Lord Bishops None of the Lords Bishops, Chapter 2
CHAP. II.
Wherein is proved, That CHRIST expresly condemneth all Prelacie, or Hierarchie, as flatly forbidding it to his Apostles and Disciples.
MATH. 20. 29, &c. Then came to him the Mother of Zebedees children, with her Sons worshiping him, and desiring a certaine thing of him. And he said unto her, what wilt thou? She saith unto him, G…ant that these my two Sonnes may sit the one on thy right hand, and the other on thy lest in thy Kingdome. But Jesus answered and said. Ye know not …hat ye aske. Are ye able to drinke of the Cup, that I shall drinke of, and to be baptised with the Baptisme, that I am baptised with? They say unto him, we are able. And he saith unto them, ye shall drinke indeed of my Cup, and be baptised with the Baptisme, that I am baptised with: but to sit on my right hand, and on my left, is not mine to give, but it shalbe given to them, for whom it is prepared of my Father. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him, and said, Ye know, that the Princes of the …entiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever wilbe chiefe among you, let him be your Servant. Even as the Son of man came not to be ministred unto, but to minister, and to give his life a ransome for many.
In these words, as we see the mind of these, as yet carnall Disciples: So on the other side we see the mind of Christ, and what he thought of Prelacy. For Prelacy is that, which they make such a solemne suit for. They ambitiously affect Cathedram, a Prelates Chaire, or Throne: they make suit to sit, and that in the most prime Seat, on the right, and left hand of Christ. And these two suiters were Christs Kinsmen, Iames and Iohn. A faire motive for promotion to a Prelacy. For as the Saying is,
Dic…re vis, Praest…? De sanguine Praesulis esto.
Wouldst thou have Church Dignitee?
Th… Prelats Kinsman thou must be.
Or according to those old Verses:
Quatuor, Ecclesias, his Portis, itur ad omnes:
Sanguinis, & Simonis, Praesulis, atque Dei.
Prima patet Claris: nummatis altera: Charis
Tertia, sed raris janua quarta patet.
Through these foure Gates all Churches wayes are trod
Of Birth: of Simon: Prelate: and of God.
The first for Nobles: next for golden worth.
For Prelates Kin, the third: for few the fourth.
These two brethren would enter into the chiefe Cathedralls by the gate of Nobility, as they are Christs neere Kinsmen, and so descending of the blood Royall. And in hope the better to speed, they get their Mother to speake, who with Christ was not a little gratious. But besides the absurdity of this their suit (for Christ told them, ye know not what ye aske) they come in as unfit a season, and upon as unsutable an occasion for such a suit, as possibly could be. For in the very next words going before, Christ had but newly told them of his Death at Ierusalem, saying, Behold we goe up to Ierusalem, and the Son of man shalbe betrayed unto the Chiefe Priests and Scribes, and they shall condemn him to death: and shall deliver him to the Gentiles to Mocke, and to Scourge, and to Crucifie him, &c. And in the next words they come to make their suit. Nor onelyonly here, but in other places of the Euangelists this is constantly noted of the Disciples, that when Christ was telling them of his suffering, and death, they were still harping upon this string, which of them should be the greatest. As we may read, Mark 9. ver. 30. to 34. and Luk. 9. ver. 43. to 46. Yea (Luke 22.) when they were at the Last Supper, and Christ had newly told them, that one of them should betray him, they were instantly againe at their philoneikía, a hotly contending about Prelacy: as ver. 21. to 24. As if they would contend, which of them should betray him. So as still they took as bad a Season for their suit, as might be. But in Mathew (Chap. 20. 19.) Christ told them also of his Resurrection, which might give him a faire hint for their suit. But alas, poore Soules; they as yet*Mark 9. 32. Luke 9. 45. understood nothing at all, either of his Crucif…ing, or of his Rising againe. And againe it is to be noted, that after the Lord was risen againe, and they had received the Holy Ghost, they never made any such suit, or had any such contention, or ambition among themselves. Then they were become other men, never so much as thinking of any such vanity, as a Prelacy; they now saw, that Christs Kindome in its military condition admitted not of Prelaticall Chaires to sit at their ease, and to injoy their pomp, pleasure, and riches of the world. Their contention was then, which should be the greatest in paines taking in his Ministry, and in undergoing greatest afflictions for Christ, and the Gospell, and in winning most Soules to Christ, and the like. But (I say) before Christ was risen againe, they were carnall, carnally minded, they dreamed of a temporall, and worldly Kingdome, wherein they would be chiefe. And such a Kingdome indeed is that, which hath Chaires of Prelacy, and Preeminence, such as they blindly aymed at. And yet as blind as they were, their*Mark. 9. 33, 34. Conscience made them ashamed to confesse to Christ what it was, that they reasoned of by the way; for they had been at it, which of them should be the greatest.
