jerusalem for Zion sake, and for truth and righteousness sake, breaking forth from Zion, as the light, and salvation 
Isai, 61: 1.  as one burning lamp to all believers, wishing that it may be read of all with indifferency, considered of all with wisdom & sobriety, and embraced of all that love truth and righteousness according to the merit and sincere meaning thereof. It shall be divided in to two principal heads. The one shall contain an Demonstration of Christian Discipline & true Kirk Government by Ministers and assisting Elders, according to the word of God, practised in the Apostolic & Primitive Kirke, used and practised in the Kirke of Scotland these many years, received and embraced by all the professors; within the same, and established by laws and Acts of Parliament to the glory of God through Christ jesus, and to the weal and comfort of the whole Kirke within this Realm. The other part shall contain an Refutation of the Episcopal Domination and Lordship, begun to be urged in our Kirk of late by Conformity with England; quhilk is of late greedily embraced even by those, who not only had professed, teached, and practised the true Discipline of the Kirk of Scotland, but also with solemn oath had sworn and subscribed to it. 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, 
james 1. 17. Psalms, 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 shallbe expedient & needful for our proceedings to lay down some positions, & principals, as grounds to build upon, enforcing all, that have forsaken the Roman Synogogue to consent.  
First the Lord jesus by the appoint meant of his Father is only head. Eph. 1. 21: 22: 23. King, Lord, and suprem Governor of his Kirke, quhilk with his blood here one earth he hath sprinkled and wished. Apoc 7: 14. and having led captivity captive, ascending up to the heavens. Eph: 4: 8. sitteth at the right hand of God the Father. Col. 3. 1. Heb: 1. 3. ruling his Kirk powerfully by his spirit, & Sceptre of his word. Isa: 11. 1. 2. 4. & 49. 21. psal. 110. 2. Heb: 1. 8. Only King and lawgiver having power only by his laws to bind the conscience of man Isai. 9 6: 7. & 33. 22. james. 4. 12. Revel: 3: 7. 1 Tim: 6. 15 And therefore let no mortal man, equal himself in this high prerogative with the Son 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 supreme Governor Isai: 9: 6: Christ jesus; hath not left his Kirk which is his body, maimed, or imperfect, destitute of right Covernement, Laws, & Offices, needful for the same, but hath appointed a certain Minissterie heir on earth graced with gifts, an with an call accordingly, with certain laws, limiting their function, and Gubernation, and therefore, let no man think, 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 received, 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 thereof is set down in the written word of God, the only square & rule of Doctrine & Discipline, within Christ his Kirke, apt and able to make the man of God perfect to every good work. 2. Tim: 3. 16. 17. whereupon this followeth, that whatsoever is prescrived in this word, is to be followed and no prescription can have place against it. Item it followeth, that the Laws of the Government of the Church, and Offices and Functions thereof, are not changeable, and imperfect unless we will say, that the scripture is imperfect, or Christ his Kirke, quhilk is his Body, is imperfect in respect of the Constitution thereof, we weil say, that the estate of the Kirke of the New Testament is inferior to the estate of the Kirk of the Old Testament, quhilk received the whole Ordinancss, and Laws, by Moses, from the mouth of God, quhilk Moses although he was great with God, yet he was but one Minister. Num. 12. 7. Heb: 3. 5. and it was not lawful to him to alter or change one pin of the Tabernacle be himself, but as it was said to him, Do allthings according to the form that thou saw in the Mountain. 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 faithful man will admit those inconveniences and therefore, it must stand, that the word of God containeth allthings needful for the Government of the Kirke, quhilk is the kingdom of Christ jesus heir on Earth; so that whatsoever may be alleged by man for Kirke Covernement without the warrant of the word, as easily is it repelled, as alleged.  
Now let us proceed and learn of the scripture what is said therein anent this Kirke. To this Kirk excellent glory is attributed every where in the scripture: If you will consider either the Head of this Kirk, the Body, or members, For the Head, King, & Lord of this Kirk the Son of God Christ jesus, is the Prince of peace. psal. 72. 3. 7. Isai. 9 6. 7 and Lord of all glory. 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 Body quhilk is the Kirk of God, & spouse of Christ, she is called the City 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 Mountain of the eternal 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 joy of the whole earth, Psal. 48. 3. Ezech: 20. 0. 15. Dan. 8. 9 et 11: 16. 41. 45. the Heritage, Isai 19: 25: the kingdom of Heaven, Math: 13: 24. 31. Christ his Sister, Cant: 4: 10. his love, Cant. 4: 1: 7. his spouse, Cant: 4: 10. his Queen, Psal: 45: 10. Christ his Body, 1: Cor: 12. 13: 27. Ephes: 1. 22. 23. et 4: 4. 16. If ye consider the Members of this Body, under the Government and protection of this great and glorious King knit & bound up in one Body. Ephesians 4. 16. with the perfect band of love. Rom. 12. 5 10. they are called the chosen generation. Deut. 10. 15. 1. Pet. 2. 9 the Holy 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 appertaineth the Covenant. Eph: 2. 12. Rome 9 4. the worship of God. Rom. 9 4. the Sacraments 1. Cor: 10. 1. 2. 3. 4. & 12. 13. and promises. Rome 9 4. of Peace. Luc. 1. 71. 74: 75. et 2: 14. Isai 52: 7. et 55. 12. john 14: 27: Col: 1. 20. Gal: 6. 16. of love, joh. 14: 23. and Salvation. Zach. 2; 8. Isai: 49: 6. et 43 3. of the presence of God. Zach: 2. 10. 11. Isai 43: 2. Ioh: 14: 18: Ezech: 37: 26: 27: & 48: 35: 2 Cor: 6. 16. of graces and glory. Zach. 2: 5: Isai 60: 15. & of his Protection. Psal: 34: 17. 18. 19 20. and every where in the Psalms, and in many other places many excellent & glorious things are spoken of this Kirke the Spouse and Body of Christ jesus.  
The use whereof is to let us understand, how precious and how glorious in God's sight is Christ Kirk, that is the Society of his Sancts, which he hes acquitted with his own blood. Act. 20. 28  
2. To let us understand 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 laws. Iam: 4: 12. and limits, for the Government of this Kirk, without Commission of Christ jesus the Supreme Governor Isai: 9: 6: who hath beautified her with so many great graces, power, and glory.  
Now let us descend more particularly to learn out of scripture, what is prescrived anent the Government 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 neither of Angel, nor of man what soever, should prevail. Gal. 1. 18.  
How comely and pleasant a thing is it to behold in the scripture the society of the Sanctes, like an Army, Psalm 110 3. Can: 6. 1. 3. Col. 2. 5. march in their ranks, under the conduct of their King and Lord Christ jesus, Isai 52. 12. Heb: 12: 2. some commanding in his name & some obeying. Heb: 13: 17. all ruled and maresheld, by the laws and limits of the word, Deut: 4: 2. et 12. 32 And again the commanders and rulers ordered in their own ranks according to their Functions, and gifts, all to the glory of God, edification & preservation servation of one Body. Eph: 4. 12. And to speak more plainly of the Kirk Discipline. We define it to be the spiritual Ioh: 18. 36. 2. Cor: 10. 4. 5. 6. Government: 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 Saints here one Earth, under the commandment of the only Head & King the Lord jesus, Eph: 1: 22. 1. Cor: 12. 5. by the Ministry of men. 1. Cor: 4. 1. 2. Cor: 4: 1. furnished from above with gifts, Eph: 4: 8. Rome 12: 6. 1. Pet: 4. 10. calling, Rome 10. 15. Heb. 5: 4: and power, Ioh: 20: 21: 22: 23. according to the prescription of Scripture, as said is. For Kirk Government are set out in the word of God. 1 The persons, to whom is given the charge of rule and Government. 2. Their Calling. 3. Their Gifts. 4. Their Office, & power distinctly their power junctly, and manner thereof. Which all by the grace of God shall clearly be demonstrate by only Scripture.  
