THE LETTERS PATENTS OF THE PRESBYTERY: With THE PLEA AND FRVITS OF THE PRELACY.  
Manifested out of the Scriptures, Fathers, Ecclesiastical Histories, Papists, and sundry other Authors.  
By james Peregrin.  LUK. 16.14.15. 
All these things also heard the Pharises, who were covetous, and they derided him.  
And he said unto them, ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men is abomination in the sight of God.  
Printed, MDCXXXII.   

To the sacred honour of the Lord God, Creator of all things, and judge of all men.  
Almighty and everlasting God, who hast set thy king upon thy holy hill of Zion, & given him a kingdom that all nations, and languages should serve him, a kingdom that shall have no end; give us we beseech thee to know what it is to have him for the Christ, the only King and Lawgiver of his church, the Anointing that thou hast given us▪ and to see that we have, no need that any man teach us, but as the same anointing teacheth us of all things, by himself, and by his Apostles, and Prophets. O teach us at last to abide in him, as he hath taught us, that when he shall appear, we may not be ashamed before him at his coming. Thou only, O Lord, canst best judge what are the things that truly belong to his kingdom and goverument, what subordinate officers thou hast given to guide thy church, and who are Intruders and usurpers: who serve aright to maintain thy Truth and government, and who to obscure and oppress the same: who serve thy kingdom in a right way, & who only pretend it, not serving thee the Lord, but their own bellies. To whom then, but to thee, O dreadful God, should I thy poor servant dedicate these his weak labours? For thou, o Lord God, best knowest the work that thou hast wrought in thine, thou art best able to try, and teach others to try the Spirits whether they be of God, or no: thou searehest the heart & the reines, the end and scoape of every man's undertake, who are led by thy Spirit into all Truth, and who are only lifted up in an opinion thereof: who finding thy guidance in some things, presume that thou teachest them all which they believe, or to which they are conformable, and do not rather think it better to believe all that thou teachest, to be conformed to that, and be reform by it: who have thy Truth in respect of the persons, authority and benefits of men, and who in respect of thee alone, the only fountain of Truth. Thou, o God, the righteous judge, seest whether I have collected these proofs & observations for the cause of Christ alone, or for sinister respects; thou best knowest thy own Truth, and art best able to defend it, and all them that seek it. Princes are men: such as trust to much to their judgement and protection, do oft find themselves rewarded accordingly: Thou hast the hearts of kings, and all other men, in thy hand, thou canst turn them to see and acknowledge thy truth. Thou only, that makest light to shine out of darkness, canst shine in their hearts, to give them true knowledge and obedience. Other Patrons can a little countenance a book with their great names & favours: but thou, o Kings of kings hast a name above all names: thou only canst persuade japheth to devil in the tents of Shem. Thou only canst inform and assure the heart in thy own Truth. Who is able to hinder the light thereof, when thou wilt have it known & acknowledged? O therefore be merciful unto us, & cause the light of thy countenance to shine upon us, that thy way may be known upon earth, & thy saving health unto all nations; that they may see the things that belong unto their peace, least having them hid from their eyes, they grope at noon day, strain at a gnat & swallow a Camel. Thou art the great God that wilt take account of every man's works, and bring every secret work, and counseil unto light. It is thy grace and protection that I stand in need of. O be with me, and forsake me not, but show thy might in my weakness. This g●ace & what else thou knowest needful for me, the Reader, or any of thy afflicted people, grant unto us all for jesus Christ his sake, the Son of thy love, to whom with thee, and thy holy Spirit, three persons and one God, be ascribed, as due is, all honour, might, majesty and dominion, now and for ever.   

To the Christian Reader.  
IF a man, Christian Reader, living in Rome, Spain, or any other kingdom, where the truth is in any point oppressed, should to convince and convert his nation, be desirous to set out a book on that subject: he would easily conceive, that by making himself public he should nothing benefit the cause, he might fall and perish in the inquisition before three men could come to read it: and that therefore it were better to live obscurely, and get it secretly printed and dispersed: who could for this either blame him, or under nice pretences, reject his proofs fairly deducted out of God's word? So, if I, considering that I have lived an obscure life, a● small and of no reputation, that in this case to make myself public would do no good, but rather raise against me many mighty and undeserved enemies, & get my labour in Christ's, cause the sooner suppressed, have therefore took a like private course, to the end that God's Truth might find the more unpreventible passage: think not, that it will excuse any man, to say of me, he is a libeler, or as the Pharises did of our Lord and Saviour, As for this fellow we know not whence he is. 
joh. 9.29.33.  But if God, by so weak a means as I am, open thine eyes in a point of any consequence, say rather of the poor servant, as the man borne blind of the Lord and master, If this man were not of God, he could do nothing. Let me not be reckoned an 
* Gal. 4.16.  enemy for manifesting God's truth: but remember that herein thou showest thy 
* 1. joh. 5.3  love to God, if his doctrine, his commandments be not grievous unto thee For his sake therefore read this small treatises and hereby thou mayest see a reason, why many learned ministers do not or will not know or regard the truth in this point: why the most in England are so unwilling to know any thing thereof, least it should hinder them from subscribing, and having of a good living, or cause them to be put to silence, if they should either preach, writ, or speak against the government of the Bishops.  
If I have proved that it makes greatly to the salvation of the Church, and the preserving of the faith itself, in that purity and simplicive, wherein it was left unto us by the Apostles and Prophets, that the Truth of God, be well known and manifested, in this point: remember it is thy duty, not to have that blessed Truth with respect of persons: but in a right receiving of it, 
jam. 2.1.  to Kiss the Son lest he be angry, and even to cry mightily to God, 
Psa. 2.  to reform that Church, by whose power, any part of his Testament, lies darkened under a corrupt gloss, or being cleared, is forced to seek corners. And thus hoping that God will raise up many friends to his own cause, and give them hearts to use all ho●●st wisdom and diligence in such a case, I rest Thine in Christ jesus  
james Peregrin.   

THE LETTERS PATENTS OF THE PRESBYTERY, With the Plea and fruits of the Prelacy.  
MAn, fallen in Adam, going after his own understanding in spiritual things, walketh on in darkness, and oft thinketh himself in the right way, when he erreth & knoweth not whether he goeth: wherein who is many times mort blind in some things, than he that thinks himself perfect, a Scribe, and a messenger fit for the kingdom of God? wherefore our Saviour thanketh his Father, that he had hid these things from this wise & learned, 
Mat. 11. 1. Cor. 1.20.  & revealed them to babes. And the Apostle saith, where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? But least some man might here say, If this be oft the case of Rabbins, Doctors and Guides, what shall become of their poor Disciples? If the Shepherds err, the sheep must needs wander, and be in a worse estate: the Lord in his great mercy promised, 
joel 2.28. Isa. 44.3. Chap. 42.16. 1. Cor. 1.27.  that he would power out of his spirit upon all flesh, upon theirs seed and offspring: and make the blind to see. Which he so fully performed, as to choose to foolish things of the world to confound the wise. And yet because many would pretend the Spirit that manifest little, but some few well known principles, & the vision of their own heart, and that they wrist the Scriptures to confirm it, he bids his people try the spirits, and addeth, these gracious promises, fulfilled in the Gospel, 
jer. 31.34.  They shall all know me from the least of them to the greatest of them. 
1. Cor. 2.16.  The spiritual man discerneth all things. Neverthelens' to show they should come to it by a Rule, he had said, A law shall proceed from me, 
Isa. 51.4.  & I will make my judgement to rest for a light of the people, mine arms shall judge the people. 
chap. 2.3.  The Isles shall wait upon me, and on mine Arm shall they trust. That is on my word. For the Prophets had said, 
Mich. 4.2.  The Law shall go forth of Zion, and the word of the Lord out of jerusalem, And he shall judge among the nations: 
2. Tim. 3.15.16.  even in this world: The revealed word is sufficient in all matters of faith and salvation, For doctrine reproof, and instruction, that the man of God may be perfect.  
The holy Ghost teacheth that which Christ hath spoken, 
joh. 16.  and no other doctrine, for saith our Lord, He shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he will show you things to come (as the things in the Revelation, 
Reuel. 4.1.  that some shall departed from the faith, & the like.) He shall take of mine and show unto you. 
joh 15.15.  For he had said, All things that I have heard of my Father, I have made known unto you: 
* Act. 20.27.  therefore the holy Ghost brought all these to their remembrance: and they have declared to us all that council of God. That which is written, is that which Christ hath spoken to them, 
1. joh. 1.3.  as john saith, That which we have seen and heard declare we unto you, that is to say in these our writings, that ye also may have fellouship with us, that is in the knowledge of these things, and truly our fellowship is with the Father and with his Son jesus Christ, that is in knowing the 
* 1. Cor. 2.16.  mind of God. He excepteth nothing revealed, whether it be about the conversion and perseverance of the Saints, or Predestination itself, so far as it is revealed in the Scripture. This word is an 
* Cant. 3.4. Psa. 45.1.  ointment poured out. It ministereth grace in them that art his. Grace was poured into his lips: and saith john, ye need not that any man teach you, but as the same anointing teacheth you of all things, 
1. joh. 2.27.  and is truth and is no lie: Which I will no further urge against the unwritten verities, presumptions, errors and blasphemies of the Church of Rome. For he, who is the word, saith, I am the light of the world he that followeth me shall not walk in in darkness, but shall have the light of life. 
joh. 8.12.  And this is not only meant of Apostles and Doctors, but of every true believer, as he saith, I am come a light into the world, 
chap. 12.46.40.  that whosoever believeth on me should not abide in darkness. And to show us that in all matters of faith we ought to be judged by the revealed word now, since we must, whether we will or no, be judged by it at the last day, he addeth, He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, he shall judge him in the last day. Certain it is, that Christ as he is the eteernall word manifested and preached, is the only judge and Governor of his church in matters of faith & salvation: therefore it is said to him, Rule thou in the midst of thine enemies. 
Psa. 110.  The kingdom, 
Dan. 7.14.  and dominion under the whole heaven is given to him, who is the Arm of God that should rule for him. God ruleth by his power for ever, that is by his word; 
Isa. 40.10.  of whom is said, I will give thee for a covenant of the people, 
Psa. 66.2.  for a light of the Gentiles. I have set my King upon my holy hill of Zion. He shall reign over the House of jacob for ever. 
Luk. 1.33.   
But because heretics, and profane and unruly persons, would arise in the church: & there must needs be some orders & officers in the church, before whom such might be convented, & by whose pains in alleging the scriptures, they might be convinced, reformed & ordered: 
Act. 20.  he ordained some to be overseers of the flock, that should not be novices, but well gronded in the faith, 
1. Tim. 3.6  to hold fast the faithful word as they have been taught, 
Tit. 1.9.  that they may be able by sound doctrine both to exhort and convince the gainsayers. Which while they faithfully do, without pressing for doctrines the commandments of men: it is not so much, they that rule, as Christ the word that ruleth in them: 
isaiah 9.6. chap. 11.4.  therefore it is said: The government shall be upon his shoulders. He shall smite the earth with the rod of of his mouth. And so they are subordinate Shepherds and Bishops to feed the flock, to keep and reduce the sheep unto the obedience of the chief Shepherd & Bishop of their souls, 
1. Pet. 2.25 chap. 5.4.  which is Christ. In regard whereof, the weapons of their warfare are not carnal, but mighty through God, to the pulling down of strong holds, 
2. Cor. 10.4  casting down imaginations, and every high thought, that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  
The greatest question is about the dignity, jurisdiction, power and authority of these Officers, and especially of the office of a Bishop: whether by God's Testament, and ordinance it be to superintend over other Pastors and Elders in a diocese or Province: or, as others affirm, Pastoral, over one flock and congregation, wherein he is an Elder, and with other Elders an overseer of the same. In which controversy, men, that are not willingly ignorant, or wilfully obstinate and blind, may receive full satisfaction by the clear testimonies of Scripture, and consent of the Fathers, showing us the old and good way that all should seek & follow. Whereas he that cometh with a scoffing, or previdicate censure, speaking evil of the things he knows not, 
jude 10. Pro. 3.22. Pro. 14.6. Psa. 25.14.  or in forwardness will not know, can not so easily discern the Truth. Ascorner seeketh wisdom, and findeth it not, but knowledge is easy to him that will understand, The secret of the lord is with them that fear him, and he will show them his covenant.  