Well, we have heard of their suit: now for Christs Answere Ye know not (saith he) what ye aske. You know not the nature of that Kingdome of mine, which in this world is not a Kingdome of externall pompe, glory, and greatnesse, but a Kingdome of grace, humility, patience, and wholly Spirituall, a Kingdome not of ease and pleasure, as to sit in Chaires of State, but of paines-taking, of labour and travell in your Ministry, of contempt of the world, and of suffering manifold afflictions, and even death it selfe, for my Names sake. And therefore Christ addeth here: Are ye able to drinke of the Cup, that I drinke of? &c. And they answering: We are: he addes; Ye shall indeed drinke of the Cup, and be baptised with the Baptisme, that I am baptised with: that is, you must thinke of other matters, when you come into my Kingdome, then of any such worldly greatnesse as you dreame of; you must prepare your feet for the fetters, your backs for the whip, your bellies for hunger and thirst, your bodies for nakednesse, your stomacks to drinke and digest the bitter Cup of death, and to be dipped over head and eares in floods and Seas of afflictions. Are ye able to doe this? Alas, poore Soules, as yet they were novices in Christs Schoole, they would be of the highest forme, before they had learned the very first Principles of the Catechisme, or the A, B, C. of the Crosse of Christ.
But, saith Christ, Ye shall drinke of my Cup, &c. that is, after ye have fullfilled your Ministeriall Course, and suffered afflictions, and drunke deaths Cup, and therewith have been baptised, then a place shalbe proved for you in my Kingdome of glory, such as my Father hath appointed for you, and for all my Disciples, so as in whom the greater improvement of the*Luk. 19. 16, 17, 18, 19. Math. 25. 16, 17, 18, &c. Talents of Grace, committed to your trust, is found, the greater preferment in Glory he shall have, each according to his proportion yet so, as every good and faithfull Servant, shall enter into his Masters joy, in‡Psal. 16. 11. whose presence is the fullnesse of joy, and at whose right hand there are pleasures for evermore. But for any such thing as you aske, it is not mine to give, I have no such Commission from my Father to bestow upon you any such thing, as worldly Prelacy; that's no part of my Kingdome, nor of the administration thereof. But all that are found faithfull in the Kingdome of Grace, shall in the Kingdome of Glory sit with me at my Fathers right hand for evermore. Whereas on the contrary, such as turne my Kingdome of Grace into a Kingdome of Pleasure, pride and ease, as they due which hunt after, and injoy the preferments of the world, to those I say,‡Luk. 6. 24, 25, 26. Woe to you that are rich for you have received your Consolation. Woe to you that are full: for you shall hunger. Woe to you that laugh now: for ye shall mourne, and weepe: Woe unto you, when all men shall speake well of you: for so did their Fathers to the false Prophets. Hence we may note by the way, that Christ applyes this his whole Speech to such especially as are false Prophets; that wallow in ease and pleasure, as we know all Prelates doe; who therfore shall be ranked among the voluptuous and salacious goates at Christs left hand when he shall say unto them, Goe ye cursed, &c. For as one said, Qui Praelatum quaerit in terris, inve…t confusionem in Coelis. He that seeks Prelacy on earth, shall find confusion in heaven. And we see here, that Christ hath no such Prelacie to give; he convinces his Disciples of great blindnesse, in such their ambition. Christ then to be the Author and giver of any such Prelacie. Prelacie therfore is not jure divino, as from Christs Ordinance. For Prelacie alwayes is attended with a long Silken Traine, goodly Palaces, rich revenews, great Grace in Princes Courts, and what not that the world can afford? Quo jure then? From what Title doe Prelates hold? Namely, from him who said*Luk. 46, 7. All these things are mine, and to those that will fall downe and worship me, I give them: that is, All that will be Prelates, and so will be my Servants in oppressing Gods Word, in persecuting Christs Saints and Ministers, in exercising their Lordly Iurisdiction over the Consciences of Gods people, captiving them with manyfold ceremonies of will-worship, to …h… destruction of Christs Kingdome, of Mans Salvation, and of that liberty from all Spirituall bondage, the redemption from which cost Christ his best blood: to those I will give rich Prelacies, goodly houses and Palaces, a Princely Traine and Retinue, a Lordly Revenew, and all the pleasures and contentments, which the world can afford. And thus we have found out the very Source of this Egyptian Nilus, the prime Author, and Patron of all such Prelacie, as falsely pretends its Title to be de jure divino, yea even from Christ himselfe.