The persons are Extraordinary, and Ordinar, Extraordinary as Apostles, Prophets, Evangelists, whose offices serving for a time have ceased. As for the persons Ordinar, we shall find 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. Rome 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 lawful way, whereby persons graced with meet gifts are admitted to a spiritual office of one certain flock, and Congregation, Here three things are necessary, First without lawful calling, let none presume to this honour, to exercise any spiritual Function or ministery, Rome 10. 15 Heb. 5. 4 Math. 9 38 Secondly let no man presume to climb up by intrusion, or to enter in any other way, than by the Door, Ioh: 10. 1. Thirdly, none ought to enter in without inward testimony of gifts & graces, and good conscience before God of whom & for whose service is the calling; Isa: o 67. 8. 9 Ier: 1. 6. 9 Math: 10 1. Ioh: 20: 22. 23. This Ordinar lawful calling consisteth of two parts, Election, & Ordination, Election is the lawful choice of the person graced with meet gifts for the office whereunto he is called. Election should be after triell, Act: 1: 21. 22: et 6●. 1. Tim: 3. 10. By free choice and at the judgement of the Church. Act: 1. 21: 23. et 6. 3. 5. et 14 23. The Ceremonies thereof by Humiliation, fasting and Prayer. Act: 1. 24. et 14. 23. Ordination is the separating and designing of that person chosen unto the Office of the ministery. Act: 13. 2. Likewise to be used with fasting and prayer & by imposition of hands of the Presbytery. Act: 13. 3. et 14. 23. 1. Tim. 4. 14. et 5. 22. Their gifts, properties, and conditions in Doctrine & manners are distinctly set down & 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. Rome 12. 8. 1. Cor: 12. 8. 1. Tim: 3. 2. no young Scholar, 1 Tim: 3. 6. able to divide the word aright 2. Tim: 2. 15. holding fast the faithful word, Tit: 1. 9 able to exhort, rebuke, reprove, by wholesome doctrine. 2 Tim: 4. 2. In manners he must be a lover of goodness. 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: Rome 12: 7. 1: Cor: 12: 8. and to deliver sound and wholesome doctrine according to the word, Tit: 1. 9 mighty in the scripture, Act: 18. 24. able to revince the gain sayers &c: Act: 6: 9: 10. Tit: 1: 9  
The name of Elder in scripture is used diversely: sometime for the name of age, 1. Tim: 5: 1. Sometime for Office, 1: Tim: 5. 17. 19 jam. 514. again signifying office, sometime 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 understand those that labour in the oversight of the manners of the people, whom the Apostle calleth Precedents, and Governors, Rome 12. 8. 1 Cor 12: 18. Then Elders must be men of wisdom, knowledge, & sound judgement endued with the spirit of God. Num: 11. 25. Deut. 1. 13. able to discern, vigilant and diligent in overseing, Act. 20. 28. Rome 12. 8. Sober, gentle, modest, loving, temperate, &c: 1. Tim: 3. et 5.  
The Deacons must be men of good report keeping the Mystery of faith in a pure conscience, endued also with the ho lie Ghost, Grave, Temperate, not given to excess of filthy lucre. Act: 16. 3. 1. Tim: 3. 8. 9 12. 13. This far concerning their gifts, and properties, their office, care, function, & charge, is severally set out in Scripture as follows.  
The Pastor should feed the sheep of Christ jesus in green and wholesome pastures of the word, sheewing them the waters and way to life, Psal: 23. 1. 2. Deut: 33: 10. Rome 12: 8. joh. 21. 15. Act: 20 28. 1. Pet: 5: 1. &c: having continual care to watch over the souls of these which they must give an account of, Heb: 13. 17. discerning the diseases & applying 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 faithful the promises of God by the Sacraments, loving, cherishing, and defending the flock, from ravenous beasts. Ioh: 10. 11. 12.  
The Office of an Teacher, or Doctor, hath been mentioned before, whose chief and special charge is to Teach, plain, pure, and sound Doctrine, preserving knowledge, resisting error, building upon the only true ground stone (which is Christ jesus) Gold, silver and precious stones etc. 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 chief care is, to be ready assistants according to the ordinance of God, to the Pastors & Teachers, helping to bear their birding, caring for the weil, quietness, peace, and good order in the Kirke, taking heed to themselves & the people. 2. Chron: 19 8. Act: 20. 17. 28. and 21. 18. Rome 12. 8. 1. Pet: 5. 2. 1. Cor: 12. 28.  
The Office of the Deacon is to collect the benevolence of the faithful, and faithfully to distribute the same according to the necessity of the Saints by the direction of the Kirk, Act: 6. 3. Rom. 12. 8. This much anent the offices, and ministries institute and prescrived by Christ in his word, which albeit be divers & distinct both in gifts & functions, yet they as members of one Body, serve for the use of the Saints and edification of the body of Christ. Rome 12: 4: 5: &c: Eph: 4: 11: 12. 13: 16. 1. Cor: 12: 7. 12: 25.  
Unto these Office-bearers and Governors Christ hath given also a certain limitate power to be exercised by them, according to the word in his Kirk. A power severally, Math: 16. 19 20. Rome 12. 3. 6. 7. 8. and a power jointly with Parity and mutual consent to be exercised for avoiding of Tyranny. Math: 18: 17: 18: 19: 20. 1. Cor: 5: 4. 5. both having one authority from the same head and author Christ jesus, both tending to the same end: both comprehended under the name of the Keys of the kingdom of Heaven.  
The Keys of the kingdom of heaven are given jointly to the Rulers of the Kirke, that whatsoever they bind on earth shallbe bound in heaven; Math: 18. 18. This power is not to be used according 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, perceiving 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 won the brother offender. If he refuse to hearken unto thee, take two or three brethren with thee for the same purpose; if he weil not hearken unto them, show the matter unto the Kirke, The care of the Kirke in like manner, is to deal with him, as with one brother, not to hold him as an enemy, 2. Thes. 3. 15. but grauly, and lovingly to admonish, persuade him and to pray for him; to prove if at any time the Lord will give unto him repentance. 2. Cor. 10. 8. et 13. 10. 2. Tim: 2: 25. 26. If the offender be obstinate & can not be drown unto repentance, then in the name of the Lord jesus 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 etc. and is to be holden as one Heathen and Publican. etc. Math: 19: 17. 1. Cor. 5. 4. 5. Thus far touching private offence. If the fault be public, the falter is publicly to be rebooked, and admonished, 1: Tim: 5: 10. The admonitions always must be done circumspectly, seasoned with truth, gravity, love, and peace, ever aiming for the safety of the offender, and notthe destruction. And a special care is to be had of every weak 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 prevail not to draw him to repentance, them to proceeded to Excommunication as said is.  
If the offender be brought to repentance, let the repentance & receiving again to the Kirk be according to the proportion of the offence, if the offence be public, the repentance and reception public; if private, private, always let the repentance be in submis sion without hypocrisy, 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 jesus, consisting chiefly, of Ministers, Doctors, and Elders. Assemblies are Particular or General. Particular as Presbyteries or Provincial Assemblies. General consisting of on Nation convocat together, for the Common weil, peace, and quietness of the Kirke. The warrant of these Assemblies, with the practice is evident by the word: Math. 18. 17. 18. 1. Tim. 4. 14. 1. Cor: 5: 4. etc. and 14: 32. Act: 15: 6: 12. 22. 25. and hath the practice of Kirkes' at all times, and necessities, as said is before. This much shortly anent the power, offices and ministries in the Kirk Government according to the Institution of Christ expressed clearly in his word: And all for the edification and preservation of the Body of Christ, & for the repairing of the Sanctes, to the honour of God by Christ jesus through all generations for ever. Eph: 4. 12. I add hereunto two demonstrations needful viz. That these offices, & ministries as they have been set down are perpetual, and sufficient for the Government of the Kirk of Christ.  
