of conscience he who hath learned nothing is made the teacher of others and like sounding brasse and a â—inkling Cymball usurpes the office of Preaching when as he is an unprofitable â—tock and a dumbe Idoll This is it which Ecclesiastes deploringly complaines of I have seene saith he an evill under the Sunne a foole placed in high dignity and wise men sitting in low places An illiterate Bishop is a dumbe preacher It is a Prelates duty to instruct the people under him to render a people acceptable to God by opening the mystery of the Scriptures But at this day such as the people are such is the Priest as hiâ— darknes is so also is light Blush O Sidon at the Sea a Prelaâ—e may blush and grieve to rule over people not to profit them to have taken upon him the office of a Teacher and to be mute in instructing the people It is the word of the lamenting Prophet My people is become a lost flock their Pastors have seduced them they are dumbâ— dogges not able to barkeâ— They ought to drive the Wolves from the flocks but they themselves are wolves to their owne taking care neither of their owne nor theirs salvation they preciâ—itate theâ—selves with their flocks into the pit of eternall death Thus and much more he Not to mention Grostheads booke de Ignavia Praelatorum Or Halredus de Praelatorum moribus Nigellus Wireker de Abusu rerum Ecclesiae Gualther Mapes his Complaint against the Prâ—lâ—tes Ad malâ—s Pastores ad â—mpios Praelatosâ— Robert Baston de sacerdotum Luxuriis or â—ohn Purvey de obliquo cleri statu all declaiming against the Lordlinesse pompe pride wealth and vâ—â—es of Prelates the most of which bookes the Prelates have suppressed their titles onely being left upon record Nor yet to mention the passages of Robert Holkot our famous Clerke In lib. Sapientiae lect 77.163 and lect 1. in Proverbia Solomonis to like purpose Richardus Armachanus Archbishop of Armagh flourishiâ—g in the beginning of Wicklifâ— time about the yeare of Christ 1350. De Questionibus Armenorum l. 11. â— 1. determines thus That neither the Dominion nor Ministry of temporall things belongs to Ecclesiasticall dignity but rather deminishes iâ— For the Lord prohibited the Dominion of temporall things to his Apostles and Disciples saying Possesse neither gold nor moneys in your purses Mat. 10.19 If thou wilt be perfect goâ— and sell all thou hast give to the poore Now it cannot bee of Ecclesiasticall dignity which the Head of the Church hath prohibited to his members or at least would not have them to poâ—sessâ—â— Whence it appeares that the dominion or possession of temporall things doth in no wise essentially appertaine to Ecclesiasticall dignity but rather diminisheth it In the second Chapter he averres that these states and degrees of Patriâ—rch Archbishop Bishop c. were invented onely out of the devotion of men not instituted by Christ and his Apostles That no Prelate of the Church how great soever hath any greater degree of the power of order then a simple Priest In the fourth Chapter hee proves that the power of confirmation and imposition of hands that the Holy Ghost may be given thereby appertains to the jurisdiction of thâ— Presbytery Which he manifesteth by Acts 7. 14. 1 Tim. 4. and by the practice of the Primitive Church after the Apostles time In the fourth and fifth Chapters he demonstrates That Priests are called Bishops by the Apostle Phil. 1.1 1 Tim. 3. Titus 1. and Acts 20.28 Et quod ordine succedant Apostolis and that they succeed the Apostles in order In the sixth Chapter he proves That all Priests and Bishops are equall as to the power of Order And in the fourth Chapter he punctually determines That there is no distinction found in the Evangelicall or Apostolicall Scriptures betweene Bishops and simple Priests called Presbyters Whence it followâ—s Quod in omnibus est una potestas aequalis ex ordinâ— that in all of them there is one and equall power by reason of Order And that for ought he can find the Apostle Paul doth not in any of his Epistles distinguish between the Order of Presbyters that is of Apostles and Bishops That every one who hath the cure of others is a Bishop Which the name of a Bishop importeth and manifesteth For a Bishop is nothing else but a superintendent or watchman From whence it is evidentâ— that besides the power of Order hee hath nothing but a Cure Our famous English Apostle John VVicklife as Master Fox oft stiles him delivers the selfesame doctrine of the Identity of Presbyters and Bishops Dialogorum l. 4. c. 14. De Sacramento ordinis f. 124 125. Some men saith he multiply the character in Orders But I consider whether their foundation or fruit be in the Scripture But one thing I confidently averre That in the Primitive Church and in Pauls time two Orders sufficed The Presbyter and the Deacon Likewise I say that in Pauls time a Presbyter and Bishop suit idem was the same This appeares by the first of Timothy chap 3. and Tâ—tus chap. 1. And herein that profound Divine Hierome justifies the same as appeares Distinct. 74. Cap. Olim. For then was not invented that distinction of Pope and Cardinalls Patriarchs and Archbishops Bishops Archdeacons Officials and Deanes with other Officers and private Religions of which there is neither number nor Order Concerning the contentions about these things that every one of these is an Order and that in the reception thereof the grace of God and a character is imprinted with other difficulties which ours babble about it seemeâ— good to me to be silent because they neither establish nor prove what they affirme But out of the faith of Scripture it seemeâ—h to me to suffice if there be Presbyters and Deacons keeping the staâ—e and office which Christ hath imposed on them Because it seemes certaine that Caesarian Pride invented these other degrees and Orders For if they had been necessary to the Church Christ and his Apostles had not been silent in the expression of them and description of their office as those blaspheme who magnifie the Popes Laws above Christ. But a Catholicke ought to receive the office of these Clergy-men out of the Scriptures authority out of the Epistles to Timothy and Titus Neither ought he under paine of sinne to admit these new Caesarian inventions Thomas Waldensis Wickliffes professed Antagonist Tom. 1. l. 3. Artic. 3. c. 29.30.31 32. Tom. 2. c. 117 118. and Tom. 3. c. 60.61 62 63. brings in Wickliffâ— proving by many arguments That Bishops and Presbyters are all one and the same by divine institution and Gods Law That the Ordination of Presbyters belongs not onely to Bishops sed etiam ad simplicâ—m Sacerdotem But even to a meere Priest as well as to them That one ordained a Minister by a meere Priest alone ought not to doubt of his Priesthood or to seeke
follow his Edition as Master Calvin and some few others doe in their Commentaries whereas both he and they are professed Enemies to Episcopacy and disclaime those Postscripts as false and spurious Fiâ—thly Master Beza and the â—etâ—ers forth of the Greeke Bible Printed by the Heires of Andrew Francofurti 1597. passe this sentence upon these Postscripts and this clause Ordained the first Bishops of Ephesus or of the Church of the Ephesians Non extaâ— in quibusdam vetustis Codiâ—ibus sane supposttum fuisse puâ—o And Guilielmus Estius a famous Roman Doctor in his Commentary on 2 Tim. 1.4 writes thus of the Postscript to it Graeâ—a subscriptio post finem Epistolae sic habet Scriptae Roma ad Timotheum secunda cum Paulus iterum sisteretur Caesari Neroni where he omits this addition Ephesiorum Ecclesiae primus Episcopus and then passeth this verdict upon it Sed hujusmodi Graecae subscriptiones ut incerti sunt authoris ITA NON Magnae authoritatis And Thomâ—s de vio Cajetanus Andreas Hyperius Estius with others deâ—â— the subscription to Titus That this Epistle was written from Nicopolis of Macedonia and the Century writers with others that the Second to Timothy was written from Rome aâ— Pauls second appearing before Nero a meere falshood and mistake All which considered I wonder our great learned Prelates Bâ—shop Downeham Bishop White and Bishop Hall and especially our great Antiquary Bishop Vsher should so much insist upon these spurious false postscripts and draw a maine Argument from to prove their Episcopacy of Divine Institution when Bellarmine and those Papists who write most eagerly for the Prelates Hierarchy are ashamed to produce such a false and impotent proofe for their groundlesse Episcopall jurisdiction If these Answers satisfy not this Objection from these Postscripts you may receive more full satisfaction and further Answers to it in my Vnbishoping of Timothy and Titus p. 52. to 58. To which I shall remit the Reader From these two Arguments for the pretended Divine right of Episcopacy I shall next proceed to answer the most considerable reasons produced for the continuing of Lordly Prelates in our Church The first for order and moment is the Antiquity of Lordly Bishops in our Church who if we credit Bishop Hall and others are not onely of Divine institution but their Episcopall Government hath continued in this our Island ever since the first plantation of the Gospell without contradiction Therefore it will be neither decent nor expedient but dangerous and inconvenient to remove them now To this I answer first that though Bishops have been very ancient in our Church yet how ancient and what kinde of Bishops these were will be the question Metraphrastes writes that Saint Peter continued long in Britaine constituted Churches and ordained Bishops Presbyters and Deacons and then returned to Rome the 12 yeare of Nero Caesar. But as this Authour is very fabulous in other things so without doubt he is false and singular iâ— this as I could easily manifest did not Bishop Vshers siquidem Symeoni Metaphrastae credimus and Baronius his sicut in aliis multis ibi a se positis errare Metaphrastum certum est ita in his hallucinatum esse constat Iohn Speed his For a dreame we leave it c. and Francis Godwin Bishop of Landaffe in his Discourse of the first conversion of this Island of Britaine unto Christian Religion p. 3 4 5 6. where he largely and professedly proves against this Impostor That Peter was never in Britaine ease me of this Labour and sufficiently refute the vaine confidence of those who have lately produced this branded Authority to derive the Antiquity of our Lordly Prelates from the Apostles themselves as if they had first planted them in our Church That which is likewise alledged out of the Greeke Martyrologe and Dorotheus his Synopsis That Aristobulus was ordained Bishop of the Britaine 's by Paul and by him sent Bishop into England seemes to be of the same stampe with the former in Bishop Godwins judgement who rejects it as fabulous because none of our owne Authors or Histories so much as once mention his so memorable labour and martyrdome among us But grant it true yeâ— since the word Bishop is here used onely for an ordinary Minister or Preacher of the Gospell and Aristobulus sent onely to convert our Nation being Pagans had no Bishopricke or Diocesse here nor any Inferiour Presbyters under him for ought appeares over whom to play the Lord as our Lordly Prelates have this Authority will stand those in small steed who with more confidence then judgement have objected it in defence of our Lordly Bishops which by the common consent of all our Writers began not till King Lucius his raigne about the yeare of Christ 179. So that from the Preaching of the Gospell in our Island by Iacobus Zebedeus Anno Christi 41. of Simon Zelotes Anno 47. of Ioseph of Araâ—atâ—aea Anno 48. of Saint Paul Anno 60. of Philip the Apostle and his twelve associates Anno 63. till Lucius erected Bishops and Bishoprickes to wit for the space of about one hundred and forty yeares after the first Preaching of the Gospell here our Church of Britaine had no Bishops at all to governe it but onely Presbyters for ought appâ—ares by any credible Authour the Christian faith all this while continuing un-extinguished among us at Glastenbury and in some other places as our Antiquaries manifest If then that rule of Tertullian be infallible That is best and truest which is first and that of Hierome most certaine That the Church of God immediately after the Apostles times before the erection of Lord Bishops was governed by a common Councell of Presbyters not by Bishops and our Church as is probable and the Church of Scotland as some Authors write for certaine was governed in this manner by Presbyters for above an hundred yeares together it will rather follow that our Lord Bishops should now be totally suppressed and a Presbyteriall government re-erected in our Church because it is ancienter than that of Bishops and planted among us by the Apostles when our Island first received the Gospell then that the government of our Lordly Prelates should be perpetuaâ—ed among us because ancient onely yet not so old as that of Presbyters by above one hundred yeares Touching the first erection of Arch-bishops Bishops and Bishoprickes among us there is great variance obscurity and incertaineâ—y in Writers yet this is the generall verdict both of our owne and forraigne Authours That in King Lucius his time before the conversion of our Island to Christianity there were in it 28 Flamines and three Arch Flamines to whom the other Iudges of manners and Priests were subject that upon the conversion of King Lucius and his people to the Christian Faith by Fagan and Deâ—wan they by command from Pope Eleutherius with the Kings