When Paul the Apostle of the Gentiles had first preached the Gospel in diverse of their cities, he & Barnabas returned again to Lystra, & to Iconium, and Antioch, 
Act. 13. chap. 14.21.22.23.  to confirm the souls of the Disciples, & exhort them to continue in the faith: & than it is said expressly, They ordained them Elders in every church by election. The word in the Greek is Presbuterois Presbyters or Elders. Of it comes the Latin word Presbyter, which signifies an Elder: and which, as all confess, in the primative ages of the church, was given (if not to some others, yet at least) to every ordinary Pastor, of every congregation, in regard, that he, watched over the flock, to keep them sound in the saith, and holy in life and manners. In place of those that men call parsons, or Curates of several Parishes, there were then presbyters of several congregations. 
Nicod. Dictionar. French and Latin.  Our word priest seems to come from the French word Prestre a priest, which, as Nicod observeth, properly signifies an Elder or presbyter: though after the mass was understood to be a Sacrifice, offered by the hand of presbyters, the name prestre or priest remained, but was also corruptly applied to a Sacrificer or Mass priest, & in time was only taken in that sense both in France, and elsewhere. Wherein we may answer with our Saviour, from the beginning, it was not so; but a Priest, that was a Presbyter or Elder: therefore throughout the whole book of God, where there is any speech of those orders of Aaron's Sons, that waited at the Altar, the french Protestants do not in their Bible's translate it priest, but Sacrificer: & blame us that we do not the like, to distinguish them & all mass mongers from the presbyters or priests ordained in the new Testament. Indeed Revel. 1. Christ is s●●de to make us kings & Hiereiss, Sacrificers, where you have the same word that in the Septuagint, and in the Gospel is put for the jewish Sacricificers: but this is by john mystically applied to all true Christians, and is not here Presbuterois, Presbyters, but a word far different, and therefore can not be understood of the office, and ministry of the Presbyters ordained by the Apostles. In the new Testament mention is oft made of these Presbyters or Elders. 
Act. 15.2.4.6.  Paul, Barnabas, and others were sent to jerusalem unto the Apostles, and Elders: when they came thither. 
vers. 22.  They were received of the church, and of the Apostles and Elders. And the Apostles, and Elders came together, 
Act. 16.4.  to consider of this matter. Then it pleased the Apostles, and Elders, with the whole church. And written letters, The Apostles, 
chap. 10.17.18. etc.  and Elders, and brethren send greeting. They delivered them, the decrees that were ordained of the Apostles, and Elders. From Miletus he sent to Ephesus, & called the Elders of the church: and said unto them, ye know from the first day that I came into Asia etc. 
vers. 28.  Take heed therefore unto yourselves, and to all the flock over which the holy Ghost hath made you Bishops, to feed the church of God. The new translation reads it Overseers, but the word is Episcopus, Bishops, the same, that is used 1. Tim. 3. A Bishop must be blameless etc. Indeed both there, and here it may be translated a Bishop, or an Overseer. For in the original, as a Presbyter is an Elder, so a Bishop is an Overseer. But mark he saith to the Presbyters, Take heed to all the flock over which the holy Ghost hath made you Bishops to feed, etc. Whence it is infallibly plain 1. That the Presbiterall government is the express ordinance of the holy Ghost, 
joh. 16.  who changeth not: and of whom Christ saith, He shall not speak of himself: for he shall take of mine & show unto you. 
Heb. 13.  Now Christ is yesterday, and to day, and the same also for ever. This ordinance is therefore unalterable. 2. That Elders by Christ's ordinance are, or aught to be, over every congregation. Take heed to all the flock over which the holy Ghost hath made you Bishops. 
Act 14 23  So Paul and Barnabas ordained them Elders in every church by election, & Paul saith to Titus, I left thee in Crete, to set in order the things that are wanting, 
Tit. 1.5.  etc. ordain Elders in every city, as I had appointed thee. For a whole province, or diocese is to great a flock for one man, he can not take heed to all the flock, as the Elders of one church may.  
3. That their office is to feed the flock, & church of God, which one man can not do in a whole Diocese, & when they have occasion to bind or lose, to reprove, correct, or comfort, to excommunicate, or restore, that must also be by the word: for it is he that in just causes gives them authority, themselves are not Lords of God's heritage, as S Peter saith, 
1. Pet. 5.3  to do it at their own pleasure, by their own rules, and traditions, but 
* 1. Cor. 5.4  with the power of Christ. For he smites the earth, with the rod of his mouth.  
4. That the holy Ghost hath made the Presbyters Bishops over the flock. For the words are peremptory, Take heed to yourselves, & to all the flock, over which the holy Ghost hath made you Bishops: there were diverse Elders of the church of phesus & the places that bordered near it, as of that of Philippi, or jerusalem act. 21.18. to them all Paul saith, The holy Ghost hath made you bishops, to feed the church, So Phil. 1. To all the saints which are at Philippi with the Bishops & Deacons: that is, with the Elders, presbyters, 
Phil. 1.1.  and deacons: for ye see the presbyters are bishops: or otherwise you must grant, that there were more bishops than one in 〈◊〉 city: therefore Theodore well understands it of the presbyters: which Bellarmine, observing can not deny, 
Bellar. de Clericis l 4 c. 14. Tit. 1.5.6.7.  but that here also presbyters are called Bishops. Which is yet more clear by that to Titus, I left thee in Crete, that thou shouldest sudden presbyters in every city, if any be blameless, the husband of one wife, having faithful children not accused of riot ●r unruly for a bishop, (that is the Presbyter before mentioned) must be blameless, etc. 
Vbi supra.  All which places are so clear that Bellarmine confesseth, that in them all the presbyters are called Bishops, & consequently, that the Trent fathers cried, who would prove, that Diocessan Bishops are instituted by Christ and superior to Presbyters iure divino, 
Histor. of the council of Trent. pag. 597. 598. english.  because Paul saith, Take heed to all the flock over which the holy Ghost hath made you Bishops: which by his own confession is spoken to Presbyters: therefore he answers to all the three places very poorly, that in those days, these name's Bishop & Presbyter were common to all priests, as if Phil. 1. with the Bishops and deacons, the sense must be thus, With the Priests & their ministers the deacons: which is a weak shift of a jesuit and so learned a Cardinal. For did the Apostle call the presbyters, Bishops in all these three places, & say the holy Ghost had made them Bishops over the flock, & yet are they not so? And if it were then a name so common to all priests, why should it now be thus restrained to one in a county or province? and he accounted an heretic, that with the holy Ghost affirmeth, the presbyters to be Bishops, as in these three places?  
And therefore out of all doubt, 
1. Tim. 3.  when Paul saith, If any man desire the office of a Bishop, he desireth a good work, etc. That is the office of a presbyter or Elder, who is a Bishop, & that so he addeth, These things write I unto thee, that thou mightest know how thou (a Bishop or presbyter) oughtest to behave thyself. Otherwise he would not have passed, as he doth from the duty of a Bishop to the duty of a deacon: but rather first from the duty of a Bishop to the duty of a presbyter or pastor, that is, if it had not been one and the fame office, sometime set forth under the name of an Elder or presbyter, 
Tit. 1.5.6.7.  & sometime of a Bishop, as in that to Titus before alleged (which shows us that when it is said of Titus, that he was ordained the first Bishop of the Cretians, that must needs be the first presbyter, 
Chrisost. in 1. Tim. 3.  & so Timothy. (2. Tim. in fin.) which in effect is acknowledged by Chrysos. in his comentary on that chapter to Timothy, who, though he lived in a time when canons, custom, and cloaked ambition had made a little difference, saith, There is almost no difference between a Bishop and a presbyter, seeing the care of the church is also granted to the presbyters: surely by giving of orders only they are their superiors, & herein they only seem to be more than the presbyters. Bellarmin acknowledgeth that Primasius, 
Bellar. de clerìcis, l. 4. c. 14.  Theophilact and Oecumenius, in their Commentaries upon the same place do teach the same thing, & almost in the same words. Wherein they come but little short of that, which is more plainly affirmed by Hierom, on the first of Titus. 
Hieron. in Tit. 1.  A presbyter and a Bishop is one and the same thing: and before by the instinct of the devil, factions were made in religion, and it was said among the people: I am of Paul, I of Apollo & I of Cephas, the churches were governed by the common consent of the presbyters: but after every one thought those which he had baptised to be his, not Christ's, it was ordained in all the world, that one chosen from among the presbyters should be set over the rest, unto whom all the care of the church should pertain, and the seeds of Sbhismes should be taken away. And a little lower. As therefore presbyters know themselves to be subject by the custom of the church to him that is set over them, so let the Bishops know, it is rather by the custom of the church, then by any disposition of the divine truth, that they are greater than the presbyters, and that the church ought to be governed in common. 
Vbi supra.  Bellarmin doth not only cite these places thus, but confesseth farther that Hieron. hath the like things in his 85. Epistle to Euagrius. Yet he would fain have it thought that Hieron. held a Bishop to be greater than a presbyter iure divino: contenting himself, for lack of a better, to take that for a sufficient proof, where he saith to Euagrius, what doth the Bishop, giving of orders excepted, which the presbyter may not also do? whereas indeed this doth rather prove the contrary, namely that presbyters had decisive voices in counsels, might excommunicate, or do any thing else in their flocks, belonging to government, save the giving of orders, this being all the difference of power and authority, the Bishops had them gained.  
Wherein you must needs understand him as before, that it is rather by the custom of the church, than any disposition of the divine truth, that they were herein greater than the Elders: the same or the like humain ordinance & custom, which restrained the title of a Bishop to one in a Diocese, which before was common to all presbyters, gave him also the sole power of giving of orders, which before belonged to presbyters in common, 
1. Tim. 4.14.  as is clear by that, Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Kemnitius therefore doth well observe here, 
Vbi supra.  that a Bishop may be ordained by Presbyters, therefore there is no difference between a Bishop and a presbyter. Bellarmin hereat offended answers with the Greeks' very weakly, By the presbiterall name, they understood the choir or company of the presbyters, that i● of the Bishops, which laid their hands on the new bishop. They that laid their hands on him were presbyters, but that is (say Bellarmin and others) Bishops. So saith S. Paul, and so say we, presbyters are bishops. Indeed Bellarmin and the Greeks', do rather mean the bishops were presbyters; but it is as true the presbyters are bishops, and that the love of profit or preeminence, or men's care to save the honour of their church, and customs, have blinded many, that they can not see a thing so clear, that by imposition of hands of the presbytery, he was made a presbyter, that is a bishop. Where we must understand, that they only laid their hands on those that were chosen by voices or hands. For it is said. They ordained them Elders by suffrages, 
Act. 14.23, Beza annot  as Beza observeth out of the Greek word Which cometh from a custom of the Greeks, who gave their suffrages, by holding up their hands. And, saith he, the force of this word Keirotonesantes, is to be observed, that we may know, that Paul and Barnabas did nothing of a private will, neither exercised any tyranny in the church, like that which is used by the Romish harlot, 
Idem Annota. in 1. Tim. 4.14.  or her pages, which they call ordinaries. So as he showeth, was the gift of prophecy, given to Timothy with the laying on of the hands of the Presbyters. And thus is that to be understood, lay hands suddenly on no man, etc. that is do not, what in thee lieth, suddenly to admit any man to any eclesiastical function, 
Idem in cap. 5.22.  for neither did all authority reside in the power of Timothy alone, but the Election was made by the suffrages of the whole church, as we said on Act. 14.23. and as is clear by the election of Mathias, and of the deacons, & lastlie by this that with the laying on of the hands of the Presbytery, the man chosen was consecrated to the Lord, as 1. Tim. 4.14. 
Idem in Tit. 1.  By these places, as he showeth, is that of Titus to be expounded, That thou shouldest ordain them Elders, that is by suffrages, as Act. 14.23. by which place you may understand why he addeth, as had appointed thee, see also 1. Tim. 5.22. For in the choice of Mathias, nothing is carried by Peter, 
Idem in Act. 1.  as by one endued with more excellent dignity but by the suffrages of the whole church, there assembled: It is said: They appointed two. So for deacons the Apostles said: Look ye out among you seven men, etc. then it is added. And the saying pleased the whole multitude, And they chose Steven, 
Act. 6.3.  etc. And set them before the Apostles, & when they had prayed, they laid their hands on them. Therefore lay hands suddenly on no man, that is till he be well, & advisedly chosen, & prayers be made with fasting. Which is spoken to all presbyters in his person, & especially to himself, as being both a presbyter & an Evangelist, which is greater. And thus indeed Paul left Titus to ordain them presbyters in every city, 
Tit. 1.5.7.  that is by suffrages, as he had done Act. 14.25. Otherwise Titus should seem to have had an office like that, 
Histor. of the counc. of Trent. pag. 611.  which the papalins in Trent challenged for the Pope, to be a bishop of bishops, that other bishops should receive institution & jurisdiction from him. For these presbyters are called Bishops vers. 7. but this makes not Titus a presbyter of presbyters, that is a Bishop of Bishops, much less doth it give it to any other or infer that he must have one to succeed him in such office.  