It followeth in the Text ver. 24. And when the ten heard it, they were moved with indignation against the two brethren. Observe here of these Disciples, as yet carnall, some are ambitious, and the rest envious. For all of them before Christs Resurrection, were ambitious of Prelacie; as we read in the place forecited. So as hence we may note, that such as affect, and are ambitious of Prelacie, they are carnall men, which savour the things of the flesh, worldly minded, such as the Apostle speaks of, that§Phil. 3. 18, 19. are enemies to the Crosse of Christ, whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things. They have a wisdome indeed, but†lam. 3. 15. such as is not from above, but is earthly, sensuall, and develish, as Iames speaketh. And whereupon speakes he it? In the former verse he had sayd, If ye have bitter envying and strife in your hearts, glory not, and lye not against the truth. And this was the wisdome of these carnall Disciples, they were ambitious, and envious one against another; yea they did a'ganaktein, stomack and maligne one another in the point of Prelacy. For ambition and envy are two inseperable twinnes, like those of Hypocrates, they are borne together, live together, and dye together. And as lames in the former place addeth, For where envying and strife is, there is confusion, kai pan phaulon pragma, and every evill worke. Now to apply this to our Prelates: what men in the world more ambitious of Prelacie, and more envious one against another? In those Primitive times, at the first Councel of Nice, what bundles and fardles of complaints did those Prelates bring one against another? and all this arose from their ambition and …, each seeking precedency of his Sea before another. And the fire was so kindled, that had not Constantine the Emperour caused all the Bills of complaints to be cast into the fire together, it had been enough to have set all the world in a combustion. And the Prelate of Canterbury in his said Book confesseth,*Confer. pag. 176. that the onelyonly difficulty was to accommodate the places and precedencies of Bishops among themselves. And afterwards, what a hot stirre was between Iohn of Constantinople, and GREGORY of Rome, for the precedencie of their Seas, and for the Supreme Headship it selfe? And heretofore between the Prelates of Canterbury and Yorke for the universall Metropolitanship over all England?
But let us further hearken to what Christ saith: But Iesus called them unto him, and said, Ye know that the Princes of the Gentiles exercise dominion over them, and they that are great exercise authority over them. But it shall not be so among you. And Luke expresseth it thus: The Kings of the Gentiles exercise Lordship over them, and they that exercise authoritie upon them, are called Benefactors. But ye shall not be so. All is to one effect. Which is, Christ here forbids his Disciples to exercise any such Dominion, or Auhortity, or Lordship, either over one another, or upon his Church, as Heathen Princes doe use over their People. And this he applies to their ambition of Prelacie, which Prelacie he samples and parallells with the Dominion, Authority, and Lordship, which Heathen Princes exercise over their people. These words of Christ are so expresse and full, that Bellarmine hath no other Shift to ward off the blow, but to say, that Christ here forbids his Disciples the exercise of all Temporall Authority and jurisdiction, such as Heathen Princes used, but not of spirituall Dominion and Lordship, Authority, and jurisdiction over the Church. But it is more cleare then the Sun, that Christ forbids here to his Disciples all manner of Dominion and Lordship either over one another, or over the Church of God, as over Gods Ministers and People. First, for Lordship over one another, the said Archprelate of Canterbury confesseth Christ gave them none. And secondly, for Lordship over Gods heritage, the Apostles themselves afterwards both disclaimed in themselves, and condemned in others; as we shall see hereafter. And by the way, by Bellarmines own confession, all Temporall Lordship, or Government is condemned in Prelates.