revenews was the very bane and poyson of Religion and one principall cause of the Bishops rebellions Treasons and exorbitances forementioned And therefore they may both with good conscience and reason be substracted from them and put to better usâ—s and they like other Ministers be confined to one compâ—tent living with cure there conâ—â—antly to reside and instruct the people like Bishops in the primitive times Tenthly That our Lorâ—ly Prelates will be still undermining the Lawesâ— and libâ—râ—ies of â—he Subjects his Majesties royall pâ—erogâ—tive his Eccleâ—â—asticall and temporall jurisdiction and vexing his Subjectâ— in their Courts till both their usurpâ—d Authoritiesâ— and Consistories be better regulated or totally abolished Eleventhly That the very Spirit of insolency contumacy tâ—eachery sedition rebellion ambition pride covetousnesse vaineglory malice hypocrisie tyranny and oppression is almost inseparably united to the Chaires of Lordly Prelates since they infect almost all who once sit in them and either infuse these vices into them or augment them in them none growing better men but most farre worse by their Sees Twelfthly that the government of our Church in common by a Presbytery or Synod of Ministersâ— or any other way used in the primitive Church and other refoâ—med Churches can no way be so pernicious or inconvenient to our Kings and Kingdomes as the Government by Lordly Prelates is and hath been Our Prelates chiefe objection in point of Monarchy against a Presbyteriall or Synodall government is that if this forme should be introduced the King and Nobles must submit therâ—to and be liable to their excommunications But this is a foolish Bugbear which recoyles and lights heavily on their owne heads For the Archbishops and Bishops of England and those of forraine Countrys too have many times not onely excommunicated their Soveraignes but also interdicted their Kingdomes enjoyned hard penances to them absolved their Subjects from their allegiance and oathes armed their people and strangers against them and deprived them of their Crownes offering them more and greater affronts and requiring more submission from them then all other their Subjects whatsoever Did ever any Presbytery doe the like or take so much upon them or did they ever deal so with their Princes as our Prelates did with King Iohn or with Edward and Richard the second If yea then prove it If no then this is no solid objection but a malicious suggestion against the Presbyteriall and Synodall Government In a word I would demand this question of the Objectors whether Kings and great men when they scandalously offend be subject to the censures of Excommunication by the law of God If so then why may not the Presbytery and Synode of Ministers anathematize them as well as Lord Bishops and Popes If not then there is no feare of such a censure to which they are not liable by Gods Law or mans These twelve conclusions are sufficiently warranted by the premises yet for the Readers better satisfaction I shall back them with some passages and Authorities of our owne approved ancient and Moderne Writers Martyrs Prelates and Authors of speciall note and so conclude Caelius Sedulius Scotus one of the ancientest of our owne Writers flourishing about the yeare of our Lord 390. determines thus of the parity of Bishops and Presbyters by divine right against our Lordly Prelates doctrine in these dayes in his Exposition on Titus Chap. 1. For a Bâ—shop must be blamelesse c. He calleth him a Bishop whom before he named a Presbyter Before by the Devils instinct parties were made in Religion and it was said among the people I am of Paul but I am of Apollo and I am of Cephas the Churches were governed with the common Councel of the Presbyters But after that every one thought those whom he baptised to be hiâ—â— not Christs it was decreed throughout the World that one chosen 〈◊〉 of the Presbyters should be set over the rest to whom all the care of the Church should appertaine and that the seeds of schismes should be taken away In the Acts of the Apostlâ—s it is written thaâ— when the Apostle Paulâ— came to Miletus he sent to Ephesus and called the Elders of that Church unto whom among other things he spake thus Take heed to your selves and to all the flocke over which the Holy Ghost hath made you Bishops to feed the Church of God which he hath purchased with his owne blood And here observe more diligently how that he calling the Elders of but one City Ephesus doth afterwards stile them Bishops These things I have alleadged that we mâ—ght shew how that among the Ancâ—â—â—ts fuisse Presbyteros quos Episcopos Prâ—sbyters to hâ—ve been THE SAME THAT BISHOPS WERE But by little and little that the seeds of dissention might be utterly extïrpated the whole cure was traâ—sferred to one And on the 1 Timothy 5. â—â— It is demanded writes he why Paul here makes no mention of Presbyters but onely of Bishops and Deacons Sed etiam ipsos in Episcoporum nomine comprehendit But truely he also comprehâ—ndeth thâ—m in â—he name of Bishops To him I might annex our famous Gildas in his Acris Correptio Cleri Angliae our Venerable Beda in Acta Apostolorum cap. 20. Tom. 5. Col. 657. and Alcuinus de Dâ—vinis Officijs cap. 35.36 Epistola 108. ad Sparatum and Comment in Evang. Ioannis l. 5. to 25. Col. 547 548 549. Who maintaine the selfe same Doctrine of the Parity of Bishops and Presbyters declaime much against the pride Lordlinâ—sse ambition domineering power and other vices of Prelates and conclude that a Biâ—hopricke is Nomen Operis non honoris A name of Labour not of honour A worke not a dignity A toyle not a delâ—ght But I rather passe to Anselme Archbishop of Canterbury a man without exception and the greatest Scholler in his age who neare 600 yeares since in his Enarration on the Epistle to the Phillippians cap. 1. vers 1. resolves thus With the Bishops that is with the Presbyters and Deacâ—ns for he hath put Bishops for Elders after his custome For there were not many Bâ—shops in one City neither would he intermit Presbyters that he mâ—ght descâ—nd to Deacons But he declares the dignity and excellency of the Presbyters whilâ—s he manifests the same men who are Presbyters to be Bishops But that AFTERWARD one was elected who might be preferred before the rest it was done to prevent schisme leâ—t every one drawing to himselfe the Gospell of Christ should divide it Constat ergo Apostolica institutione omnes Presbyteros esse Episcopos It is therefore MANIFEST BY APOSTOLICALL INSTITVTION THAT ALL PRESBYTERS ARE BISHOPS albeit NOW those greater ones have obtained that Title For a Bâ—shop is called an Overseer and every Presbyter ought to attend the cure over the flock committed to him In his Commentary on the first Chapter of Titus v. 5 7. he hath the selfesame words that Hierom and Sedulius used before him concluding from Acts 20.17 28.
and Phil. 1.1 Apud veteres cosdem fuisse Presbyteros quos Episcopos That AMONG THE ANCIENTS PRESBYTERS WERE THE VERY SAME THAT BISHOPS WERE and that the Churches were then governed by a common Councell of the Presbyters As therefore Presbyters know that they out of the custome of the Church are subject to him who shall be set over them so Bishops must know SE MAGIS CONSVETVDINE Quà m DISPOSITIONIS DOMINICAE VERITATE PRESBYTERIS ESSE MAJORES ET IN COMMVNE DEBERE ECCLESIAM REGERE that they by CVSTOME rather then by truth of Divine Disposition are greater then Presbyters and OVGHT TO RVLE THE CHVRCH IN COMMON with them From which pregnant Authority even of an old Archbishop of Canterbury I observe First That by Apostolicall institution Bishops and Presbyters are both one and the same and originally continued so for a season Secondly That the imparity now between them â—s onely by custome not by divine institution and crept in by little and little by degrees after the Apostles time Thirdly That every Presbyter is still truely and properly a Bishop over his owne flock Fourthly That the Church of God at first was governed onely by a common Councell or Synode of Presbyters not by Bishops Fifthly That Presbyters even at this day not onely may but ought to governe the Church in common with the Bishops as they did both in Ignatius Tertullians Cyprians and Irenaeus time as others have proved at large See the Answer to Bishop Hals Remonstrance Sect. 8 9. Sixthly That Bishops were first elected created and instituted by the Presbyters therefore by their owne maxime Ordinans est major ordinato are greater and better then Bishops the rather because Presbyters Quatenus such are of Divinâ— and Bishops quatenus Bishops but of humane institution and Presbyters as such by Anselmes owne resolution in his Commentary on 1 Tim. 4.14 may of right ordaine Elders as well as Bishops Neither is Anselme singular in his opinion in avouching the parity and identity of Presbyters and Bishops since Athanasius Ambrose Hierome Chrysostome Theodoret Primasius Remigius Rabanus Maurus Haymâ— Theophylact Bruno in their Commentaries on Phil. 1.1 Acts 20.17 28. 1 Tim. 3. Tit. 1.5 7. and on Ephes. 4.11 12. with sundry other Fathers delivered the same opinion in their writings before his time A truth so cleare that learned Cassander though a Papist confesseth Convenit autem inter OMNES olim Apostolicorum aetate INTER EPISCOPOS ET PRESBYTEROS DISCRIMEN NVLLVM FVISSE SED POSTMODVM ordinis servandi schâ—smatis vitandi causa Episcopum Presbyteris fuisse praepositum cui soli Chyrotomiâ— id est ordinandi potestas servata sit That then this truth which is granted on all hands by ALL both Theologues and Canonists among the Papists should now be questioned nay contradicted and and damned for Heresie by our Prelates seemes strange and monstrous unto me But to proceed on in our owne Writers In the Canons of Aelfrick to Wulfinus a Bishop about the yeare of Christ 990. Sect. 17. There is no more difference between a Masse-priest and a Bishop then that a Bishop is constituted to confer Orders and to visit or oversee and to take care of those things which belong to God which should be committed to too great a multitude if every Presbyter should doe it For both VNVM TENENT EVNDEMQVE ORDINEM have one and the selfesame Order although that part of the Bishop be the worthier And in certaine old Saxon Chapters of incertaine Edition about the same time Know that your degree is next to ours penè CONIVNCTVM esse and to be almost the same or conjoyned to it For as Bishops supply the place of Apostles in the Church so doe Presbyters of the other Disciples of the Lord whence we ought to be mindfull of so great a dignity John Salisbury our famous Country-man flourishing about the yeare of Christ 1140. De Nugis Curialium li. 8. c. 17. and 23. writes thus of the pride and sedition of Bishops Thou must admire to see the various houshold-stuffe and riches as they say of Croesus among them that preach poore Christ They live of the Gospell without preaching the Gospell and it is well if they live onely so as they doe not also ryot They so gape after gaine that they contemne the things that are Jesus Christs and are neither worthy the honour nor name either of a Pastor or hireling They dâ—â— that which makes them to be feared of all to bee beloved of none they preacâ— peace yet make division they shew and counterfeit humility that they may challenge pride In fulnesse they dispute of fastings and what they build up with words they pull downe with deeds The workes they doe beare witnesse of them you may know them by their fruits It is not sufficient for them to sheare and devoure the flocke by liberty of a divine Law unlesse they also implore the ayde of secular Lawes and being made Officers to Princeâ— they feare not to commit those things which any other Publican would easily be ashamed of In the meane time they are servants to pleasure or avarice and those who have chosen and admitted them to their custody they spoyle and oppresse and desire the death of those whom they ought to foster both in flesh and spirit Truly they beare in mind â—hat of the Prophet Behold I have set thee over the Nations and over Kingdomes to pull up and to destroy to pull downe and to scatter c. Nor they doe not onely contend but fight for a Bishoprick The Ancients heretofore were dragged against their wils to a Bishoprick and went willingly to Martyrdome they feared the chiefe Chaire worse then a prison or crosse But now the Prelates spâ—â—ke quite contrary we will not say they be Martyrs but the glory of our Sees we will not give to another Yet there is something in which they seeme to imitate the constancy of Martyrs to wit if they are to contest for a Bishoprick It is reported by some and it is true that ambitious men have sometimes yea often contended for the Bishopricke of Rome and not without brotherly blood hath the High Priest entred into the holy of holies This verily is to succeed Romulus in paricide not Peter in feeding the flock committed to him More then civill Warres are againe stirred up betweene Caesar and Pompey and whatsoever was presumed whaâ—ever was impiously done at Philippi Lucade Murina in Aegypt or in Spaine a prelaticall Warre accomplisheth Doe they therefore procure the effusion of Christian blood that it may be lawfull for them above other men according to their pastorall duty to lay down their lives for the Flock Doe they therefore pull down the Churches prophane holy things that there may be some thing for them to build up and sanctifie Perchance they dash Nations one against another disquiet Kingdomes violently take away the goods of
Oxford William Cliffe Geoffry Dowes Robert Oking Ralph Bradford Richard Smith Simon Mathew Iohn Pryn William Buckmaster William May Nicholas Wotton Richard Cox Iohn Edmunds Thomas Robertson Iohn Baker Thomas Barret Iohn Hase Iohn Tyson Doctors and Professors in Divinity and of the civill and Canon Law with the whole Convocation House and Clergy of Enland in their Booke intituled The Institution of a Christian man dedicated by them to King Henry the eight Printed Cum Privilegio subscribed with all their names and ratified by the Statute of 32. Henry the eight cap. 26. chap. Of the Sacrament of Order fol. 48. c. And King Henry 8. himselfe in his Booke inscribed A necessary erudition for any Christian man published with the advise and approbation of all the Prelates Clergy of England in their Convocation and of the Lords Spirituall and Temporall and nether House of Parliament with the Kings owne royall Epistle to all his loving Subjects before it Anno 1545. by vertue of the Satute of 32 Henry the eight c. 26. Chap. of the Sacrament of Order Doe all thus joyntly determine of the calling jurisdiction Lordlinesse and secular imployments of Bishops The truth is that in the New Testament there is no mention made of any degrees or distinctions in Orders but onely of Deacons and Ministers and of Priests or Bishopâ— And of these two Orders onely that is to say Priests and Deacons Scripture maketh expresse mention and how they were conferred of the Apostles by Prayer and imposition of their hands And to these two the Primitive Church did add and conjoyne certaine other inferior and lower degrees And as concerning the office and duty of the said Ecclesiasticall Ministers the same consisteth in true preaching and teaching the word of God unto the people iâ— dispensing and ministring the Sacraments of Christ in consecratingâ— and offering the blessed body and blood of Christ in the Sacrament of the Altar in loosing and assoyling from sinne such persons as be sorry and truely penitent for the same and excommunicating such as bâ— guilty in manifest crimes and will not be reformed otherwise and finally in praying for the whole Church of Christâ— and specially for the flocke committed unto them And although the office and ministry of Priests and Bishops stand câ—iefly in these things before rehearsed yeâ— neither they nor any of them may exercise and execute any of the