instituted onely at first by severall Councells and Princes are no divine or Apostolicall but onely a humane institution This all the Archbishops Bishops and Clergy of England in their institution of a Christian man dedicated to King Henry the 8. fol. 59. 60. resolve in these tearmes IT IS OVT OF ALL DOVBT that there is no mention made neither in Scripture neither in the writings of any authenticall Doctor or Auctor of the Church being within the time of the Apostles that Christ did ever make or institute any distinction or difference to be in the preeminence of power order or Jurisdiction betweene the Apostles themselves or between the Bishops themselves but that they WERE ALL EQVALL IN POWER AVTHORITY AND IVRISDICTION And that there is now and since the time of the Apostles any such diversity or difference among the Bishops IT WAS DEVISED BY THE ANCIENT FATHERS of the primitive Church for the conservation of good order and unity of the Catholike Church and that either by the consent and authority or else at least BY THE PERMISSION AND SVFFRANCE OF THE PRINCES AND CIVILL POWERS for the time ruling For the sayd Fathers considering the great and infinite multitude of Christian men so largely increased through the world and taking examples of the old Testament thought it expedient to make an order of Degrees to be among Bishops and spirituall governours of the Church and so ordained some to be Patriarkes some to be Metropolitans some to be Archbishops some to be Bishops and to them did limit severally not onely their certaine Diocesse and Provinces wherein they should exercise their power and not exceed the same but also certaine bounds and limits of their Jurisdiction and power c. The same is averred by learned Bishop Hooper in his Exposition upon the 23. Psalme fol. 40. who sayth that Archbishops were first ordained in Constantines time yea Archbishop Whitgift himselfe confesseth as much that Archbishops are neither of divine or Apostolicall but humane institution since the Apostles times And Patricke Adamson Archbishop of S. Andrewes in Scotland in his publike recantation in the Synode of Fiffe in Scotland Anno 1591. professed sincerely ex animo that Bishops and Ministers by Gods word were all equall and the very same That the Hierarchy and superiority of Bishops over other Ministers NVLLO NITITVR VERBI DEI FVNDAMENTO had no foundation at all in the word of God but was a meere humane Institution long after the Apostles times from whence the Antichristian Papacis of the Bishop of Rome hath both its rise and progresse and that for 500. yeares last past it hath beene the cheifest instrument of persecuting and suppressing the truth and Saints of God in all Countries and Kingdomes as all Histories manifest Thus this Archbishop in his Palinody disclaiming not onely Archbishops but ever Diocaesan Bishops to be of divine but onely of humane institution long after the Apostles giving over his Archbishopricke thereupon and living a poore dejected life This being then granted on all hands it is cleare that Titus could not be Bishop of all Creete for then hee should be an Archbishop having divers Bishops under him those Elders which hee placed in every Citty of Creete being no other but Bishops Tit. 1. 7. as all acknowledge and Arch-bishops were not instituted till after the Apostles and Titus dayes For these reasons I conceive that Titus was not Bishop of Creete having no Episcopall or Archiepiscopall See there appointed to him which learned Gersonius Bucerus hath at large manifested to such who will take paines to peruse him Obj. 1. If any object 1. that the Postscript of the Epistle to Titus stiles him Titus ordained the first Bishop of the Church of the Cretians Ergo hee was Bishop or Archbishop of Creete Answ 1. I answer 1. that as this and all other Postscripts are no part of the Scripture or Epistles as Mr. Perkins workes proove at large but an addition of some private person since as is evident by the words themselves in the preterimperfect tense and third person IT WAS WRITTEN TO TITVS c. therefore no convincing authority so this clause ordained the first Bishop of the Church of the Cretians is no part of the Postscript but a late appendix to it not found in any of the Coppies of this Epistle which the Fathers follow in their Commentaries in few or no ancient Greeke Latine or English Coppies and Translations of this Epistle in few or no Testaments or late Commentators And had Titus been Bishop of Creete it is like Paul would have given him this Title in the Epistle where hee stiles him Titus his owne Sonne after the Common faith c. 1. v. 4. as well as in the Postscript which in truth is none of his but some others Perchance Oecumenius his addition the first that mentions it 1050. yeares after Christi since hee speakes of Bishops by name in that Epistle Tit. 1. 