But now for our Prelates: Quo jure doe they de facto exercise such Authority and Dominion, such Lordship and Jurisdiction over Gods Ministers and People, as differeth nothing at all from the State of Heathen Princes? This Christ expresly forbids to his Disciples: and therefore such as doe it, are none of his Disciples, nor yet any of their Successors. But they will say, They are Spirituall Lords, and exercise a Spirituall Lordship over the Church. But this bare Title of Spirituall, is too short a cloake to cover the nakednesse of so poore a shift. They call themselves Spirituall, when they are the most carnall men in the world. Thus did those false *2 Cor. 11. 13.Apostles, deceitfull workers, transforme themselves into the Apostles of Christ. Thus Antichrist himselfe, whom the Scripture intitles‡2 Thess. 2. 3. the Man of sinne, and the Son of perdition, will salve all, by Styling himselfe, Holy Father, yea Holinesse it selfe. But to come a little more close and home to our Prelates, those Spirituall Lords: wherein doth their Spirituall Dominion and Lordship differ from that of Heathen Princes? For first, they assume the Title of Prince to themselves, as the Arch-prelate in High Commission most bravely and boldly alledged Psal. 45. 16. for which he borrows Bellarmines Glosse. Princes then they must be. But what Princes? Spirituall. Nay by their Lordships favour, they are Temporall Lords; For how els come they to sit in Parliament cheek by jowle with the Princes and Peers of the Realme? And do they not in all points beare the Image, and represent Heathen Princes in their State and Dominion? Have they not their Stately Palaces, as they? Have they not their Attendants and Officers of their House, as they? Doe they not goe in Purple, and Scarlet, Silkes and Velvets, and fine linnen, and faire deliciously every day, as they? Have they not their Courts, and Officers, their Tipstaves, Lictors, and Prisons, as they? And doe they not exercise their Authority without subjection to any humane Law, and in their own Names, as absolute, and independent Lords, as those Heathen Princes did? Thus have they not with the Beast (their Syre) in the*Rev. 13. 14. Revelation, made a perfect Image of the first Beast, to wit, of the Heathen Empire, from top to toe, whose whole forme and State of Dominion they set up in their Prelaticall Hierarchie? Doth not the ‡ver. 12.Beast, which cometh out of the earth, having two hornes like a Lamb, but speakes as a Dragon (which is the Papall Hierarchie) exercise all the power of the first Beast before him (namely of the Roman Emperour there described) yea and cause the Earth, with all that dwell therein to worsh…p the first Beast, that is, to subject themselves to the Throne and Authority of the Hierarchie, which is now invested with an absolute, Imperiall, independent power, which yet they blush not to affirme to be jure divino, and from Christ himselfe? How can any thing be more diametrically contrary to Christs words here, It shall not be so among you? Yes (saith this Shamelesse Beast, it shalbe so with us, and this Imperiall jurisdiction) we doe, and will exercise over the People. As they doe indeed.
Yea these Spirituall Lords do not only exercise all the power of the first Beast, as of Heathen Princes over the bodies and goods of men, by imprisoning, fyning, undoing of Men and their whole Families; yea and faggotting also the deare Saints and Servants of God, onelyonly by a pretty conveyance, making the Civil Magistrate to be their executioner, as the High Priests having condemned Christ, delivered him over to the Secular Power, to Pilate the Roman Governour: but they also usurpe and exercise a most transcendent and Tyrannicall Dominion over the Soules and Consciences of Gods people, as whose Canons and Constitutions (even their whole Canon Law, written in blood, signified by their red Inke, like to Draco his Laws, which for their cruelty were sayd to be written in blood… are most cruelly pressed upon the peoples soules for a full conformitie to all those humane Rites and Ceremonies of their will-worship in their Divine Service, as they call it. A bondage infinitely more bloody and cruel, then that of Gods people of old under the Egiptian Taskmasters. And yet, not withstanding all these things, is this their Lordly and Princely Jurisdiction jure Divino, from Christ? Or are Prelates herein the Apostles Successors? Were the Apostles ever such Princes? Lived they in such Palaces? Kept they such Courts? Did they imprison, persecute, and undoe Gods Saints? Did they make any Canons, or Laws for will worship? Did they presse so much as any one ragge of a Ceremony of their own devising upon the Conscience of any of Gods people? Nay did they not expresly forbid, and condemn it? Not as Lords over Gods Heritage, saith*1 Pet. 5. Peter to the Presbyters. Not as having dominion over your Faith, saith‡2 Cor. 1. 24. Paul to Gods Ministers and People. Yea this was also one branch of that Dominion, which the Heathen Emperours exercised over the people, namely to force their Conscienses in matters of Religion.