same offices but with such sort and such limitation as the Ordinances and Lawes of every Christian Realme doe permit and â—uffer It is out of all doubt that there is no mention made neither in Scripture neither in the writings of any authentical Doctâ—r or Author of the Church being within the time of the â—postles that Christ did ever make or institute any distinction or difference to be in the preheminence of power order or jurisdiction between the Apostleâ— themselves or between the Bishops themselves but that they were all â—quall in power authorâ—ty and jurisdâ—ctâ—on 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 Catholique Church and that either by the consent and authority or else at least by the permâ—ssion and suffâ—rance of the Prâ—nces and civill powers for the time ruling For the said Fathers considering the great and infinite multitude of Christian men so lâ—rgely encreased through the world and taking examples of the Old Testamâ—nt 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 Patriarks some to be Metropolitansâ— some to be Archbishops some to be Bishops and to them did limit severally not onâ—ly 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. And lest peradventure it might be thought to some persons that such authorities powers and jurisdictions as Patriarks Primates Archbishops and Metropolitans now have or heretofore at any time have had justy and lawfully over any other Bishops were given them by God in holy Scripture We think it expedient and necessary that all men should be advertised and taught that all such lawfull powers and authority of one Bishop over another were and be given to them by the consent ordinance positive lawes of men only and not by any ordinance of God in holy Scripture and all other power and authority which any Bishop hath used or exercised over another which hath not been given to him by such consent and ordinance of men as is aforesaid is in very deed no lawful power but plaine usurpation and tyranny And therefore whereas the Bishop of Rome hath heretofore claimed and usurped to be head and governour over all Priests and Bishops of the holy catholique Church of Christ by the lawes of God It is evident that the same power is utterly fained and untrue VVee thinke it convenient that all Bishops and Pastors shall instruct and teach the people committed to their spirituall charge that Christ did by expresse words prohibit that none of his Apostles nor any of their successors should under the pretence of authority of the sword that is to say the authority of Kings or any civill power in this world yea or any authority to make Lawes or Ordinances in causes appertaining â—â—to civill powers If any Bishop of what estate or dignity soâ—ver he be be he Bishop of Rome or of any other City Province or Diocesse doe presume to take upon him authority or jurisdiction in causes of matters which appertaine unto Kings and the civill powâ—rs and â—heir Courts and will maintaine or thinke that he may so doe by the authority of Christ and his Gospel although the Kings and Princes would not permit and suffer him so to doe no doubt that Bishop is not worthy to be called a Bishop but rather a Tyrant and a usurper of other mens rights contrary to the Lawes of God and is worthy to be reputed none otherwise than he that goeth about to subvert the Kingdome of Christ for the Kingdome of Christ in his Church is spirituall and not a carnall kingdome of the world that is to say the very Kingdome that Christ by himselfe or by his Apostles and Disciples sought here in this world was to bring all Nations from the carnall kingdome of the Prince of darknesse unto the light of his spirituall Kingdome and so himselfe raigne in the hearts of the people by grace faith hope and charity And therefore sith Christ did never seeke nor exercise any worldly kingdome or dominion in this world but rather refusing and flying the same did leave the said worldly governance of kingdomes Realmes and Nations to be governed by Princes and Potentates in like manner as he did finde them and commanded also his
overseer or Superintendent whose office was in the Primitive Church purely to instruct the multitude in the wayes of God and to see that they were not beastly ignorant in the holy Scripture as the most part of them are now adayes Presbyter is as much to say as a Senior or Elder whose office was also in godly Doctrine and examples of living to guide the Christian Congregation and to suffer no manner of superstition of Jew nor Gentile to raigne among them And these two offices were alone in those dayes and commonly executed of one severall person They which were thus appointed to these spirituall offices did nothing else but preach and teach the Gospell having assistants unto them inferiour officers called Deacons Act. 6. 1 Cor. 1. Rom. 3. No godly man can despise these offices neither yet condemne those that truly execute them not onely are they worthy to have a competent living 1 Cor. 9. but also double honour after the doctrine of Saint Paul 1 Tim. 5. But from inordinate excesse of riches ought they of all men to be sequestred considering that the most wicked nature of Mammon is alwayes to corrupt yea the very Elect if God were not the more mercifull Matth. 6. which might be an admonition to our Lordly Bishops when they be in their worldly pompe that they are not Gods servants beleeved they his sayings as they do nothing lesse Master Fishâ—â— in his Supplication of Beggers thus complaines to King Henry the Eight of the inconveniency of the Prelates greatnesse and sway both to himselfe and his subjects worthy his Majesties most serious consideration Oh the grievous shipwâ—acke of the Common-wealth which in ancient time before the comming of these ravenous wolves were so prosperous c. What remedy Make Lawes against them I am in doubt whether yee be able Are they not stronger in your owne Parliament house than your selfe what a number of Bishops Abbots and Priors are Lords of your Parliament Are not all the learned men of your Realme in see with them to speake in the Parliament house for them against your Crowne dignity and Common-wealth of your Realme a few of your owne learned Counsell onely excepted What Law can be made against them that they may be availeable Who is hee though hee be grieved never so sore that for the murther of his ancester ravishment of his wife of his daughter robbery trespasse maihme debt or any other offence dare lay it to their charge by way of Action and if hee doe then is he by and by by their wilinesse accused of heresie yea they will so handle him ere hee passe that except he will beare a faggot at their pleasure he shall be excommunicated and then be all his Actions dashed So captive are your Lawes unto them that no man whom they list to excommunicate may be admitted to sue any action in any of your Courts If any man in your Sessions dare be so hardy to indite a Priest of any such crime hee hath ere the yeare goe about such a yoake of heresie layd in his necke that it makâ—th him wish he had not done it Your Grace may see what a worke there is in London how the Bâ—shop rageth for indiâ—ing certaine Curates of extortion and incontinency the last yeare in the Ward-mote Quest. Had not Richard Hunne Commenced action of Premunire against a Priest hee had yet beene aliveâ— and no hereticke aâ— all but an honest man And â—his is by reason that the chiefe instrument of your Law yea the chiefe of your Counsell and hee which hath your sword in his hand to whom also all the other instruments are obedient is alwaies a spirituall man which hath ever such an inordinate love unto his owne kingdome that hee will maintaine that though all the temporall Kingdomes and Common-wealths of the world should therefore utterly be undone After which he sâ—â—wes the intolerable exactiâ—ns of the Prelates on the people and how much wealth and money they extort from their postâ—rity You have heard now the opinion of our Martyrs Prelates and godly Writers touching Episcopacie Lordly Prelates their trayterly practises Tâ—mporalties and perniciousnesse to our Church and State both before and in K. Henry the eighth his raigne in the very inâ—ancie of reformation many then desiring and earnestly writing for their utter exterpation as most pernicious instruments of mischiefe both to King Church and Kingdome I shall now proceed to give you some briefe account what hath beene â—hough of these particulars by our Writers and Martyrs in King Edward the sixth Queene Maries and Queene Elizabeths subsequent raignes Learned Martyn Bucer Professor of Divinity in the University oâ— Cambridge in King Edward the sixth his raigneâ— in his booke De Regno Christi dedicated to this King and Devi usu sancti Ministerii determines thus of Lordly Prelates and their temporall offices First I doubt not Most noble King that your Majesty discernes that this reformation of Christs Kingdome which wee require yea which the salvation oâ— us all requires Ab Episcopis nullo modo expectandum is by no meanes to be exspected from the Bishops since there are so few among them even in this Kings raigne when they were best which is worthy noting which do clearly know the power of this Kingdome and the proper offices thereof yea most of them by all meanes they may and dare do either oppugne it deferre or hinder it and thereupon hee adviseth the King not to make use of Doctors Bishops who had the greatest Titles and largest revenues in this reformation but of other godly Ministers and Lay-men wherein the knowledge and zeale of God did most abound to choose them for his Counsellours in this great worke who bâ— knew the power of Christ Kingdome and desired with all their hearts that it might prevaile and raign first in themselves then in all others And because writes he it is the duty of Bishop to govern the Churches not by their owne sole pleasure but with â—he counsell of Presbiters and Ministry of Deacons there will be a nececessity as al the offices of Churches are now dissipated and perverted to adjoyne to every one of the Bishops though never so approved a councell of Presbyters and ministry of Deacons who also ought to be most holily examined and tryed whether they have received of the Lord both ability and will to be assistant to their Bishop in the administration and procuration of the Churches the Presbyters in councell and assistance the Deacons in observance and ministration c. But now there are some of the Bishops whose service your sacred Majesty useth in the administration of the Kingdome But sith nothing in this world is commended to the care of men by the most high which ought more solicitously religiously to be looked to and managed then the procuration of religion that is of the eternall salvation oâ— the elect of God summum
his owne prayers unto God and private reading of those sundry confessions that were offered him c. Pag. 543. he thus proceeds Had you beene in the Primitive Church of Christ you would have gallantly disdained these other examples of Christian Kings and Countries converted and instructed by Merchants somtimes by women most times by the single perswasion of one man without all legall meanes or judiciall proceedingâ— the poore soules of very zeale imbracing the Word of life when it was first offered them and neglecting your number of voyces consent of Priestâ— and competent Courts as frivilous excâ—ptions against God and dangerous lets to their Salvationâ— Frumentius a Christian Child taken prisoner in India the farther and brought at length by Gods good Providence to beare some sway in the Realme in the non-age of the King carefully sought for such as were Christians among the Roman Merchants and gave them most free power to have assemblies in every place yeelding them whatsoever was requisite and exhorting them in sundry places to use the Christian prayers And within short time he built a Church and brought it to passe that some of the Indians were instructed in the faith and joyned with them The King of Iberia neere Pontus when he saw his wiâ—e restored to health by the prayers of a Christian Captive and himselfe delivered out of the suddaine danger that he was in onely by thinking and calling on Christ whom the Captive woman named so often to his wife sent for the woman and desired to learne the manner of her Religion and promised after that never to worship any other God but Christ The Captive woman taught him as much as a woman might and admonished him to build a Church and described the forme how it must be done whereupon the King calling the people of the whole Nation together told what had befallen the Queene and him and taught them the faith and became as it were the Apostle of this Nation though he were not yet baptized The examples of England France and other Countries are innumerable where Kings and Common wealths at the preaching of one man have submitted themselves to the faith of Christ without Councels or any Synodall or judiciall proceedings And therefore each Prince and people without these meanes have lawfull power to serve God and Christ his Sonne notwithstanding twenty Bishops as in our case or if you will twenty thousand Bishops should take exceptions to the Gospell of truth which is nothing else but to waxe mad against God by pretence of humane reason and order By all which it is evident that Parliaments may not onely be held and determine Secular matters but likewise Ecclesiasticall and Religious without the presence of Bishops which is no wayes necessary if expedient Touching the parity of Bishops Presbyters by Divine institution their difference only by custom he determins thus The title and authorithy of Arch-Bishops and Patriarkes was not ordained by the Commandment of Christ or his Apostles but the Bishops long after when the Church began to be troubled with dissentions were content to lincke themselves together and in every Province to suffer one whom they preferred for the worthines of his City and called their Metropolitane that is Bishop of the chiefe or mother City to have this prerogative in all doubts of Doctrine and Discipline to assemble the rest of his brethren or consult them absent by Letters and see that observed which the most part of them determined Before there began Schismes in Religion the Churches saith S. Hierome were governed by the Common Councill of the Seniors And therefore let the Bishops understand that they be greater than Ministers or Elders rather by custome than by any truth of the Lords appointment and that they ought to governe the Church in Common and in his Epistle to Evagrius having fully proved by the Scriptures that the Apostles called themselves but Presbyters Elders or Seniors he addeth That after their times