The first thus I prove. 1. The Apostle Paul commandeth Timothy to keep this Government, and precepts given there anent, to that glorious coming of the Lord jesus. 1. Tim. 3. 21. & 6. 14. 15.  
Secondly, all the offices within the Kirk mentioned. Rom. 12. 6: 7. 8. are called members of the Body of the Kirk, ver. 4. 5. 1. Cor. 12. 27. 28. 29. which is the Body of Christ jesus. 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 unto the coming of Christ, these Offices & ministries must have the same continuance, except we will say, that Christ his Body is imperfect, or maimed or the Kirke of Christ shall cease here upon earth, before his coming, quhilk both are absurd.  
Thirdly, if Christ jesus be only Lord and Governor of his Kirk, which is his kingdom heir on earth, and seeing he must rule and Govern his kingdom unto his coming by his own officers, and by his laws, by himself institute & prescrived in his word. Rome 12. 3. 6. 7. 8. 1. Cor. 12. 28. & 14. 37. Eph. 4. 8. 11. 12. It followeth that these offices and laws, continue unto his coming, except we will say, that Christ shall cease to be Governor of his Kirk, and those laws to be imperfect.  
Ferdly, seeing the object and ends whair about these offices are occupied, & whairunto they are destinat (quhilk before hath been declared) must have continuance, therefore, the offices and ministries appointed for those uses & ends must also continue to the end, quhilk necessities no man can avoid or elude, as for example: There must be heresies, and offences &c: and therefore there must be a correcting power in the Kirk 1. Cor. 11. 19 with offices & ministries meet for preventing, restraining, and expelling the foresaid, or like corruptions.  
As for the Second, to wit that the foresaid offices & ministries are sufficient for the Regiment of Christ his Kirk heir on earth, thus I prove it. 1. If they be not sufficient, than Christ can not be honoured as perfit Governor of his Kirk, neither is his word perfect, but some thing may be added thereunto, which is absurd, Deut. 4. 2. et 12. 32.  
2. If these be imperfect then man may erect new offices, & add new ministries, and give new gifts and graces accordingly: and if man may add he may also detract; which both are false and absurd. 111. These offices & functions before mentioned, have gifts and graces needful, and sufficient, for the discharge of the ministery of the word, of the Sacraments, and of Discipline, for the Edification of the body of Christ etc. Eph: 4: 11: 12. therefore they must be sufficient. IV. If these offices and ministries of the Government of the Kirke under the Gospel be insufficient, & imperfect, than the estate of Christ his Kirke under the Gospel must be inferior, unto the estate of the Kirke under the law, which had the accomplishment of all offices, ministries, and laws needful, and sufficient for the regiment thereof, But none will grant that the estate of the Kirke of Christ is inferior to the estate of the Kirk under the law. Therefore the aforesaid offices are sufficient, for the Government of the Kirk of the New Testament. And therefore this form, & order of Government, by the foresaid offices, and ministries, of Preachers, and assisting Elders, being grounded upon the written word of God, & practise of the Apostles & Kirkes' in their time. Rome 12. 6: 7: 8. Eph: 4. 11: 12. Act: 14: 23. et 20. 17. 28. 1. Tim: 5. 17. Tit: 1: 5: etc. It can admit no prescription: or change by any mortal man, or by any human tradition whatsoever.  
Which form of Discipline as it hath been practised in the Apostolical and Primitive Kirke, (quhilk is evident by scriptures afore alleged) so hath it the testimony of antiquity in the ancient Kirkes', as is collected not very obscurely out of Ignatius Epist: ad Trallen. Tertul: in Apoc. cap. 39 et lib: de Baptism: Christian. Cyprian lib: 2. Epist. 5: et lib. 3: Epist. 10. 18. 22. et lib. 4. 5. Augusti. de verb. Dom. in Math: Serm. 19 But more clearly out of Ambrose in 1 Tim. 5: 1: jerom in Isai, 2. et ad Rustic. Epist: 16. Possidonius in vita Augustini, Socrates Eccle. hist. lib. 5. ca 20. and others also alleged be the defenders of this christian and true Kirke Government. Amongst the quhilk I cannot pass by for proofs sake, the clear sayings of Ambrose, and jerom. Ambrose writeth thus upon 1: Tim. 5: Whence it is that both the Synagage, and afterward the Kirk had Elders, without whose counsel nothing was done in the Kirk. Quhilk by what negligence it is grown out of use I know not, unless perhaps by the slothfulness or rather pride of the Teachers, whilst they alone will seem to be something.  
jerom ad Tit. cap. 1. Until schisms were made in religion by the dively suggestion, the Kirkes' were governed by the common counsel of Elders, and in the same place speaking of the corruption that followed, thereafter addeth this: But this was rather by custom, than by the truth of the Lords disposing.  
This form of Discipline according to the word, the Kirk of Scotland hath used many years by past, being authorized and ratified by the three Estates in Parliament, received and practised by all the Preachers within the whole Realm, with on consent, & concord, even by them also, who now have made defection from it, taking upon them Episcopal 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 reform Kirkes' except England alone. Siclik also it hath the testimony generally of the Divines of later times, as Zuinglius, Martyr, Aretius, Calvinus, Bucer, Hiperius, Bullingerius, Musculus, Hemingius, Beza, Olevianus, junius, Sadael, Nowell, Fulke, whitaker's, with all other learned & famous Preachers in the Countries reform, professing truly the Gospel only England excepted: wherein also the best, yea the greatest part have sought, and daily seiks the liberty of the same Government, according to the word, & most clearly have defended it with their pen, and most pithy writings, and most constantly have avouched it, by their manifold sufferings, at home, and abroad for the glorifying of God, and the witnessing of the truth of Christ jesus: All, that afore hath been briefly said anent the deduction of this purpose, may be more largely entreated, and more particularly handled, if any within this land will prove so obstinate, as to refuse consent to the truth of Christ jesus.   

THE SECOND PART OF KIRKE GOVERNMENT. CONTAINING AREfutation of Episcopal Government by Lord bishops.  
IT pleased our Heavenly Father to compass us with compassion and mercy, when we were lying in darkness, and under the shadow of death, by sending his own dear Son Christ jesus 
Psalm 103. 4 Isai 9 2  with the brightness of his Gospel, delivering us from Idolatry, and superstition, and the darkness of the former times under the bondage and tyranny of Antichrist, and that by the Ministry of few, not the greatest, to the great admiration of the world. And further, of the same mercy, it hath pleased him, from time to time, to multiply the number of the faithful, and to increase his graces among men, for the beutifiing of his Kirk within this land, and finally to crown his own work adding the keepstone of sincerity both of doctrine and Discipline, as it was prophesied by that holy Martyr M. George Wiseheart; quhilk two glorious staves our Kirke hath brooked, with Concord, Unity, with peace & prosperity, many years 
Zach. 11. 7 Plal, 122, 7  within the gates of jerusalem in this land, whereby our Kirk, by the unspeakble bountifulness of God, became famous, renowned, and in great account, before many others among foreign Nations, and Kirkes' reform in Europe. For the which belongeth everlasting praise to this our bountiful God through his Son jesus Christ our dear Saviour. But now of late hath risen one whirl wind among ourselves (like the whirl wind that devoured the children of job) shaking the four corners of the house of God, and throwing 
job. 1, 19,  down the kepston; and this wind of discord, Schism, and dissension, is not come from the wilderness, but risen from our own bowels: and the riches of the Temple despoiled, not by Assyri ans, Chaldeans, or Arabians, but by the priests, and Ministers themselves hom-bredd, and borne in the bosom of our Kirke, and fostered sometime by the sincere milk of the Gospel, who also have made avoumemt of the same sincerity both of Doctrine and Discipline, not only in Preaching and practising, but also with solemn Oath binding themselves thereto. From quhilk an manifest sliding back, and Apostasy is seen this day, & lamented with greiff by the godly, and mocked be the enemies the Papists and Atheists, whose number, strength, and power, daily in cresseth by this lamentable renting, & inbringing of Episcopal Gubernation be Lord Bishops, quhilk before had been banished with Antichristian corruptions from the Kirk of Scotland. For the working of this Mystery many intentions have been proponed, many sheapes, & colours have been changed. As for example in the beginning nothing (for such) was meened but Ministers to have vote in Parliament, and that to vindicat the ministery from poverty and contempt etc. quhilk practice God even then at the beginning, discovered unto his servants, and they unto the world, foretelling the effects that visibly now appears before the (eyes of the world: viz. renting of our Church overthrowing of Christian Discipline, setting up a few Episcopal men, with contempt, bondage, and poverty of the rest: which this day is to be seen, to the great grief of the godly, and hindrance of the Gospel hereby day lie falling to decay, much a do also hath been for making of a constant moderatorin every part, which carried but a show for a time, and to be away only to possess Bishops, with perpetual domination, quhilk also by the godly, and learned was discovered, and abhorred, knawing that of old from the same practice, have proceeded the degrees of Roman Primacy, defacing and overthrowing the true Government of Christ his Church.  