It is objected that Paul saith, 
1. Tim. 5.19.  against a presbyter, receive not an accusation, but before two or three witnesses. 
* Vbi supra  Where saith Bellarmin, we see a Bishop, in the time of the Apostles, the judge of the presbyters: therefore their true prince & superior. I answer this can not be 1. 
Mat. 20.25  Because Christ saith to his Disciples, ye know that the Prince of the Gentiles exercises dominion ouer them, and they that are great exercise authority upon them, But it shall not be so among you. And S. Peter saith to the presbyters, take the oversight of the flock, not as being Lords over God's heritage: much less as Lords over other presbyters, for that were to make one a Bishops of Bishops, or the Pope of a province. 2. That Timothy was the first presbyter or Bishop in that church, and not only an Evangelist, which is greater, but a man of exterordinarie gifts: therefore S. Paul writes to him an Elder, what course he and all Elders are to take, if any of their number be accused before them, as he saith, that thou mightest know how to behave thyself, 
5. tim. 3.15  &c, For all the Elders used to meet in such great cases: and oft times other brethren also of the congregation Act. 15.6.20.23. Paul saith to the Corinthians when ye are gathered together, 
3. cor. 5.4.  and my spirit with the power of our Lord jesus Christ, 
Mat. 18.17  deliver such a one unto Satan. In which sense Christ saith, If he shall neglect to hear two or three, tell it to the church: but if he neglect to hear the church, let him be unto thee as a heathen. And Paul bids the presbyters to take heed to themselves, 
Act. 20.  and to all the flock over which the holy Ghost had made them Bishops: for of your own selves shall men arise speaking Perverse things: sometime the devil may bring an Elder to that wickedness, and then ye see the other Elders are the Bishops that are to look to it, and reform it, 
1. Cor. 14.31.  that office is not given to one in a diocese. For as the Spirits of the Prophets are subject to the Prophets. So the Spirits of the Elders must in such cases be subject to the Elders. Whereas if a Bishop fall into such faults like the Appealer, he will be subject to none: who dare ask him? you will say the Archbishop: but if the Archbishop be corrupt and mighty in court, who dare once tax him? The Pope. Add he can not err, or all is nothing. Such an endless labarinth, follows this humane invention of diocessan, and provincial Bishops: which hath and doth make wickedness abound, because it hath not so good means to stay and repress it, as the Eldership hath: 
1. Cor. 12.28.  which v● as ordained for that end, not by man but by God himself. God hath set some in the church first Apostles, secondarily Prophets, thirdly Teachers than miracles, the gifts of healing, helpers, Governors, etc. these last are two distinct offices as Ar. Montan. Beza, and others read them, 
* Beza. Annot. in hoc lec.  understanding the helpers to be deacons, that helped the poor & sick And Governors to declare the order of the presbyters, who were keepers of the discipline of the church, as we said elsewhere. To whom then belongeth the Government, but to those that God hath set in the church? Now we can read of no others that he set to govern, besides the Apostles and Evangelist, but presbyters. Hath God then set them for Governors in the church, & will men presume to supplant them, and set others? Dare men say that the government, by diocessan Bishops, ordained by men is better than this of Elders, ordained by God? To whom indeed God must needs give a better blessing, as being his own ordinance, he hath set them in the church. Neither doth that prove the contrary, because in Amsterdam, and some other cities of Holland, there are many Religions: for neither Bishops, if they had such, nor Elders can hinder it, if the policy suffer them. But look into the reformed churches there, in France, and elsewhere, and you shall find them better governed: and much better would be, if some burghers to enrich themselves, and get places of authority, or a league, & trade with Spain, did not wax negligent in religion, and for such ends turn Arminians and newters. If an Apostle were now living, and should write an Epistle to Mr. Moulin pastor and Elder in Sedan: Against an Elder receive not an accusation under two or there witnesses, that would not argue, that he were over other Pastors and Elders in the province; nor as a Lord in his own congregation: but rather what were his duty, yea the duty of all Elders assembled in such a case.  
The Apostle recounting all the officers, and Governors of the church, 
Ephes. 4.  saith, He gave some Apostles: and some Prophets: and some Pastors, and Teachers: where he neither names Bishops nor Elders, much less both, as two distinct callings, because the Pastor by his place was a Presbyter, and so a Bishop properly, & the deacons had the care of the Alms. In such a church, as that of Ephesus or Philippi, there were diverse, who were teachers and helpers, but one who was somewhat more properly the Pastor, and so the bishop of that flock: therefore though the charge go to all the Elders, Take beede to yourselves, 
Reuel. 2.  and to all the flock, &c▪ yet this is somewhat more especially applied to him that is pastor, and so the first Elder or bishop. Unto the Angel of the church of Ephesus write, that is to the pastor. Even as in the church of Paris at this day, which is one congregation, of about six thousand communicants, there are three preachers, who are all Elders to feed the flock, yet one of them is reckoned the pastor, & the other two helpers: the like in deep, and diverse other cities, where they live among persecuting Papists, as the old Christians did among the heathen: having but one congregation or flock in a city. In some lesser cities, or where there are fewer protestants, there is only a pastor with lay Elders. And thus out of all doubt, 
Act. 14. Tit. 1.5.  it was in the primative church, till after the death of the Apostles, who ordained Elders in every church, and city, where one was the pastor, yet in matter of government, all the Elders of a church ruled together, by common consent: even in jerusalem things were not done without the Elders, but the decrees went out in all their names. When Paul went last to jerusalem, there were diverse with him: But, saith Luke, 
Act. 21.18.  Paul went in with us to james, & all the Elders were present. The Apostle would do nothing without them. Therefore Paul saith, 
1. Tim. 5.17.  Let the Elders that rule well be counted worthy of double honour, espectiallie they who labour in the word & doctrine. Whence also some collect, that there were some Elders, that were not ministers, but lay-men of the more understanding, & best governed sort. Howsoever, ye see they had all share in the government were it with Timothy, Titus, or whosoever. For these were not greater than the Apostles, which was the highest calling in the church: yet even with them in jerusalem, there were Elders, as it were in joint commission for matter of government: they themselves took on them this office, & disdained not to be reckoned with other presbyters. Peter saith, 
1. Pet. 5.1.  The 
* or Elders. 2. joh.  presbyters which are among you, I exhort, who am also Sumpresbuteros a fellow presbyter: and john, that might have said, The Apostle, chooseth rather to say, The Elder to the elect lady, The 
* or Elder.  Presbyter to the well-beloved Gaius.  
None of the Apostles are in the new Testament called bishops, but presbyters, because a presbyter was a bishop, & then a name of no less honour, but rather of greater, being. Indeed one and the same pastoral office in every congregation, it was the highest in the church next the Apostles, Evangelists, and pastors, the Elders being the officers, which God had appointed to govern his church to the world's end. The holy Ghost saith not Bishops, lest afterwards it should have been taken for diocessan Bishops but Elders. Neither doth john set the Pope, or any Bishop, but Christ among them, as their only head, for chap. 5. Christ standeth in the midst of the throne, and in the midst of the Elders, to show they truly belong to his government, as diocessan Bishops, so that of Antichrist It was stoutly defended in the council of Trent, 
Histor. of the council of Trent. pag. 599. & 613. Rom. 13.1.  that they held, of the Pope & not immediately of God True not so rightly as the Elders do: nor yet in a manner so little digressing as the first diocessan Bishops did, as we shall further see in the sequel: therefore they are not so truly of God's Kingdom, but rather of a contrary, For indeed There is no power but of God: The powers that be are ordained of God. Whence it follows, that all powers, much more those that govern the church, must be ordained of God, or else they be not lawful. Now this can not be said of the Pope and Cardinals nor of Diocessan, Bishops: for these were not ordained of God, but of men. Ergo etc. They are indeed against Elders which are the powers ordained of God. Whosoever therefore resisteth these powers, resisteth the ordinance of God. One of the Elders speaks to john concerning the Martyrs, 
Reuel. 7.  that suffered in the ten persecutions, signified by those troubles that followed the opening of the seven seals, then past & gone. And though whilst the woman, the true Church fled, and remained in the wilderness from Antichristian titannie and superstition, their government must needs be hid, and persecured with her: yet when the Gospel is restored, the Temple of God opened, & diverse kingdoms of this world, became the kingdoms of our Lord, 
Revel. 11.  and of his Christ, the Elders worship & give thanks: as also when Babylon is destroyed: & hereupon it is said: The Lord God omnipotent reighneth: that is in his word and ordinances. 
●hap. 194.5.6.  Elders are then restored, whereas before she & her traditions, & hierarchy governed churches. For in that they are ever thus about the throne, on Seats, both before & after Babylon is destroyed, this showeth that they are the only spiritual Rulers, ordained by God; to govern his church under Christ, to the world's end, and by him set about his throne, as those which by his ordinance have had the Ecclesiastical government, ought still to have it by the furtherance of Christian kings, and princes, that are nursing fathers, and in God's good time shall have it again. Christ wiloe in the midst of the Elders. Both that of the Bishop of Rome, and of all other diocessian, and provincial Bishops, shall be overthrown: 
Isa 9.7. Heb. 2.8.  and then of the increase of his government, and peace there shall be no end. but he will put all things in subjection under his feet. Which all as well high as low, should endeavour to know, that knowing it, when in prayer they say, thy kingdom come, in heart they may both pray, that God would sent it, and use the best means they can to effect it.  
By all which is manifest, that the Presbyters, were the Bishops and Governors of the church, in the time of the Apostles, & a while after: and that the preeminence, which after some one in a province obtained, was by consent and custom, & not by authority of Scripture. Which is ingeniously acknowledged by S. Austin. 
August, in Epist. 19 ad Hibron. quae iam Ecclesiae usus obtinuit. Ambros. comment. in cap. 4. ad Ephes. Bellar. de clericis l. 4. cap. 4.  For although according to the terms of honour, which now the use of the church hath obtained, a Bishop which is greater than the Presbytery, nevertheless, Austin is in many things less than Hierom, Note those words, which now the custom of the church hath obtained, he saith not which is given in the new Testament. Ambrose saith, that of old the ancienter Presbyters, were called bishops, that the eldest dying, the next might succeed him: but because the following presbyters, began to be found unworthy to hold the primacy, the reason was changed wisdom foreseeing that not order but merit should make a bishop, he was ordained by the choice of many priests. Whence we see, that the little primacy, & authority the bishop had in his time gained, was not obtained all at a time, but by degrees: wherein things had been still altered. 
Bellar. ' de clericis lib 4. cap. 14.  Which Bellarmin would fain deny, but can not: striving to make nothing of these, & all other proofs: without daring to task these fathers of heresy: which yet he boldly fastens on Caluin, 
Caluin. l. 4 Instit. c. 4.  Kemnitius, and others for holding the same things, and producing these proofs. Caluin, saith he, speaks thus, Such as to whom the duty of teaching was enjoined, were named presbyters, they out of their number in diverse cities, choose one to whom they specially gave the title of a bishop, lest out of equality, as it is want to be, discords should arise: yet was not the bishop so the superior in dignity, and honour, that he should have lordship over his colleagues: but look what priveleidges a Consul hath in the Senate, to make report of the businesses, that by advising, warning, & persuading he may precede others, govern the whole action by his authority, and put in execution that, which is determined by common consent: the same office had the bishop in the company of the presbyters: and that this very thing was brought in for the necessity of the time by humane consent, the ancient fathers themselves confess it, ye have heard their testimony. Against this Bellarmin for lack of better proofs allegeth the Acts of the Council of Trent, 
Vbi supra.  wherein the bishops were judges in their own cause, as they had ever been since the Council of Nice.  