7. But of this see more in the answere to the Postscript of Timothy Secondly I answer that this Postscript is directly false for it saith that this Epistle was written from Nicopolls of Macedonia Now it is cleare by the 12. verse of the third chapter of this very Epistle that Paul was not at Nicopolis when hee writ it but at some other place for hee writes thus to Titus when I shall send Artemas unto thee or Tychicus be diligent â—ocome unto me to Nicopolis for THERE not here I have intended to winter Now had Paul then been at Nicopolis hee would have written thus for here not there I have intended to winter there being ever spoken of a place from which we are absent here only of a place present The Postscripâ— therfore being false as Mr. Perkins workes hence conclude can be no part of Canonicall scripture nor Epistle none of Paules penning but a meere ignorant Appendix of some scribe or comentator of after times and so no solid proofe to manifest Titus Bishop or Archbishop of Creete not at Nicopolis when this Epistle was written Obj. 2. If they secondly object that Paul left Titus in Creete to set in order the things that were wanting Tit. 1. 5. Ergo hee was a Bishop Answ 2. I answere that this is a meere inconsequent and I may argue in the like nature Our Archbishops and Bishops especially those who turne Courtiers Counsellers of State and Nonresidents leave their Archdeacons Chauncellers Commissaries Vicars generall and Officialls to visit order correct their Dioces and to set in order those Ceremonies Altars Images and Church ornaments which were well wanting now too much abounding in them Ergo Archdeacons Chauncellers Vicars generall and Officials are Archbishops and Bishops of those Dioces The King sends his Indges Commissioners and under Officers to some Counties or Citties to sett Causes Counties people Armes Forts Citties in good order and to see defects in these supplied Ergo Iudges Commissioners and Officers are Kings Churchwardens ought
Marcte Sebotho Bishop of Augusta Everhardus Bishop of Reformes Vlricus Bishop of Saltsburg Conradus Bishop of Hildesheim Conradus Bishop of Halberstat Ludolphus Bishop of the same See Gunterus Bishop of Magdeburge Iosia Odolpleus Archbishop of Vpsal 〈…〉 in S 〈…〉 hland with sundry other Patriarkes Archbishops and Bishops many of them by reason of age or sicknesse others out of discontent others out of a desire of peace quietnesse and case from unnecessary cares and troubles others of them meerly out of conscience of the unlawfulnesse danger hurt and sinnes accompanying the very office of Bishops as then it is and yet is used have voluntarily renounced revived relinquished their Patriarkships Archbishoprikes and Bishoprikes and betooke themselves to a more retired religious quiet private godly life wherein they might serve God better and showe those manifold occasions of evill and temptations unto which their Episcopall function would expresse them both a hazard of their Soules If these many forraigne examples will no wayes moove your Lordships as seeming over strange we have many pregnant Domestique presidents of like nature which may perswade you to make good your promise and induce you to an imitation of them For I find that Robert Gemetiensis S. Edmund Boniface and Robert Kalwarby Archbishops of Canterbury Richard Beaueyes and William de sancta Maria Bishops of London Iohn Bokingham and Philip Ripingdon Bishops of Lincolne Richard Peche and Roger de Weseham Bishops of Coventre and Lichfeild Herman Bishop of Sherborne Shaxton Bishop of Sabisbury William Warmest Iohn Voysy and Miles Coverdale who being deprived in Queene Maries time cared not to returne to his Bishoprike in Queene Elizabeths setling himselfe in London and there leading a private life as an ordinary Minister Bishops of Exeter Iohn Carpenter and Master Hugh Latimer Bishops of Worcester the later of whom skipped for joy when hee had cast off his Rochet for that hee was eased of so heavy a burthen and blessed God that he had given him grace to make himselfe a Quondam Bishop Ralfe de Maydestan Bishop of Hereford Putta Quickhelmus and Haymo Bishops of Rochester the first of them becoming a Schoolemaster spent the residue of his dayes in that kinde of life and could never abide to heare of returning to his Bishoprike Dubricius Bishop of Carleon Sulghein Bishop of S. Davids Iohn Hunden Bishop of Landaffe Caducanus Bishop of Bangor Elguensis Bishop of S. Assaph Colman S. Cuthbert Egelrit and Nicholas de Farnham Bishops of Lindesfarne and Durham the later of whom first of all twise refused and then at last resigned his Bishoprike out of conscience Paulinus de Leedes who peremptorily refused out of conscience to accept the Bishoprike of Carlile though thereunto elected and earnestly intreated by King Henry the second to accept the place who offer◠him 300. Markes yearly revenue for the increase of his living there as did Sylvester de Everdon for a time to Walter Malclerke Bishop of Carlile Cedda Coena aliàs Albert Athelwold Thurstan William Wickwane Archbishops of Yorke who all voluntarily most out of conscience some out of choller others for their ease some for their age others for other causes best knowen to themselves resigned both these their Archbishops and Bishoprikes being so many domesticke presidents to your Lordships who have long since given over the maine part of your Episcopall function preaching now to doe the like according to your joint and severall Promises in case you cannot proove your Archiepiscopall and Episcopall lurisdictions lure divino and give a satisfactory Answer to these few papers which I presume you can never doe since not onely Hieron Ambrose Chrysostom Augustine Sedulius Remigius Primasius Theodoret Haymo Beda Rabanus Maurus Theophilact Isidor Hispalensis Alcuminus Oecumenius Gratian the Councells of Carthag◠4. Con◠22. to 26. of Aquisgran c. 8. 