Englands pvrginge fire: Conteyninge two petitions, the one to the Kinges most excellent Majesty, the other to the High Courte of Parliament held at this tyme in England. Shewinge in diverse perticulers, how the Church in England might be ordered, yet more conformably to the Will of God reveiled in his worde then at this day it is. Herewithall is declared, the evell and lamentable effects of our vnable and negligent ministers: and the happy fruict of our learned and painefull pastors. A worke most needefull for theise tymes, as servinge to turne away the wrath and iudgements of God from this lande, through the removinge, (accordinge to the advertisements herein given) such disorders and evells, as for which the wrath of God may be, and is, kindled against this Land, and the church therein.

I. CHAP.

OF David we reade, 1. Chron, 24, 3: That he distributed Zadock of the sonnes of Eleazar, and Ahimilech of the sonnes of Ithamar, accordinge to their Offices in their Ministration. Againe; Of Hezekiah we reade, 2. Chron, 31, 2: That he appoin∣ted the courses of the Preists and Levits, by their turnes, euery man accordinge to his office, both Preists and Leuits, for the burnts Of∣ferings and peace Offerings, to Minister, and to give thancks, & to praise, in the gates of the tents of the Lord. Againe, we reade of the same Kinge, 2. Chron, 24, 25: That he appointed also the Le∣vits in the house of the Lord, with Cymbals, with Viols, and with Harps, accordinge to the commandement of David, and Gad the Kinges Secr, and Nathan the Prophet: for the commandement (noteth this Scripture) was by the Hande of the Lord, and by the hande of his Prophets.

Hence vve have evidence, that the Kinges Office streat∣cheth, to order the Ecclesiastical Ministers & Ministrations, accordinge to the Ordinance or Commandement of God;

therefore Kinges are Gods Ministers, to see that such Eccle∣siasticall Officers & Offices as God ordeyned in the Church, be founde in the Church of God vvithin their seuerall Do∣minions. But hovv cann Kinges vnder the Christianity doe this, if they have not povver over those, in vvhom is the povver of Ordeyninge Ecclesiastical Ministers, constreyninge them (if neede be) to ordeine such Ministers as neede? For Ministers must first be, before they can be distributed to the seuerall Offices; neither can our Kinges distribute Ministers to the seuerall Offices, if they have not power over those by whō ecclesiastical Ordination is conveyed. Vnder the Lawe, Ministers vvere propagated by Generatiö; vnder the Ghos∣pel they are propagated by Ordination; therefore vvhere Ministers vvant to be distributed to due Offices, the Kinge is Gods Minister to constreine (if neede be) the Minister vvho hath povver of Ordination, to ordeine Ministers for needefull offices. Such ecclesiasticall Ministers therefore, as God by his vvoorde preserved in Scripture, giues us light & vvarrant for that they ought to be in the Church, vve may petition your Majestie that they be ordeined and distributed to their appointed Offices, if our Cleargy in vvhom is the povver of Ordination be herein negligent. True it is, that this Church hath bene very happy, in its preservinge in the Reformation, Arch-Bishops, Bishops, Preists, and Deacons: and vve of theise tymes are herein likevvise happy, that such are continued in this Church vvith your Majesties gra∣tious allovvance; therefore I am not in this Chapter to petition for the ordeyninge of such Ministers. That vvhich I petition your Majestie for in this Chapter is:

• 1. That such ecclesiasticall Officers as are wantinge in our Church, may be ordeyned in this Church.
• 2. That Pa••ishes, Bishopdomes, and Arch Bishopdomes, may be conveniently bounded.
• ...

• 3. That you continue to free this Church, from all forreine and unlaw full ecclesiasticall usurpations & Powers.

THose ecclesiasticall Officers which I accoumpt to wante unto our Church, are, Lay Elders or Governours in eve∣ry Parrish Church, who, with, though under the Cleargy in that Church, should Governe the Church in that Parrish. But because theise are not onely not as yet admitted in this Church, but also are by our Cleargy comtemptuously writ∣ten of, and spoaken against, therefore I humbly pray, that I may, first, shew by the vvord of God in Scripture, that God Orderned such in the Church: and secondly, that I may ans∣were some questions which may be moved concerning such.

The Apostle S. Paule, 1. Cor. 12, 28, saith thus: And God hath ordeined some in the Church, as first Apostles, secondly Prophets, thirdly Teachers, then them that doe Miracles: af∣ter that, the guifts of healinge, Helpers, Governours, diver∣sitie of tongues. From vvhich Scripture appeares, that by Gods Ordinance there vvere in those time Governours in the Church, which both were inferior to Teachers, and also were not Teachers. That they were to be inferior to Tea∣chers appeares, in that they are ranked in order farr under Teachers: for as Teachers here rancked under Apostles in Order, were doubtless inferior to Apostles, so theise Gover∣nours thus rancked under Teachers in Order, were inferior to Teachers. And that they were not Teachers may appeare, in that, verse, 29, the Apostle saith: Are all Apostles? are all Prophets? are all Teachers? for this manner interrogation of the Apostles proves, that as all Teachers were not Apost∣les, so those named after Teachers were not Teachers. And indeede why saith the Apostle, are all Teachers? if it miply not, that those which follow Teachers were not to be Tea∣chers?

I conclude therefore from this Scripture, that it was Gods owne Ordinance, that there should be in the Church a sorte of Governours besides Teachers, and which might not be Teachers.

To this wee may add yet a further evidence for this, which we have by another portion of Scripture, as, 1. Tim. 5, 17, where we thus reade: The Elders that Rule well, are worthie of double Honour: specially they that labour in the vvorde and Doctrine. Where, the Apostle not proceedinge from Teachinge to labouringe in Teachinge, but from Ru∣linge to labouringe in the vvorde, this argues undeniably, that some for Rulinge vvell onely, were worthy of double Honor, For when the Apostle saith, The Elders that Rule well are vvorthie of double Honour, who cann deny double honor to theise if they onely Ruled vvell, and Taught not at all? Therefore I cannot but conclude, that in those times there vvere Governours in the Church, who for Rulinge well onely, though they laboured not in the vvorde, were worthy of double Honor. And indeede if here we should take the construction which some make of this speach, wher they say, that here the Apostle meanes that all theise Elders are Teachers, and that he specially commends some of them for labouringe, or taking more paines in the vvorde then others tooke then it would followe first, that not for Ruling well onely some were to have double Honor, (which thing is directly against this Scripture): secondly that some Teachers were worthy of double honor for Rulinge well onely, though they Taught not at all; but this were an error not to be conceaved in the Apostle, seing not to Teach but onely Rule, is in a Teacher or Preacher of the Ghospell, such a Ne∣glect of a very speciall Duty, as that such Teacher is worthy rather of Reproofe and Punishment then of double Ho∣nor. Moreover, if the Apostle would have us understande,