In Trent it was alleged that the Augustin confession put no difference between a bishop, 
Histor. of the Counc. of Trent. pag. 606.  and a priest, but by humane constitution, and affirmed the superiority of bishops was first by custom, and after by Ecclesiastical constitution. Which those Trent fathers would fain have disproved, but could not. For though in the age after the Apostles, custom had brought in a kind of diocessan bishops to preside in Synods, yet in other respects, they were reckoned among other presbyters, 
Euseb. Hist. Ecclesiast. lib. 5. c. 22.23.24.  till about the year 195. when Victor presbyter or bishop of Rome, took on him to excommunicate the churches of Asia, about the feast of Easter, and for it, as Eusebius showeth, was reproved by sundry bishops: among the rest by Ireneus in an Epistle to Victor. The Priests, saith he, which before Soter presided in that church, which you now govern, namely, Anicetus, Pius, Higinus, Telesphorus, and Xistus, neither observed that day themselves, nor suffered others to observe it, yet they kept peace with others that did: where note he calleth them not bishops but Priests, 
* or presbyters.  notwithstanding the eminency of that church, and the custom of presiding among other presbyters, as a kind of diocessan: because a presbyter was a bishop. Again, But the priest which were before you sent unto them, etc. So fared it between Policarpus, and Anicetus the priest, that is the bishop of Rome. It is true that after this proud and rash act of Victor, the bishop of Rome grew greater, & the name of a bishop came to be more restrained to those that lived in great cities, and presided in Synods: as also by that act of Steven bishop of Rome, who attempted ●o restore Basilides & Martialis two bishops of Spain about the year 250. And as Monsieur du Plesses observeth 
* Myster. of Iniquit.  in the council held at Rome under Sylvester an. 324. the Priests stood behind the place where the bishops sat. And in the council of Nice, held the year after, 
Concil. Nicen. 1. can. 6.7.  the 6. canon is read in these words, let the ancient customs be observed, which are in Egypt, Lybia, & Pentapolis, so that the bishop which is in Alexandria have authority over all these, because such also is the manner or custom of the bishop of Rome. Which is but a weak authority for provincial bishops, seeing the canon confesseth, that it had been only a thing of custom: whereas if it had been an Apostolic institution, the council would rather have alleged that. Mounsieur du 
* Vbi supra.  Plesses proves that many of the Ancient call it a custom.  
Other things advanced this dignity, & the wrath of God for it. 
Cyprian. l. de lapsis. Euseb. lib. 8. cap. 1.  Cyprian yieldeth this reason of the persecution of Decius, because every man slept in the covetous desires of his own heart. Which he showeth in the clergy. Eusebius gives a like reason of the succeeding persecution of Dioclesian, There was, saith he, amongst us nought else, but cursed speakings, & continual jars of prelate's, falling out with Prelates, & congregations with congregations: They also which seemed to be pastors, casting of this law, and rule of piety kindled contentions between themselves, seeking only to increase debates, threats, jealousies, heart burnings and revenge, with an immoderate desire to command and sway, as in a Tyranny. It is easy to conceive, that when peace and plenty came in, all things would wax worse. Constantine to bring his people to Christianity, 
Anno 330. Damasus & Anastas. in vita Sylvest.  as he pulled down Idolatry, so he applied the revenues of their Temples, to the maintenance of the Christian churches: and beside gave them other great gifts: his greatest Princes, being converted, did the like, as appears in the life of sylvest, and by Cedranus his History. S. Hierom, complaineth of Priests that wrung rewards from ladies, 
Cedrenus pag. 243. Hieron. ad Eustich. Epist. 22. Ad Nepotian, 2. In God. Theodos.  and from others. Others there are, who spend their whole times in learntng the names, houses, and qualities of these ladies. Ovid in another place, There be Clerks, which possess more under poor Christ, then erst they did under the rich devil. This contagion spread so far, that the Imperours, Valentinian, Valens & Gratian, made laws against it, prohibiting Clergy men to set foot within the doors of widows, or Orphans to receivee gifts by Testament, etc. With plenty came in corruption in life and religion. Baronius confesseth that men at that time hallowed heathenish rites & ceremonies, 
Baron. To 1. art. 44. art. 88 etc. To. 3. art. 324. art. 78. & 79.  by bringing them into christian churches: That Constantine ordained, That the bishops of the Christian law, should thence forward have the same priveleidges, which the idolatrous priests had enjoyed. That the Pagan priests had a chief among them, Rex Sacrificulus, and their sovereign Pontife, arbitrator of all questions among them. And who, saith he, can think, that Constantine would long endure, that these should exceed the Christians in pomp and glory? then he proves the Pope and Cardinals to have the like glory in riding, clothing, salutations, and crowning. Which is to show the Pope in habit of a pagan. Thus while diocessan Bishops were ordained, to withstand dinisions, on the contrary they were increased thereby, as appears by the reasons Cyprian, & Eusebius give of the persecutions, & others about the feast of Easter, appeals, pride & errors, in such as was Paulus Semosateneus, Arrius, Nestorius, & others, by whose great names, 
Fuseb. de vit. Constant. lib. 1. c. 37. & 38.  gross errors were received, & propagated. Constantine, by reason of sundry dissensions which he saw daily to arise between bishops, assembled Synods.  
Now to see more exactly how from so small beginnings bishops came to the great power, they have, 
Hist. of the coure. of Trent pag. 226.  we may finde it proved in the history of the council of Trent: That at first the churches were governed by the common council of the presbytery, and how after to withstand divisions, the monarchical government was instituted giving superintendency to the bishop. The neighbour bishops, whose churches because they were under one province had commerce, did govern themselves also by Synods: and to make the government more easy, attributing much to the Bishop of the principal city, they made him as it were head of that body: and so the Bishop of the city, where the Ruler did reside, gained a certain superiority by custom. These prefectures were the Imperial city of Rome: the prefecture of Alexandria, which governed Egypt, Libya, and Pentapolis: of Antioch for Syria, and other Provinces of the East. This government, brought in & ap●●●ued by custom only, was established by the first council of Nice. The Pope had no other ground of his greatness, save this, and the translation of the seat of the Empire from Rome to Constantinople, till about the year 607. when he obtained of Phocas, that murdered his master, to be called universal Bishop, which title, was a little before proved to be Antichristian, by his Predecessor Gregory, 1. The inundation of the Goths, and Vandals had eclipsed his glory, 
Guiciard.  and so did the Fxarches of Ravenna, till the Lombard's, having gotten that Exarchat, & long oppressed all Italy, Pipin chased them away, and gave this part to the Bishop, & church of Rome: which was confirmed by his Son Charles, that utterly rooted the Lombard's out, and was by the Pope crowned Emperor: yet the Popes were subject to him, till his posterity growing weak, seven Electors were ordained, and the Imperial power, being translated to the Germans, and no longer hereditary, was much diminished, and that of the Popes thereby increased, especially, after they obtained of the Emperor Henry the second, that the Cardinals only should choose the Pope, and then the Cardinals also waxed great.  
If this show not how bishops, but rather how the Pope grew great, it is supplied by another discourse in the History of the council of Trent, where it being considered, in what cases Christ saith, 
Mat. 18.17.  Tell the church, and what power is given to a congregation, in that place to the Corinthians, we may see how things were carried after diocessan Bishops were thus ordained. 
1. Cor. 5.4.  The judgement of the church (as is necessary in every multitude) was fi●, 
Histor. of the council of Trent pag. 330. to pag. 335.  hat it should be conducted by one, who should preside, and guide the action. This care, due to the most principal, and worthy person was always committed to the Bishop. And where the churches were many, the propositions, and deliberations were made by the Bishop first in the college of Priests, and Deacons, which they called the Presbytery, and there were ripened, to receive afterward the last resolution in the general congregation of the church. This form was still on foot in the year 250. & is plainly seen by the Epistles of Cyprian, who in matter concerning those who did eat of meats offered to Idols, and subseribe to the Religion of the Gentiles, writeth to the Presbytery, that he doth not think to do any thing without their counsels, & consent of the people: and writeth to the people, that, at his return, he will examine the causes, and merits thereof, in their presence, and under their judgement and he wrote to those Priests, who of their own brain had reconciled some, that they should give an account to the people. I must here refer you to the History itself, which showeth how this government had been defended against the Canonists, & only recite some things to show how it decayed, & how in the ruin thereof, that of the Bishops increased; wherein if I strive to much too abridge things, consult the with place itself for better satisfaction. The goodness and Charity of the Bishops, 
I dem ubi supra.  made their opinion for the most part to be followed, & by title and little, was cause that the churches, charity waxing cold, not regarding the charge laid upon them by Christ, did leave the care to the Bishop: and ambition, a witty passion, which doth insinuate itself in show of virtue, caused it to be readily embraced. But the principal cause of the change was the ceasing of the persecutions. For then the Bishops did erect as it were a tribunal, which was much frequented: because as temporal commodities, so suits did increase. The judgement though distering from the former in form, to determine all by the opinion of the church, was yet of the same sincerity. Which Constantine observing, made a law, that there should lie no appeal from the sentences of Bishops: and if in a cause depending before a secular tribunal, either of the parties shall demand Episcopal judgement, the cause shallbe remitted to him. Here the tribunal of the Bishop began to be a common pleading place. The Emperor Valence enlarging it in the year 365. gave the Bishops the care over all the prizes of vindible things. Which troubled Austin, and other good Bishops. Afterwards some Bishop's beginning to abuse the power given them by Constantine, that law was 70. years after, revoked by Arcadius, and an ordination made that they should judge causes of religion, and not civil, except both parties did consent, and declared that they should not be thought to have a court. Which law being not much observed in Rome, in regard of the great power of the Bishop, Valentinian, being then in the city, an. 452. did renew it, and made it to be put in execution. But a little after part of the power taken away, was restored by the following Princes: So that justinian established unto them a court, and audience, the causes of Religion, Ecclesiastical faults of the clergy, & diverse voluntary surisdictions over the laiety. By these degrees they got domination.  
The Empire being divided, and kingdoms erected, 
Idem pag. 332.  the Bishops for the most part were made councillors of the Prince, which by mixture of spiritual and temporal charges, caused their jurisdiction to increase exceedingly. Before 200. years were passed, they pretended absolutely all judicature, criminal, and civil, over the Clergy, and in some things over the laiety. After the year 1050. All the causes of the Clergy being appropriated to the Bishops, and very many of the laiesie, under the title of spirituality, and almost all the rest under the name of a mixed judicature, and placing themselves above the secular Magistrates, upon pretence of justice denied, they came to say that the Bishop, had that power to judge, not by grant, or connivance of Princes, or by the will of the people, or by custom, but that it was essential to the Episcopal dignity, and given it by Christ. And though the laws of the Emperors remain in the Codes of Theodosius and justinian, in the capitulars of Charles the great, and Lewis the debonair, and others of later Princes, which all show, when, & by whom this power was granted, and all Histories Ecclesiastical, and profane agree in the same: yet so notorious a truth hath been overcome, by a contrary affirmation only, without any proof. 
Pag. 334.  In the council of Trent a defect was considered, that the charity of the superiors was turned into domination, and that thence grew appeal upon appeal. johannes Groperus, who assisted there as a divine, and a lawyer, spoke honourably of appeals, & said that while the hear of faith remained in the breasts of Christians, Appeals were not heard of. But charity in the judge's waxing cold, and place being given to passion, they entered into the church, for the same reasons, which brought them into the secular courts, that is, for the ease of the oppressed. And as the first judicatures belonged not to the bishop only, but to him with the council of his Priests, so the Appeal was not divolued to one man, but unto another congregation. But the Bishops taking away the Synods, did institute courts and officers, like the seculars. Neither did the mischief stop there, but passed to greater abuses then in the secular court. Which he shows in that Appeal, was made from Appeal, till it came to the Pope, and sometime by a leap to him without more a do. john Baptista, Castellus was made to salve up these sores, by a cunning oration, 
Pag. 335. and 336.  in the next congregation. And so, to restore Synodall judicatures was rejected almost by all, because it did diminish the Episcopal, & was too popular. For proceeding against the persons of the Bishops, no man desiring to facilitate the judicature against himself, the restoring of it to parochial Synods, unto which it did formerly belong, was not spoken of English Bishops in like wisdom suppress all books, & Preachers that speak of the right of Elders, or of such Synods and the like things, that neither theu nor their own usurpations, may be known. By all which we may see, that it is a weak defence, for the authority of Bishops, & against the Eldership, to allege the grant of Emperors & Kings, or as Bellarmin doth the Acts of any council, much less that of Trent. God's ordinance & word, should ever be of more force, & esteem with true Christians, than any of this kind whatsoever.  