10. 11. Iuo Camotensis Peter Lombard Bruno and other ancient but even Anselme Archbishop of Canterbury Richard Archbishop of Ardmagh all the Archbishops Bishops and Cleargy of England in 37. H. 8. in their Institution of a Christen man chapter of Orders subscribed with all their names Stokesly Bishop of London Tonstall Bishop of Durham Reginald Peacocke Bishop of Chichester Bishop Hooper Bishop Latimer Bishop Iewel Bishop Alley but even Arch-bishop Whitgift himselfe and Bishop Bridges to omit Wickliffe Swinderby Walter Brute S. Iohn Oldcastle Master Iohn Lambert Master Iohn Bradford and other our Martyrs Master Thomas Beacon Master Iohn Fox Master Alexander Novell Doctor Whitaker Doctor Humfry Doctor Willet Doctor Agray Doctor Taylor Doctor Ames Doctor Raynolds Doctor Fulke and others in their authorized writings printed here in England cum privilegio and publike allowance with the forecited statutes of our Realme and all the Bishops Patents in the Raigne of King Edward the 6. in expresse termes conclude your Archiepiscopall and Episcopall Iurisdiction to over other Ministers to be a meere humaine invention long after the Apostles time to prevent or rather as the event hath ever since prooved to engender foment occasion all schismes factions errors and disorders in the Church when as Christ himselfe and his Apostles since ordained a Parity an equality both among his Apostles and Ministers and ever instituted many Bishops elders over every particular Church but never any one Bishop or Minister over many as the best meanes to preserve unity and roote out sinnes occasioned onely by the pride ambitious couvetousnesse power and Tyranny of domineering Prelates Thus craving pardon for my boldnesse in pressing your Lordships like two honest plaine dealing men to make good your words that so we may once againe become fellow-brethren and walke hand in hand together like equals without that infinite Lordly distance which is now between us I take my leave and rest Your Lordships faithfull Monitor A. B. C. A briefe Exhortation to the Archbishops and Bishops of England in respect of the present Pestilence MY LORDS for so you stile your selves and will be intiteled by all men notwithstanding the Lords owne inhibition to the contrary the Prophet Isay c. 26. 9. hath informed me that when Gods Judgements are on the earth the inhabitants of the world will learne righteousnes and who knowes whither your Lordships as properly inhabitants if not servants and louers to of the world as any of what ever profession though you should not be so may not now in this time of Pestilence when Gods Iudgements are everywhere so rife among us learne righteousnesse as well as others if you thinke not your selves to wise to learne to old to be instructed if any man will but take the paines to teach you Hearken therefore I beseech you as you tender either the preservation of your lives in this time of mortality or the salvation of your soules in the great day of Iudgement or the lives and soules of his Majesties Subjects committed to your pastorall charge to a short
so no Diocaesan Bishop as our Prelates and their flatterers vainely pretend Timothy therefore being neither a Bishop nor first sole or any Bishop of Ephesus or of any other place or if a Bishop no Diocaesan Bishop but of one Church and congregation onely as these premises evidence all our Prelates inferences drawne from his example to proove their Episcopall Authority and Jurisdiction Iure Divino which for the most part hang upon his Episcopall rochet onely fall quite to ground and their Episcopall Authority together with it I now proceed to the next Question wherein I shall likewise discusse whether the power of ordination belongs onely to Bishops not to Presbyters And whether this Paradoxe of the Prelates be true that ordainers are greater in Iurisdiction and degree then those that are ordained to wit Whether Titus were ever Bishop or Archbishop of Crete What ever the common bruite and Error of these or former times conceive under correction I perswade my selfe that Titus was no Bishop nor Archbishop of Crete and that for these ensuing reasons First because the Scripture never stiles him a Bishop nor S. Paul who often stiles him his partner and fellow-helper concerning the Corinthians not Cretians the Messenger of the Churches not Bishop and the glory of Christ 2 Cor. 8 23 6 16. his Sonne Titus 1 6 his brother 2. Cor. 7. 6 13 14. never Bishop as some would make him Secondly Because his cheifest imployment was to the Church of Corinth after that hee had been left by Paul in Creet as Paules partner and fellow-helper in that Church 2. Cor. 2. 