that some Teachers are worthy of double Honor for Rulinge well, but specially such as labour more painefully in Tea∣chinge, then it had benefit he should have said: Those El∣ders that teach and Rule well, are worthy of double Honor: specially they that labour in the vvord more then others: for verily, it is an unfit skippinge from Rulinge, to a degree of Comparison in Teachinge Lastly, seing Preachinge is a labour, the Apostle might well say, specially they that labour and yet without making use of any comparison betweene them and other Teachers; neither indeede cann it be said, that any one that Teacheth at all, laboureth not in the worde and Doctryne. Theise things considered, we have good warrant from this Scripture to collect and affirme: That in asmuch as none may deny but that by this speach, some were to have double Honour though they Ruled well onely: And in asmuch as no Teacher but deservs reproofe if he Rule well onely and Teach not; Therefore here is an evidence, That the Christian Church was to have in it Elders, who were not to be Teachers but Rulers onely. This evidence from sacred Scripture for such Governours considered, how cann any safely oppose the worke of one of the speciall Angells of the Reformation, even Calvin, in his restoringe such to the Church of God? Doubtless a speciall Act of a speciall An∣gell of the Reformation, is no smale bond unto the rest of the Churches Reformed, specially when it hath this Light from Scripture, of the correspondence thereof to the Ordi∣nance of God, in the first and Apostolically planted Chur∣ches. Thus having proved, that Governours who were not Teachers, were yet ordeined by God to be in the Church, I now pray that I may proceede, to answer certaine questions, which may by some be moved cōcerni•••• such Governours.

Some may say: If theise were then in the Church, yet, is there any necessity that such should be now also in our

Church? I answere, Though all Officers and Offices which we fynde by Scripture to have bene in the Church, be not necessarily to be now also in our tymes in the Church, (for vve read of Apostles, Prophets to foretell things, also of vvorkers of Miracles, Speakers of Tongues, Interpreters of Tongues, &c: all which being by extraordinary Guifts of the Spirit, the Guift failinge, the Office and Officer faileth also) yet, such Offices as might be executed vvithout such extra∣dinary Gifts, vvere to be continued in the Church. And indeede vvhy have vve Arch-Bishops, Bishops, Preists, and Deacons, if not because such were ordeyned in the first plantation of the Church, and might be continued by Or∣dination vvithout any Neede of any extraordinary Guifts of the Spirit? As therefore vve are necessarily to follow the example of Gods Ordinance in the beginning for theise, so the same example is a bond, for the Churches havinge in it also such Governours as now I vvrite of. To conclude, as in the Reformation we retayne such Cleargy and Offices, as which have some evidence in holy Scripture to be plan∣ted by Gods Ordinance in the Church in the first tymes, so this evidence in Scripture for Governours who are not to be Teachers, ought to be a bond to the Church, to restore this Ordinance of God to the Church in the Reformation made. For seinge vve followe not Tradition vvithout some evidence in Scripture for other Offices of our Cleargy, vve ought not to followe the corruption and neglect of Tra∣dition, against the Scriptures light yeilded us for such Go∣vernours as now I vvrite. Let us not therefore kick a∣gainst Gods Ordinance: Let us not despise it as a neede∣less thinge: Let us not bringe downe visitations upon us for such neglect: Let us not say all is already vvell Re∣formed, vvhen yet such Governours are not in our Church; but rather let us meekely beare the yoake of this

Ordinance of God also, that so our people and Congrega∣tions may hereby be the more Christianly Governed. Cann vve thinke that the Neglect of such an Ordinance of God, vvill not breede a defect in the vvell Governinge of the Church? Doubtless, as all the Ordinances of God rended to the furtherance of the Ghospells out spreadinge, and well Governinge them converted by the Ghospell, so where so speaciall an Ordinance is omitted, as is this of plantinge Go∣vernours vvho are not Teachers, there, both the Ghos∣pell vvill the less prevaile, and the people also vvill be the more negligent, to bringe fourth the fruicts thereof in their life and conversation. Doe but looke upon the difference of people, and effect of the Ghospell, vvhere such Go∣vernours are, and vvhere they are not restored, and by the evidence vvhich experience yeilds, be moved to acknow∣ledge the Benefit of restoringe this Ordinance of the Lords.

Againe some may say: How have theise failed all this tyme? To this also I answere, It is indeede uncertaine hovv; but yet, seinge vve fynde by the vvorde of God that by Gods Ordinance such vvere planted in the Church, vve have good cause to Beleeve, that by some corruption of Tradition they failed. For my parte, I conceave, That soone after the Apostles tymes, the Church converted all Church Officers into Cleargy, and by makinge all Clear∣gy, the use of Lay Governours falled. Moreover, the convertinge them into Cleargy, might occasion that they were not founde in after tyme in every Church, because of the insupportable burthen of every Church or Congregations maintayninge of its Charge many Per∣sons.

Againe some may say: Are they then to be Lay Men? I answere, yes; for if God exempt not any as for his Cleargy

from labouringe for their owne Meanes, but such as Preach the Ghospell, none who are not Preachers of the Ghospell are may be accoumpted Cleargy; But these (as before I have proved) were not to be Teachers or Preachers of the Ghos∣pell, therefore they were not to be of the Cleargy, but of the Laiety. And that none but those who Preach the Ghospell, exempted as Gods Cleargy from labour, may appeare by that which the Apostle, 1. Cor. 9, 14 saith, in theise wordes: So also hath the Lord Ordeined, that they which Preach the Ghospell should live of the Ghospell. And verse, 6, he saith: Or I onely and Barnabas, have not we power not to worke? who feedeth a flock, and eateth not of the milk of the flock? Where we see, that it is the Ministration of the Ghospell, that conferrs upon any this Priviledge, that he is not to worke for his livinge, but is to be maintayned of the Charge of Gods People. Now Cleargy is as much as Gods Lot, set apart to be maintayned of the Charge of Gods people, for the Service they do to God for others; therefore none but such may be accoumpted Gods Cleargy. Moreover, if the Apostle argue for this Priviledge from any ones Preaching the Ghos∣pell, how shall we vvarrantably ease our selvs, of that rabble of Popish Cleargy, which by corruption of Tradition Popery would thrust upon us if we understande not the Apostle here, that onely they who feede the flock by Preaching, are to be accoumpted for Cleargy? If it be now obiected, that Deacons are Cleargy, and yet Deacons Preach not untill they be licensed, then I answer, That Deacons may be restreyned, not for that they may not Preach by right, but for that they should first be tried and proved, least being yonge Students they preach evell Doctryne through ignorance. And indeede we fyndinge in Scripture, that Deacons remayninge Dea∣cons were Preachers, Acts, 6, 8, and, 8, 5, vve may vvell say that Deacons as Deacons have right to Preach. But here

vve fynde Governours who are not to be Teachers; therefore theise cannot claime the Priviledge of Cleargy as may Dea∣cons.