By these affirmations of this impartial Author, whom they can not call a Brownist, or a Puritan, we may see, that they in the church of England, who understand this clause, Tell the church, as if it were meant, tell the Bishops, or their Officials, do not only wilfully understand it, as Christ never meant it, & of such as he never ordained, but even contrary to the interpretation, understanding, and practise of the primitive church till the time of Cyprian, that is for 250. years after Christ. Which shows the Government of Diocessan Bishops, & their Officials, Chancellors, Courts, and proceed to be popish, novel, & intolerable: such as make the ordinance of God of none effect, & take things upon them, which belong not to them. If a man dwelling in the Isle of jeresey, in the Isle of wight, or in Surrey, find himself much wronged & molested by a neighbour, would Tell the church: should he run to the Bishop of the Diocese, or to his Chancellor at Winchester, and not rather to the flock, and the Elders thereof, whereof he and the offendor are members? which flock should, have the power the church of Corinth had.  
It is remarkable, that when Christ would reprove the seven churches for certain corruptions crept into them, he doth not say write, and send it to the chief officers of the church, to the Archbishops, bishops, or their officials, Chancelours, etc. For there were no such officers then, but write, and send it unto the seven churches, 
Reu. 1.11.  that is to the whole flock in Ephesus, so to that in Smyrna, and so in all the rest. So it is still added, Let him that hath an ear, 
chap. 2.7.  hear what the Spirit saith to the churches. Every man that was a member of the church must hear it, and take care to redress it. Indeed he bids him write to the Angel, that is to the Pastor of the church of Ephesus, and so of the rest, because the Pastor as the principal man, and a Precedent in the congregation, should propound, and make it known to the rest, he being one whom it did a little more concern then the rest, as he was Shepherd of the flock, & so one that should look to such faults: yet all the Elders of every church, were also to look to it, as those that had share in the government, and things were determined by voices of all men, members of the church. The Epistles were written to them all, as appears also by that to the church of Smyrna: the devil shall cast some of you into prison. 
Vers. 10.22 23.  I will give unto every one of you according to his works: And unto you I say, the rest of them of Thiatira, as many as have not this learning, etc. When he saith, of some churches, that they had kept his name, and not denied the faith, etc. and of others that they had left their first love, or had them which held the doctrine of the Nicolaitans, of Balaam, or the woman lezabel: It is senseless to think, that only the Angel of each church is commended or taxed. The reproofs, and incitements to repentance are not to him alone, but to the church. Paul speaking to the church of the Colossians, 
Col. 4.17.  saith, Say to Archippus, Take heed to the ministry, that thou hast received in the Lord, that thou fulfil it. He writ his Epistles, wherein their are directions for government, to the churches. He willeth the church at Rome, 
Rom. 16.17.  to mark them which cause divisions, and offences, contrary to the doctrine they had learned, and to avoid them. In that great business, Act. 15. the brethren were at the discussing of it, the decrees went out in all their names. It seemed good to the Apostles, 
Act 15.22.23.  and Elders, with the whole church. Letters were written after this manner, The Apostles, and Elders, and brethren, unto the brethren, etc. And in that it is said, 
Vers. 12.  All the multitude kept silence, and heard Barnabas, etc. All this shows they had liberty to speak in due time, if they had seen cause. 
Act. 6.5.  The saying pleased the multitude. This shows their consent, and that they had voices. For as Paul informed by the house of Cloe, that there were divisions among them, 
1. Cor. 2.  convinced them as an Apostle with words, which are the word of God: so when by them, or by such others, he was informed of the incestuous Corinthian, he convinced them, yet he referred the censure to the church, 
Chap. 5.4.  and would not do the thing himself, though as an Apostle he was a general officer in all churches. He wisheth them to excommunicate him: and after when he had repent 
* 2. Cor. 2.7.  to forgive him. It is true that the Keys of binding, and losing in this kind, were principally given to the Pastors: but ye see they did not excommunicate, and restore without the consent of the church.  
And yet it is not meant hereby, that this parochial Government should be overloaden with businesses: much less with frivolous contentions. For some things may be ended by the arbitration of two or three neighbours, and many causes are fit for the common laws, and those courts where the King's Chancellor, and other judges sit, but only that such matters should be in the church's power, as are fit, that the church should take care of them, and judge them. So that this doth not overthrew the authority of Christian Magistrates, and their courts. Neither can this be a cause of confusion, making that which is all men's business, to be no man's: so that thereupon carelessness should arise, or pride, and contention. For we see, that after this manner, many things have been well discussed, and determined in the high court of Parliament, where all things pass by voices: as likewise in civil corporations, and common counsels: In which, things are best, and most uncorruptlie carried, when men may speak their minds freely, and are not overawed by such great ones, as are the Bishops, that have power to sit on their skirts that displease them. For in this case men should think of that, 
Mat. 23.8.  One is your master even Christ, & ye are brethren. Do ye not know that the saints shall judge the world? 
1. Cor. 3.6. chap. 2.15.  He that is spiritual discerneth all things. And think we then, that they may not as well be fit judges of manners now, as they were in the Apostles time, and the age next after them? If it were once in use, men would soon be well enabled to the work.  
Besides the proofs out of Cyprian above mentioned, 
Tertull. Apol. c. 39 lib. 3. contra a pissed. Parment.  Tertullian makes the officers to be only Precedents in the assembly: Hierom ad Demet. affirms, that the church itself hath right in excommunication, as the Elders have in other church censures. Augustin thinks that it helps much to the shaming of the party, that he be excommunicate by the whole church. Zwinglius, Artie. 8. explanat. speaking of the contention which hath been, what a church is, acknowledges no other churches, but 1. the company of sure, and firm believers dispersed through the whole world, called the Catholic church. And 2, several congregations which conveniently meet together in some one place, etc. of these he affirms Christ to speak Mat. 18. Tell the church. Peter Martyr in his common places, Pant. 4. chap. 5. Sect. 9 making the church a Monarchy in respect of Christ, an Aristocracy in respect of the Elders, addeth also, that because in the church, there are matters of great weight, and importance, referred unto the people, as excommunication, absolution, choosing Ministers, and the like, it hath also a consideration of popular government: and upon 1. Cor. 5.4. The Apostle, as great as he was would not excommunicate alone, but did take counsel with the church that the thing might be done by common authority. Which notwithstanding both Romish, & English bishops dare do. The Apostle indeed goes before the rest, which is the duty of the ancients of the church, that the more ignorant multitude, by their suffrages going before, may be directed, judging. 
Lib 1. de regno Christi cap. 9  Bucer affirms, that Paul accuses the Corinthians, for that the whole church had not excommunicated the incestuous persons. Bastingius, Loc. 4. quest. 85. of his Catechism, speaking of the difference between the two keys, that of preaching, and the other of discipline, placeth it in this, that the former, which is of the preaching of the Gospel, is committed to the ministers, the other, because it pertains to the discipline of excommunication, is permitted to the whole church. I omit that which Mr. Fox, Mr Cartwright, and other English men had said to this purpose, because it would be too long for this place.  
It will be objected, that many learned English men, hold better with the Episcopal government. I answer, the necessity of conformity, imposed on them furnisheth them with arguments to that purpose. They know the Bishops can not look to all things necessary in every parish. But, say they, there are church wardens, & side men: They might add whose office serves to little, but to look to the observation of their traditions, and ceremonies, and therefore not for the kingdom of God, but for the dominion of Bishops: they are but a mockery of the Eldership. They know, that if the parish be full of profane Swearers, drunkards, fornicators, extortioners, defrauders, and the like, all these in their turns may come to be churchwardens. If they be but conformable to ceremonies, and do but speak well of the book of common prayer, though they have no true love to preaching, and hearing of the word, whereby, knowledge, faith, and other graces are wrought in the soul, but scorn, and mock them that have: they yet think themselves the better subjects, the better Christians, yea fitter to be churchwardens than professors: and the Bishops, finding them to be a bridle to such religious spirits, are well contented, kowing such ignorant conformists, are fittest for their turns. (If the person or curate be also a Drone, a non resident, or a good fellow, there is a flock strangely governed) such are not apt for the kingdom of God, the blind can not lead the blind, the drunkard reform drunkards. These will never inform the Bishop of corruption in manners, much less in doctrine, such as shames the Christian profession. And if they did, he is but one, he can not look to things in every flock to know every sheep, as Elders may in one congregation. If men had not the ceremonies, and service, to serve them for an entire religion, or a cloak of one, they could not for shame, but make some profession of love to the word, & good conversation. If there were but three, or four religious men in a parish to be the officers, their example might move the rest, such could not be scorned as they are. In the reformed churches men are ashamed to scorn professors, if they did, they should be reckoned profane, and soon be questioned; it would not serve them to say they love the common prayers, they should soon be taught to know, that He that turns away his ear from hearing of the law his prayer shallbe abominable. 
Pro. 28.9.   
3. By all this we may see, that those abuse the world, who for the authority of English Bishops, and the Hierarchy there, allege the succession of Iames at jerusalem, of Peter at Antioch, of Mark at Alexandria, of Timothy at Ephesus, & Titus in Crete. For we see there were no such Lord Bishops, Courts, Chancellors, and proceed as are now. The Apostles oft stayed in these places, and looked to things as general officers in all churches: but used no such Ep●sc palls authority as ours do, who come not in by the word, that is by Christ the Door, but climb up another way, by the traditions, 
joh. 10.  and corruptions of men, like thiefs that come to steal to fleece and not to feed the flock. Civil governments may upon good reasons be altered, & a new sor● of officers ordained. But Christ that changeth not, set officers in his kingdom to govern, and therein the perfect form of his kingdom: the church is a kingdom, which can not be shaken. Timothy was an Evangelist, 
Heb. 12.28.  but hath no successors in that office, no more can the Apostles in theirs: they left to several congregations, the choice of Presbyters, consuring of offenders, and debating of matters as is already proved. Other successors they have not, 
* To govern. Bellarm. de clericis l. 1. c. 14.  as Papists are answered for Peter's being at Rome To as good purpose Bellarmin, and others think to make men ●lee from this opinion, as from a monster, by s●ying it was the heresy of Aerius. Medinae cited by Bellarmin affirms, that S. Hierom was herein wholly of the opinion of the Aerians, and that not only S. Hierom was in that heresy, but also Ambrose, Augustine, Sedulius, Primasius, Chrysostom, Theodoret, Oecumemus and Theophilius, And so saith Medina, the opinion of those fathers, otherwise very holy, and expert in the holy Scriptures, was by the church first condemned in Aerius, then in the Waldenses, and lastly in john wicklife. And again Of old therefore this opinion was dissembled, and tolerated in Hierom, and those Greek Fathers for their honour, and reverence: contrariwise in the heretics, because they are also estranged from the church in other things, it hath been always condemned as heretical. Bellarmine sticks not to say, Medina wanted wit, 
Hist. of the counc. of Trent. pag. 591.  in being thus plain knowing it had been maintained in Trent, & that men would be ready to affirm, if this be not heresy in Hierom, and those other fathers, neither can it be justly called so in Aerius, who lived in the same times. Which Kemnitius spares not to manifest, 
Examen. conc. Trid.  showing that it was an ordinary trick in those times, when they could not answer a man's arguments, to disgrace him with the name of heresy. Bellarmin saith, 
Vbi supra.  That all the fathers constantly taught that bishops succeed the Apostles, & Presbyters the 70. disciples. I answer 1. we have proved the contrary out of Hierom, & others, 2. That Presbyters who are Bishops may succeed the Apostles, 
Mat. 28.20  as they were Pastors, and Elders of any church, as Peter and john call themselves, and as Timothy, and Titus were, and so that may be understood, I am with you always to the end of the world, in their successors as they were, Pastors, Teachers, and Elders, but not as they were Apostles, and so over Titus, Timothy, and all Elders. For to be an Apostle is to be sent immediately from God, to have an Embassage from him, and as a master builder to lay the foundation for others to build upon: 
1. Cor. 3.10. Tit. 1.5.  & to ordain, and appoint things, as Paul did. This did the Apostles in their Gospels, Epistles, and Acts. But this can not Bishops do: for they are not so sent immediately from God, having an immediate embassage: they have theirs from the Apostles, and Prophets, and so mediately. Neither are they master builders, to lay a foundation for others to build upon, though they oft assume it in imposing their traditions, and rites for laws: for other foundation can no man lay, then that is laid, which is jesus Christ. Therefore the Apostles can no otherwise have Successors, then as they were Pastors, and Elders, & that must be in teaching the same, & 
* Gal. 1.8.  no other doctrine, Medina alleged by Bellarmin, 
* Vbi supra  saith, The heretics the waldenses used the testimony of Hierom, they therefore, and Hierom were of one opinion, that is, that the church ought to be governed by Presbyters, and that the government by diocessan Bishops is of humane authority, and invention: and consequently the wisdom of the flesh, 
Rom. 8.7.  which is en●mitie with God: for it is not subject to the law of God, neither indeed can be. As we may see in those great defendors of the Hierarchy in the church of Rome, and in England, that will not be convinced, in this point, by the Testament of Christ. So much are they blinded by the profit, and honour, that follows it, but cry out that this is nothing, but the madness of the Brownists, and some others that seek innovation, & change, that these are private spirits, and that they give a private interpretation of the scriptures, and Fathers, because it agrees not with theirs, who are more in number, and greater in power. Which yet is the private interpretation, because not according to the express meaning of the holy Ghost. The consent of many clocks, and watches in a city, doth not prove them to go true, unless they accord with the Sun: No more doth that of many Bishops, and Counsels, unless they agree with the word. One Paphnutius having that on his side is not a private spirit, but aught to be preferred before many of a contrary concord, as the Council of Nice shown in him. Therefore, it is but a shift, and a mockery to call this Tenet Brownisme, when they know this of the Eldership is the government of the reformed churches in France, Germany, etc. and that to condemn this for an error, is to condemn them all, yea the fathers before alleged, and the very Apostles themselves.  