one was chosen in every Church and preferred before the rest to have the dignity of a Bishop this was provided for a remedie against Schismes lest every man drawing some unto him should rent the Church of Christ in peeces For what doth a Bishop except ordering of others which an Elder may not doe And lest you should thinke he speaketh not as well of the chiefe as of the meaner Bishops he compareth three of the greatest Patriarkes with three of the poorest Bishops he could name A Bishop of what place soever he be either of Rome or of Eugubium or of Constantinople or of Rhegium or of Alexandria or of Tajus hath the same merit and the same function or Priesthood abundance of riches or basenesse of poâ—erty doth not make a Bishop higher or lower for they all be successours to the Apostles So that the Bishop of Rome by Commission from Christ and succession from the Apostles is no higher than the meanest Bishop in world The Superiority which he and others had as Metropolitanes in their owne Provinces came by custome as the great Councell of Nice witnesseth not by Christs institution Let the old use continue in Egypt Lybia and Pentapolis that the Bishop of Alexandria be chiefe over all those places for so much as the Bishop of Rome hath the like custome Likewise at Antioch and in other Provinces let the Churches keepe theer Prerogatives The generall Councell of Ephesus confesseth the same It seemeth good to this sacred and Oecumenicall Synod to conserve to every Province their right priviledges whole and untouched which they have had of old according to the custome that now long hath prevailed Next their authority was subject not onely to the discretion and moderation of their brethren assembled in Councell but also to the Lawes and Edicts of Christian Princes to be granted extended limited and ordered as they say cause For example the first Councell of Constantinople advanced the Bishop of that City to be the next Patriarch to the Bishop of Rome which before he was not And the Councell of Chalcedon made him equall in Ecclesiasticall honours with the Bishop of Rome and assigned him a larger Province than before he had So Iustinian gave to the City in Africa that he called after his owne name the See of an Archbishop Touching Bishops secular Jurisdiction imprisonment and temporall affaires he writes thus Bishops be no governours of Countries Princes be that is Bishops beare not the sword to reward and revenge Princes doe Bishops have no power to command and punish Princes have This appeareth by the Words of our Saviour expressely forbidding his Apostles to be Rulers of Nations and leaving it to Princes The Kings of Nations rule over their people and they that be great ones exercise authority with you it shall not be so that is you shall neither beare rule nor exercise authority over
Caesar as matters committed of trust to you by Christian Princes are nothing else but open and wifâ—ull invasions of other mens rights you changing the names and calling those things Spirituall and Ecâ—lesiasticall which indeede be civill and temporall and shouldering Priâ—ces from their cushins who first suffered Bishops to sir judges in those causes of Honour to their Persons and favour to their sunctions which on your part is but a bad requitall of their Princely graces and benefits He addes S. Paul expressely writeth of the Prince that He beareth the sword not without cause and is Gods minister to revenge him that doth evill And our Saviour severely forbiddeth Peâ—er and the rest of the Apostles to meddle with the sword All that take the sword shall perish by the sword and to them all you know that Kings of Nations raigne â—ver themâ— and they that be great exercise authority with you it shall not be so The sword is but the signe of publicke and Princely power and where the thing is not lawfull the signe is unlawfull Since then the Lord interdicteth his Apostles and messengers all Princely power it is evident the sword which is â—ut a signe thâ—reof is likewise interdicted them Thus much Bernard sticketh not to tell Pope Eugenius to his face It is the Lords voice in the Gospell Kings of Nations are Lords over them and they that have power over them are called gratious and the Lord inferreth you shall not be so It is a cleare case the Apostles are forbidden dominion Gâ— thou then saith Bernard to the Pope and usurpe if thou dâ—re either an Apostleship if thou be a Prince or dominion if thou be Apostolike Thou art expresly forbidden one of them If thou wilt have both thou shalt lose both The patterne of an Apostle is this Dominion is interdicted service is enjoyned Gird thy selfe with thy sword the sword of the spirit which is the Word of God And this Pope Nicholas fairely confesseth The Church of God hath no sword but the spirituall wherewith she quickneth shee killeth not Your owne Law saith It is easily proved of Bishops and other Clergy mâ—n whatsoever that they may not either by their owne authority or by the authority of the Bishop of Româ— take weapon in hand and excercise the materiall sword and addeth his reason For every man besides him and his authority which hath lawfull â—â—wer and which as the Apostle saith beareth the sword not without cause to whom every soule ought to be subject every man I say that without his authority taketh the sword shall perish with the sword He that beareth the sword may lawfully put malefactors to death and wage warre with his enemies when need so requireth which Bishops may not doe The weapons of our warfare are not carnall saith Saint Paul Quid Episcopis cum bello what have Bishops to doe with battle saith Athanasius and Aâ—brose Pugnâ—re non debâ—o I ought not to fight If they may not fight much lesse kill if they may do neither they cannot beare the sword which is appointed by God and received of men to do both The words of our Saviour are cleare with us for the negative My Kingdome saith hee is not of this World if then your Priests Prelates and Popes will be the servants of Christ they must challenge no worldly Kingdome as from him or in his name The servant is not above his Master If the master with his owne mouth have denyed it the servants may not affirme it or usurpe it The souldiers of Christ must not intangle themselves with secular affaires much lesse make themselves Lords and Judge of earâ—hly matters which office properly belongeth to the sword and must be sustained of all those that beare the sword The Popes themselves beâ—ore their power and pride grew so great were of this opinion with us Thus and much more Bishop Bilson to the same effect Not to trouble you with more quotations of this nature which are infinite I shall conclude onely with two more auâ—horities of men of greatest eminence and learning in our Church in Queene Elizabeths later dayes The first of them is Dr. Whitakers Regius Professor of Divinity in the University of Cambridge he in his Booke Contra Duâ—eum l. 6. sect 19. Controvers 4. De Ecclesiae regimine Quest. 1. c. 1. sect 1. 2. c. 2. sect 16. Quest. 4. c. 3. sect 25 26 27 28 29 30 31. De notis Ecclesiae qu. 5. c. 6. p 509 and Contr. 2. Concil qu. 3. c. 2. p. 586 587. reciting Saint Ieromes words at large on Titus 1. and to Euagrius concludes with him That in former times Bishops and Presbyters were all one and the same that every where a Presbyter was the same that a Bishop is that ALL Churches were not under the Government of one man but were governed by the Common Counsell of their Presbyters Ecclesiae inquit Jeronymus gubernabantur c. id est VBIQVE OMNES fuit hiâ— MOS Ecclesiarum gubernandarum That this custome was not changed by the Apostles sed POST Ecclesie judicto That Bishops are greater now than Ministers not by divine institution but custome and that humano non divino jure totum â—oc discrimen constat the whole difference betweene them is by humane not by divine Law or right That by ancient and divine right a Presbyter was lesse than a Bishop NIHILO in nothing After which he proceeds thus If the Apostles had changed that order as Sanders pretendeth what had it profited Hierome with so great diligence to have collected testimonies out of the Apostles whereby to shew that they were sometimes the same It might easily come into his memory that this order was changed by the Apostles themselves after the Church was disturbed and torne with discords But wherfore then saith Hierom Before it was said I am of Paul c. the Church was Governed by the Common Councell of Presbyters c. I answer this might deceive Sanders Hierome onely alluded to the place of the Apostle that hee might shew that schismes were the cause of changing this order as hee saith elsewhere that this was done to remedy schismes But this remedy was almost worse than the disease For as at first one Presbyter was set above the rest and made a Bishop so afterwards one Bishop was preferred before the rest and so this custome brought forth the Pope with his Monarchy by little and little and brought it into the Church Ierome so openly oppugneth the Pontificall Hierarchy that the Papists know not what to determine or answere concerning Hierome Michael Medina doubts not to affirme that Ierome was an Hereticke in this kinde and that he held the very same opinion that Aerius did verily Hierome was of the same opinion with Aerius whereby we may the lesse regard that Aerius is so often objected to us AB INSULSIS HOMINIBUS
by foolish men If Aerius was an Hereticke in this thing he had Ierome a companion of his Heresie and not onely him but also many other Ancient Fathers both Greeke and Latine as Medina confesseth Alphonsus de Castro saith that the Church was sarre enough off from the minde of Hierome and a certaine man hath written in the Margin that Ieromes opinion is to be dissembled not to be urged Pighius writes that Ierome is involved in such difficulties out of which he could not winde himselfe and that he fell into perplexed absurdities no wayes cohearing and fighting among themselves It is no wonder if they speake evill of us who thus petulantly insult over Ierome Marianus Victorius endeavours to excuse Ierome and writes that he speakes not of Bishops and Presbyters but oâ— Bishops onely and that verily all these are equall and that many did ill interpret Hierome otherwise But Ierome most manifestly compares Presbyters with Bishops and that Marianus had most easily seene unlesse he had beene miserably blinde yet at length by the opinion of Marianus all Bishops are equall Turrianus otherwise and more acutely answers Hieronymum non dicere Presbyterum idem sed eundem esse cum Episcopo What knots doth this Jesuiâ—e here seeke in a Rush If a Presbyter be the same that a Bishop is and the Bishop the same that a Presbyter is what at last good Jesuite canst thou thinke to be between a Presbyter and a Bishop Thus verily our adversaries yea Bpp finde not how they may defend themselves from this sentence of Hierome and truely all of them sticke in the same mire albeiâ— some of them are more foulely plunged than others The matter now returnes to Bellarmine as to the Triary he most confidently pronounceth that Ierome differeth as much from Aerius as a Catholick from an Hereticke I most firmely averre the contrary that their opinions concerâ—ing this thing can by no meanes be disjoyned nor distinguished Aerius thought that a Presbyter differed not â—rom a Bishop by Divine right and authority Hierome contends this very thing and defends it by the same testimonies of Scriptures as Aerius doth Now quam inepte pueriliter how foolishly and childishly Epiphanius answereth to those testimonies all may perceive For he saith that the Apostle was wont to write thus because that at that time there were not any Presbyters in many Câ—urches by reason of the paucity of Presbyters I admire so great a Theologue who tooke upon him to refute all Heretickes saw not how shamefully he was mistaken For what was theâ—â— at that time greater plenty of Bishops than of Presbyters that whereas there were many Bishops in one City yet there were no presbyters there The notable absurdiâ—y of this anâ—were Bellarmine himselfe acknowledged And yet this is that Epiphanius who first of all proscribed Aerius as an Hereticke absque Synodi aut Ecclesiae judicio without the judgement of a Synod or of the Church But what saith Bellarmine he propoundeth a double difference betweene Aerius and Hierom. The first is that Ierom writes everywhere That a Bishop is greater than a Presbyter as to the power of Order I answere that it is most false Hierome never writ so neither doth he by any meanes acknowledg a Bishop to be greater than a Preâ—byter unlesse it be by custome which he distinguisheth from divine disposition And if there were so great a difference wherefore doth Ierome that he may revok Deacons to modesty reduce them into order affirme that Presbyters are Bishops Whence doth he admonish that this contention taken up against Presbyters belongs to B ps themselves seeing Presbyters by the first institution of this order and Ministry are B ps Now if there were the greatest difference between these in the power of order had not Ierome bin very sottish in his argument Now whereas he saith What doth a B p except ordination which a Presbyter may not do He speaks of the custome of those times that not even the when by the custome of the Church a Bishop was greater then a Presbyter could a Bishop doe more then a Presbyter in any thing except in ordination yea elsewhere Hierom himselfe attributes ordination to Presbyters And indeed so he doth for in Zoph 1. 2. Tom. 5. pag. 218. D. he writes thus Sacerdotes c That Priests who baptize and consecrate the Lords Supper which is the greater MANVS IMPONVNT LEVITAS ET ALIOS CONSTITVVNT SACERDOTES lay on hands ordaine Levites and other Priests which is in truth but the lesse The second is that although Ierome doth not acknowledge any difference jure divino betweene the jurisdiction of a Bishop and Presbyter yet he grants that this was lawfully introduced by the Apostles and that necessarily to avoyd Schismes I answere first that Bellarmin hath resolved out of the opinion of Ierome that there is no difference in the Jurisdiction of a Bishop and Presbyter whence it is manifest what Ierome thought of the Jurisdiction and Primacy of the Pope For seeing the Primacy of the Pope consists in Jurisdiction Ierome thinks that Iure Divino the Jurisdiction of a Bishop is not greater than that of a Presbyter it followes from Ieromes opinion that the Papacy and Prelacy Divino mullo juâ—â— nitatur rests upon no divine Law Secondly â—â—llarmine fights with himselfe and makes Ierome to speake contradictions For if Ierome thought that jurisdiction of a Bishop not to be Iuris Divini how theâ— was that difference introduced by the Apostles or how could Ierome prove out of the Apostles writings that there was not any difference betweene them Certainely that which the Apostles instituted and introduced hath the force of divine right Finally this profound Doctor in his adâ—0 â—0 Rationem Campiani p. 51. concludes thus of Aeriusâ—is â—is opinion And â—ruely if to condemne prayers for the deadâ— Et Episcopo Presbyteros aequare sit hâ—â—reticum NIHIL CATHOLICVM ESSE POTEST and â—o equall Presbyters to a Bishop he Heretiâ—all nothing can be Catholike Thus this great Doctor William Whitaker with whom his Coaetaneans Doctor Willet in his Synopsiâ— Papismi Controversie Generall 5. part 2. in the Appendix p. 272. to 284. in the last Edition and Master William Perkins in his Reformed Catholicke Cont. 18. c. 21. concurre I wonder therefore with what impudency and shamelesse brow Bishop Hall and others dare condemne the defenders of the identity and Parity of Presbyters and Bishops by Divine right for Aerian Heretickes Schismatickes Novillers and oppugners of the received Doctrine of the Church of England when as the learnedest Prelates Martyrs and writers of our Church as appeares by the premises have proâ—essedly justified this opinon as Apostolicall Orthodox Ancient and Catholike warranted by the unanimous consent both of Scriptures and Fathers â—s will further appearâ— by the next Authority with which I shall conclude And that is our incomparably learned Doctor Iohn Rainolds once professor of Divinity