13. c. 7. 6. 13. c. 8. 6. 16. 23. c. 12 18. Thirdly Because hee was Paules companion attendant partner fellow-helper Messenger fixed to no setled place of residence as Bishops were 2. Cor. 2. 13. c. 7. 6. 13. c. 8. 6. 16. 23. c. 12. 18. Gal. 2 1. 3. 2. Tim. 4. 10. sent by him from Rome long after his being in Crete into Dalmatia 2. Tim. 4. 10. Fourthly Because Paul writes expresly to him Tit. 1. 5. not that hee ordained him Archbishop or Bishop of Crete but that hee left him in Creet for a season for this cause that hee should sett in order the things that were wanting and ordaine Elders in every Citty as hee had appointed him Therefore was hee there onely as Paules Vicar generall Commissary or substitute to order those things in such sort as hee had appointed him which Paul could not dispatch whiles hee was residing not as the Archbishop or Lord Bishop of Creet to order all things there by his owne Episcopall Jurisdiction and authority as hee listed himselfe Fifthly Hee expresly charged him to come to him diligently to Nicopolis when hee should sent Arthemas or Tychicus to him for there hee intended to winter Tit. 3. 12. By which it is evident that his stay in Creet by Paules appointement was very short not above halfe a yeare if so much after which wee never read hee returned thither though we finde hee was sent to Corinth and Dalmatia that hee went up to Hierusalem with Paul and came to him during his imprisonment at Rome Gal. 2. 1. 3. 2. Cor. 2. 13. c. 7. 13. 14. c. 8. 6 16. 23. c. 12. 8. 2. Tim. 4. 10. His short abode therefore in Creet without returning thither prooves him to be no Bishop Sixtly Paul chargeth him to bring Zenas the Lawyer and and Apollos diligently on their way that nothing might be wanting to them Tit. 3. 13. Now it is very unlikely that an Arch-bishop or Bishop of Creete wherein were 90. walled Cities would stoope so low as to waite thus upon Lawyer as Zenas or a Disciple as Apollos was unlesse hee were far more Humble then any Archbishops or Prelates in these our times who are commonly so insolently proud as to disdaine all familiar conversations with Lawyers or Ministers Seaventhly Paul left Titus Bishop of no one Citty in Creete and hee expresly enjoynes him to ordaine not one but many Elders in the plurall number in every Citty of Creete Tit. 1. 5. 7. where there were no lesse then 90. walled Citties in Homerus time which Elders were no other but Bishops and so tearmed by him v. 7. For a BISHOP must be blamelesse c. as Hierom. Chrysostome Ambrose Theodoret Sedulius Primasius Remigius Beda Raubanus Maurus Bruno Theophilact Oecumenius Anselme Lyra Hugo Cardinalis Aquinas with other moderne Commentators on this text accord If then Paul gives expresse directions to Titus to ordaine many Elders and Bishops in every Citty of Creete constituting him a Bishop in none of them that we read of an apparant argument that hee was no Bishop there because hee had there no Bishops See at all and was no sole Bishop of any one Citty it is not probable that hee constituted him sole Archbishop or Bishop of all Creet which had anciently no lesse then 4. Archbishops and 21. Bishops in it it being the Apostles practise to place many Bishops and Elders in one Church but never one Bishop or Archbishop over many Churches Phil. 1. 1. Acts. 20. 28. Hence Athanasius Chrysostome Oecumenius and Theophilact on Titus 1. 5. 7. write thus Here hee will have Bishops to be understood for Presbyters or Ministers as we have elsewhere often said neither verily would hee have the charge of the whole Iland to be permitted or granted to one man but that every one should have his owne proper cure charge allotted him for hee knew that the labour paines would be the lighter and that the people would be governed with greater diligence if that the Doctor or teacher should not be distracted with the government of many Churches but should onely give himselfe to the government of one and study to compose and adorne it with his maners So also Peter Lombard Alphonsus de Castro Doctor Barnes and others on and from this text determine Eightly All generally accord that Archbishops yea Metropolitanes BISHOPS themselves are not of divine or Apo stolicall but Papall and humane Constitution witnesse Pope Nicolas apud Gratianum Distinct 22. c. 1. Omnes sive Patriarchae cujuslibet apicem sive Metropolis primatus aut Episcopatuum Cathedras vel Ecclesiarum sive cujuscunque ordinis dignitatem INSTITVIT ROMANA ECCLESIA Which Pope Anacletus in his 3. Epist. c. 3. doth likewise averre and Pope Lucinus and Clement in Gratian Distinct 80. affirme as much informing us that Archbishops and Primates are the Successors of the Hathenish Arch-Flamens and to be placed onely in those Citties where the Arch-Flamens had their Sees with which Peter Lombard accords lib. 4. Distinct. 24. Hence our Historians record of King Lucius the first Christian Prince of this our Realme that hee instituted 3. Archbishoprickes and 25. Bishop-rickes and Bishops in stead of the 3. Arch-Flamens and 25. Flamens changing their Sees into Bishoprickes and Archbishop-rickes by which it is evident that Archbishops Patriarkes and Metropolitans