‡Dan. 6. 7. Darius made a Decree, that none should make any request to God or Man for 30. dayes, save to the King alone: §Dan. 3.Nebuchadnezzar proclaimes his Commandment, that all should fall downe and worship his golden Image. And Iulian the Apostata would force the Christians to offer sacrifice to his Idols, or at least to cast but a little incense upon the fire before them. And such as refused, were sorely persecuted, punished, yea put to death. And doe not the Prelates exercise the like Dominion over mens Soules (I say) even to the utter undoing and exterminating of all those, that refuse to submit their necks to such an Antichristian yoake? Nay doe they not fast Chaine to their Tyranny all Ministers, that take their Oath of Canonicall obedience, even as Temporall Princes take an Oath of Allegiance of their Subjects… Only here is the difference, the Subjects are by their Oath bound to the Prince, to obey him according to Gods Law, and the Laws of the Land: but Prelates by imposing the Oath of Canonicall obedience, doe exact of all Ministers absolute and unlimited obedience, to all their Canons, not onelyonly those in being (although they be both contrary to Christs Law, and are not authorised by the Law of the Land) but to whatsoever other Canons they should in time frame and compose. Which was one great Coale, that hath caused the Smoaking out of all the Prelates out of our neighbour Countrey. Thus we see, that the Prelates, exercising the like, yea even the same Authority and Dominion, which the Heathen Princes used in all points over their People, are here flatly and expresly forbidden by Christ himselfe: So as their Pr…lacie is so farre from being sure divino, of divine Authority, as that it is an open rebellion against Christ and his Kingdome, and a very trampling of his words under their feet: But it shall not be so among you.
Againe for the words in Luke, The Kings of the Gentiles exercise Lordship over them, and they that exercise Authority upon them, are called Benefactors. But ye shall not be so. Ye shall not be called e'uergétai, Benefactors, or Gracious Lords, as some Translations render it. In which word or Title Christ forbids all such Titles to be assumed by his Apostles, as are Heathenish, or such as did, set forth the magnificence, pompe and State of Heathen Princes, or such Titles, as the Scripture doth not give to Gods Ministers. Now it was not unusuall with the Heathen to call their Kings, who were the greatest tyrants, and oppressors of the People,*Euergétal, Horat. Benefactors, or the like, in flattery of them. Thus they did incrustare vitia, parget, or roughcast their vices; as the Poet speakes. And it seems the Popes learned of the Heathen this fashion of changing of their Names: as, if he were deformed, to call him, Formosus: if cruel, Clemens, &c. But for Prelates, are they not called Euergetae, Benefactors, your Grace, your Honour, Right reverend, most Reverend Father in God, My Lord, My Reverend Discesan, My Patron and Benefactor, Our Metropolitan, Primate, My Ordinary, and many such like devised Titles, no where to be found in Scripture, but serving to bolster out their Pontificiall pride? All such Titles Christ forbids to his Disciples here; as elswhere also,‡Mat. 23. 8. 9, 10. Be ye not called Rabbi: for one is your Master, even Christ, and all ye are brethren. And call no man Father upon Earth (such Fathers as Prelates are called) for one is your Father which is in heaven. Neither be ye called Masters: for one it your Master, even Christ.
But the Prelates will say, Distingue tempora, Distinguish the times: the Apostles were poore, the Church was then but in the Infancie, Swadling clouts might serve the Turne: but now we that are the Successors of the Apostles, are men grown, and know how to use the honours, pleasures and preferments of the world, being cast upon us; and being now promoted to be Princes, those titles, riches, and honours that we have, are but sutable to our dignity, and serviceable to our Principality: Then was then: and now is now. These things some great Pontificians and Popes themselves have alledged.‡Bernard. De Consider. ad Eugen. 4. lib. 4. c. 2. But Bernard, who was one of their owne, writing to Pope Eugenius, and telling him plainly and freely of all his Pontificiall Pomp, and how unlike therein he was to Christ and his Apostles: saith, Scilicet sic factitabat Petrus? sic paulus ludebat? Did Peter I pray you doe thus? Did Paul play such play? Si anderem dicere, Daemonum magis, quam ovium pascua haec: If I durst speake it, these are the pastrues of Devils, rather then of the Sheep. Honori totum datum datur, Sanctitati nihil aut parum: All is given to honour, but little, or nothing to holinesse. But he puts their allegation as I sayd before) Absit; inquiunt, tempori non convenit: What should holinesse doe, say they? It is not sutable for our times. Thus Bernard.