our Prelates are not so much the vices of their Persons as of their Function which though their many late published Pamphlets would prove to be of Divine Right yet the pernicious evill fruits thereof infallibly proclaime to be of meere humane wrong And in my weake judgement there can be no such safe short and infallible way to decide this controversie Whether Episcopacy be of Divine institution or not then to consider the fruits thereof in all ages that of our Saviour being of eternall verity Ye shall know them by their fruites Since then the fruites of our Lordly Prelates in this and in other kindes too as I could abundantly manifest have beene so desperately evill and they generally the greatest Monsters of impiety that ever pestred the world as appeares by the lives of sundry forraine and Domesticke Pontifs I may infallibly conclude their calling not to be Divine but Antichristian or meerely humane at the best and inconsistent with the safety both of our Prince Church State and by this unanswerable reason dissipate into smoake all those specious flourishes and shadowes of arguments made in their defence which I have else-where fully answered There are but two chiefe arguments of moment for the continuance of Episcopacy which sticke with any judicious men The first in point of State Polity No Lord Bishop no King The second in point of Church Polity No Bishops no peace no government and nothing but Schismes in the Church The first I trust I have abundantly cleared by this Antipathy The second God willing I intend to dissipate in an Historicall Treatise of the Schismes of our English Lordly Prelates among themselves enough to make a volume and then by a larger Remonstrance experimentally evidencing out of Ecclesiasticall Histories That Bishops have beene if not the sole yet at least the chiefe Authors of all the Schismes that ever infested and rent the Church of God And if this be made good as it easily may be against all the world the proud Hierarchy of our Lordly Prelates will fall to ground of it self without helpe of hands to pull it downe If any further alleadge If you remove away Bishops you take away government and introduce an Anarchy into the Church The answer is very easie First we shall still bee under the government of our Christian Kings the Supreame governours of our Church upon earth Secondly under the Government of our Parliaments Lawes and inferiour Magistrates who doe and will take speciall care for our Churches good reglement Thirdly under the regiment of our grave and painfull Ministers whom our Lawes stile Rectors of their severall Parishes and Rectories Fourthly under the government of an Ordinary or Extraordinarie Provinciall or Nationall Synode as there is occasion Fifthly under such a religious orderly Government as your Wisedomes upon the abolishing of Episcopacy shall please to erect among us as most consonant to the Law of God and Civill Government of our State And can any then justly complaine of a want of Government in the Church when it is but altered for the better Sixthly the primitive Church in the purest times before Bishops were instituted was governed by a common Councell of Presbyters and the reformed Churches beyond the Seas which want Bishops are so regulated at this day without any dâ—nger of an Anarchy and so may we as well as they There is nothing then remaining to uphold our Lordly Prelacie but two of their owne principall vices ambition and covetousnesse the one arising from their Lordships or Session in Parliament the other from their Lordly Seats and Revenues neither of which are of Divine Institution as themselves acknowledge If your Honourable Assembly then will but take away the Temporall Honours and Lands annexed to their Bishoprickes I dare sweare not one of all our Prelates will plead or write for Episcopacie any more Saint Paul saith He that desireth the office of a Bishop desireth a good worke and the Fathers generally make this observation on the place Episcopatus nomen est operis non honoris non Dominium sed Officium non Honos sed Onus Opus dixit non Honorem non Dignitatem Laborem non Delicias Opus per quod per humilitatem crescat non intumescat fastidio c. If then your Wisdomes will make our Bishoprickes now a Worke not an honour or gaine out lazie Prelates will of their own accords forgoe them without any more dispute To make this most apparent I shall instance only in one particular it is the generall resolution of Councels Fathers and Divines yea of the lewd Conventicle of Trent it selfe that the first and principle part of a Bishops office is diligently to preach Gods Word to the people and therefore this very Councell enjoynes all Bishops to preach the Scripture and Gods Law every Lordsday and Holiday and moreover in the Lent Advent and other Fasts quotidie vel saltem tribus in hebdomade diebus Sacras Scripturas Divinamque legem annuncient to preach every day or at least three times a weeke Now our Lordly Prelates have beene so farre from executing this principle part of their office and worke that some of them as Canterbury Yorkâ— London and Oxford did not so much as preach one Sermon in sundry yeares others of them have preached very rarely yea most of them have by themselves and their instruments written and preached against frequent preaching suppressed all week-day Lectures and Sermons on Lordsday afternoones throughout their Diocesses and Dr Pierce Bishop of Bath and Wells by name in a Letter to Canterbury thanked God that he had not left one Lecture nor afternoone Sermon in his Diocesse and suspended the Minister of Bridgwater onely for preaching a Lecture in his owne parish Church which had continued 50. years when this Bishop after much solicitation upon this Ministers promise never to preachâ— the Lecture more absolved him from his suspension hee then most blasphemously applyed Christs words used to the sicke man to this good Minister Behold thou art made whole Goe away sinne no more that is preach no more lest a worse thing come unto thee hee convented another Minister only for expounding the Catechisme on the Lordsday afternoone saying it was AS BAD as Preaching So that preaching now in this and other our Prelates judgement is both a Sinne and a bad thing carefully to be suppressed And this wee may generally observe that those who were diligent Preachers before they became Bishops being once made such became usually either Non-preaching or rare-preaching Prelates doing so much the lesse worke by how much they receive the greater wages Whence Queene Elizabeth used to say when shee made preaching Ministers Bishops that shee had made a Bishop but mar'd a preacher it being true that the Bishop of Dunkelde once answered Deane Thomas Farret when hee wished him to preach I tell thee wee Bishops were not ordained
matter hath beene wondrous craftily conveyed for at the beginning the Bishops were not sworne so straitely unto the Pope as now For I doe reade in the â—ime of Gregory the third which wâ—s in the yeare of our Lord 759. how their oath was no more but to sweare for to keepe the faith of our Holy Church and to abide in the unity of the same and not to consent for any manâ— pleasure to the contrary to promise also to seeke the profits of the Church of Rome And if any Bishops did live against the old Statutes of Holy Fathers with him they should have no conversation but rather forbid it if they could or else truely to shew the Pope of it This Oath continued a great many of yeares till that a mortall hatred sprang betweene the Emperour and the Pope for confirming of Bishops then as many Bishops as were confirmed by the Pope did sweare the Oath that I have first written For this Oath that Gregory maketh mention of was not sufficientâ— because that by it the Bishops were not bound to betray their Princes not to revelaâ—e their Counsailes to the Pope The which thing the Pope must needes know or else he could not bring to passe his purpose that is to say he could not be Lord over the world and cause Emperours and Kings to fetch their confirmations of him and to kneele downe and kisse his feete The which when he had brought to passe he proceeded further adding more things to the Bishops Oathâ— to the maintaining of his worldly honour and dignity as it shall afterward appeare But first we will examine this Oath how it standeth with Gods Word and with the true obedience to our Prince I pray you tell me out of what Scripture or else out of what example of our Master Christ and his Holy Apostles you have taken this doctrine to learne to sweare to S. Peter or else to the Church of Rome or else to the Pope What neede you to sweare to S. Peter ye can neither doe him good by your fidelity noâ— yet hurt by your falshood Oathes be taken that he that the Oath is made unto might be sure of the true helpe and suâ—cour of him that sweareth against all men that could hurt him Now S. Peter hath none enemies and though he had yet is not he afraid of them neither can you helpe him nor deliver him if he had neede But the verity is that good S. Peter must here stand in the fore-front to make men afrayd with and to make men beleeve that you are his friends but God knoweth that you neither favour his person learning nor living For if S. Peters person were here with his net on his necke I thinke you would bid him walke begger if you called him not Hereticke Why doe you not sweâ—re to follow his living and to preach and teach his Doctrine but that maketh nothing for your purpose Therefore you sweare all onely â—o Saint Peters name But wherein will you be faithfull to Saint Peter to maintaine his worldly honours dignities or riches you know well he saith that he hath forsaken all these things for Christs sake and for these things I thinke he will require none Oath of you Wherefore if you will needes be faithfull and sworne unto S. Peter it must be in maintaining and in defending spirituall things as preaching of Christs Gospell purely and sincerely ministring truely after the institution of our Master Christ the blessed Sacraments of holy Church and in vertuous living giving example to the Holy Church of Christ. But now if this be your Oath truely you are perjured and worthy to weare Papers for you doe reckon your selves too high and too honourable to goe about such simple things as these be And therefore you have applyed your selves to other greater matters as to Christening of Bells to hallowing of Churches to blessing of Candles to consecrating of Holy Oyle to hallowing of Chalices vestments and Aâ—tars and to giving 40. dayes of pardon to them that receive your blessings in the streete and to some that visite Holy Saints and such like great matters which pertaine nothing to your Oath Wherefore I doe reckon that after the true forme of your Oath we have but few Bishops but that be perjured or abjured call it what you will both against God against S. Peter and against their Prince It followeth And to the Holy Church of Rome What needeth this what good can you doe to the Church of Rome or what profit is it to her that you sweare thinke you that â—he will compell you by your Oath to be true to her then must she needes sue you of perjury if you breake your Oath But marke how the Church of Rome is set in your Oath as the better person before the Pope wherefore it must needes follow that the Pope is under the Church and lesse than the Church and no head of the Church except you will make him a third person yeâ— neither pertaineth to S. Peter nor yet to holy Church but is a thing of himselfe and as your Law saith neither God nor man but middle betweene them both that is as much to say after my learning as the Devill himselfe But what meaneth it that you sweare onely to the Holy Church of Rome will you be traytors to the Holy Church of Constantinople or else to the Holy Church of England Or doe you thinke other Churches not holy tell us what you meane for it seemeth a marveilous thing and also a speciall thing that you make such an Oath all onely to the Holy Church of Rome naming none other Church Why are you not rather sworne to keep and to feede to nourish and to be true to your owne Church of the which you have taken cure and charge As S. Peter commandeth you See that you feede Christs flocke which is among you For of these you have taken your name living and dignity you are called Bishop of Winchester of London and of Lincolne and of these you are Fed but these be forgotten in your Oath and these you little regard but to maintaine the Holy Church of Rome that giveth you never a penny but robbeth all other Churches you must be â—â—raitely sworne And why Antichrist must have a cloake for his Treason For now if he be a Traytor he is to be excused Why for he is sworne to it But shall I tell you what I doe take out of it The truth is that you sweare to betray to kill and slay all members of all other Churches saving those that live after the whoredome and mischief that is used in Rome For if you should be bound to seeke out in Rome Christened men and those that doe live after the living of the holy Church I thinke you should finde but few yea and unto those you would thinke scorne to be sworne Ergo it must follow that you are sworne to the worst sort of Rome and that