At last, after many overshadowing clouds, the effect and operation of this work hath broken through the cloud with thunder flacks striking upon god lie, sincere, Teachers of this land. The end of all is: The Altar of Conformity must be set up, and Kirke Government must be turned over into the hands of Lord Bishops, supportters of the Altar etc: Which kind of Government if it be lawful, or can stand with the word of God, that we have to examine in this part. In the former part the order and Form of true christian Discipline, with Duties, Offices & ministries, according to the Institution of Christ, hath been declared, by the clear, and sound grounds of the word: which government, offices, and ministries thereof, we have demonstrat to be perpetual, sufficient, and to have continuance to the glorious coming of Christ jesus. Now this part shall contain a Refutation of the contrary Gorvernement by Lord Bishops & their Episcopal Domination: insisting upon the same grounds, laid down afore, and thus we proceeded.  
Whatsoevir is contrary to the Institutiof Christ & his wrettin word, is Antichristian, and is to be banished out of the Kirk of God.  
But Government by Lord bishops with Episcopal domination is contrary 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 denied by faithful 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 Papists, holding the Pope of Rome may dispense with the word, or equalling his traditions with the word. The controversy therefore staudeth in the Assumption, whether the Government of the Kirke appertaineth to Lord Bishops or not, & whither to Lord Bishops appertaineth a Lordly Domination? Quhilk both to be contrary to the word of God, thus we prove.  
The first proof doth arise from the Examination of the right use of the name bishop, which against the mind of Scripture is abused, making it a name of special office with a special dignity, prerogative & Prelacy above the rest of the disposers, and Teachers of the word, appropriating unto Bishop's Lordship, or Lordly domination, making Prelates of Pastors, and Princes of Prelates.  
The name of Bishop (EPISCOPOS) signifieth as touching this Argument, one Inspector or Overseer, caring for them, that are committed to his charge: Quhilk name is common to all Pastors, Doctors, or Teachers, and Elders in the Kirk: As is evident by express 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 them Bishops. Take heed therefore to yourselves, and to all the flock whereof the holy Ghost hath made you overseers (EPISCOPOUS) to feed the Kirke of God. Mark (faith jerom) how calling the Elders of one City of Ephesus, he entituleth 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 flock of God (saith he) quhilk dependeth upon you caring for it, or (according to the original) Episcopountes, that is, doing the part of one Overseer, or Bishop being common to Pastors, As may further appear by these places, Phil: 1. 1. Tit: 1. 5. 7. & 1. Tim: 3. 1. 2. Fron quhilk places these conclusions are necessarily inferred. 1. The name of Bichop being common to Pastors, Teachers, and Rulers, it is not to be appropriate to any one with title power, or prerogative above the rest.  
2 Here is restrained the function and charge of these Overseers to one flock over quhilk the Holy Ghost hath placed them; Therefore presumption it is against the holy Ghost, to a bishop for to claim the charge of many Kirkes', & over many Bishops, or Pastors, and he not resident at one Kirke: as the miserable abuse and practice is begun in this Realm.  
The Second proof: The Scripture hath disposed & distributed by Christ his Institution, the Regiment of the Kirk, and offices, and ministries thereof to Pastors, Doctors, and Elders, making no mention of special offices, titles, or dignities, of Papal Bishops, (so call led by his Majesty Basil: dor: pag 44.) or Prelates etc. Therefore the Regiment of the Kirk, cannot be claimed by Papal bishops or Prelates by Scripture, or by Christ his Institution, and so the usurpation of Papal Bishops and Prelates in the Kirk Government must be Antichristian. The first part is evident, and clear deducit in the former part of this Treatise out of scriptutes, wherein is expressed the Institution of the foresaid offices and ministries of Pastors, Doctors, and Elders. Whereupon the other part touching Papal Bichops with their titles, dignities, and prerogatives etc. Hes this clear inference, that they are not warranted by scripture, as said is. For if there were any sick Bishops, or Prelates with office, Titles, power, and dignities above the rest, than the scripture would have set them down 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 unto the Kirk, & for this cause the more careful would Christ (the Head of the Kirke) have been in pointing him out, and distinguishing him from other.  
We see in the Old Testament, the High Priest, his Title, Office, Function, and special Administration, and juris diction, is more particularly, and pray cisely set down, than the Office of any of the inferior Priests, and Levites.  
And so in the New Testament, if any such had been above the rest, their title, power, dignity, and office more particularly & precisly had been pointed out, then of Pastors, Teachers, and Elders &c: But the contrary we see in scripture; wherein the offices, ministries and power of Pastors, Teachers, & Elders is clearly set forth. But no sick thing of Papal, Bishops, Prelates, and the rest of that order. Therefore can these no ways stand with scripture.  
3. Quhilk further is to be cleared by examining, and trying the Titles, Dignities, and Domination of Papal Bischops, Prelates etc.: Who following the Roman Antichrist, claim to themselves a twofold power, Civil, and Ecclesiastical; quhilk are the two Horns of the second Beast, Apoc: 13. 11. As some good Divines do expond. Quhilk both powers by the devise of Satan, as two swords, have served the Pope of Rome that Antichrist, to tread down, the greatest powers on earth of Emperors, Kings, and Princes, and daily doth serve for the suppressing of the truth, and faithful professors of the same. From that Antichrist, this mystery of iniquity hath flowed to Cardinals, Archbishops, and the rest of that disordered order etc. Against this injquity, thus we conclude.  
Whosoever doth participate 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 usurpation Antichristian.  
But Papal Bishops and Prelates in the Kirk usurps Civil power, directly against the word & Institution of Christ.  
Therefore so doing they are of that Antichrist, and their usurpation Antichristian.  
The proof of the Assumption (quhilk the adversaries deny) is plain be evident Scripture, as followeth.  
1 Our Master & Saviour Christ speaking unto his Disciples, contending for honour among themselves, saith: Ye know that the Lords of the Gentles have domination over them, and they that are great exercise authority over them: but it shall not be so among you. Math: 20. 25. etc. Mar: 10. 42. Luc: 22. 25. etc. In quhilk words expressly he forbiddeth, his Apostles, Lordly, or Princely Domination, putting one bar and evident difference, betwixt Civil, & Spiritual power: showing expresely by this interdiction, these two powers so to be different that they cannot meet in one person whatsoever. Quhilk ground hath been always as one strong wall against the Pope and Bishops of Rome, exercising both the powers, whereupon Barnard speaketh thus boldly to Pope Eugenius: Lordship is forbidden unto the Apostles: Therefore darest thou being a Lord usurp Apostleship, or Apostolical usurp Lordship. Thou art plainly barred from both. If thou wilt have both, thou shalt lose both. Barnar. lib: 2. de conside. cap: 4. For it is not convenient (saith Ambrose) that one man should have adouble profession.  