It will be objected, Diocessan Bishops came in, soon after the death of the Apostles: and if the church governed by Elders be the true church, where was the true church from the first coming in of diocessan Bishops, till the Nicene Council, when they were first confirmed by a general council, and Imperial authority, and the woman fled into the wilderness, and was followed by a flood of Goths, 
Reuel. 12.  and Vandals: I answer, Bishops were then diocessan, & provincial, rather nomine, quam re, in name then indeed, excercising title power, and authority over them, as ye have seen out of the testimony of Cyprian, Hierom, and Chrysostom. What doth the bishop, giving of orders excepted, which the Presbyter may not do? He was not then come to his power, ●nd strength, but was then little other than a Presbyter in ●atter of government, had a Pastoral charge over one congregation, yea governed like them, and with them: the Presbyters had their voices in Counsels, they neither were nor would be so soon thrust out. So that for a time, they had still the essential parts of a true church: at least till such stains, and blemishes grew greater, & the Hierarchy exercised more authority over the Presbyters, and became the mint, defence, & authority of humane invention, error & superflition, & to be made a mark of a true church. Then the mystery of iniquity, that had long before wrought, in that invention, began to show the fruits thereof: then that was true which one saith of episcopacy, It was invented against an evil, but the remedy proved worse than the disease. For out of these small beginnings, issued. 1. The insupportable power, & impiety of the Pope, and church of Rome: which have brought so many, and so unspeakable evils on the church. For though perhaps those ancients meant to do no hurt, but rather much good, in ordaining diocessan Bishops, and giving them but little power: yet hereby the mystery of iniquity wrought for they thus presuming to set one over others in a diocese, this power increased: & with like reason, & authority Archbishops, and Patriarcks were set over Bishops, & in the end a Pope over all. For grant they may ordain diocessan Bishops, and that their ordinance is by a divine instinct, and of good authority, and it will fellow, that others after them, may as well ordain the rest: and that their ordinance also is by divine instinct, and of good authority: & so indeed to ordain Cardinals, and as many upstart orders of Priests, and friars, as are among the Papists. I might add setting up of Images to be worshipped, and all other popish Tenets, and customs, which have been authorised by counsels, and kings, if that were sufficient, as some think it is.  
Hence therefore as from a spring have issued all the errors of the Romish church, established by Bishops in counsels for sound, and good doctrines, and all the vast authority, and power of Bishops, and the multitude of those traditions, and ceremonies, wherewith, they as Rulers, have burdened the church, and by which the word of God hath been made of none effect: So that now neither the Romish, nor English, Bishops, will endure that the scriptures should be alleged in these points of their Hierarchy, & traditions: and many as well of the Princes, and Clergy, as of the common people, seeing the name, and office of a Bishop in the Scriptures, are contented with the Bishops, to take it for granted, that it is meant of diocessan Bishops, that the government of the church, was in the new Testament given to them, & not to Elders: or at least as others infer, As the church was enlarged, under the old title of bishops a new order of government might be ordained by counsels of men, and authority of Emperors, and kings, for the better government of the church. As if any thing could be better devised, or bring forth better fruit, than the ordinance of God: who hath punished, that presumption with so ill fruits of it, to make us see the contrary: or as if the Testament of God were insufficient, and he had not as sufficiently provided for his church in this point, as in others. He will teach us at length to know the tree by the fruit: and that these great places in the Hierarchy, are but mere baits to corrupt men: and make them to please such bishops, and courtiers as can advance them, ofters bribes, wrist the Scriptures for the Hierarchy, Arminiaisme, and such popish points, traditions, and ceremonies, as make the word of God of none effect.  
Neither is it any reasoning from the time of Augustin, and those fathers, that saw Diocessan Bishops, and said not much against them, but rather seemed to think their use, tolerable, and profitable, and them to be heretics, that denied it, being established by counsels.  
1. Because the power of Bishops, as we proved in those days, was nothing like that they now have, but as one saith, as unlike, as the power of the Duke of Venice in the Senate, is to that which some Monarch hath in his dominions, and over his subjects.  
2. Those Fathers had not seen such fruits of it, in Antichrist, and Antichristian power, as we have: and so what it is to take such a custom, or an ordinance of a council, for a good warrant. So many traditions, and superstitious rites were not then invented, much less proposed as laws by the Episcopal power.  
3. That it is no reasoning from the consent, or continuance of the fathers, if the institution be not warrantable by God's word. Neither they nor a general Council, nor Emperors, & kings, can make that to be ex iure divine, which is not so by God's Testament. Men will not presume to make other Overseers to a man's Testament, than he hath appointed, to see it performed, much less ought they to do it to Gods, as they have in ordaining diocessan Bishops, and suffering them to obscure, and annihilate those places of scripture, wherein God gives the Ecclesiastical government to the Presbyters, or sacrilegiously to usurp, and apply them to any government, so contrary to the Eldership, as that of the Hierarchy is. These passages of the new Testament are the letters Patents of the Presbytery: and yet diocessan Bishops do not only usurp them, as Papists do some places for the Pope, and make them serve to authorize a contrary government, most pernicious to the ordinance of God, but quite exclude the Presbyters, to whom they were granted, from the government, and from that effectual power in Synods, which is due to them. & not to Bishops: who could not well be opposed in the Nicene Council, because the hurt, and wrong that Bishops do to Christ● kingdom could not be so manifest to Constantine, and his ●onnes, nor so evident in the time of Cyprian, and Atha●asius, as it was since, or now is. Even as the Lion, or Leo●ard doth but little harm, while it is but a little whelp. For ●●deed they had not such dominion over Presbyters, nor ●●ch courts, Chancellors, Officials, Dea●es, power in pro●●ues of wills, and Testaments, much less in forbidding ●he defence of the truth against Pelagians: nor such Rules, ●nd ceremonies to suspend, and silence about surplesses, ceremonies, etc. Neither can the church give it them, much ●●sse, some in Synods, that bear the name of the church, if ●he things given, and commanded be against the kingdom, ●nd ordinance of God, or make religion ridiculous, and the word of none effect, as may be said of the Hierarchy, and ●ome ceremonies.  
As namely that in baptising an Infant, they should sign ●im, with the sign of the cross in token, that he shall not be shamed to confess the faith of Christ, and manfully to fight ●nder his banner against sin, etc. and yet when he comes page, he is prohibited to contend for that faith against Arminian and popish, errors: yea a minister is also forbidden ●o do it, though at his ordination he is made to promise to be ready with all diligence to banish, 
See the ordering of Bishop's Priests, etc.  and drive away all erroneous, & strange doctrines, contrary to God's word: What ●●ockeries are these? And now in these days of the church's trouble, & persecution, have the English, that stand so much ●or these signs, and ceremonies, proved better soldiers of Christ, in such cases as that of the Palatinate, and the like, ●hen they of other churches, that have them not? or have ●hey not rather proved worse? Do they more fear God, ●re they more obedient to his ordinances, and keep the church more uncorrupt, than those Protestants that wear ●o surplices, bow not to the Altar, nor kneel not when they receive? Surely not more, but less. Such a one as Doctor Lamb, or other profane men, amidst all their known abominations, may live in more peace with them, than one, that without just cause they call a Puritain. God is much better pleased when churches, and their learned defenders, are more in deeds, and less in such signs of humane invention, as are but mere mockeries, and burdens.  
That ancient Bishops and Synods have used, and ordained these, & the like things, is no warrant for them. For you may see the case of the ancient Bishops in their successions, by the English, and their most learned defenders: who (as many now living have seen) because they received not the love of the Truth, 
2. Thes. 2.  in matter of the Eldership, traditions, and ceremonies, but their 
* Isa. 29.  fear toward God hath, in these cases, been taught by the precepts of men: therefore God hath given them over to believe some popish, and Arminian lies: and because they receive not the love of the truth, in those matters of Arminianism, wherein also their fear toward God is taught by the precepts of men, God must needs give them over to stronger delusions, to believe worse things, & the wisdom of their wise, and learned men, must needs be more, and more hid, and perishing: and they must needs fall more, and more into earthly polecies, practices, and factions, to colour, and maintain what they have done amiss, and to hold up▪ and increase their power against parliaments, and all their opposers: which is not to preserve order, but to confound it, nor to be true, but false helpers to kings, and States: whereby Romish religion is more helped, than the Protestant, the House of Austria, than the house of God, the great whore, than the reformed churches, and all true, & effectual confederacy, with those churches, against the common enemy, is hindered: for indeed to desire Rome's overthrew, were to seek their own, in that which is Romish: they can not truly love them, that are governed by Presbyters: 
2. Cor. 6.10.  for what communion hath light with darkness?  
Hence it is that foreign Protestants, who, trusting to ●he help of the English have suffered for it, and in stead of help have seen many dangerous divisions in English parliaments, and counsels, which could not have been so carried away, but by the help, and counenance of the Bishops, ●ay, that these evils in England, and all others, that by these means have be▪ allen the reformed churches, have sprung from the English prelacy, & Hierarchy, which bring forth ●uch Protestants, & Bishops, & which maintain a neutral, or mixed religion, partly popish, in the Hierarchy, traditions, and ceremonies, maintained with most zeal, partly of the reformed, in points of faith less regarded, and partly of Arminianism lately received: all which makes them lukewarm Laodiceans, or newters, that as much help the one side, as the other, in treaties, leagues, succours, etc. And so the Prelates, with their Hierarchy, and traditions, are like to the ●iuer Euphrates, that ran between Babylon, & her enemies, watered both sides, & hindered the surprising of her, as these must needs do the sacking of Rome, till their dominion, & ●iches, that makes them thus corrupt, be taken away, & their revenues turned to better uses. And therefore their saying against us, that this is Cham like to discover the nakenes of ones Father, or mother, 
1. Sam. 6.16. 2 Sam. 6.  with the Bethshemites to pry into the Ark, with Vzzah that offered to support it, to meddle in things that belong not to us, but to the Bishops: there must be such to preserve order, and all the other parts of their plea, are plainly a bused, made mere shifts, & mights as w●ll have served the Papists against Waldo, Luther & Caluin, as them against the Eldership. If they would speak truth, they might rather say, as by Constantine's, so by Queen Flizabeths' coming to the crown, with peace entered plenty, & honour, and with them anibition, coveteosnes, & corruption. So in short time, and by degrees, it fared with those ancient Bishops, their fear toward God in matters of their Hierarchy, traditions, and ceremonies, began to be taught by the precepts of men: with these ambition, and covetousness entered into the church: therefore first in these, & then in other things, their wisdom began to be hid, and perishing, so that they could not see the mischief's following diocessan, and provincial Bishops.  
4 The church of Rome at that time the Bulwark, and authority of diocessan Episcopacy, was not then known to be the Whore of Babylon, and mother of fornications: but for her integrity in other matters, as against Arrians, and other heretics was thought the pillar of truth: and for the greatness of her Bishop not opposed by many, but rather applauded 〈◊〉 the most: therefore few or none would then speak against her custom, and tenets: which indeed made their own Episcopal authority to be held the more lawful; and necessary, the rather because of the honour & profit, that accompanied it: So prone is all mankind to incline to those vanities, and be blinded by them.  