I conclvde therefore, that seing Gods Cleargy is as his Lot to be maintayned at the Charge of his People: and seing the Apostle claimes this for Preachinge the vvord, therefore theise Governours not being to be Teachers, have no right to be of the Cleargy, but are to be Lay Elders.

Againe, some may say: But must such be in every Parrish Church? I answer, yes: For Acts 14, 23. we reade thus: And when they had ordeyned them Elders by Election in every Church, they commended them to the Lord in whom they Beleeved; if then in every Church there were ordeyned a plurality of Elders, safest it is to have many Elders in every Church. Moreover, seinge here it is said that Elders (imply∣inge many) were ordeyned in every Church: and seing vve have before proved, that in those tymes there were in the Church, Elders who onely Ruled, and taught not: and seing it is not likely that the Apostle, would so soone Charge every Church with many Cleargy; therefore most likely it is, that theise Elders vvere many, being parte Cleargy for Rulinge and Teachinge, parte Lay Elders serving so, Rule onely. And indeede, seing the Apostle commended the Churches to the Lord, it argues, that he had furnished them with such Elders, as in those tymes vvere ordeyned by God to be in the Church; but I have before proved, that God ordey∣ned Governours who were not Teachers, aswell as Teachers who also Governed; therefore we may not thinke, that the Apostle left theise Churches defective in either of theise. Furthermore, seing every Congregation is necessarily to have a Teaching Elder, (for, should a flock be without a Shephearde) every Congregation is likewise to have such Ec∣clesiasticall Officers as are under Teachers; for though every

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Congregation be not to have those Offices above Teachers, and which are set over Teachers, such as are Bishops, and Arch-Bishops, yet, such Offices as are under Teachers every Congregation is necessarily to have.

To conclude, seinge a Parrish Church cannot be denied to be a church, therefore necessarily it ought to have in it, as Elders to Teach, so Elders to Rule onely: for the defect in either of theise, would surely produce a defect in the Gover∣ninge of the same. For this cause we may not content our selvs with our Civill Lavvyers onely, seinge they are not in every Church, but onely in the whole church of a Bishop∣dome, and in the Bishops courte onely. Neither may we take our Church vvardens and Side Men for theise Gover∣nours, seinge they have not Power of Iudgement and Pu∣nishment; vvhereas Goverment is lame of one hand if it have not this Power. Surely therefore, accordinge to Gods Ordinance, every church which hath any Elders in it, is to have a Goverment by Elders, but Governinge implies power of Iudginge and Punishinge, therefore every church is to have this power in it, as it vvill not be defective in its Goverment. Verily, if we looke upon our people in En∣gland, observinge their life and conversation in every Par∣rish, vve may well say that here vvants the Goverment in overy Parrish which here we see the Lord ordeined For, our people for the most parte, contentinge themselves to come to church onely, and satisfye the Lawe by hearinge Divine Service and the vvorde Preached, never make conscience of livinge also thereafter, and this for vvant of feeling neere them the Power of this Parishionall Goverment. For vvhilst at home in their Parrish they may use unchristian Liberty in their actions and Talks, so long as they keepe themselvs from so offendinge, as that the Lawe takes hold of them, our people are mervailous careless of observinge in

their speach, the holy restreinte of the Ghospell. But if they sawe neere them in their owne Parrish, a Teacher, and a Deacon, for Cleargy, and some of their Neighbours of the Laiety, havinge Power to call the disorderly to Accoumptes, and to Punish them who live not as the Ghospell requires, then, what with the neereness of the observinge eyes of these Governours, and what with the sence of their power to Iudge & Punish them, if they observe not the Ghospell in their life and Conversation, a holy Awe would fall upon Gods people in every Parrish, causinge an abstayninge from un∣seemely Acts and Conversation. And this much the rather, because theise Governours dwellinge here and there among them, they are neere in every quarter of the Parrish, to have knowledge of such as make no conscience to live and con∣verse as beseemeth Christians. Therefore aswell for the utility to Gods people, which vvould arise by the havinge in every Parrish, diverse of the Antient, godly, and honest of the Laiety, to Governe in the Parrish, as for this evidence from Scripture, that such vvere ordeined in every Church, we should be moved to receave willingely, the ordeyning of such in every Parrish Church. If it be obiected, that here every City, not every Church is meant, then I answere, That in those tymes it is likely, that some Cityes had but one Con∣gregation, and beinge so, then to say of them, every City, or every Church, is to one effect; neither truly is it likely, that so soone every City affoorded many Churches. Moreover, seinge it was Churches, not Cityes, that were to be thus or∣dered, we are rather to understande every Church, then every City for theise reasons I conclude, that it is safest and most proffitable, that every Parrish-Church have ordeyned in it, Lay Elders to Governe onely, aswell as Cleargy Elders, who both are to Teach and Governe. If it be said, that every Par∣rish-Church havinge Cleargy Elders, as, a Teacher or Pastor, and a

Deacon, then thus Scripture makes nothinge for Lay Elders, then to this I answere, That seinge there is evidence, that in those tymes there were Elders which Ruled and Taught, and Elders which Ruled onely and taught not, therefore fittest it is, that here we understande not a plurality of Cleargy Elders onely, but rather parte Cleargy part Laiety.

Againe, some may say, How many must they be in Number? I answere, seinge we reade of Elders ordeyned, without rea∣dinge also any set Number, therefore the Church is not bounde to observe any set or certaine Number. As the Par∣rish therefore is more or less in circuit of grounde or quan∣tety of people, so theise Governours may be more or sewer: for where a Parrish is narrow of boundes, though it conteyn much people, yet three or fower of theise Governours may serve, seinge they are neere in neighbourhood to every one of the Parrish; whereas where the Parrishe is large of circuit, there it is needefull that they be seven or eight, to the end that their dwellinge may be here and there, to be neere to those of the Parrish in every quarter to observe them.