2 Christ saith, My kingdom is not of this world, Ioh: 18. 36. Christ refused to accept the honour of a worldly kingdom, john: 6. 15. That he might admonish us, (saith Chrysostom) to contemn humane dignities, & show us that we need no worldly affairs. Hom: 42. in johan. Item Tertull: de Idolat. cap. 8. Christ hath manifested that the glory of the world is not competent to himself, and his. How may then a Bishop, or Minister accept that honour quhilk his Master hath refused. For no servant is above his Master Math. 10. 24.  
3. Christ being required in partition of an heritage betwixt brethren, refuseth flatly to be judge, saying, who made me judge or devider, over you? For this same cause Christ, as Minister of the Gospel, refuseth to condemn the Adulteress woman, what presumption is it then to our Papal Bishops, to exercise one Lordly authority and Civil power in judging upon matters civil, criminal & treasonable, in Court, or Parliament, Secret Counsel, conventions of Estate, in Courts of Stenartrie & Regality upon wrongs & injuries of blood, infestments of land, etc. as the practice be Papal Bishops is begun in this Realm. Quhilk can no ways be compitent to the Disciples, Ministers and servants of Christ jesus, quhilk the Master Christ jesus hath forsaken. Therefore this usurpation must be of the Antichrist. Hilarius ad Auxent. I pray you (bishops) who believe these things, what votes had the Apostles to preach the Evangel? With what Commissions were they authorized, when they preached Christ and converted almost all the Gentles from Idols to God? Singing an Hymn to God in prison among chains, & after whips took they any dignity from the Palace? They will not show where any of the Apostles sat at any time as judge of men, or divider of bounds, or distributer of lands. To conclude, Ireade that the Apostles stood to be judged; that they sat in judgement I do not read. Barnard de consid: lib. 2.  
4. The whole charge of the Minister of the Gospel is restrained to the continual exercise of one spiritual calling, and ministery only. 1. Tim: 4. 13. etc: 2. Tim: 2. 3. 4. et 4. 1. 2. &c: and therefore not only Civil Domination, but all handling also and meddling with secular and worldly affairs 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 warreth, entangleth himself, with the affairs of this life, because he would please him that hath chosen him to be a soldier. 2. Tim: 2: 4. Hiercm expounding this place concludeth: Much more ought we to be free from worldly businesses that we may please Christ. Ambrose addeth one clear distinction of the functions and cause thereof; Let a Minister approve himself to God that devoted to him, he may fulfil his Ministry which he hath undertaken being careful in God's matters & free from worldly business. For it is not convenient that one man should have a double profession.  
6 For this purpose serves whatsoever is written in scripture anent the calling, office, and exercise of the Ministry of the word, the greatness thereof, and the necssitie enjoined to Ministers to Preach the Gospel continually: In so much that the Apostle saith, Woe be to me, if I preach not the evangel. 1. Cor: 9: 16. Hence it is, that the manifold duties of the Ministers of the evangel are declared by similitudes of workmen in the Vineyards, of husband men, of builders, of soldiers, and watchmen, and other such importing continual labour, pains and travel, Math: 9 38. & 10. 10. 2. Tim. 2. 15.  
7. Some of the ancient counsellors also have taken a streait order for restraint of Ecclesiastical persons from handling or meddling with any secular honour or affairs: The fourth Ecumenical or universal council holden at Chalcedon 450. years after Christ his birth where were assembled 630. bishops, forbiddeth expressly one Minister, or Ecclesiastical person, upon pain of Excommunication, to resave any secular honour, Concil. Chalced: Can: 7. In like manner in the same Council, it is more particularly decided, and precise lie decreed, Concil: Chalced. Can. 3. That no clerk or any bearing spiritual function, should undergo so much as the Tutership, or curatrie of one Orphan: Quhilk decree seemeth to be very precise and straight against one natural duty and charity. Yet the spirit of God hath directed the Council be the light of the truth to keep rightly the distinction that is betwixt Civil and Ecclesiastical office and function; holding fast the grounds of scripture afore alleged. And for this cause it is decreed in an other coum sell, that a bishop should only attend unto Prayer, reading, and preaching. Concil: Carth: 4: cap: 20. Thus much for overthrowing the first Horn of the Beast, to wit, Civilpower, usurped by Prelates and Bishops. etc.  
Now let us assay the force & strength of the Second Horn, of spiritual power and jurisdiction, quhilk Prelates and Bishops, following in this also the Antichrist, usurp above the disposers of the mysteries of Christ, Pastors, Ministers; and Teachers etc. and not over one Kirk alone, but over many in one, or more Dioceses, quhilk injquity hath flowed also from the Antichrist of Rome, and thence is derived to the Orders of his Clergy; Archbishopes, Bishops, Arch-Deanes, Deans, etc. setting up, by the devise of Satan, one Hierarchy, that is, a Spiritual principality in the Kirke of God, overthrowing altogether the Ordinance of Christ jesus in ordering his Kirke officers (whereof hath been spoken more at large in the first Treatise) and in place thereof; intruding upon the Kirk Satanical, and Antichristian, devises, and Traditions: whereupon this conclusion groweth like unto the former.  
Whosoever leaving the Institution of Christ expressed in his word, usurp spiritual authority and jurisdiction together with civil power in the Kirk, They communicate with Antichrist, and their usurpation is Antichristian;  
But Papal Bishops, and Prelates practise this Antichristian iniquity, against the Institution of Christ & his word:  
Therefore they communicate with the Antichrist, and the practice and usurpation is Antichristian.  
The Assumption we have to prove: Quhilk is plain by scripture expressly condemning in Ministers of the word, both civil power, (as we heard before) and spiritual authority or power, above the rest of the Ministers and disposers of the word, as inferiors to them. Quhilk we prove, as follows.  
1. Christ coming into the world, & taking upon him the shape, or form of one servant, Philip. 2. 7. witnesseth that he as Minister of the Gospel, came not to be served, but to serve. Math: 20: 28. and no servant is above his Master. Math: 10. 24.  
2. Christ recommending to his Disciples humility, with Parity and equality, expressly forbiddeth among them Superiority or Domination. Math: 20. 25. etc. and 23. 8. 11. Mark. 10. 43. etc. Luc. 22. 25. etc.  
3. Christ giveth unto his Apostles & Disciples, alike, the Keys of the kingdom of heaven, and they resave alike power, Math: 18. 18. Ioh: 20. 23.  
4. The Disciples and Apostles observing their Master's command, equal themselves, not one claiming superiority, or Primacy above the rest: but all professing equality, call themself 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 found, whair they are called, Princes, Lords, or by any such name sounding to superiority, or domination, in any wise.  
5. The practice of the Apostles sending by like authority Peter, and john, as Messengers, and erand bearers to Samaria, Act: 8. 14. Quhilk the Apostles walled never have commanded, if Christ had not given them a like power, neither, Peter (whom some make to be Prince of the Apostles) would have obeyed, if Christ had given him Primacy, or Superiority above the rest.  
6. Peter himself disclaiming all such Primacy and Superiority, equaleth himself with the Ministers & Elders of Kirke, calling himself fellow Elder. 1. Pet: 5: 1. expressly forbidding Ministers and Elders, to take domination as Lords, above the heritage of God: ver. 3.  
7. The Apostle john sharply cheeketh and rebooketh Diotrephes claiming to him priority or preferment above the rest. john Epist. 3. ver: 9 10.  
8. Against the spiritual superiority of Papal Bischops do serve all those places afore cited; wherein the name, power, office, properties, and duties of a bishop, 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. etc. Quhilk places are plane, pithy & sufficient alone, to overthrow, pretended priority of Papal bishops, prelates. etc.  