your holy Church of Rome is taken for such a sort as liveth against his blessed Word against the living of holy Apostles against the conditions of our holy Mother the Church I would say in all oppression in all Sodomitry in all murther in all pompe and pride summa summarum in all manner of mischiefe what tongue can tell or heart can thinke But I will not say so for men would reckon me uncharitable and too vehement Neverthelesse all the world knoweth that you doe reckon your selfe by the vertue of your Oath bound to no men but unto such as in very deede liveth after this ungracious manner and yet will you be faithfull and true unto them against all men yea I dare say if that their conâ—cience had not condemned them of such mischiefe they would never have desired this assistance of you But the verity is they are naught and have neede of maintainers in their mischiefe And also suspect you not to be tâ—â—e except you made an Oath to them yea and scarsely then unlesse that you in very deede at time and place convenient doe betray your Princes for that is the cause of your Oath and other profit hath not the King by it I will be reported by all practise that ever came out of your Oath It followeth And to my Lord the Pope I would gladly learne where the Pope hath got the dignity of a Lord. This thing is little regarded of my Lords the Bishops to bring in such a worldly dignity yea they will say it is but a trifle and mocke men for speaking against it but â—he truth is iâ— they durst as much now as in times past they would burne for this little trifle the best Lord in England For I dare say it hath cost many a mans life or ever they brought the Pope to Lordship Blessed S. Peter whose successor the Pope boasteth himself to be knew nothing of this Lordship for he saith unto his fellowes They shall not exercise any lordship over the Congregation And likewise S. Paul durst not take upon him to command as a Lord collections to be made for poore men but meekely desires them without any Lordship Also in anotheâ— place Let no man judge us but as the Ministers of Christ blessed S. Paul reckoneth himselfe but a Minister and a Servant and yet the day hath beene that he was so good as my Lord the Pope Our Master Christ that came to teach both Peter and Paul learned his Disciples not to use themselves as Lords but as Servants And marke the occasion of that he had sayd there be two new disciples brought unto him and the old being not yet perfect thought scorne that these two should sit above all other the one of the right hand and the other of the lâ—ft hand but our Master Christ reproveâ—h this proud stomacke of theirs very straightly saying How the Princes and Rulers of the infidels hath power over their Subjects but so shall not yee for he that will be greatest among you shall be least Here our Master Christ learneth none Hypocrisie that they should be called least in name and be greatest in very deede but he will that this Doctrine shall be expressed in their deedes My Lord the Pope calleth himselfe in words the Servant of all servants but in very deed hâ— will be Lord over all Lords Yea â—nd my Lords Bishops will be sworne to him as unto a Lord and they will reckon themselves perjured if they burne not all them that will take the Pope but for a servant Is not this a marvellous Hypocrisie to be called servant of all servants and yet desire to be taken as Lord and King over all Kings Yea and unto this be our Bishops sworne cause they will be obedient to their Princes But and their consciences were ripped you should finde no man sit there as a King but my Losell the Pope and we poore men must be condemned for reproving of this And why verily because my Lords have sworne to him against their Prince and all his true subjects But how standeth it with your Oath toward your Prince for to be sworne to the Pope which is not all onely another Lord but also contrary yea and as the world now is the greatest mortall enemie that our Prince hath For I dare say that if this wreâ—ched Clement could drowne our Noble Prince with one word it would not be long By Cardinall Poles practise and Instigations undone sine clementia The Common saying went in Hamburgh that this caitise hath not all onely excommunicated our Noble Prince but also given away the Kingdome to another And this fact must you defend for you are sworne to â—he Pope Yea I dare say if you had convenient occasion you would declare your fidelity I doe Judge after your â—acts that you have done to Kings in times past whensoever that you had power and might to bring to passe that which you have conceived against your Prince If you thinke I judge amisse or else doe you wrong let me be put to my proose and you shall see what an heape of holy facts that I will bring you out of your owne Chronicles and Bookes for the which you will be lauded and praised Highly that you have so faithfully stucke unto this damnable Idoll of Rome yea I dare say it had beene Heresie within this two yeares to have written or sayd thus much against the lâ—mme of the Devill on our Princes side This all the world can testifie whereâ—ore I thinke yoâ— will put me to no â—ryall But to your Oath How doth it stand with your allegiance toward youâ— Prince to be sworne to the Pope your owne Law saith that a leige man can make none Oath of fidelity to none other man but to his owâ—e King Moreover you doe remember your Oath made unto youâ— Prince wherein you doe renounce all clauses words and sentences made unto the Pope which may be hurâ—full or prejudiciall to his Highnesse how agreeth these two Oathes you may set them together as well as you can but I know no wayes to avoyd your perjury For the very truth is that the Kings grace and his councell considering your Oath made to the Pope to be prejudiciall to his regall power causeth you in your Oath aâ—terward made unto him to revoke those things that thou hast afore sworne to â—he Pope and to declare that his grace and his councell did reckon your Oath made to the Pope to bee against him therefore he maketh you to revoke it by name naming the same Oath and also the same Pope So that you may clearely perceive how that our Prince doth suspect you for your Oath making And in very deede the Popes meaning and yours was none other but for to betray the King and his Realme and therefore as soone as there was any variance betweene the King and the Pope then were you first of all assoyled of your allegeance due
that God had long admitted Kings or any Bishops as you take him was thought of Doth not the Holy Ghost command that we should honour King Also in another place Let all men bâ— under the higher powers for the power is of God and he that resâ—steth resisteth the power of Gods Ordinance Here Paul saith that Kings power is of God of Bishops Furthermore what reason is it to defend the Popes Prerogative against your Princes Is not your Prince nearer and more naturall unto you then this wretch the Pope But here is a thing that maketh me to marveile When you sweare to the Pope saving your order is as much to say as you shall not use no weapons but else you shall be ready and obedient in all things But when you shall sweare to your King then saving your order is as much to say as you have authoritie to confirme Kings and to be their fellowes and neither to be obedient unto them nor yet to answere to any Justice before them but clearely to be exempted and they not to meddle with you except they will give you some worldly promotion If I would use my selfe as uncharitably against you as you have handled me doubtlesse I could make something of this that should displease you How would you cry and how would you handle me poore wretch â—f you had halfe so much against me as this is but I will let you passe God hath preserved me hitherto oâ— his infinite mercy against your insatiable malice and no doubt but he will doe the same still I will returne to your Oath It followeth I shall come to the Synod when I am called unlesse I shall be lawfully let But why doe you not sweare to compell the Pope to call a Councell seeing that it hath beene so often and so instantly required of him by many Noble Princes of Christendome yea seeing that al Christendom such was their desire of Reformation doth require with great sighes an order to be taken and set in the highest Articles of our faith but unto this you are not sworne And why because it is against your holy Pope of Rome for it there were a generall Councell both he and you doe know that there must needes follow both over him and you a streight reformation Therefore after my Counsell say that you cannot come for you be lawfully let It followeth I shall honourably entreate the Popes Logaâ— both going and comming and in his necessity I shall helpe him I pray you see and provide well that he goe not a begging as Peter did And see also that he neither preach nor teach but pill and poll with all mischiefe and unshame fastnesse And whyâ— because you are sworne this to maintaine It followeth I shall visit yearely my selfe or by some other messenger the Pope of Rome unlesse I â—e dispenced with of them I pray you what pertaineth this to the Office of a Bishop yearely to visit Rome Christ and the most of his Apostles were never at Rome and yet they were meetly good Christian men But I reade in the traditions of the Turke that certaine of them must yearely visit their Mahomet From whom I thinke you have taken this custome Your owne Law saith that unto this clause must these Bishops all onely be bound that be immediately underneath the Pope Now are not you such for you sweare an oath to the King that you will immediately take your Bishopricke of him and hold it all onely of his grace Wherefore then doe you here sweare against your owne Law And also against your Oath made to your Prince Moreover you know that there was an old custome in the dayes of King Henry the second that no Bishop should goe out of the Realme without the Kings Licence Are you not bound to keepe this custome but answere that the Pope hath dispensed with you and that you are not bound to keepe any obedience toward the acts that your Prince maketh Moreover I marvaile sore that you be all so straightly sworne of so long time and never one of you that ever went in my dayes to discharge this Oath And why because you are dispensed with But were it not as good to leave it out of your Oath at first seeing you intend not to keepe it as afterward to dispence with you for it No forsooth for then the Pope could not bind you to come to Rome at his pleasure and betray your King and all his Counsailes But in your Oath that is newly made and that you have sworne last is added that if the Pope be on this side the mountaines then you shall visite him every yeare but if he be beyond the mountaines then every three yeares Oâ—â— that knew not your practise and the circumstances of youâ— facts that hath beene done would little suspect this addition but the very truth is there is a mischievous and abominable treason in it against Princes For if it chanced the Emperour or else any temporall Prince neere unto Rome to fall at variance with the Pope then did the Pope straight runne into France that is to say on this side the Mountaines where you must visite him yearely And why because your God is in distresse and hath conceived a deadly hatred against a Prince and cannot bring it to passe without your helpe and counsell Whereâ—ore you must come yearely And also he must know through your betraying how your Prince is minded and whether he be addicted to his contrarie part or not If he be you must betray his Counsell and that yearely and why because the Pope is on this side the Mountaines But and if he be in Rome and hath all Princes neckes under his girdle yet is it sufficient that you come every third yeare For you can at once comming devise as much Treason as Princes shall avoyd in five yeares But what belongeth this unto a Bishop that the Pope is on this side the mountaines or beyond If he be bound by Gods Law yearely to visite the Pope then must you visite him wheresoever he be though he were either with God or the Devill and if you be not bound by Gods Law what a presumption is it of him to bind you yea what an over-sight is it of you to let your selfe thus to be bound and what a wickednesse is it of you so straightly to keepe this Oath to the which you are not bound by Scripture against your obedience made to your Prince which is commanded by Gods Word But I pray you what example hath either he or blessed Saint Peter to bind by vertue of an Oath the other Apostles yearely to visit him at Rome All the world may perceive that this Oath is invented of insatiable covetousnesse that the Pope and you have toward honours and dignities And that is well declared by these words that follow in your Oath The possessions of my Church I shall not sell give lay to