Againe, some may say, What is their Office? I answere, seinge they are called Governours and Rulers, and yet inferior to Teachers, it implies, that they, with, though under the Clear∣gy of a Parrish, should Governe the people of the Parrish. And seinge Goverment is lame, where Power of Iudginge & Punishinge is wantinge, therefore, (as vve would not con∣ceave the Lord to give a Lame Ordinance to his Church) we are to Beleeve, that theise Governours should assist the Cleargy, in Iudginge and Punishinge with ecclesiasticall Pu∣nishments, such in the Parrish, as observe not the Ghospell in their life and conversation. If here it be obiected, that then I make them: Ministers of the same Power in bindinge and loosinge, as the Lord committed to the Cleargy onely; I answere, No; for there is difference betwixt byndinge and loosinge the

sinne its selfe, and inflictinge or releasinge of Punishments: there is difference betweene byndinge a Man in his sinne, or loosinge him from it, and punishinge a Man with ecclesia∣sticall Punishments for offences, or releasinge him from the the same. And indeede, the worde is, Iohn, 20, 23: Whoso∣evers sinnes ye remit, whosoevers sinnes yee retayne; not whatso∣ever Punishment you inflict or remit; therefore in the first of theise the Cleargy onely have Power, but in the second, the mixt Elders of the Church, aswell the Lay as Cleargy El∣ders have Power. When the incestuous Corinthian was to be excommunicated, the Apostle commits this to a plu∣rality rather then to any one, 1. Cor. 5, 13: Put away ther fore from amonge your selvs that wicked Man; And in the remis∣sion or Absolution he doth the like, 2. Cor. 2, 7: Ye ought ra∣ther to forgive him. To conclude then, Theise Lay Gover∣nours Office is, to joyne with the Cleargy of the Parrish in observinge those of the Parrish, whither they live and con∣verse as beseemeth Saincts, and where any are faulty, there to judge of the crime, & to proceede against them as the cause requireth. If theise Governours offend in their Goverment, whither by Negligence, or by untymely Severity, or disor∣derly proceedings, they have over them the Bishop & Arch-Bishop, who are to call them to Accoumpt, and to punish them also for any evell administration of their office; there∣fore also so much the rather such Governours may be admit∣ted in every Church and Kingedome, and not opposed as in theise tymes, as for a dangerous rabble of rude and turbulent Busy-Bodies. Neither indeede may any be suffered to Rule contrary to the Ghospell, who have their office by the Ghospell, therefore if Pastors and Bishops must be, 2. Tim. 2, 24, gentle towards all Men, sufferinge the evell Men patiently, provinge if God at any time will give them repentance, that they may come to amendment, how much more should theise infe∣rior

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Governours be like minded? For if Goverment and Iustice be not hindred by this lenity in Pastors and Bishops, why should this preiudice the same, if theise Governours doe likewise? And if Timothie must not receave an Accu∣sation against an Elder, but under two or three witnesses, I. Tim. 5, 19, much less must theise inferior Governours, hand over head trouble Men, upon every reporte they heare, or suspi∣tion they have. And if the Elders of the Church be so to be respected, are not the Elders of the Kingedome, even Prin∣ces and Magistrates to be likewise so respected? As God ten∣dereth the Elders of the Church, that every reporte, or every little evidence of evell, shall not be presently taken hold of to their disgrace, so we may well thinke that even such his will is also, concerning the Civill Magistrats of the King∣dome; therefore the Governours of the Church ought to be slowe in medling with such. S. Peter also, 1. Pet 5, 3, chargeth the Elders Church, that not as though they were Lords over Gods heretage, they should Governe the same. Whilst this bridle therefore is put into the mouthes of theise Gover∣nours, and this also by the Ordinance of God, theise Gover∣nours neede not so to be opposed as some would have it, under pretence that they woulde prove in the Kingdome, a sorte of ignorant Men, puffed up by this Power and Autho∣rity, and troublers of men upon every the least occasion. True it is, that we must understande, that as the Kingedome, so the Church, may not so pervert Iustice, as not to lay hold on them that sinne openly; therefore where there is an open sinninge theise may not be timerous, vnder coulour of sufferinge the evell men patiently. Yea, I say more, vvhen it is hearde certainely abroade, (as was that 1. Cor. 5, 1.) that such or such a Man is a Drunkarde, a whore mai∣ster, fornicator, Adulterer, extortioner, Railer, filthy speaker, or the like, such fame or report must not be neglected, but

rather must occasion a watchinge over such, and when dut Accusation shall seconde the Reporte, then may they no neglect to proceede against such. To this I may add as a parte of their care and Goverment, that they see the Church decently kept, and the Congregation ordered in fit manner, aswell for order in sittinge, as for perfourmance of such Ce∣remonies as serue to express Reverence at Divine Service. In a vvorde, they are to see that Men live and converse, as the ordinance of the Ghospell, together with the Churches Ca∣nons (not dissonant from the Ghospells ordinances) require. Surely the Benefit of such Lay Governours in every Con∣gregation woulde be greate; for by their Elderly Gravity of yeares, and Authority which such kinde of Eldershipp onely carries with it: & by the plurality of their Number, and their dwellinge in severall parts of the Parrish, not onely an Awe of them would fall upon them of that Congregation, but also a certainety of crimes would the sooner be attayned, so that men could hardly live longe disorderly, but they would be knowen so to doe to some or other of theise Governours. Moreover, by such Governours our people would be bette∣red, and the Churches State and Maiesty would be increased; for our people seinge that the Antient amonge them, have Authority even by Gods Ordinance, to observe, Governe, Iudge, & punish them, they wil be the more carefull to live & converse as beseemeth Christians: And the church havinge the Antient of the Laiety in every Congregatiö, joyned with the Cleargy in the Goverment of the churche, & servinge as Governours inferior to the Cleargy, the State & Authority of the church would greately be augmented To conclude then, if God sent out the Ghospell accompanied with this kinde of goveruours also, (which thing I have before proved from the Scriptures) cann we expect any other then detri∣ment, yea & punishmēt, if we deny to admit such governours;

Shall not our Land and Kingedome suffer visitations, for the Neglect and Opposinge of so holy and necessary an Or∣dinance of God? Shall the Ghospell be admitted, and its Goverment kept out? or cann we expect proffit by the Ghos∣pell if thus vve doe? For doubless Iudgements accompany the Ghospell, where the Government ordeyned to accom∣pany it will not be admitted. For the avoidinge of Gods judgements therefore, and for the betteringe of our people, yea for the augmentation of the State and Majesty of our Church of Englande, let theise Lay Elders be admitted, in∣to the Ecclesiasticall Rule and Goverment. To this I may add, that as common experience shews, the puttinge Offices of Power and goverment into Mens hands, maketh them growe in kuowledge of the Lawes, and carefull of their Man∣ners, so surely the puttinge this Ecclesiasticall Power and go∣verment into the Elders of the Laiety, would both occasion their search more diligently into the worde of God, thereby to increase their knowledge of the Divine will, and also their carefull taking heede unto their Manners, that they give not offence to them whom they are to governe. Yea the yonger Men also in every Parrish, seinge the Credit & honor of such place of government, would study the Scriptures, and take care of their Manners, that so they may attaine a fame or good re∣porte for their honesty and Piety, so to be the fitter to be im∣ploied in such Office of goverment as their turnes may come.