Feastes pastimes sports and ordinary labor even in Gods owne day as the Doctrine of the Church of England when as acute Master Iohn Sprint in his proposition for the Christian Sabbath day printed by license London 1607. p. 4. newly reprinted and learned Doctor John White in his way to the true Church 5. times printed by Authority yea sett forth and defended by Doctor Francis White now Bishop of Ely expresly brand it not onely as a Popish and Heathenish practise but likewise as a point of Popish religion which directly tends to the maintenance of open sinne and liberty of life and expresly allowes most palpable wickednesse directly tending to the desolation of publike government and private honesty being that which hath made the Papists the most notorious Sabbath-breakers that live Zanchius and Musculus also branding this very Doctrine of liberty they now teach and the practise of 〈◊〉 as Popish and all the Bishops Cleargy King Lords Commons and Parliament of England in King Henry the S. his raigne condemning it in two severall bookes as meerly Iewish to checke the dotage of those Novell Doctors who defi 〈…〉 the strict sanctification of the Lords day by abstinence from dauncing sports and pastimes Iudaizing when as that they plead for is truly such This grosse prophanation therefore of the Lords day both in Doctrine and practise aggravated with the late suspending silencing excōmunicating pursevaning vexing persecuting depriving croushing of many learned painfull godly conscionable Ministers both against all the Rules of Canon Law Common Law Statute Law conscience reason piety charity justice and the Presidents of all former ages meerly for refusing out of conscience upon their Episcopall Mandates to have any hand or finger in acting in proclaiming any thing which might animate their people to this pestiferous sinne punished within these three yeares with many memorable particular judgements of God immediately executed from heaven hath no doubt so farre provoked our most gracious God that now he can hold off his hands no longer from smiting us with his dreadfull Iudgements which some of us have allready felt and most of us now feare who questionlesse will never take off his Pests and Iudgements from us till your Lordships shall take off your most unjust Suspensions and censures from those who have thus suffered in his quarrell and all of us repented of this our crying sinne of prophaning Gods owne sacred day both in point of Doctrine and practise An abhomination never more rife in any then this our present age by reason of your Lordships patronizing propagating and defending of it in such a publike shameles violent maner as no former age can ever paralell to Gods dishonor your owne eternall infamie and the fitting of your selves and this whole Kingdome for those publike judgements not onely of a late extraordinary cold winter and two successive drie summers which threaten a famine of bread to recompence that Famine of Gods word that you have lately caused to omitt all other miseries which we suffer but likewise of that plague which is now dispersed In the pulling downe whereof as your Lordships have had nodoubt a deeper hand then others so you have great cause to feare you shall feele the irresistable mortiferous stroke thereof as much or more then others The Plague you well know is Gods owne Arrow Psal 91. 5. who ordaineth his arrowes against the Persecutors Psal 7. 13. And are not some at least of your Lordships such It is Gods owne hand 2. Sam. 24. 14. 15. Ier. 21. 6. Now Gods hand shall finde out all his Enemies his right hand shall finde out those that hate him Psal 21. 8. And are not many of your Lordships in that number It is Gods owne brandished sword Psal 8. 6. And whom doth God wound and slay therewith but the †head of his Enemies and the hayry scalpe of those who goe on still in their trespasses And are not to many of your Lordships such who even now in the very midst of Gods Iudgements proceed on still in your malicious violent implacable hatred enemities and persecutions against Gods faithfull Ministers Saints and the very power of holinesse in your Lordly Pompe ambition avarice pride envy arrogance cruelty oppression injustice luxury secularity suppression of preaching prayer fasting Communion of Saints and what ever savours of piety and in profaning of Gods owne sacred day both in your doctrine practise which is seldome worse solemnized or more prophaned as Master Bucer long since observed Quam in ipsis Episcoporum aulis then in Bishops owne Pallaces where neither Lord nor Chaplaine nor servant make any great conscience of prophaning it sundrie wayes to give the better example of piety and holinesse unto others How then being heavy laden with these many sinnes and having the prayers the cries the clamours the teares the sighes and groanes of all Gods people against you if not of the whole Kingdome to the dayly imprecations of many distressed Ministers people whom you have most injuriously and inhumanely handled without any lawfull cause can you but feare Gods vengeance and expect his plagues to sweepe such Clods of sinne and mischiefe such Pests and Prodigies as you are cleane away Be wise now therefore O yee Kings for such are you now become by giving absolute Lawes and prescribing what Ceremonies Articles Rites Oathes and Novelties you please even in your owne names and rights alone unto his Majesties people and executing all Lordly Kingly Soveraignity and Dominion over mens bodies and estates as well as soules contrary to your Saviours expresse Inhibition Math. 20. 