With scripture agreeth learned and sinceire Antiquity in ancient Christian Kirkes', whereof we shall bring a few for example, speaking most clearly in this purpose.  
Cyprian lib: de simplicit: praelat: The office of a Bishop is one and undivided, part whereof is absolutely held of every Bishop. Idem. Cypr: lib. Epist: 3. Every Bishop doth rule and govern his own portion of the Lords flock, being to give an account of his doings to God.  
Athanasius Epist. ad Liberium Episcop: Romanum. All the blessed Apostles were endued with the fellowship of equal honour and power.  
Chrysost: Hom: 43. in Math: What Bishop soever shall desire primacy in earth, shall find confusion in heaven, and he, who shall covet to be first, shall not be in the number of Christ his servants.  
Hieron, in Epist: ad Evagrium: Where soever a Bishop shall be, either at Rome, or Eugubium, or Constantinoble, or Rhegium, he is of the same worth, and of the same priesthood. Idem. ad Tit: cap: 1. After the age of the Apostles one of the Bishops was set above the rest, whom they peculiarly called a Bishop. But this was rather by custom, than by the truth of the Lords disposing. That it may further appear even by Hierom himself, that the usurpation of Papal Bishops prevailed by custom against the truth, mark well what he writeth upon 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 afore cited against the authority & practice of Papal Bishops, many more testimonies may be drawn out of the same Fathers, and Doctors, with others also of the same judgement, quhilk are alleged be menteners' of Christian Discipline, against authority of Papal Bishops: as out of Cyprian. lib3: Epist: 10. 14. 27. Tertullian, de jejune August: lib: 19 cap: 19 de Civitate Dei. Item lib: de opere Monach: Hierom, ad Oceanum et in Tit: 1. Ambrose lib: Epist: 5. et 33. Chrysost: hom: 2: in epist: ad Philip: Hilar: adver: Constan. Nazian: orat: ad Maxim: Bernard: de consid: lib: 2. ad Eugenium Papam.  
For this same purpose are alleged some testimonies of Counsels, as Carthage, Chalcedon, Constan: etc.  
Siclik against the authority and practise of Papal Bishops do witness all Protestant Kirkes' in France, Helvetia, Polonia, Hungaria, Bohemia, etc. and in any Nation truly professing the Gospel in all the world, only England excepted.  
And among the late writers, the most learned and notable professors, defenders of the truth against the Roman Antichrist; all writing against the Lordly usurpation of Civil and spiritual power in Ecclesiastical persons, as may be seen by their several writings, Lastly out of English writers, even some of them of the other side, matter may be fetched, against the Lordship of Papal Bishops, jewel, in defen: Apolog: adversus Harding page 714. D: Bilson in his Book 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 Majesty. pa. 7. 8. 9 quhilk we bring to prove their consent, and witnessing unto the truth. Although as Cyprian saith, human testimonies are not to be expected, when Divine suffrages go before. Cyprian Epist: 5. lib: 2.  
As for objections in the contrary, what can be moved to move any of the simplest against such clear light of holy scripture, and so many testimonies of Divine writers? As for the new obtruded Lord Bishops to the Kirk of this Realm, we have not heard much of their reasoning as yet, for their part only shreuding themself by authority and arm of man: whence they allege Donation with power etc. To the quhilk albeit many things may be replied: yet we answer thus only with the Apostle, The weapons of our warfaire are not carnal, 2: Cor: 10. 4. The abuse & present practise the more is to be lamented, that such injquity is done in so great light of the Gospel, after long profession of the same, that in place of light, men should embrace darkness, & love the honour of the world, more than the honour of Christ jesus, not only coming against the truth, but also against their own profession & avoument, having preached, and practised, the true Christian Discipline by Ministers and Elders according to the word and Institution of Christ, opponing themselves always unto Antichristian authority, & practise of Papal Bishops. Is not this to begin in the spirit, & end in the flesh? And who hath bewitched you so?  
Now for conclusion: seeing holy 
Gal. 3. 1, 3.  scripture, practise of the Apostolical and Primitive Kirk, and Christian Kirkes' in succeeding times, the learned & sincere Antiquity both in councils and by writing, with all reformed Kirkes', every where truly professing the Gospel, with the best of the leater writers of our time, Foreign & within this Isle, stand on our side for Kirk government by Ministers & assisting Elders according to the word, against the Government of Lord Bishops, their authority & practice 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 give unto us the spirit 
Eph; 1. 17  of wisdom, and revelation, in the acknowledgement 
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 love, being of one 
Heb, 13, 21.  accord; and of the same judgement, we may do that which is pleasant, and acceptable in his sight, through Christ, to whom be praise for ever and ever, Amen.   

DOCTOR REIGNOLDS HIS LETTER TO SIR FRAVNcis Knollis, concerning Doctor bancroft's Sermon at Paul's cross. 9 Feb: 1588. In the Parliament time.  
ALbeit (Right Honourable) I take greater comfort in labouring to discover and overthrow the Errors of Jesuits and Papists, (enemies of Religion) than of the Ministers of Christ; yet seeing it hath pleased your Honour to require me to show mine opinion of some things, which certain of these men maintain & stand in, I thought it my duty, by the example 
a Deut, 33 9  of Levy, who said 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 points therefore in Doctor bancroft's Sermon, which your Honour mentioneth, one is, concernning that he seemeth to avouch, The superiority, which Bishops have among us over the Clergy, to be Gods own Ordinance, though not by express words, yet by necessary consequence; In that he affirmeth, their opinion, who oppugn that that superiority to be Heresy. Wherein, I must confess, he hath committed an oversight, in my judgement, and himself, (I think) if he be advertised there of, will acknowledge it. For having 
b pag 18.  said first, that Aerius affirmeth, that there was no difference by the word of God betwixt a Priest, and a Bishop, and afterward, that Martin and his companions, do maintain this opinion of Aerius, he addeth that 
c pag 19  Aerius persisting therein, was condemned for an heretic by the general consent of the whole Church, and likewise 
d pag 69  that martin's, and all his companions opini on hath herein been condemned for heresy.  
Touching Martin, if any man behave himself otherways than in discretion and charity he ought, let the blame be laid where the fault is, I defend him not; but if by the way, he utter a truth, mingled with whatsoever else, it is not reason that that, which is of God, should be condemned for that which is of man; no more thá the doctrine of the resurrection should be reproved because 
e Act, 23. 8.  and held by the pharisees. Wherefore removing the odious name of Martin, from that which in sincerity and love is to be dealt with, it appeareth, by the aforesaid words of D. Bancroft, that he avoucheth the Superiority which Bishops have over the Clergy to be of Gods own ordinance; For he improveth the impugners of it, as holding with Aerius, that there is no difference by the word of God betwixt a Priest, and a Bishop, which he could not do with reason, unless he himself approved the Bishop's superiority, as established by God's word: and he addeth, that their opinion, who gain say it, is Heresy, whereof it ensueth, he think it contrary to God's word; sith Heresy is an error repugnant to the truth of the word of God, as, (according to 
f 1 Tim. 6. 3 Titus 3. 10. 2: Peter 1. 19 & 21.  the Scriptures) our own Church 
g The defence of the Apology part 1. & 7. division 2 answ. to the Rhem. Titus 3. 10  doth teach us.  
Now the Arguments which he bringeth to prove it an heresy, are partly overweake, partly untrue: overweake that 
h pag 18.  he beginneth with, out of Epiphanius; untrue, that he 
i p. 19 & 69  adjoineth of the general consent of the Church. For though Epiphanius do say, that Aerius his assertion is full of folly, yet he disproveth not the reason which Aerius stood on, out of the scriptures; nay he dealeth so in seeking to disprove it, that Bellarmine the jesuit, 
k Tom 1. cont. 5. lib. 1 ca: 15.  though desirous to make the best of Epiphanius, whose opinion herein he maintaineth against the Protestants, yet is forced to confess, that Epiphanius his ans; were is not all of the wisest, nor any way can fit the text.  