Lastly, some may say, Must theise beinge once im∣ployed in this Office, ever remaine in this Office, and not be imploied in other Offices of the Kingedome? I answere, first, that there is greate difference betweene the Mi∣nistration of the worde, and the Ministration of government onely; the first is not to be left off; the second may without offence: For the vvorde of God hath laide no such bond on

this as on that. Secondly, seinge it would be an insufferable mischeife unto Kingedomes, if many of the Elders thereof in every Parrish, should be wholy exempted from its im∣ployment in Offices needefull thereunto, therefore we may not conceave, that the Lord would send such a Goverment ecclesiasticall into them, as which should bringe with it such an inconvenience and mischeife. I conclude therefore, that theise Lay Governours are not bounde by the Lord, to continue ever in their Office, but now may serve in the go∣verment of the Church, and another tyme not.

Thus have I (Dread Soveraigne) bene the more prolixe in my wrytinge of theise, because this our Church of England doth hitherto rather oppose then admit of such; but now havinge showen from the vvorde of God, that of Gods Or∣dinance such a kynde of Governours or Rulers are to be in the Church; I humbly petition your Majestie, that you com∣mande our Cleargy in whom is the Power to confert eccle∣siasticall Powers and Offices, that they exercise their Power herein, ordeyninge some of the antient and godly of the Laiety, to this Power and Authority in every of our Parrish Churches. So shall you surely doe a vvorke, acceptable to God, beneficiall to the Church, and worthy of that great Name which you have raised to your selfe in the Churches of God. Suffer therefore patiently I humbly pray you, this my petition for the admission of theise kynde of Ecclesiasti∣call Governours, that so the Officers ecclesiasticall ordey∣ned by God, may be wholy found in this our Church of En∣glande. I grante that many other Offices may be ordey∣ned in the Church, as the Change of tymes, increase of Ma∣gnificence of Gods Divine Service, and other like things may occasion; but theise before written of are such as may not be omitted, because they have evidence from the vvorde of God, to by the Ordinance of God Apostolically delivered;

therefore also the Cleargy in whom is the power of Ordina∣tion, are of duty bounde to renewe this Ordinance of the Lords in the Church. But havinge written thus of theise ecclesiasticall governours. I proceede to write of extentions also of ecclesiasticall jurisdictions.

2. PETITION: That Parishes, Bishopdomes, and Arch-Bishopdomes, may be conveniently bounded.

SOme of our Parishes are so small, and withall conteyne in them so few people, that neither the Congregation beareth a State befittinge a Church, nor yet cann a conve∣nient Meanes or Revenewe be raised therefrom for a Pastor and Deacon his assistant; And on the contrary, some other Parishes retayninge their very antient boundes, conteyne now (by Gods multiplyinge the people in that place) so ma∣ny People, that al cannot at one time conveniently assemble in the church. I therefore petition, that the smaller be made larger, and those which are too large may be divided, that so neither Gods Ministers be discouraged, by the smale∣ness of Revenewe or Meanes of life, nor Gods people dishartened from comminge to Church, through want of convenient place, when they come there. Some Parishes also abounde with strangers, who are but lod∣gers for a time, yet in such places provision were good to be made, that such may have convenient place in the church, least else it occasion in them, either a wandringe from the Parrish, or a Neglect to resorte to any Church at all. It hath in all ages bene seene, that Change of condition of things, hath caused change of former orderinge of thinges; for it is no disorder to change the antiēt disposure of things, vvhen to reteyne the same brings with it great disorder and

detriment. Moreover, though Changes carry with them diffently of perfourmance, yet experience hath declared, that when the Magistrates authority concurreth with the occa∣sion, all difficultyes have readily bene overcome, by the peoples voluntary tendinge their owne Benefit, and the Be∣nefit of other. Populous Congregations are surely most meete, both because a convenient Meanes may be better be raised for a Teacher or Pastor, and a Deacon his assistant; and also a plurality of grave and godly Men may be chosen by turnes, to serve in that Parrish for Governours, accordinge to that which I have written aboue; if therefore such a mul∣titude be appointed, as which beinge close seated together, & disposed in galleries, the voyce of a Preacher may well be hearde of them, then judge I the Congregation to be duly proportioned. And indeede want of disposinge the roome of the church, as best may fit to conteyne a greate multi∣tude, and this also within hearinge the voice of a Teacher, causeth that farr fewer assemble convenlently then vvere meete; for it is but vaine there to resorte, where though the church have roome enough, yet use cannot be made of it for hearinge the Preacher. True it is that Mens voices are di∣verse, neither cann all volces answere to the serled disposure; but yet if respect be had to the ordinary voice of Man, and the Roome fitted accordinge thereto, fitter it is that the defect of voice be supplied by some helpe, then that the disposure of place for audience be changed. Such Pastors therefore as have lowe voices, may doe well to supply that defect with oftner Preachinge, that so at one time some, at another time others of the Parrish may conveniently heare them. Theise things I write of our Parrishes in populous Cityes, vvhere the neereness of dwellinge, and multitude of strangers lod∣ged, causeth a very great Congregation in a smale quantity of grounde; but in the Country, where in a very large circuite

of grounde are but few inhabitants, the proffit of the people rather then State of a Congregation is to be tendered, least∣by too long leangth and difficulty of way, people be dishart∣ned from resortinge to Church. Surely the former dispo∣sure of theise things in this Lande was very good, accordinge to the times, and we in theise tymes neede the less alteration, save where the Parrish is too smale to yeild a convenient Re∣venewe, or else too great to assemble within hearinge of a Preacher. Thus havinge written of our Parrish-boundes, I pray that I may write also of the bouudes of our Bishopp∣ricks and Arch bishoppricks.

If Arch-Bishhopps succeede in the Office of Timothy & Titus, meete it is that they execute in the Church that Of∣fice; therefore the bounds of their Charge should be such, as wherein conveniently that weighty Charge may be execu∣ted by them. And indeede it is fitter to respect rather, the Proffit of the due execution of the Charge, then the Pontifi∣cality of the Bishop; though both are to be tendered, yet the former rather then the latter.