5. Though it were without all true authority of Scripture, yet custom, and consent of Synods had established, and increased it, as they also did the primacy, and power of the Pope in the Nicence, Sardean, and other counsels: & therefore it was thought an heresy in Aerius to descent from them whereas the heresy was rather in them that dissented from the institution, and practise of the church in the time of the Apostles: but indeed the mystery of iniquity could not other wise have wrought, that the church of Rome should become the great whore, and her Bishop the Antichrist. For these ordinances, that set up diocessan Bishops, Archbishops and Patriarches, with many many new rites, and ceremonies, furthered the greatness, and authority of the Bishop, and church of Rome, and such was then the custom, and doctrine of that church, implying, that they were necessary: therefore it was counted Schism, and heresy to hold any thing to the contrary, though taught in scriptures, the name of the church did carry it against all proofs whatsoever. If any opposed, and said, these things were jewish, heathenish. or Antichristian, or tended that way, they could not want instrumental daubers, to quiet or confound them, with abusing such places as that, 
Gal. 5.15. Ephes. 4.3.  If ye bite & devour one another, take heed ye be not devoured one of another. Keep the unity of the Spirit in the bond of peace. Dispute not about things indisterent, but rather observe unity, and uniformity, with due obedience to the church, to Bishops, to Synods, and their ordinances: and never say they are ill carried: be not so seditious, schismatical or perverse: they are your guides, and you should be guided, and ruled by them. By these, and the like means, and devices, they passed from error to error.  
Even as at this day in England, the Supporters of the Hierarchy, and Arminianism prevail by the same reasons, by abusing the same, and the like places, and by saying, the ancient Synods ordained Archbishops, and Bishops, and the custom, and doctrine of the church of England do imply, and teach, that they, and their traditions, and government are necessary, therefore it is schism, and heresy to descent from them, that is, though you hold with the scriptures: the name of the church of England must carry it against all proofs whatsoever: and therefore though they will not be accounted Papists, as those are who stand for the Pope, yet are they Pontificians, such as maintain diocessan, and provincial Bishops, & the opposers thereof to be schismatics and heretics. For they know, that as it was of old, so at this day, the calling of them heretics, is (next to power, custom and humane constitution) the best argument to defend their Hierarchy, and the traditions thereof. For while they scoff at them, and their Tenets, and call them heretics, Puri●ains, & perverse Spirits, that labour to prove that the Hierarchy ought to be abolished, & the Eldership restored, this makes Princes, nobles, ministers, and people to stop their ears, and eyes, against all the best reasons, and proofs of Scripture, in these cases, and in like manner to scoff at them. 
* Luk. 16.14. john 9.29.  So the Pharises derided Christ, like as at this day, the greatest defence of Romish religion, is scoffing at the Protestant faith, calling it heresy, & them heretics that profess it: this makes Princes, Priests, and people to look no further, but to stop their ears against all proofs, as against the Sophistry of heretics. With this devise also hath the church of Rome prevailed from time to time, and by it ran from one error to another, till she became full of abominations, and to have such power, that no man durst undertake to convince her. And so may the church of England, who hath begun such a progress, in some popish ceremonies, & Arminian errors, which are maintained by practices, as being such, as they will suffer no man to dispute against: but with power, and cunning pretences prohibit all from gainsaying her Prelates in any thing, 
* 2. Cor. 1.24.  as the church of Rome did. This is to have dominion over men's faith, which the Apostles abhorred, seeing the truth of God, is in these points revealed, and things revealed belong to us, to whom it is given to contend for the faith. Whence it must needs follow, that they also will get a power to do, & teach what they list, and yet no man shall dare to convince them. For Christ saith, He that is unjust is the least, 
Luk. 16.10  is unjust also in much.  
Let no man therefore say these are small differences, that the authority of Bishops should be received in them, or that they are matters too high for the people, seeing they are not higher than the mysteries of the Trinity, which being also taught in Scriptures should be held of all, and not forbidden, as these are, to open a gap for 
* Which is the drift of the pro●ectors and Abettors.  popery to enter. For such ever have been, such are, and such must needs be the fruit of greatness in the clergy. And therefore whereas some say, as the church grew larger, and larger, so there might be new offices, & officers ordained, having greater honour, and more ample jurisdiction, and command, over whole countries, and Provinces, they see here the fruits of it, in Rome, and in England. It is not the putting of religious men into the papacy, or into English Bishopwricks, that will help these things, if the callings be of men, and not of God, as is proved in both. For out of this opinion Antichrist arose to his greatness, and the church of Rome to her authority, error, and tyranny, 
Luk. 16.15  and that which is highly esteemed amongst men is (oft times) abomination in the sight of God, that punisheth men's inventions, and presumptions. Which in this case were very absurd. For the church was much enlarged in the Apostles days, yet did they not appoint diocessan Bishops, and Archbishops: 
Act. 14.23 Tit. 1.5.  but as churches were daily founded in any kingdom, so they ordained them Elders, and deacons in every church or congregation, having no other spiritual head then Christ; nor no other means to repress error, and Schism, than was in the Apostles time, to wit, calling of Synods to reduce doctrine, and discipline to that of the Apostles. Which indeed should be furthered, cherished, and maintained by kings, and Magistrates, as by nursing fathers. Wherein all should remember those things. Remove not the ancient bounds, 
Pro. 22.28 Eccle. 10.8  which thy Fathers have set. He that breaketh an hedge a Serpent shall bite him. The Inventors', enlargers, and maintaimers of Diocessan Episcopacy, have removed, and broken the bounds, the Apostles set, and have planted Diocessan, and Provincial Bishops, trees that brought out fruits accordingly many biting errors have been propagated by the great names of Bishops and Popes, such as Paulus Semosateneus, Liberius, Nestorius, and many others, after the bounds were broken, which should have been better observed. And if in any congregation, by reason of the largeness of the parish, or the many, and rich people that devil in it, some ministers come to better means then other, happy man by his lot: that is the greatest difference, that aught to have been between one Pastor & an other. The choice of ministers lying most in the parish, and such ministers, and Elders, as devil near about them. And this way ministers, and people should have been better provided for, then now they are, when some have double benefices, Bishopwricks, Denaries, comendaes, and in a word some few have all, though they preach little, but the most have little or never a whit, though they would preach, and instruct. Therefore whereas some say these places are better encouragments to make Scholars study, than the parity of the Puri●ains: we see here that they are rather nurseries of superstition, bribery, simony, non residency, idleness, ambition, and error, and mere allurements to make men study, to maintain such traditions, and ceremonies as make the word of none effect, to get dominion over men's faith, and even to mould religion after the pleasure of such as can advance them to those great places: so exceedingly do they corrupt the church. And therefore that hath, and will more fully be found of them which Zanchie saith of the Hierarchy, & ordinances of the ancient fathers, and counsels. * All things by succession of times wer● brought to an extreme tyranny and ambition: 
Zanch. sides de religio. Christia. cap. 25. See. 12.  which is the reason why, by so much the nearer, as men approach in these orders of ministers to the simplicity of the Apostles, by so much the more ought they to be approved by us, and we judge th●● men ought to endeavour that things may every where be brought ●o that order. All the Reformed Churches hold, and follow ●he proofs of this opinion. 
joh. 3.20.  Only the Prelates and Doctors of England account them very strange, and therefore hate ●he light in this point. So that God may say of them, as of ephraim, I have written to him the great things of my law, 
Hos. 3.12.  ●ut they were counted as a strange thing. They have a better opinion of their own ordinances, and are better acquainted with them: they suffer Princes, and people to hear, and ●now them, and all the reasons they have for them; but not ●he proofs that are for the Eldership, though our Lord say: He that is of God, heareth Gods words: 
joh. 8.47.  ye therefore hear ●hem not, because ye are not of God. 
chap. 18.37  Every one that is of the Truth heareth my voice. Wherein they are not the more excusable, because these or the like things have been in some ●ort used by the ancient churches, or are commanded by Kings & States, when indeed it hath commonly been, at the instance of the Bishops or their faction. It is strange that men, ●hat thus bear all the sway in the church, rule all things, and ●uen give laws to others, have no other warrant for this ●heir office, & authority, than custom, Ecclesiastical constitution, wherein themselves have been the judges, or the con●ent, and appointment of Kings. For as to such custom, and constitution, that which a learned Author saith in a like case, ●s worthy observation. 
Histor. of the counc, of Trent. pag. 18.  The impiety of Nestorius had divided Christ, making two sons, and denying him to be God, who was borne ●f the blessed virgin, the church to inculcate the Catholic truth in the ●indes of the faithful, made often mention of her in the churches, as ●vell of the East, as of the West, with this title, Marry the mother of God. This being instituted only for th● honour of Christ, was by little, and little communicated also to the mother, and finally applied to her alone, and ●herefore when Images began to multiply, Christ was painted as a babe ●n his mother's arms, to put us in mind of the worship due unto him, ●uen in that age. But in progress of time, it was turned into the worship ●f the mother, without the son, he remaining as an appendex in the ●icture. The writers and Preachers, especially those that were contemplative, carried with the terrent of the vulgar, which is able to do much in these matters, leaving to mention Christ, invented with one accord new praises, Epithets, and religious services: In so much, that about the year 1050. a daily office was instituted to the blessed virgin, distinguished by seven Canonical hours, in a former which anciently was ever used to the honour of the divine majesty, and in the next hundred veers, the worship so increased, that it came to the height, even to attribute that unto her, which the Scriptures speak of the divine wisdom. And amongst these invented novities, this was one, her total exemption from original sin. Yet this remained only in the breasts of some few private men, having no place in Ecclesiastical ceremonies, or amongst the learned. He showeth, how it was opposed, and yet after came to be received by the industry of Scotus, and other Franciscans, which is a Story too long for this place. From this part of the narration, we see how many evils sprung from that ancient invention of painting Christ as a babe in his mother's arms, which it may be, did little hurt at the first, and was beheld, as a thing indifferent, with little or no offence, & accounted tolerable, if allowed by authority. The inventors might mean as little harm in it, yet doubtless the invention, and allowance gave occasion of all these evils, & was some breack of the second commandment; as women that frisse their hair, paint, or lay open their naked breasts are occasions of lust, & break the commandment, & such precepts, as require modesty, though they do not these things on purpose to make men fornicators, but for fashion sake, to get husbands, or the like reason. At this day there is such an Image of the virgin re-edified, & beautified at the cross in cheap side. Besides Engl●sh Papists, diverse Spaniards, & others, have been observed to worship it: and therefore neither the ancient custom of this invention, nor any constitution allowing it, nor the little hurt it did at the first, or now doth to many, can serve to excuse the Rulers that suffer it. For we see many kings are blamed for suffering the high places, which some time were little frequented, or at least not by many. Small faults & errors make way for greater. It may be the inventors and maintainers of diocessan Bishops, & some Romish ceremonies meant ●●s little hurt at the first, as any of these; yet seeing they have ●one, do, & may do so much hurt, it is a great fault to maintain or suffer them. The jesuits know, that the maintenance of them, and suppressing of books against them, are notable ●nductions to newtralitie, luke warmness, ignorance, error, ●nd popery, as they find in many Arminians, and pontifici●ns: & further, that no Protestant church in the world hath ●o handsome a cloak for a church Papist, Spanish, or Romish, ●s these serve for. And yet these, as all the errors of the Romish church, being once received, have been maintained by men of great pretty, & knowledge in other things. Who are thought to have more knowledge, holiness, & devotion then some franciscans, that maintain these errors about the blessed virgin, & others of popery. The devil, & all corrupt men, having once broached any error, ever get some of the most religious, and learned to defend it, or at least, that it is a thing indifferent or tolerable: thus the beginnings of Diocessan Bishops, and Romish ceremonies, some primacy in the Pope, Images in the churches to a religious use, and the like, being begun with smaller digressions from the truth, have gained some to defend them, as things indifferent, and tolerable, who were reckoned, & oft were, men of great knowledge, and pierie in other matters and then these errors, and abuses, being thus defended, grew greater, and more intolerable. So the Bishops in England, having gotten some men to subscribe, that are very learned, & religious, they then get them also to defend their Hierarchy, traditions, and ceremonies: which doctrine they know, will be best received at such men's hand, as we have of late seen in Doctor Burges, and others, much graced by the Bishops, who among themselves also have some that are, and others, that seem to be very religious in many things. But we should remember, that these are but men, that engaged a little in any cause, are subject to fall farther into it; that gifts or hopes of preferment blind the eyes of the wise, that the church of Rome could never have gained her cause in so many things, if she had not had the help of men, esteemed as religious, and learned; that she could never want of this sort, who had such rewards for her champions, & such power to suspend, and silence, the opposers; no more can the Bishops.  
The 34. 