As for the general consent of the whole Church, which D. Bancrost saith, condemned that opinion of Aerius for an Heresy, and himself for an Heretic, because he persisted in it, that is a large speech: but what proof hath he that the whole Church did so? It ap; peareth he saith in 
l Heresy 15.  Epiphanius. It doth not, and the contrary appeareth by 
m in epist ad Titum 1 et Epist 85. ad Evagrium:  S. Jerome, and sundry others, who lived, some in the same time, some after Epiphanius, even S. Austin himself, though D. Bancroft cite him, as bearing witness thereof likewise; I grant S. Austin 
n cap; 53.  in his book of heresies, ascribeth this to Aerius, for one, that he said, 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 Church's order, yea made a schism therein, and so is censured by S. Austen, counting it an heresy as 
o In Argu. pray fix: lib. 3 Tom: 2  in Epiphaus he took it recorded, himself, as 
p de heres. ad quodunit deum in prefatione  he witnesseth, not knowing how far the name of Heresy should be stretched) another thing to say, that by the word of God there is no difference betwixt them, but by the order and custom of the Church, which S. Austen 
q Epist. 19  saith in effect himself, so far was he from witnessing this to be heresy by the general 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 proof hereof, or can for aught that I know) it may appear by this, that our learned country man (of godly memory) Bishop 
r def. of the Apol. part 2 ca, 9, divis. 1 page 198,  jewel, when Harding to convince the same opinion of heresy, alleged the same witnesses, he citing to the contrary Chrysostome, jerom, Austen, and Ambrose, knit up his answer with these words: All these, and other more holy Fathers, together with the Apoflle S. Paul, for thus saying, by Hardings' advice, must be held for heretics. And Michael Medina 
s De sacrif. hom, orig, et con●●●, lib, 1, ca, 5:  a man of great account in the Counsel of Trent, more ingenious herein than many other Papists, affirmeth, not only the former ancient writers, alleged by Bishop jewel, but also an other jerom, Theodoret, Primasius, Sedulius, and Theophilact, were of the same mind touching this matter with Aerius. With whom agree likewise 
t in 1, Tim: ●  Oecumenius, and 
v in Epist, ad Tirum.  Anselmus Arch: B: of Canterbury, and an 
x Collect. can. li. 7. ca, 87. e● 1●7  other Ansel muss, and 
y Poliear, li. 2 Tit, 19 et 39  Gregory, and 
z ca; legimus, dist 39 ca; olimp; dill. 95.  Gratian, and after them how many? It being once enrolled in the Canon law for sound, and Catholic doctrive, and thereupon publicly taught by 
a Author gloss, in ca, dist, citat, ho doricus caol Ave: lat. in council Basil. Daaren. de sacra Eccle mimst, lib 1 cap 7  learned men; All which do bear witness against D. Bancroft, of the point in question, that it was not condemned for an Heresy by the general consent of the whole Church: For if he should reply, that these later witnesses did live a 1000 years after Christ, and therefore touch not him who 
b page 19  said, it was condemned so in the time of S. Austen, and of 
c page 69  Epiphanius, the most flourishing time of the Church that ever happened since the Apostles days, either in respect of learning, or of zeal, first they, whom I named, though living in a latter time, yet are witnesses of the former.  
Oecumenius the Greek scholiast treading in the steps 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 have been Canonised by the Pope of Rome, and worshipped for a Saint; that the other Anselmus, & Gregory, should have such place in the Pope's library, and be esteemed of as they are; that Gratians works should be allowed so long time by so many Popes for the golden foundation of the Canon law, if they had taught that for Catholic, and sound, which by the general consent of the whole Church, in the most flourishing time that ever happened since the Apostles days, was condemned for heresy: chiefly in a matter of such weight, and moment, to the Pope's supremacy; which as they do claim over all Bishops by the ordinance of God, so must they allow to bishops over Priests by the same ordinance, as they saw at length: and therefore have not only decreed it now in the 
e ●ess: 23: c. 4 Can, 6 & 7  Counsel of Trent, but also in 
f anot. marg ad cap, legimus dist. 43.  the new edition of their Canon law have set down this note, that on Hugh's Gloss allowed by the Archdeacon (saying, that Bishops have differed from Priests always as they do now in Government, 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. jeroms meaning: at least for the meaning of the Canon taken out of S. jerom, though his words be flat & plain against this gloss, as Bellarmine 
g Tom. 1 Contro 5 lib 1 cap  himself confesseth. Whereto may be added, that they also who havelaboured about the reforming of the Church these 500 years, have taught that all Pastors, be they entitled Bishops, or Priests, have equal authority and power by God's word. First the 
h Aeneas Silvius histo Bohem cap 35 et Pigh hierarch ecclef▪ lib. 2. ca 10.  Waldenses, next 
i Defence pacis part 2 ca 15  Marsilius Patavinus: then 
k though Walden Doct, fidei Tom 1 lib 2 cap 60 et Tom 2 cap ●7  Wickliff and his scholars; afterward 
l Aeneas Silius vius loco citato.  hus, and the Hussites: last of all 
m adversus falso nominat ordin epist et adver. Papat Rome  Luther, 
n in epist ad Philip 1 et Titus 1  Calvinc, 
o Apol, Confessed Wittenb cap 21  Brentius, 
p Decad. 5 serm 3  Bullinger, 
q Loc. Com. 'tis de minist verbi.  Musculus and other, who might be reckoned particularly in great number, sith as here with us both 
r jewel lo●●citat. et Pilkington in the Trearise of burning Paul's Church.  Bishops; and the Queen's 
s D Humphrey in Camp. et in Duraeun: jesuitas-part 2, rat: 3 & D Whit ad rat. Campiani, 6. et Confuta, Duraei Iesuitae lib 6  Professors of Divinity in our Universities, and 
t M Braford, Lambert & others M: Fox Acts etc. D Fulke against Bristol, motive. 40 & Answer to the Remists Tit: 1. 5.  other learned men do consent therein: so in foreign Nations all whom I have read treating of this matter, and many more, (no doubt) whom I have not read.  
The sifting and examining of the Trent Counsel hath been udertaken by only two, which I have seen, the one a divine, the other a lawyer, 
v v part 2: x) lib, 4  Kemnisius, and Gentilletus; they both condemn the contrary doctrine thereunto, as a Trent error; the one by scriptures, and Fathers; the other by the Canon law. But what do I further speak of several persons? It it the common judgement of the Reformed Churches of Helveti a, Savoy, France, Scotland, Germany, Hungary, Polony, the Low Countries, & our own, witness the 
y Harmony sect, 11 in Helvet, post Galia Belgia Anglia etc.,  Harmony of Confessions.  
Wherefore sigh D. Bancroft (I assure myself) will not say that all these have approved that as sound & Christian doctrine, which by the general consent of the whole Church, in a most flourishing time, was condemned for heresy: I hope he will acknowledge, that he was overseen, in that he avouched, the Superiority which Bishops have among us over the Clergy to be of Gods own ordinance. And thus far of the former point of D. Bancroft Sermon.  
The latter is, concerning that he of: firmeth, that S. jerom 
z pa. 14 & 69  saith, & M. Calvin seemeth on his report, to confess that Bishops have had the said superi: ority ever since the time of S. Mark the Evangelist. Of the which point I think as of the former; sith neither je: rom saith it, neither doth Calvin seem to confess it on his report. For Bishops among us, besides ordaining, & laying on of hands, may do sundry other things, which inferior Ministers, or Priests (as D. Bancroft termeth them) may not; But 
a Epist. ad Evagrum,  jerom, after mention of the superiority allotted to Bishops since S. Marks time, what doth a Bishop (saith he) except ordination, which a Priest doth not? Meaning, & in forcing by this kind of speech, as a thing most evident, & such as no man could deny, that Bishops had, that only power above Priests then, which 
b Hom, 11 in 1 Tim.  Chrysostome also witnesseth.  