25. 26. be learned O yee Iudges of the earth for such are you now in many temporall Courts and would be gladly such in more in steed of being preaching Bishops in our Pulpits and Pastors of mens soules Serve the Lord in feare for that is in truth your duty not to be Lords your selves or reverenced and served with feare as Lords are wont to be and rejoyce unto him not with Organes Choristers Pipes and Daunces but with trembling kisse the sonne whom you have hitherto buffeted persecuted in his faithfull Ministers and Servants least he be angry and ye perish in the way even now when his wrath is kinded but a litle and his plagues but newly kinded least if ye refuse to turne from all your former sinnes and wickednesses hee begin at last to bruise you with this his rod of Iron and dash you in peeces like a Potters vessell and there be none to deliver you from this his raging fury Remember I beseech you that of the Prophet Nahum God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance on his adversaries and he reserveth wrath for his enemies And though he hath a long time suffred you with much patience as he doth other vessels of wrath fitted to destruction to spoyle oppresse and
neighbour-Countries compared with Isay 5 12. 13. c. 22. 12. 13. 14. c. 32. 13. 14 Amos 6. 1. to 12. Exod. 32. 19. to 35. 1. Cor. 10. 5. 6. 7. â—am 5. 1. 5. 6. Revel 18. 7. 8. and many presidents cited in a late Tract against Stageplayes and enterludes will put it out of doubt Of the latter part of this Quaere there can be no question unlesse the Bishops be very unnaturall to love a stranger better then their own Foster-mother and weavers Clothiers more then Schollers If then excessive Feasting Masking Enterludes Dauncing and Epicureanpomp the very workes of the â—lesh and therefore most unseemely of all others for those who terme themselves spirituall men yea workes that shut men out of heaven and therefore not fit for those who professe they have the keyes to let men into heaven bee more pestiferous and apt to bring the Pestilence then Preaching and Oxford to be preferred before Dedham what is the reason that our great Lordly Prelates in these dangerous times of mortality when as they should be all in sable fasting praying weeping and mourning with the people of their Diocesse and refreshing their starved bodies with that prodigall expence they have there cast away have to the great ill example of all other people grieving of the soules of all who are sensible of the Plagues we now grone under beene so lately setting up and practising the one at Oxford to draw the Pestilence thither and putting down the other at Dedham to keep the Pest from thence When as sundry Councels in all ages have strictly inhibited Bishops and Ministers neither to be Exhibiters setters out or spectators but diligent suppressors yea censurers of the one especially in mournfull times of Plague Mortality which summon all men but Gods Ministers above others to weeping sackecloath and baldnes to turne their laughter into heavines and their joy into mourning and instant both by preaching and Ecclesiasticall Censures to draw all men from them but furtherers and setters up of preaching yea of preaching twice a day and that principally in times of humiliation which they now suppresse Alast is the piety zeale of those Lordly Pontificians who will needs claime all their Episcopalities by a divine right degenerated to this Epicurian resolution let us eate and drink let us Maske and Play let us feast and keep Revell-route for to morrow wee shall die Are these the sermons the good instructions they preach to King Queene Nobles Ministers Schollers People in these pestilentiall times Must they be feasting banquetting laughing masking playing piping dauncing when all others are weeping fasting mourning at leastwise gladly would be so and that in publike as they have reason were it not for them certainly if S. Bernard were now alive and saw such Prelates he would be so farre from thinking them Gods Bishops that he would undoubtedly define them to be the Devils yea and stile them Devils too and murtherers of mens soules Who having now taken the highest degree at the Vniversity that ever the Schooles of Bacchus Venus or Epicurus can afford them may be rather deemed their professed Chaplains then Christian Bishops Yet mistake me not as if I thought it unlawfull for a Prelate or Vniversity to entertaine their Prince farre be it from me or any other to harbour such a thought But to doe it now at such a time in such a Pontificall Epicurian maner with most prophane and impious Enterludes in contempt and derision of all