Now, that Arch-Bishopps propperly, rather then Bi∣shops, succeede in the Office of Timothy and Titus, I gather from this evidence: First, because Titus had intrusted unto him by the Apostle, the Charge and Care of diverse Cityes and their Churches, Titus, 1.5: Secondly, because the Scripture shews by many perticulers, that the Office of Titus, and the Office of Timothy was one and the same; but the Office beinge the same, the extention of the Charge over diverse Ci∣tyes may also be the same: Thirdly, because the antient Fa∣thers with one voice, did ever accoumpt of the Offices of Ti∣mothy and Titus to be a like: Lastly, because the antient Christian Church, allowed of the Charge of one over di∣verse Cityes and their Churches and Officers, as an Ordi∣nance Apostolically delivered to the church: and in antient

tyme such were called Arch-Bishopps; which also was a Name very antiently given even to the Bishop of Rome himselfe. Theise thiugs considered I conclude, that in asmuch as now, and in the most antient tymes, Arch-Bishops have and had the Charge of the Churches in diverse Cityes, therefore they propperly succeede in the Office of Timothy and Titus: For surely City-Bishops never had the Charge of diverse ci∣tyes, but onely of one city, and some circuit of ground there, about at most. This therefore I now petition your sacred Maiestie for, that in Englande, the Office or Charge of Ti∣mothy and Titus, be required of our Arch-Bishops to be executed by them in this Church: and that the bounds of their Iurisdiction be so limited, that conveniently they may execute that Charge. And for the Charge, I rather have an eye to that which I fynde in the Epistles of Timothy and Ti∣tus, then to the Canons of the Church in after tyme: for the first I am sure are necessarye dutyes, for which the Officer is answereable to God; whereas the latter are not of like Na∣ture, save onely that they may be wholesome Ordinances, so farr fourth as they are accordant to the evidence of sacred Scripture. The charge which we fynde given to Timothy and Titus, is a Charge to see all of all sorts to live accordinge to the Ghospell, and observe the Ordinances of God given to the Church by the Apostles; therefore his Charge streat∣cheth to private Christians, to see that they live as the Ghos∣pell requires, and also to all Officers of the Church, to see that they be chosen such as are appointed, & perfourme their Offices righty in the Church. Which great Charge that it may the better be effected, the Apostle intrusted him with Power, to commande things that are right, and to receave Accu∣sations against them that doe evell, and to silence Teachers of evell things, and reiect heretiques, 1. Tim, 4, 12. 1, Tim, 5, 14. Titus, 1, 11. Titus, 3, 12. Many perticulars are set downe in those

two Epistles, which I wil obbreviate as I may in this manner: in the first Epistle to Timothy, The place of aboade is assigned, Chap. 1, 3: He hath the Charge of other Teachers, that they teach none other Doctryne then they ought, Chap. 1, 4: That heede be not given to thinges that breede questions, and brawlinges, rather then godly edifyinge, Chap. 1, 4: That there be an Order of Divine∣worship, or Service, chap 2, 1, That women be silent in the Church, Chap. 2, 12: That Bishops be such and such, and doe so and so, chap. 3, 1: That Deacons likewise be such and such, and doe so and so, chap. 3, 8: That he put all in remembrance of Apostolicall Doc∣trynes, chap. 4, 6: That the Church be not unnecessarily burthened with Charge, chap. 5, 16: That he rebuke them openly that sinne, chap. 5, 20: That he have care of layinge on of hands, chap, 5, 22: That Elders who Rule well be honoured, chap, 5, 17: That the El∣ders who not onely Rule, but Teach also, be both honoured and main∣tayned, chap. 5, 18: In the second Epistle, He is warned against those who havinge-itchinge eares, will get them Teachers after their owne lusts, chap. 4, 3: That he must doe the worke of an Euan∣gelist, chap. 4, 5. In the Epistle to Titus: That be redress things, Chap. 1, 5: That he ordeyne Elders, chap. 1, 3: That he silence Tea∣chers of evell thinges, chap, 1, 10: That obedience be yeilded to Principalities and Powers, chap. 3, 1: That foolish questions, con∣tentions, and brawlinges be staied, chap. 3, 4: That Hereticks be re∣jected, chap. 3, 10. Many other are the perticulers of this Of∣ficers Charge, as to see that Servants behave themselvs as they ought towards their Masters, Titus, 2, 9: That Elder Men and Women be so and so, and the yonger Men and Women likewise: and other like; besides his owne private Ministration of the Ghos∣pell. Now therefore, if the perticulers whereto this Officers Office streatcheth, be duly considered, let any judge, if our Arch-Bishopps bounds in England be convenient for the due executiō. For to what end hath a mā charge of theise per∣ticulers, if both he be not conveniently neere to visit places,

and see to the observation of theise things, and also that Ac∣cusations against disobedience be not conveniently to be made unto him? If one Arch-Bishop should be set over all England, were it sufficient? coulde he conveniently exe∣cute this Charge in the church? neither truly cann two; therefore Arch-Bishops should be multiplied, that so the Lande may have so many, as well may serve for the due exe∣cution of this high Charge.

True it is, that Crete is an yle of greate circuit of grounde, and conteyned in old tyme many moe cityes then in theise tymes it doth; but respect is tobe had unto the tymes; for difference is to be put betweene tymes, when but few in a Lande are converted to the Chri∣stian faith, and when all the people of a Lande are conver∣ted. When few are converted, the Congregations or chur∣ches are the fewer, and consequently the Charge is the less, and the better to be executed, but when all are converted, then, as necessarily the Churches are multiplied so also is tho Charge increased, and consequently the dutyes of the Office are made the more disticult to be executed in all.

Neither is it probable, nor is it likely, that in the time of Titus, all the people in that yle of Crete vvere con∣verted to the faith; but if they vvere not, then to retayne in the Successors hands the same extent of grounde as had Titus, were to commit to the less able Successor, a greater charge of Churches then the Apostle intrusted to Titus: vvhich thinge cannot be done, without great preiudice to the Christian church.

As Parishes therefore are to be multiplled, and one to be made tvvo or three, after the people growe too many for one Congregation, so antient Arch-Bishoppdomes boundes shoulde be lessned, and

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one divided into three or fower, when the People make too many Churches to be intrusted unto one Arch-Bishopp. I most humbly pray your Majestie therefore, that the perti∣culers of the Office be duly considered, and then that the bounds of our Archiepiscopall lurisdictions may be fitted thereunto. Doubtless if our Arch-Bishops tooke care as they ought of the perticulers of this Charge, they woulde soone make a holy People in this Lande, by reason of their neere eye to observe the severall Churches, and their recea∣vinge Accusations when neede requireth. And truly the Arch-Bishops Courte should not be ordeyned so much, for some perticulers tendinge to the Rule over other Bishop∣domes, as it should be for the correctinge of disobediences in all theise perticulers, when neither in the Parishionall, nor in the Episcopall Courte and Goverment order is taken in the same: For the Archiepiscopall Charge is no less, to see Evangelicall Ordinances observed in the Manners of every particuler Christian, then to see that Pastors and Bishops, & other ecclesiasticall Officers, execute their Ministrations rightly.