Though neither had they it alone in all places, as it is apparent by a 
c Concil. 4 Ca●, 3  Counsel of Carthage, showing their Church's order; that the Priests laid their hands together with the Bishop on those who were ordained. Yet jerom having proved by testimony of scripture, that in the Apostles times Bishops, and Priests were all one, even in the right 
d In 1 Tim, 4: 14:  of this too, granteth that afterwards Bishops had that peculiar unto themselves some where, but nothing else save it. S. jerom therefore saith not of that superiority whereof the question is, that Bishops have had it ever since S. Marks time.  
No more doth M. Calvin seem to confess it upon his report. For Calvin (in the same 
e In I nstit, lib. 4: cap, 4. sect, 2  place that D. Bancroft quoteth) showing how in old time the Ministers that had charge to teach chose of their company one in every City, to whom they did especially give the title of Bishop; least equality should breed dissension, yet (saith he) the Bishop was not above them in ho nor and dignity, that he had rule over them, but look what is the Consul's duty in the Senate. to propose matters, to ask 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. jerom showeth this to have been brought in by the consent of men upon the first of Titus, he addeth that the same S. jerom other where showeth, 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 of it, he had said, the Bishop was not so above the rest in honour, that he had rule over them: It followeth that M. Calvin doth not so much as seem to confess of jeroms report, that ever since S. Marks time Bishops have had a ruling superiority over the Clergy. Wherefore to use no more profess in a thing manifest, which else might easily be proved more at large out of S. jerom, and M. Calvin both: It is certain, that neither of them doth affirm, that Bishops so long time have had such superiority as D. Bancroft seemeth to father upon them.  
Thus have I signified mine opinion of the points that your Honour specified in D. bancroft's Sermon. Which yet if he, or any do prove, that I have erred in, or take him otherwise than I ought, I shall be very willing by God's grace, to correct: remembering the Apostles lesson, that The spirits of the Prophets are subject to the Prophets. 
f) 1: Cor: 14: 3●:   
19 Sept: 1598.   

SIR FRANCIS KNOLLIS HIS SPEECH IN PARLIAment, related by himself to the late worthy Lo: Treasurer Sir William Cicil.  
To the end I may inform your Lordship of my dealing in this Parliament time, a 'gainst the undue clained superiority of the Bb. over their inferior brethren. Thus it was:  
Because I was in the Parliament, in the 25 year of King Henry the 8. In which time, First all the Clergy, as well Bishops, as others, made an humble submission to King Henry 8. acknowledging his Supremacy, and detesting the usurpation of the Bishop of Rome's authority: Upon which submission of the Clergy the King gave unto the said Bishops, the same ample rule that before they had under the Pope, over their inferior brethren; saving that the same rule was abridged by statute by this parenthesis following, that is to say (without offending the prerogative Royal of the Crown of England, and the laws, & customs of the Realm) In the latter end of the statute it was added, That whofoever offendeth in any one part of that statute, and their aiders, counsellors, and abettors, they did all fall into the penalty of the Praemunire. And after I had recited the statute in the Parliament house, I declared that in K. Henry 8. his days, after this, there was no Bishop that did practise superiority over their inferior brethren. And in King Edward's days, the said Bishops obtained a statute, whereby they were authorized to keep their Courts in the King's name. The which statute was repealed in Q. Mary's days, and is not revived in her majesties time that now is: Whereupon it was doubtful to me, by what authority the Bishops do keep their Courts now in their own names Because it is against the prerogative of the Crown of England, that any should keep a Court without a sufficient warrant from the Crown. Whereupon I was answered, that the Bishops do keep their Courts now by prescription; and it is true, that the Bishops may prescribe that K: Henry 8. gave them authority, by the Statute of the 25 of his reign, to have authority & rule over their inferior brethren, as ample as they had in the Pope's time: But this was no special warrant for them to keep their courts by & that in their own names. And yet they have no other warrant to keep their courts (as they do now in their own names) to my knowledge. And this was the cause that made them obtain a statute in King Edward's days, to keep their courts by, in the King's name.  
Now it is a strange allegation, that the Bishops should claim authority at this present, to keep Courts in their own names (as they do) by prescription; Because the statute of 25. H. 8. doth restrain them generally from offending of the prerogative royal of the Crown of England, and the laws and customs of the Realm. And no man may justly keep a court without a special warrant from the Crown of England, as is a foresaid. And the general liberty given by King Hen. 8. to the Bishops to rule and govern, as they did in the Pope's time, is no sufficient warrant to the Bishops to keep their Courts in their own 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 Courts in the Queen's name, as the Bishops did in king Edward's days. In which time Cranmer did cause Peter Martyr, and Bucer, to come over into the Realm to be placed in the two Vniverfities, for the better instruction of the Universities in the word of God. And B: Cranmer did humbly prefer these learned men, without any challenge to himself of any superior rule, in this behalf over his inferior brethren. And the time hath been; that no man Could carry away any grant from the Crown of England by general words; but he must have special words to carry the same by. Therefore how the Bishops are warranted to carry away the keeping of their Courts in their own names by prescription, it passeth my understanding.  
Moreover, whereas your Lordship said unto me, that the Bishops have for saken their claim of superiority over their inferior brethren (lately) to be by God's ordinance, & that (now) they do only claim superiority from Her Majesty Supreme Government: if this be true, than it is requisite, and necessary that my L: of Caunterbury that now is, do recant, and retract his saying in his book of the great volume against M. Cartwright, where he saith in plain words (by the name of Doct. Whitgift) That the superiority of bishops is Gods own institution. Which saying doth impugn Her majesties supreme government directly, and therefore it is to bear tracted and truly. For Christ plainly & truly confesseth, Ioh: 18. 36. That his kingdom is not of this world. And therefore he gave no worldly rule, or pre-eminence to his Apostles, but the heavenly rule, which was to Preach the Gospel, saying, Ite, predicate in omnem mundum; quicunpue crediderit, et baptizatus fuerit, falvus erit: qui non crediderit, condemnabitur. Go, and Preach in all the world; whosoever shall believe, & be baptised, shallbe saved: But he that will not believe, shall be condemned. Mark 16. 15. 16. But the Bishops do cry out saying, That Cartwright, and his fell: allows would have no Government, etc. So (belike) the Bishop's care for no government, but for worldly, and forcible government over their brethren, the which Christ ne: ver gave to his Disciples, nor Apostles, but made them subject 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 cross & follow Christ.   

To the Reader.  
IF this Honourable man were now alive, he would wonder more than ever he did, at the resoluteness of our Bishops. In holding their Courts in their own names. For bv M. Yelvertons' speech; at a committee of both houses, in the second Session of this Parliament it was made so plain, that the Bishops were in the King's mercy, for having seals of jurisdiction bearing their own, and not the King's arms, and holding Courts in their own names, and not the Kings, that S. john Popham then Lord chief justice of England, and S. Edward Cook then the King's Attorney general, 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 counsellor of State mentioneth, is repealed. By which repeal the Statute of Edw. 6. likewise by him mentioned is restored to life. But more hereof (perhaps) hereafter: In mean while, Quaere. Whether those subjects which have taken the oath of supremacy be not forsworn: If being cited by a process which hath the seal of a Bishop, & not of the King, they appear to the Ordinaries Court held in the Bishop's name, and not the Kings. Seeing such a process, and Court so held be (by that Statute of Ed. 6. now in force) said to be against the King's prerogative, & therefore both must be by none other than foreign power. If so, Quaere 2. Whether his Majesty's subjects being so cited to such a Court, be bound (in law) to make their appearance.