purity piety and religion is the onely thing which not I alone but the whole Kingdome generally crie shame on banquetting masking feasting Revelling being altogether unsuitable if not unlawfull to a Christian a Prelate a Vniversity in a time of such generall weeping and mourning when most hearts but stony ones are sad and many poore mens faces gather blacknes even for very hunger with which too many perish whose lives this prodigality would have preserved Seaventhly If the Bishops have so much fatherly care to keep off the plague from our Precissians and Puritans of Dedham so they tearme us as to put downe our Lecture yea Sermons on the very-solemne Fast-day where there is any infection as if the sick needed least spirituall phisick and instruction to keep us from the Plague what is the reason they have so little care of those of our Religion and profession whom they have mewed up in severall prisons in London Why have the Priests and Iesuites in the Gatehouse and elsewhere though Traytors to his Maiestie and the Realme and some of them condemned men with all other prisoners there liberty granted them to goe abroad this time of Pestilence and yet D. Bastwicke convicted and censured onely for shewing himselfe a true subject to his Soveraigne in defending his Majesties Ecclesiasticall Iurisdiction against the Popes and your encrochements with other of your High-commission Prisoners no leave at all to retire himself into the fresh ayre for his safety It being now as it seemes a great deale better to be an open Traytor to his Majesty or the State then a meere opposite onely to these our Lordly Prelats even in their intollerable usurpations both upon his Majesties Royall Prerogatives and his subjects liberties Why have you given speciall command that Mr. Brewer committed close prisoner by you to the Kings bench for the same cause should there be detained still and not remoove with the other prisoners when as he had obtained licence to goe into Oxfordshire with his fellow prisoners that so the plague which environs both those prisons might sweep away both these Prisoners and ease you of them Why doe you still detaine others of your commitment in these and other prisons of purpose to murther them as much as in you lieth with the pest when all else that are willing are set free and walke abroad into the Country for their health Why detaine you D. Layton in the Fleet and Mr. Prinne in the Tower notwithstanding some Nobles mediation for the enlargment of the one and the Queenes most gracious intercessions for the other whose Princely clemency and pitty to those of a different religion is an everlasting foyle to your unchristian mercies and barbarous inhumanity to those of your owne faith and profession Is this your Episcopall pitty mercy grace and goodnes that when all men else can find favour and reliefe yet those whom you unjustly persecute restraine or malice without cause must finde none at all no not though King or Queene desire it What is your Pontificall malice now swollen greater then their Royall grace and goodnes Never therefore dissemble more with the world and us that you have put downe our Dedham or other Lectures out of any love to us or care of our or their safety as you pretend to keep the pestilence from us or them but confesse you have done it out of the malice of your hearts against preaching if not to bring the plague and
by the Canons of 1571. and 1603. to sett in order and provide such bookes ornaments and necessaries as are wanting in Parish Churches and see them well repaired Ergo Churchwardens are Bishops For Titus was here left to sett in order the things that were wanting AS PAVL HAD APPOINTED HIM and no other wise Tit. 1. 5. 6. 7. 8. 9. hee did all by his direction and authority not his owne There is nothing therefore in this of ordering things that were wanting in the Church of Creete which savours of Episcopall Iurisdiction And I may better argue hence Titus did nothing at all in Creet but by Paules speciall appointment and Cōmission Ergo hee was no Bishop or if a Bishop Ergo Bishops should order nothing in their Bishoprikes nor keepe any visitations but by speciall direction Commission from the Apostles King or State authorizing them Then the Objectors conclude Ergo hee was a Bishop and Bishops Archbishops yea Archdeacons too without any speciall commission from the Apostles King and State may make and institute what orders constitutions Articles and Ceremonies they please as now they doe in their illegall Courts and visitations kept in their owne names without any Patent from the King Obj. 3. If any object in the third place That Titus was lest to ordaine Elders in every Citty in Creete Tit. 1. 