But we need goe no further, then to the Painter, whom the Pope set a worke in his Gallery to draw the pictures of Peter and Paul: who having painted their faces blushing redde, and the Pope coming in to see his worke, and asking him, If Peter and Paul had such redde faces, because he had so painted them: No, puoth he, but if they were here now, and did behold what a glorious, rich and magnificent Successor they have, they would blush as redde, as now you see their pictures doe. And his Holinesse was very well pleased with the Painters Conceit, to see himselfe a braver man, then ever poore Peter and Paul were, whose Successor notwithstanding he boasts himselfe to be. For what els, but a Sweet Fable, doth the Pope make of the Gospel, as himselfe said? And surely we cannot thinke, that Prelates, who are the limbs of this great Beast, are of any other Spirit, then Atheisticall, such as the Head himselfe is of, and which he hath derived to his Members.
Well, hitherto we have heard Christs Sentence concerning Prelacy in the Church, and that negatively, denyed to his Apostles, as a thing heathenish and carnall; and so which turnes Christs Spirituall Kingdome into a meere carnall and temporall, yea profane and heathenish Kingdome. But it shall not be so among you. Ergo Prelates (as before is noted) are none of Christs Disciples, and their Prelacie, or Hierarchy none of his Institution or Ordinance, but flatly forbidden and condemned by hm. Now a word of the affirmative part of his Answere, wherein the shews what manner of men his true Disciples must be.
Verse 27. &c. But whosoever wilbe great among you, let him be your Minister: and whosever wilbe chiefe among you, let him be your Servant: The Summe is: Christs Apostles and Disciples must be humble men, and Servants to their brethren, not Lords over them. For these two are opposed one to the other: Prelacy is for proud men: humility for Christs Disciples. Christs Disciples then, and Prelates cannot stand together. And pride is not the way to come to sit the next to Christs right hand, but humility. He that is most humble, shalbe exalted to the greatest honour. As Christ saith here, whosoever wilbe chiefe among you, let him be your Minister, or Servant. That's the way to be the chiefe.
Lastly, in the next words, Christ sets himselfe for an example: Even as, (saith he) the Son of man came not be ministred unto, but to minister, and to give his life a ransome for many. And the Servant is not above his Lord. And as Christ humbled himselfe below all men: So for that cause God hath highly exalted him, Phil. 2. 6, 7, 8, 9, 10, 1.and given him a Name, above every Name, that in the Name of Iesus every knee should bow, &c. that is as Christ made himselfe the Servant of all, So God hath made him now the Lord of all: this is that Name above every Name: So as In this Name to bow, is not an hypocriticall and Superstitious bowing of the knee of the body, when ever the bare Name Iesus is named, when the Name Christ is nothing regarded: but it is an acknowledgement that Iesus Christ is the Lord and Iudge of all, to the glory of God the Father; as there the Apostle speakes. So as he there saith,*ver. 5. Let the same mind be in you, which was in Christ Iesus. Thus true humility is the way to honour in Christs Kingdome: he that fits lowest at Christs footstoole here, shall sit highest at his right hand in heaven. So as this is not such an humility, as was in the Monke, that alwayes went hanging down his head, untill at length he came to be Prior, and then being asked, why now he held up his head: he answered, I have now found the Keys of the Covent. Nor as of another, that being a Frier, would cover his Table with a piece of an old Fisher-net, in token of his humility: but coming to be Abbat, he cast away his Net; and being asked why, he said, I have now taken the Fish. Neither are Christs words so to be taken, as the Pope stiles himselfe, Servus Servorum Dei, Servant of the Servants of God: under which Title he hath made himselfe Dominus Dominantium, Lord of Lords. Nor because Pope Gregory was the first, that styled himselfe Servus Servorum Dei, and his next Successor but one, Boniface 3. got the Title of Vniversalis Episcopus, universall Bishop: therfore Christ requires such an humility; as aymes at temporall promotion. But he is truly humble, that denyes himselfe; and tramples on the worlds preferments, preferring Christs rebukes before the treasures of Egypt, and to suffer afflictions with the people of God, rather then to injoy the pleasures of sinne for a season. This is that humility, which brings us to that Recompence of Reward, to sit at Christs right hand. And thus much of Christs words, wherein he declares his mind touching Prelacy, so as he never thought it fittest to governe his Church by Prelates, as the said Archprelate is not ashamed to bely him, and so to blaspheme him. Therfore the Hierarchy is no Institution of Christ, and so not jure devino, of divine Authority.