Art. 34.  Article saith thus, It is not necessary that traditions, & ceremonies be in all places one or utterly like, for at all times, they have been diverse, and may be changed according to the diversity of country's times, and men's manners, so that nothing be ordained, against God's word. I answer, in some cases this may be admitted. For the Apostle would not have a man praying, to be covered in the church, and in those hot countries, if any that might well endure to be bareheaded in prayer, 
1. Cor. 11.4. etc.  as the most might, should have worn a night cap, or the like thing in the church, it had been as great an evil in him as if he had worn a hart: yet in ours, being a much colder country, the church, with good reason, alloweth such to wear night caps in time of prayer, as can not with safety of their health be uncovered so long. God requires not the death or danger of his creatures in such cases. In Muscovie, Swede, and some colder Climates, men are so bitten with frost, that they are constrained to keep somewhat on their heads. Here necessity requireth, that the ceremony be not the same, nor in some old or sick body, that is not able to kneel all the time of prayer. But what necessity is there for the cross in Baptism, the surplice, copes, or kneeling at the Sacrament, which were not used in the age of the Apostles, are but mere mockeries, make the word of none effect, and have been so much abused to idolatry, as the Image of the blessed virgin? Because the Apostle saith, 
1. Cor. 14.40.  Let all things be done decently, and in order, therefore some infer, the church or the magistrate may ordain these, and the like. A foolish inference, that serves as well for the Paplsts, and their trumperies, pretended to belong to decency, & order, as for them. For how is there more decency, and order, in these things than was in the time of the Apostles, or is now in the reformed churches? The Apostle speaks of decency and order, whereby they should be the better Christians, the women being covered, the men uncovered in time of prayer: the men speaking in a known tongue, and one after another, not confusedly, the women keeping silence in the church: of these, and the like, he saith, Let all things be done decently, and in order. But what better Christians are men for the cross in baptism, for the surplice, and kneeling at the Sacrament? what more decency, and order in the surplice, then in a shirt of hair, a jesuits cloak a friar's white robe, a Capuchins grey gown, & hood, or the rope wherewith he girds himself? what more decency, and order in the cross in baptism, then in the cross that hangs at the friar's girdle? in kneeling at the receiving of the bread, then in kneeling at the feet of a Priest in confession, before a cross, or Image, or at their receiving of the host? what more decency, and order in diocessan, & provincial Bishops, Chancellors, Deans, and Archdeacon's, and their courts, and proceed, then in those of the church of Rome, the Cardinal's Generals, and Canonists, save in the degrees of superstition and impiety?  
That place indeed gives warrant in some cases, as touching the time, and place of God's worship, and needful ceremonies therein. That on the Lord's day, it should begin about 8. or 9 in the morning, and end before noon, and begin again about two, because men in many places have far to church, and the days being short, must have time to go to, and fro, and to dine. That though in the primative church, the place were oft in men's houses, a barn, or in the fields: yet now it is fit to have a Temple, where it may be had, or a place set apart for that use. In the reformed churches one reads the chapters, & gins the Psalms, these things are done in better order, when they are committed to one, who commonly hath a good voice, and skill in tuning: and if it were not so, there would be some disorder. Order is also taken for the most decent coming to the table of the Lord, gathering of alms, keeping silence, and using decent gesture in the church. Now if these things were not altogether thus in the primative church: yet the alteration in ceremony, is little or nothing, and rather to things decent, and necessary, then to hurtful, & unprofitable. But this can not be said of the cross in baptism, the surplice, or kneeling at the Sacrament, much less of the Episcopal power, and Hierarchy, these are not things necessary, but unprofitable, & hurtful, not better but worse. In England very many Ministers, & some that have small means, wear beaver hats of great price (which not many years since were worn of none but Princes) also cassocks, & dublits of Satin, cloaks faced, & some lined with veluer, & plush: their wives also go in lose gowns of silk, beaver hats, fans in their hands, and many other vanities. It is true that both the one, and the other may go near, & clean, not fordid, and nasty, but yet not thus costly, and vainly: wherein they making little conscience, are the easier induced to think of two livings to maintain it, and a coach to boot, & then of being made Doctors, Deans, & Bishops, and sometimes at the instance of their wives, because they would have place; yea to buy these honours, and benefices, or flatter for them: wherein men's minds are seldom satisfied, but rather more inflamed, and corrupted: being Doctors they would have a prebendary▪ or another living, and then be Deans: having a denary, they would have a Bishopwrick, having gotten that, they aim at a better: and to attain them, they are still forced to flatter, bribe, bid, & outbid, as in a market, or where things are sold by the candle, or at an outcry, to the extreme shame of the Christian profession. So that if these great places were lawful, yet almost nothing is left to desert, or free election: commonly all goes by money, corruption, or friends in the court, such as the Duke, who strengthen their faction, by them▪ Hence follows idleness, and non residence, lukewarmness, and temporizing: they who make no conscience of such th●ngs can not but be blind in others, the spirit of God forsakes them, they are the more easily induced to defend the Hierarchy, and ceremonies, to let in Arminianism, some kind of popery, or other corruption in doctrine, and discipline at the pleasure of such as can advance them, or at least to wink at such proceed: and thus they become nourishers of popery, and the steps to it: for our Saviour saith, He that is not with me is against me; 
Mat. 12.30  and he that gathereth not with me scattereth abroad. But indeed an evil tree can not bring forth good fruit. These great places in the Hierarchy being not of God, but of men, such must needs, be the fruits of them. If the church seeing these evils spring from pride, ambition, & covetousness, should ordain a mean to all, in apparel, and yearly maintenance and such other things, like that in the reformed churches, doubtless such an ordmance were to be obeyed, the church hath power to do it, not simply, & absolutely by any authority given it in all things, that they please to call indifferent, but in things thus necessary, & agreeable to the word of Gods, which forbids such costly apparel, and lordship in them, & commands them to be grave, and ensamples to the flocks: the church's authority is nothing but in these cases, and such others of discipline as is above named. In all other, Christ is the only lawgiver of his Church, as the Sole husband thereof, and Lord of the family.  
Not to insist upon other things, what necessary use is there, of Cathedral churches, of which, some make so much religion, to have them reedefied? In that of London, the upper, and less part is only used in service. Some of those great fabrics have been, and might be well employed as colledgiate churches, for reading of lectures, and preserving of purity in doctrine, good manners, and learning: things of this nature do indeed make them somewhat worthy the repairing. The greatest Temples in the reformed churches are put to good use, but where there is not such use, there it is not worth the cost. 
Plesses mist. of iniquit. progress. 24.  Mounsieur du Plesses observeth that when religion, and doctrine began to be corrupted, that they might cover it, and see me no less religious, they fell to building of Temples, and Altars, to press devout gestures, ceremonies, etc. even so the Bishops, that want zeal against popery, Arminianism non residency, and such errors, and abuses, as are crept into the church, flatter such friends, and supporters of them, as are mighty, or able to defend, & reward them, and in the mean time, to seem no less religious, make great religion of devout gestures, building, repairing, and adoring of Temples in both which, the Papists exceed them: and as he saith, 
* Plesses ubi supra.  The worse sort of men are ever most spendfull in such things to shadow, and obscure the memory of their evil acts. It is true, that many who worship in spirit, and truth, and are zealous that doctrine may be preserved in the purity the Apostles left it, are yet too negligent in devout gesture in prayer, that some grow too familiar, and sauc●e with God: this is ill, but the other is much worse, when men seek the outward, neglect due preaching, and hearing, the defence of the truth, & cause of God, in such cases as that of the Palatinate, the Rochellers, and the like, or flatter their fall friends, and betrayers, such as the Duke, etc. for while thus the true church of God, 
Mat. 23.23.  the living stones and Temples, wherein God dwells, are spoiled and wasted, such men's calling for bodily gestures, & building of Temples, is but tithing of mint, and anise, and leaving the weightier matters vn●ared for, like hypocritical Pharises. Yet who sees not that these are the chief things the Bishops look after? who in the mean time think it sufficient, that Synods, and kings have established their authority.  
It is true that Solomon justly deposed Abiathar the Priest, 
1. King. 2.27. chap. 25.13 2 Chro. 17.6.7.  and put Zadock in his room, that Asa removed his mother from being Queen, because she had made an idol, which he destroyed, as Hezechiah did the brazen serpent, when it was abused to idolatry: that Ichoshaphat, and josiah put down idolatry, reform the church, and caused the word of God to be duly taught: That Christian Kings, as nursing fathers have great authority in like cases: but all this is, as was said of Synods, in things necessary, as reformation of abuses supressing errors, abolishing of idolatry, and superstitious rites, and governments, reestablishing a preaching ministry, and Elders, and ordaining ordinances, and ceremonies, so necessary, as those above mentioned: That God will require it of them, if they do not look after these things. But for the Hierarchy, and popish ceremonies, so hurtful, to prove that they may be maintained, I hope they will not say, 
1. King. 11 2. King. 16 10.  Solomon built the high places, jeroboam set up Calves, Ahaz saw an Altar at Damascus, and made Vrijah the Priest build such a one, so prone are the clergy to think the will of the Prince a sufficient warrant, that any king of Israel, or judah did what he list in religion, 
2. Chro. 22 34.  that among the reft Ahaziah walked in the ways of the house of Ahab: for after the death of his father they, & his mother were his counsellors to his destruction. They should rather put the higher powers in mind of that, why tempt ye God, to put a yoke upon the necks of the Disciples, 
Act. 15.10.  which neither our fathers, nor we are able to it bear? The King of Kings would not do it, but after he had finished his Testament, 
Reu. 2, 24.  he saith, I will put upon you none other burden; and shall men then presume that they may do it, if they can get kings to authorize them? King's should remember that Christ is set upon the holy hill of Zion, 
Psal. 2.  as the only 
* Isa. 33.22.  King, and lawgiver of his church in matters of religion: in regard whereof it is said, Be wise now therefore, o ye kings: be instructed ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son lest he be angry: as if he said, show your subjection, and love to him, in setting up God's throne, and ordinances, not Satan's. Where any Ecclesiastical power, and dominion is beside, and against his ordinances, there hath Satan his throne, though in some governments, & orders more pernicious, then in others: among the Papists, in Popes, Cardinals, jesuits, Regulars, & Bishops. In the Franciscans, or Capuchins less then in the jesuits: yet hath he it, as well in the best order of them, as in Mahumetans, or any other wherein it is worst. If English Bishops have a power beside, and against the ordinances of God, & that is pernicious to his kingdom, Satan hath his throne in them, though not in so desperate a manner as in others.  
It helps not to say, that many of them strive to do God service in many things For so do diverse in all those orders of the Papists, and so far as they can do it wi●h the safety of their religion, and order: but cast their crowns ordinances, ceremonies, traditions, and rules at the feet of Christ jesus, to have them tried, and judged by the word, they will no● no more will the Bishops. When I consider how weak their usurped and tyrannical title is, I am amazed that as yet, no English Bishop ever did it. Yet when I remember again that the Scripture saith: Gifts blind the eyes of the wise: that our Lord saith. 
Luk. 16.  No man can serve two masters: ye can not serve God and Mammon. His servants ye are to whom ye obey: 
Rom. 6.  then I wonder the less, I marvel not that they do not believe these things: because indeed our Saviour saith to such men, How can ye believe which receive honour one of another, 
joh. 5.44.  and seek not the honour, that cometh f am God only? and of such men: If any man do his will, he shall know of the doctrine, 
joh. 7.17.  whether it be of God or Noah. These and their de●enders can not udell know, because they are not willing to know it, much less so to do it, as to be reform by it. They are resolved to hold to the Hierarchy, because they have subscribed, or for the honour, profit, or peace they have, or may have ●y it, or under it, & without which, as things are they know ●ot how to live, much less to preach, and do good Now ●he great and mighty God the father of lights, with whom 〈◊〉 no variableness, and from whom every good, and perfect gift proceedeth: give them, and us all the grace, 
Luk. 9  that denying our ●elues, our own affections, wisdoms, profits, earthly imagination's, vanities, and delights, we may become true Disciples, and followers of Christ, such as truly seek the kingdom of God, and the righteousness thereof, that by his mercy we may once come to see that joyful day, 
Reuel. 19  wherein that blessed acclamation shall be heard, Alleluia: For the Lord God omnipotent reigneth.  
FINIS.   

ERRATA.  

PAg. 1. line 20. for to read the.  
Pag. 2 line 23. for hath read hath been. lin 32. art read art.  
Pag. 12. line 22. for Ovid. And in an.  
Pag. 23. for the with, read with the.  
Pag. 29. for in like, read who in like.  
Pag. 41. line 7. for 'scended, read tended.  
Pag. 45. the last line for terrent, read torrent.