5. Ergo hee was a Bishop because none have power to ordaine Elders but Bishops since none ordained Elders in Creete but Titus who was a Bishop Answ 3. I answer first that this is as bad a consequence as the former and a meere circular argumentation For first they will needs proove Titus a Bishop because hee ordained Elders and none but Bishops can ordaine Elders and then next they proove that none but Bishops can ordaine because Titus foresooth was a Bishop and hee onely did ordaine Elders in Creete A meere Circle and Petitio Principij yet this is the Logicke of our great Rabbi Prelates Secondly I answer that this proposition whereon they ground themselves and their Prelacy that none have any right Ture divino to ordaine Elders or Ministers but Bishops and that quatenus Bishops too which they must adde or else their argument is unsound is a notorious falsehood and meere sandy foundation For first not to remember how Moses a Civill Magistrate consecrated Aaron and his sonnes by Gods owne appointement Levit. 8. 5. to 32. Exod. 29. 9. 35. First The Apostles themselves were ordained Apostles and consecrated Ministers by Christ himselfe Matth. 28. 19. 20. Marke 16. 15. 16. Iohn 20. 22. 23. 24. Acts. 1. 4. 5. Rom. 1. 5. 2. Cor. 3. 6. To whom the power of ordination principally appertaines Ephes 4. 11. 12. 1. Cor. 12. 28. Acts. 20. 28. 1. Pet. 1. 4. Secondly The Apostles and Euangelists ordained Elders in every Church Acts. 14. 23. c. 19. 1. 6. 7. c. 7. 6. yet they were properly no Bishops as all learned men acknowledge Thirdly The Disciples inferior to the Apostles and Euangelists as the objectors teach ordained Ministers and Elders too though they were no such Bishops as the objectors mean Acts. 14. 1. 2. 3. c. 9. 10. to 22. Fourthly Presbyters and ordinary Ministers ordainea Elders and Ministers yea Timothy himselfe was made a Minister by the imposition of the handes of the Presbytery 1. Tim. 4. 14. Thus did they in the primitive Church this doe they still in our owne Church as the booke of ordination it selfe confirmed by two Acts of Parliament the 35. Canon and experience witnesse this doe they in all the reformed Churches now which should have no lawfull Ministers and so no true Church if the power of ordination were Jure divino appropriated onely to Bishops and not common with them unto other Ministers Fiftly Patriarkes Metropolitanes Archbishops and Chorall Bishops neither of which are properly Bishops in the objectors sence ordaine Ministers If then all these have ordained Elders and Ministers though no Bishops by sufficient divine Authority as the objectors cannot deny of the 4. first and dare not contradict it in the last then it is most false that the power of ordination Jure divino belongs onely to Bishops as Bishops in the objectors sence for then none of those 5. being not properly such Bishops could lawfully have ordained Ministers or Presbyters as they did and doe Thirdly There is no one syllable in the Scripture to proove that the power of ordination belongs onely to Bishops quatenus Bishops neither is there any one example to warrant it We read of Apostles Euangelists Disciples Presbyters that layd hands on others to ordaine them Ministers but of Bishops I mean distinct from Presbyters we read not a word to this purpose how then can this be true that the power of ordination belongs onely to Bishops quatenus Bishops Jure divino Fourthly We read not a word to this purpose in Scripture of any Bishops distinct from or superior in order degree and dignity to Presbyters if therefore such Bishops themselves be not Jure divino the power of ordination cannot belong to them Jure divino the rather because we read of no man whom the Scripture cals a Bishop ordaining Ministers Admit there were such Bishops Jure divino yet that the power of ordination belongs to them Jure Divino quatenus such Bishops is most false but onely quatenus they are Ministers For it appertained to the Apostles to the Euangelists to Disciples and Presbyters Iure divino though no such Bishops and the objectors will acknowledge that it belongs to Popes Patriarkes Metropolitans and Archbishops though they neither were nor are properly such Bishops and are no divine but meere humane institutions therefore it must appertaine unto them onely as they are Ministers in which respect they all accord and are not differenced one from another not quatenus Bishops for then the Apostles Euangelists Disciples Presbyters Popes Patriarkes Metropolitanes and Arch-bishops being not properly such Bishops could not lawfully ordaine The power therefore of ordination belonging to the Apostles Euangelists Disciples Presbyters and others as well as to Bishops not to Bishops onely or to them as Bishops but as Ministers it being a meere Ministeriall act inferior to preaching administring the Sacrament and baptizing as all acknowledge it can be no good evidence to proove Titus a Bishop Now because this power of ordination which our Prelates would Monopolize unto themselves is the maine pillar whereon they now suspend their Episcopall Jurisdiction over ther Ministers I shall produce some humane authorities to proove the right the power of ordination and imposition of hands to be by Gods Law common to Presbyters as well as to Bishops I shall beginne with Councells The 4. Councell of Carthage Can. 3. about the yeare of our Lord 418. prescribes this forme of ordination of Ministers When a Minister is ordained the Bishop blessing him and holding his hand upon his head all the Presbyters or Ministers likewise that