I grant, that Parishionall, and over them Episcopall Go∣verments, greatly ease the Arch-Bishop, and because of them his Charge may be very large, comprisinge diverse Bishopdomes; but yet with this caution, that he may con∣veniently visit every parte, and also from all parts Accusa∣sations may conveniently be made unto him; when there is any faile in the Parishional and Episcopall Goverment. Neither truly ought Arch-Bishopdoms to be extended out as Kingedomes: For Kingedomes are in larged or restrey∣ned as their Power cann extend its selfe, which also is ordered by God himself, he letting loose and restreyninge the Powers as he will; whereas Arch Bishopdoms ought to be fitted to the execution of the Charge of the Office. Thus have I

(Dread Soveraigne) bene the longer in my wrytinge of Arch-Bishopps, because of the necessary consequence, that if they be made less, then Bishopdomes also should not bee too large, because diverse of them are to be comprised in one Arch Bisho-dome. For Bishopdomes therefore I in breife pray, that in our England they may be more, that so they not comprisinge over many Patishes, the Bishop may conveniently visit the perticuler Parishes, and Accusations conveniently be made out of all Parishes which faile in Goverment, unto him. The Bishop differeth from the Arch-Bishop cheisely in this, that his Charge streatcheth not over other City Bishops, but onely over Bishops or Pastors and other Cleargy of perticuler Congregations. As for other differences which the Canons of the Church have put, they are necessary as the tymes require onely: For the Churches Ordinances have ever bene dispenced with, in cases of Neces∣sity when they could not be observed, and when there is no more needefull use of the same; but this difference which here I put, seemes to be a Divine Ordinance, in asmuch as Titus was set over diverse Cityes and the churches therein, & consequently over all ecclesiasticall Officers vvhich necessa∣rily are in them. But then if the Arch-Bishopps Charge streacheth to Man and Wife, Parents and Children, Masters and Servants, seinge to it that they in their Manners one to∣warde another, observe the commandements of the Ghos∣pell, should not the Bishops Office within his perticuler li∣mits streatch to the same? Therefore I humbly pray, that our Bishops Office be not streigtned unto some few perti∣culers, but that it be enlarged to see even to all theise things also, as the most weighty perticulers of his Charge. Which thinge duly considered, I hope it will soone appeare, that ne∣cessarily (for the due seinge unto theise things, and for the convenient makinge of Accusations of breach of them,

vvhere the Parishionall Goverment is remiss, not takinge due Care of, and order in such things) our Bishops jurisdic∣tions are to be made less, then at this time they are in this our Church of Englande. Doubtless theise Powers and Offi∣ces ecclesiasticall were cheifely ordeyned, for Rulinge of the Manners of Christian people, least they not observinge one towards another the Evangelicall Commandements, bringe a scandall upon the Ghospell of Christe; therfore into theise thinges should our Bishops watchfully looke, and not con∣tent themselves with the observation of Ecclesiasticall Ca∣nons onely. If any say, that the description of this Office is in Scripture such, as is rather to be wished then effected, I answere, that the Apostle would not so deepely Charge Ti∣mothy with theise perticulers as he doth, 1. Tim, 5, 21, if he thought the execution of theise things to be rather to be wi∣shed then effected; therefore I hope none shall be suffered to shrowde their Negligence, under the mantle or cove∣ringe of this devise. If in after tymes many inventions are made, to busy Atch-Bishopps & Bishopps so with them, that they cannot attend to theise other, are theise which are the weightlest to be left for the lighter? Shall honor and Glory attend rather those then theise? were not this a notable cor∣ruption, a snare of Satan, and an insufferable divertion from the true Episcopall dutyes? But now (my most gratious So∣veraigne) in hope of your reproofe of such things, and com∣mandinge and honoringe theise the cheifest episcopall du∣tyes, I pass from writinge of the boundings and Iurisdictions, unto my Petition, for your freeinge our Cleargy here, from forreiue and unlawfull Ecclesiasticall Powers.

3. PETITION: That your Majestie continue to free this Church, from all forreine and unlawfull Ecclesiasticall usurpations and Powers.

THe permission of inconvenient extents of Iurisdiction, hath bene the cheife cause, not onely of the disorders of Ecclesiasticall Politie, and of the evell execution of true Epis∣copall Charges, but also of the Antichrists Reigninge in the Church; therefore high tyme it is that in the Churches Re∣formation, this maine error be taken order for. It is reported of that first great & famous Councill of Nice, that it confir∣med to the Bishops of certaine cityes, the huge extents which formerly their Charge had streatched its selfe unto; but what followed hereupon? surely there followed not onely the tur∣bulency of such great Powers, and the insatiable affectation of Glory, but also the openinge or reveilinge of that Man of sinne. For as the Apostle said, 2. Thessal. 2, 6: And now ye knowe what withholdeth, that he might be reveiled in his tyme, so indeede it fell out; for the Emperors keepinge his Seate at Rome, withheld the Bishopp of Romes Reveilinge; but the Emperor removinge his Seate to Constantinople, this Coun∣cill of Nice some few yeares after was assembled, where theise huge extents of Iurisdiction beinge confirmed, the Bishop of Rome beinge held as Cheife of them, this caused his first measure of Reveilinge. It is fit therefore that that Coun∣cils proceedings be examined, whither in oughts God left it to dissent from his sacred Worde. Papists usually alleadge that Councill, as countenancinge the offeringe up of the Body and Blood of the Lord in the Service of the Lords Supper; but if this that Councill did, then expressly erred it

from the Scriptureis nstruction concerninge that Service. And how neere it was to forbid Preists, the copulation with their vvives vvhich Gods worde commandes, 1. Cor, 7, 3, is well knowen to all that have read the Story of those tymes. To this I may add, the uncertainety of its Canons, seinge they are with such uncertainety brought us by Tradition. For all theise reasons I conclude, that that Councill is not so to be maintayned in its Ordinances, as that the instruction of sacred Scripture is not rather to be followed. But who that looketh into the holy Scripture shall not see, That Ti∣mothy and Titus & such as were like them, held the highest ordinary Offices in the Church next unto the Apostles them∣selvs? for by the Epistles of Timothy and Titus it is evident, that the Apostle set them in Office next himselfe over the Churches that were planted. Churches were planted, and they had their Officers and Governours, but then the Apostle ordeyned theise over them againe, and this is manifest in that Titus had Charge over diverse Cityes. Whilst there∣fore there is this evidence for their Office: and whilst there is that evidence before noted, that our Arch-Bishops suc∣ceede them in that Office: and vvhilst the Church ever held a cessation of Apostles, and the Apostle, 1. Cor. 4, 9, saith: I thinke that God hath set fourth us the last Apostles, &c: We have good reason, not to suffer other offices to usurpe Authority over Arch-Bishops; or any Arch-Bishopps to be subiugated unto any other Ecclesiasticall Ministration. But if we per∣mit the continuance of those huge extents whereof we read, then, as necessarily many Arch-Bishopdomes, yea Patriarch∣domes must be comprised therein, so the Bishop of that Seate must be advanced over, and exercise a Ministration ovet Arch-Bishopps, yea over Patriarchs; which thinge what is it, but both an evertion of the Politie ecclesiasticall, which God by his Ordinance (Apostles taken away) sent the church

withall under the Wings of Kinges and Princes: and also a bringinge in Superiorityes, Throanes, and Powers, never or∣deyned by the Lord? As therefore experience hath showen, that when an Arch-Bishoprick hath necessarily bene divi∣ded, then tvvo Arch-Bishops are placed therein, without subiugating the one under the other, so those antient extents of bounds, ought with the increase of the Convertion of people, to have bene divided into many Arch-Bishopdomes, and this without subiugatinge every of them to the Arch-Bishopp of some one city, who by this meanes, as he is to take a New Title, so also he entereth into a new Ministration never ordeyned by the Lord.