all pestiâ—ent filth that hath infected the State and government of the Church and Common-wealth looke upon him in his dependancies and he is the man the onely man that hath raised and advanced all those that together with himselfe have beene the Authors and causers of all the ruines miseries and calamities we now groane under Who is it but he onely that hath brought the Earle of Strafford to all his great places and imployments a fit instrument and spirit to act and execute all his wicked and bloody designes in thesâ— Kingdomes Who is it but he onely that brought in Secretary Windeâ—anke into the place of Secretary and trust the very Broker and Pâ—nder to the Whore of Babylon Who is it Mr. Speaker but he onely that hath advanced all Popish Bishops I shall name some of them Bishop Manwaring the Bishop of Bathe and Wells the Bishop of Oxford and Bishop Wren the least oâ— all but the most uncleane one These are men that should have sed Christs Flocke but they are the Wolves that devoured them the Sheepe should have fed upon the Mountaines but the Mountaines have eaten up the Sheepe It was the happinesse of the Church when the zeale of Gods house did eate up the Bishops glorious and brave Martyrs that went to the stake in defence of the Protestants religion but the zeale of these Bishops have beene to eate up and persecute the Church Who is it Mr. Speaker but the great Arch-Bishop of Canterbury that hath sit at the Helme to guide and steere them to all the managing of their Projects that have beene set on foote in this Kingdome these ten yeares last past and rather than he would stand out he hath most unworthily trucked and chaffered in the meanest of them As for instance that of Tobacco wherein thousands of poore people have beene stripped and turned out of their tradeâ— for which they have served as Apprentises we all know he was the Compounder and Contractor with them for the Licences putting them to pay Fines and Fee-Farme-rents to use their Trades Certainely Mr. Speaker he might have spent his time better and more for his grace in the Pulpit then thus sharking and taking in the Tobacco shop Mr. Speaker we all know what he hath beene charged withall here in this House Crimâ—s of a dangerous consequence and of transcendent nature no lesse than the subversion of the Government of this Kingdome and the alteration of the Protestant Religion and this not upon bare information onely but much of it comes before us already upon cleare and manifest poofes and there is scarce any businesse Grievances or Complaints come before us in this place wherein we doe not finde him intermingled and as it were twisted into it like a busie and angry Waspe his sting in the taile of everything We have this day heard the report of the Conference yesterday and in it the Accusations which the Scottish Natioâ— hath charged him withall And we doe all know he is guilty of the same if not more in this Kingdome Mr. Speaker he hath beene and is the common enemie to all goodnesse and good men and it is not safe that such a viper should be neere to his Majesties person to distill his poyson into his Sacred eares nor is it safe for the Common wealth that he should sit in so eminent a place of Government being thus accused we know what we did in the Earle of Strafâ—ords case This man is the corrupt Fountaine that hath inâ—ected all the streames and till the fountaine be purged we cannot expect to have any cleare Channels I shall be bold therefore to offer my opinion and if I erre it is the errour of my judgement and not my want of zeale and affection to the publicke good I conceive it most necessary and fit that we should now take up a Resolution to doe somewhat to strike whilst the Iron is hot And goe up to the Lords in the name of the Commons of this House and in the name of the Commons of England and to accuse him of High Treason and to desire their Lordships his person may be sequestred and that in convenient time they may bring up the Charge Which soone after was accordingly executed as you have already seene By these speeches Articles of High Treason against this Arch-Prelate it is apparent that his Treasons equall if not far exceed the Treasons of any of his Predecessors in the darkest mists of Popery and that he like his Predecessor Austin hath endeavored to rayse a bloody civill warre betweene England Ireland and Scotland onely for opposing his all-subduing Archiepiscopall Jurisdiction extended by him over all his Majesties three Kingdomes and for refusing to receive those Superstitious Romish Ceremonies and Innovations which he would have violently thrust upon them yea it is evident by these Articles that he is the primum mobile whence all our late warres tumults uproares and divisions proceededâ— and the spring whence all our insupportable grievances both in our Church and State have originally flowed And so by his owne late published maxime A schisme must needes be theirs whose the cause of it is and he makes the separation that gives the first just cause thereof the blame of all these late schismes warres and intolerable grievances whether Civill or Ecclesiasticall must rest intirely on his head who as he is like to leave no heires of his body lawâ—ully begotten to inherit his vertues so it is pity he should leave any successour behinde him in his See to perpetuate his and his Predecessors Treasons with other their Archiepiscopall vices It is his owne late resolution The condition of the Church were most miserable if it should be constrained to acknowledge a Wolfe manifestly raging for her shepheard and it is likewise his observation A man may become of a Pastor a Wolfe and since Iudas changed from an Apostle to a Devill Joh 6. It is no wonder to see others change from shepheards into Wolvesâ— I doubt the Church is not empty of such changlings at this day Whether himselfe and his forementioned Predecessors have not proved such Wolves and changlings by reason of the Venome of their Archiepiscoâ—all Chaire and whether the condition of our Church were not most miserable if she should be still constrained to acknowledge these Arch-Wolves of Canterbury manifestly raging to be her Shepheards and still to maintaine an interrupted succession of them to devoure the poore sheepe of Christ both soule and body and to be perpetuall pests Traytors and incendiaries to our Church and State as their Predecessours have ever beene I shall submit to those whom it most concernes who have now sufficient power and opportunity in their hands to redresse all incumbent and prevent all future mischiefes in this kinde I could now gladly wade out of this dangerous See of Canterbury wherein I have so long roved did not the Acts of some other ancient Prelates of it next successors to Augustine
the King of France and after slew Thomas Becket and last of all thou forsakest the Protection of Christs Faith The King was mooved with these wordâ— and sayd unto the Patriarch Though all the men of the Land were one body and spake with one mouth they durst not speake â—o me such words No wonder said the Patriarch for they love thine and not thee That is to meane they love thy goods temporall and feare the losse of promotion but they love not thy soule And when he had so said he offered his head to the King saying Doe by me right as thou didst by Thomas Becket for I had rather be slaine of thee then of the Sarasens for thou art worse then any Sarasen and they follow a prey and not a man But the King kept his patience and said I may not wend out of my Land for my owne Sonnes will arise against me when I am absent No wonder said the Patriarch for of the devill they came and to the devill they shall and so departed from the King in great ire So rudely have Prelates dealt with the greatest Princes as thus both in words and deeds to revile and contemne them as if they were their slaves to be at their command though with the hazard of their lives Crownes and Kingdomes upon every humour I now passe on to the Scottish Prelates The Bishops of Scotlands acts in this kinde TO passe from Normandy to Scotland before I enter into a Relation of any of the Scotish Prelates actions I shall inform you what Holinshed writes of King Davids erection of Bishoprickes in Scotland and his endowing of them with large temporall possessions This Church in the originall plantation of the Gospell having beene governed onely by Presbyters and wanting Bishops for some hundred of yeares following herein the custome of the Primitive Church as Iohn Fordon Iohn Major Bishop Vsher and Spelman testifie David King of Scots erected foure Bishoprickes within this Realme Rosse Brochin Dunkeld and Dublaine indowing them with rich Rents faire Lands and sundry right commodious possessions Moreover he translated the Bishops See of Murthlake unto Aberden for sundry advised considerations augmenting it with certaine revenues as he thought expedient He was admonished as the report goeth in his sleepe that he should build an Abbey for a religious Order to live in together Whereupon he sent for workemen into France and Flanders and set them in hand to build this Abbey of Canons regular as he was admonished dedicating it in the honour of a Crosse whereunto he bare speciall devotion for that very strangely it slipped into his hands on a time as he was pursuing and following of a Hart in the Chase But enough of these Monkish devises Many prudent men blame greatly the unmeasurable liberality of King David which he used towards the Church in diminishing so hugely the revenues of the Crowne being the cause that many Noble Princes his Successors have come to their finall ends for that they have beene constrained through want of treasure to maintaine their royall estates to procure the fall of sundry great Houses to possesse their Lands and livings also to raise payments and exactions of the Common people to the utter impoverishment of the Realme And sometime they have beene constrained to invade England by warres as desperate men not caring what came of their lives Other whiles they have beene enforced to stampe naughty money to the great prejudice of the Common wealth All which mischiefes have followed since the time that the Church hath beene thus enriched and the Crowne impoverished Therefore King Iames the first when he came to King Davids Sepulcher at Dunfirmling he said that he was a sore Saint for the Crowne Meaning that he left the Church over-rich and the Crowne too poore For he tooke from the Crowne as Iohn Major writeth in his Chronicles 60000. pound Scotish of yearely revenues Wherewith he endowed those Abbyes But if King David had considered how to nourish true Religion he had neither endowed Churches with such riches nor built them with such royalty for the superfluous possessions of the Church as they are now used are not onely occasion to evill Prelates to live in most insolent pompe and corrupt life but an assured Net to draw gold and silver out of Realmes Thus Holinshed of the Bishops and Bishoprickes of Scotland in generall In a Convocation at Fairefax under King Gregory Anno 875. It was decreed by the Bishops of Scotland that Ordinaries and Bishops should have authority to order all men both publike and private yea Kings themselves as well for the keeping of Faith given as to constraine them to confirme the same and to punish such as should be found in the contrary This was a high straine of insolency and treachery against the Prerogative of the King and Nobles priviledges whom these Prelates endeavoured to enthrall to their Lordly pleasures and perchance it was in affront of King Davids Law who ordained Anno 860. but 15. yeares before that Priests should attend their Cures and not intermeddle with secular businesses or keepe Horses Haukes or Hounds A very good Law had it beene as well executed Anno 1294. the Scots conspiring together against their Soveraigne Lord and King Iohn Bailiol rose up in armes against him and inclosing him in a Castle they elected to themselves twelve Peeres after the manner of France whereof the foure first were Bishops by whose will and direction all the affaires of the Kingdome should be managed And this was done in despite to disgrace the King of England who set the said Iohn over them against their wils Whereupon the King of England brought an Army towards Scotland in Lent following to represse the rash arrogancy and presumption of the Scotsâ— against their owne Father and King and miserably wasted the Country over-running it quite and making both them and their King whom he tooke Prisoner to doe homage and sweare fealâ—y and give pledges to him as Walsingham reciâ—es more at large Among these Bishops it seemes that the Bishop of â—lascow was one of the chiefe opposites against the King of Scotland and England for Anno 1298. I finde this Bishop one of the chiefe Captaines of the Rebellious Scots and leading an Army in the field which being disbanded for feare of the English forces upon promise of pardon this Bishop Ne proditionis notam incurreret lest he should incurre the brand of treason rendred himselfe to Earle Warren sent into Scotland with an Army who committed him prisoner to the Castle of Rokâ—burrow for a Rebell where he was detained William of Neubery records Thaâ— David King of Scots was divinely chastised by one Wimundus an English man of obscure parents made Bishop of the Scottish Islands who waxing proud of his Bishopricke began to attempt great matters Not content with the dignity of his Episcopall Office he did now in
of the foresaid temporalities without any charge to the Realmâ— whereunto the King the Lords and thâ— Commons are to be invited For otherwise there seemeth to hang over our heads a great and marvellous alteration of this Relme unlesse the same be put in execution And if the secular Priests and fained religious which be Simoniacks and Hereticks which faine themselves to say Masse and yet say none at all according to the Canons which to their purpose they bring and alledge 1. q. 3. Audivimus Cap. Pudenda Cap. Schisma by which Chapter such Priests and religious doe not make the Sacrament of the Altar that then all Christians especially all the founders of such Abbies and endowers of Bishopricks Priories and Chaunteâ—ies ought to amend this fault and treason committed against their Predecessors by taking from them such secular dominions which are the maintenance of all their sinnes And also that Christian Lords and Princes are bound to take away from the Clergy such secular Dominion as nousâ—eth and nourisheth them in Hereâ—ies and ought to reduce them unto the simple and poore life of Christ Jesus and his Apostles And further that all Christian Princes if they will amend the malediction and blasphemy of the name of God ought to take away their temporalities from that shaven generation which most of all doth nourish them in such malediction And so in like wise the fat tithes from Churches appropriate to rich Monks and other religious fained by manifest lying and other unlawfull meanes likewise ought to debarre their gold to the proud Priest of Rome which doth poyson all Christendome with Simony and Heresie Further that it is a great abhomination that Bishops Monks and other Prelates be so great Lords in this World whereas Christ with his Apostles and Disciples never tooke upon them secular dominion neither did they appropriate unto them Churches as these men doe but lead a poore life and gave a good testimony of their Priesthood And therefore all Christians ought to the uttermost of their power and strength to sweare that they will reduce such shavelings to the humility and poverty of Christ and his Apostles and whosoever doth not thus consenteth to their Heresie Also that these two Chapters of the immunity of Churches are to be condemned that is Cap. Non minus Cap. Adversus Because they doe decree that temporall Lords may neither require tallages nor tenths by any ecclesiasticall persons He writes much more to the same effect The noble Martyr Sir Iohn Old Castle Lord Cobham professed That the will of God is That Priests being secluded from all worldlinesse should conforme themselves utterly to the examples of Christ and his Apostles be evermore occupied in Preaching and teaching the Scriptures purely and giving wholesome examples of good living to others being more modest loving gentle and lowly in spirit then any other sorts of people Where doe ye finde said hee to the Prelates in all Gods Law that ye should thus sit in judgement of any Christian man or yet give sentence of any other man unto death as ye doe herâ— dayly No ground have ye in