If any say, hath not every Snccessor right, to retayne the bownds of his predecessors jurisdiction? I answere, yes, where there is no prejudice thereby to the Church, and to the Or∣dinances of God; but when retayninge the same, he must ne∣cessarily Rule over them, whom God by his Ordinance set next unto Apostles, he then subverts the Ordinance of God, so longe as he cannot make himselfe an Apostle. Neither cann any ones succeedinge in the Seate of an Apostle, con∣ferr upon him an Apostles Dignity and Office: for this were to make such a one an Apostle; but we have good cause to aske of such a one the signes of his Apostleship, 2. Cor. 12, 12. I conclude therefore, that those extents of Iurisdic∣tion, which carry with them a bringinge into the Church, Powers and Ministrations above that of Arch-Bishops, are unlawfull, as bringinge into the Church strange Ministra∣tions, which have no manner warrant from Gods Worde in Scripture, but rather are contrary to the Politie which there God manifesteth to his Church. And indeede because of the huge extent of the Pope of Romes jurisdiction, we fynde that above Arch Bishopps are Patriarchs, as also Car∣dinalls (as now Cardinalls are) & Popes Legats, and a rabble

of other, who all serve rather as Ministers of this Corruption of Ecclesiastical Politie warranted by God, then of the church, & of the Ghospell. For how many are the Officers which the Pope of Rome needeth for to serve him only, in the executiō of so large a jurisdictiō as now he exerciseth? even so propor∣tionably is it with every Patriarch, yea with every Arch-Bis∣shop when he hath a Iurisdiction so farr extended fourth, as that neither he can personally visit conveniently the parts of his Charge, nor they of his Charge cann conveniently make Accusatiōs unto him, if the Parishional or Episcopal Gover∣ments faile in executiō of Iustice. But now, seinge God hath given so blessed Testimony, to the Reforminge of things by his worde in Scripture, why should not such Offices be cut off, as superfluous and justly Offensive, which exercise any Authority over the Arch-Bishops of the Christian church? Should we not thinke that the Lord expects a Reformation even herein, aswell as in Doctryne? Should not his vvords direction be of power with us, aswell in Reforminge errors of Iurisdictions, or Powers & Offices, as in reforminge of Doctrynes? Therefore if the Scripture shew, that the Offices of Timothy & Titus, was the highest ordinary Office in the Church, after Apostles ceased, as beinge in the life tyme of the Apostles next to the Apostles: and if there be good evi∣dence, that those had under them at the most but Bishopps of Cityes, then why should not Arch-Bishopps be acknow∣ledged as Succeeders into their Office, and consequently to be the highest ecclesiasticall Officer, which God sent the Church with amonge the Nations, after his taking away of Apostles? If it be said, that those who succeeded into the Seates of Timothy or Titus, and others like them, are Pa∣triarchs, not Arch-Bishopps, then I demande, what Manner Bishops cann any prove that either Timothy or Titus, or the next Successors ruled over? whither were they Arch-Bishos

or onely Bishopps of Cityes? Surely, the greatest evidence of purest and most antient Tradition is, that those of those Seates were first accoumpted but Arch-Bishops, and though they seemed to have Charge of a greate circuit of grownde, yet where any Arch-Bishop was ordeyned, I fynde not any good evidence, that they exercised Authority over them al∣so, as now Patriarchs doe over them, and the Pope over Pa∣triarches. As for the extendinge out of Care, or seeminge-Charge of the Churches in greate extent, we fynde in antient tyme, not onely an affectation, but also a reall effectinge, of chalenginge the Charge of all those Churches, whereunto some Bishop of speciall Accoumpt streatched his Advise & Counsalle: as if over all, to whom Advise and Counsaile is given, the giver of Advise & Counsalle should have Charge, & over thē exercise Episcopall Authority. If thus the Bishops of those tymes did, (and some evidence there is that some so did) then this is no sufficient warrant, for chalenginge of so excessive charges or Iurisdictions as some Patriarchs & Arch-Bishops chalenge; much less should we admit of such exten∣tions, when we see that it is discordant to the Ordinance of God, as I have before shewed. Moreover, if the Councill of Nice approved of such large & excessive extents of Care and Iurisdiction in any, yet we are to thinke, that it but Confir∣med that Iurisdiction which they then had; but at that tyme the extentions of Inrisdiction were not so large as in after tyme. Had the Pope of Rome then such Iurisdiction as now, when no parte of Germany, nor other Nations had embraced the faith as since they did? Or should we thinke that that Councill subiugated to that Bishop, Churches not as then propagated? If no, then neither by warrant of holy Scripture, nor by warrant of that Councill, hath that Bis∣shop any right of Iurisdiction over all the Arch-Bis∣shopps of all the Christian Nations in the West:

As for claime as Successor to the Apostle Peter, it is strange that he alone, should make a claime of succeedinge to an Apostle; for where be the other Bishops, who claime to succeede to this or that Apostle? I fynde none but him of Antioch: and that also rather a figment of the Bis∣shop of Romes, then any true claime of that Bishops. And as for his claime from Scripture, I have elsew here pro∣ved it to be directly against that which our Lord commanded to his Apostles.

Theise things considered, I now humbly beseech yoursa∣cred Majestie, that as hitherto you have showen great favour to our Cleargy, so you will continue to preserve them from any forreine and unlawfull ecclesiasticall Powers, which would chalenge Authority over them. Princes may doe well to have an eye at the vvisedome, and gratious Ordi∣nance of God, observinge with what Powers ecclesiasticall he (Apostles taken away) sent the Church under their wings: For surely there cann be no better Politie of ecclesiasticall Goverment for Princes, then that which we fynde the Lord to leave in the Church, after his takinge away of Apostles. Should the Lord send any Officet under the wings of Princes, who should streatch his Authority farr further, then any Prince cann streatch his vvings of protection? Or should one Bishopp be under the vvings of many Princes protec∣tions? vvhat then if those Princes fall at variance, shall the one protect his Adversaries subiecte?

Therefore I cannot but conclude, that as it is not good for the Church, so it is also in convenient & dangerous for Prin∣ces, that there be in the church any Ecclesiastical Ministers of huge extents of Iurisdiction, such as are some Patriarchs, and the Pope of Rome.

Thus havinge written at large of theise things, because our tymes greately neede the so doinge, I now close up this

Chapter, and my notes upon the former Scriptures collected. prayinge that I may proceede to other.