all the Scriptures so Lordly to take it upon you but in Annas and Caiphas which sate thus upon Christ and upon his Apostles after his ascension Of them onely havâ— yâ— taken it to judge Christs members as ye doe and neither of Peter nor Iohn Since the venomâ— of Iuâ—as was shed into the Church Yee never followed Christ nor yet stood in the perfection of Gods Law â—y venome I meane your possessions and Lordships For then cryed an Angell in the ayre as your owne Chronicles mention Woe woe woe This day is venome shed into the Church of God Before that time all the Bishops of Rome were Martyrs in a manner and since that time we reade of very few But indeed one hath put downe another one hath cursed another â—nâ— hath poysoned another one hath slaine another and done much more mischiefe besides as all Chronicles tell And let all men consider this well that Christ was meeke and mercifull the Pope and his Prelates is proud and a Tyrant Christ was poore and forgave the Pope is rich and a malicious manslayer as his dayly acts do prove him Rome is the very nest of Antichrist and out of that nest cometh all the Disciples of him of whom Archbishops Bishopâ— Prelates Priests and Monks be the body members and these pild Friers the tayle Though Priests and Deâ—cons for preaching Gods word ministring the Sacraments with provision for the poore be grounded on Gods Law yet have these Sects no manner of ground thereof Hee that followeth Peter most nighest in pure living is next unto him in succession But your Lordly Order esteemed not greatly the behaviour of poore Peter what ever ye prate of him Pierce Plowman an anciâ—nt â—nglish Poet writes to the same effect If Knighthood and kinduite and commons by conscience Together love lelly leeveth it well ye Bishops The Lordship of Lands for ever â—all ye lese And live as Levitici as our Lord ye teacheth Deut. 8. Numb 5. per primitias Decimas c. And the Author of the same Treatise in his Plowmans complaint of the abuses of the World writes thus against the Lordlinesse and wealth of Bâ—shops and Priests Lord thou saydst Kings of the Heathen men be Lords â—ver their subjects â—nd they that usen their power be clepen well doers But Lord thou saydst it should not bee so among thy servants but he that were most should be as a servant And Lord thy Priests in the old Law had no Lordship among their brethren but houses and pastures for their beasts but Lord our Priests now have great Lordships â—nd put their brethrâ—n in greater thraldome than Lewdmen that be Lords Thus in meeknesse forsaken The deed shâ—weth well of thâ—se Masters that they desiren more maistery for their owne worship then for profit of the pâ—ople For whâ—n they be Masters they nâ— preâ—cheâ— not so often as they did before And gif they preachen commonly it is before rich men there as they mowen beare worship and also profit of their preaching But bâ—fore poore men they preachen but seldome when they bâ— Masters and so by their workes we may seene that they are but false glossers O Lord deliver the sheepe out of the ward of these Shepheards and these hired men that stondâ—n more to keep their riches that they robben of thy sheep than they stonden in keeping of thy sheep And Lord geve our King and his Lords heart to defenden thy true shepheards and sheep from out of the Wolves mouthes and grace to know thee that art the true Christ the Sonne of the heavenly Father from the Antichrist that is the Son of perdition c. Sir Geoffry Chaucer our renowned Poet writâ—s much the same effect The Emperour gaâ—e the Poet sometime So high Lordship him about That at last the sely Kyme
The proud Pope put him out So of his Realme is in doubt But Lords bâ—ware and them defend For now these folk been wondrous stout Moses Law forbade iâ— thâ— That Priests should no Lordships weld Christs Gospell biddeth also That they shoâ—ld no Lordshipâ— held Ne Christs Apostles were never so bold No such Lordships to them embrace But â—â—neren her â—â—eep and keep her fold God amend hem for his grace c. This Booke of Chaucer was authorised to be printed by Act of Parliament in the 34. and 3â— Hen. 8. C. 2. When the Prelates by the same Act prohibited both the printing and reading of the Bible in English such was their piety About the same time there was a device or counterfeit letter fained under the nâ—â—e of Luâ—ifer Prince of darknesse written to the persâ—cuting Prâ—lâ—tes of England in those times and transcribed by Master Fox out of the Register of the Bishop of Hereford and written as some thinke by William Swinderby or some other Lollard The coppy whereof I shall here insert because it lively sets sorth the use and benefit that the Devill makes of our Lordly Prelates and the ill effects of their great wealth and power to the great prejudice both of our Church and State I LVCIFER Prince of Darknesse and profound heavinesse Emperour of the high Misteries of the King of Acharoâ—t Captaine of the Dungeon King of Hell and controuler of the infernall fire To all our children of pride and companions of our Kingdome and especially to our Princes of the Church of this later age and time of which our adversary Jesus Christ according to the Prophet saith I hate the Church or Congregation of the wicked send greeting and wish prosperity to all that obey our commandements as also to all those that be obedient to the Lawes of Satan already enacted and are diligent observers of our behests and the precepts of our decree Know ye that in times past certaine Vicars or Vicegerents of Christ following his steps in miracles and virtues living and continuing in a beggarly life converted in a manner the whole World from the yoake of our tyranny unto their Doctrine and manner of life to the great derision and contempt of our Prison-house and kingdome and also to the no little prejudice and hurt of our jurisdiction and authority not fearing to hurt our fortified power and to offend the Majesty of our estate For then received we no tribute of the World neither did the miserable sort of common people rush at the gates of our deepe dungeon as they were wont to do with continual pealing and rapping but then the easie pleasant and broad way which leadeth to death lay still without great noyse of trampling travellers neither yet was trod with feet of miserable men And when all our Courts were without Suitors Hell then began to howle And thus continuing in great heavinesse and anguish was robbed and spoyled Which thing considered the impatient rage of our stomack could no longer suffer neither the ugly rechlesse negligence of our great Captainâ— generall could any longer endure it But we seâ—king remedy for the time that should come after have provided us of a very trim shift For in stead of these Apostles and other their adherents which draw by the same line of theirs as well in manners as doctrine and are odious enemies to us Wee have caused you to be their Successors and put you in their place which be Prelates of the Church in these later times by our great might and subtilty as Christ hath said of you They have raigned but not by me Once we promised unto him all the Kingdomes of the World if he would fall downe and worship us but he would not saying My Kingdome is not of this World and went his way when the multitude would have made him a temporall King But to you truely which are fallen from the state of grace and that serve us in the earth is that my promise fulfilled and all terrene things by our meanes which wee bestowed upon you are under government For he hath said of us ye know The Prince of this World cometh c. And hath made us to raigne over all children of unbeleife Therefore our adversaries before recited did patiently submit themselves unto the Princes of the World and did teach that men should doe so saying Be ye subject to every creature for Gods cause whether it be to the King as most chiefest And againe Obey ye them that are made rulers over you â— For so their Master commanded them saying The Kâ—ngs of the Heathen have dominion over them c. But I thinke it long till we have powred our poyson upon the earth and therefore fill your selves full And now be ye not unlike those Fathers but also contrary unto them in your life and conditions and extoll your selves above all other men Neither doe ye give unto God that which belongeth to him nor yet to Caesar that which is his but exercise you the power of both the Swordsâ— according to our decrees making your selves doers in worldly matters fightâ—ng in our quarrell intangled with secular labours and businesse And clime ye by little and little from the miserable state of poverty unto the highest Seats of all Honours and the most Princely places of dignity by your devised practises and false and deceitfull wiles and subtilty that is by Hypocrisie Flattery Lying Perjury Treasons Deceiâ—s Simony and other greaâ—er wickednesse then which our internall furies may devise For after that ye have been by us advanced thither where ye would be yet that doth not suffice you but as greedy starvelings more hungry then ye were before ye suppresse the poore scratch and rake together all that comes to hand perverting and turning every thing topsie â—urvey so swolne that ready ye are to burst for pride living like Lechers in all corporall delicatenesse and by fraud directing all your doings You challenge to your selves names of honour in the earth calling your selves Lords Holy yea and most holy Fathers Thus either by violence ye raven or else by ambition subtilly ye pilfer away and wrongfully wrest and by false title possesse those goods which for the sustentation of the poore members of Christ whom from our first fall we have hated were bestowed and given consuming them as ye your selves list and wherewith ye cherish and maintaine an innumerable sort of Whores Strumpets and Bawdes with whom ye ride pompously like mighty Princes farre otherwise going then those poore beggarly Priests of the primitive Church For I would ye should build your selves rich and gorgeous Palaces Ye fare like Princes eating and drinking the most daintiest meates and pleasantest wines that may be gotten Ye hoard and heape together an infinite deale of treasure not like to him that said Gold and silver have I none Ye serve and fight for us according to your wages O most acceptable society
Apostles and Disciples to doe the semblance whatsoever Priest or Bishop will arrogate or presume upon him any such authority and will pretend the authority of the Gospel for his defenâ—e therein he doth nothing else but as in a manner as you would say crowne Christ againe with a crowne of thornes and traduceth and bringeth him forth againe with his Mantle of Purple upon his back to be mocked and scorned of the World as the Jewes did to their owne damnation c. The truth is that God constituted and ordained the authority of Christian Kings and Princes to be the most high and supreame above all other powers aâ—d Officers in this World in the regiment and government of their people c. But specially and principally to defend the faith of Christ and his Religion to conserve and maintaine the true Doctrine of Christ and all such as be true Preachers and setters forth thereof and to abolish abuses heresies and Idolatries and to punish with corporall payneâ— such as of malice be the occasion of the fame And finally to over-see and cause that the said Bishops and Priests doe executâ— their Pastorall office truly and faithfully and specially in those points which by Christ and his Apostles was given and committed unto them and in case they shall be negligent in any part thereof or would not diligently execute the same or cause them to redouble and supply their lacke and if they obstinately withstand their Princes kind motion and will not amend their faults then and in such case to put others in their roomes and places And God hath also commanded the said Bishops and Priests to obey with all humblenesse and reverence both Kings and Princes and Governours and all their Lawes not bâ—ing contrary to the Lawes of God whatsoever they be and that not onely Propter iram but also Propter conscientiam that is to say not onely for feare of punishment but also for discharge of conscience Whereby it appeareth well that this pretended Monarchy of the Bishop of Rome is not founded upon the Gospell but it is repugnant thereto And therefore it appertaineth to Christian Kings and Princes for the discharge of their office and duty toward God to endeavour themselves to reforme and reduce the same againe unto the old limits and pristine estate of that power which was given to them by Christ and used in the Primitive Church For it is out of doubt that Christs faith was then most firme and pure and the Scriptures were then best understood and vertue did then most abound and excell and thererefore it must needs follow that the customes and ordinances then used and made be more conforme and agreeable â—nto the true doctrine of Christ and more conducing unto the edifying and benefit of the Church of Christ than any custome or lawes used and made by the Bishop of Rome or any other addicâ—ed to that See and usurped power sith that time Thus all the Prelates Clergie King and Parliament in king Henry the eighth his dayes Cuthbert Tonstall Bishop of Duresme and Iohn Stokerley Bishop of London in a certaine letter sent unto Reginald Poole Cardinall then being at Rome concerâ—ing the superiority of Bishops over other Minâ—sters resolve thus Saint Cyprian saith undoubtedly all the rest of the Apostles were the same that Peter was indued with like equality of of honour and power And Saint Ierome saith thus All the Apostles received the keyes oâ— the kingdome of Heaven and upon them as indifferently and equally is the strength of the Church grounded and established Which Saint Ierome also as well in his Comentaries upon the Epistle unto Titus as in his Epistle to Evagrius sheweth that these primacies long aâ—ter Christs assention were made by the device of men where before by the common agreement of the Clergie every one of the Churches were governed yea the Patriarchall Churches The words of Saint Ierome be these Let the Bishops understand that they be greater than other Priests rather of custome than by the vertue and verity of the Lords Ordinances And in his Epistle to Evagrius hee hath like sentence and addeth thereunto Wheresoâ—ver a Bishop either at Rome or at Eugubinis or at Constantinople c. Hee is of all one worthinesse and oâ— all one Priesthood And that one was elected which should be prâ—ferred before other it was devised to the redresse of Schismes left any one challenging too much to themselves should rent the Church of Christ. These words onely of Saint Ierome be sufficient to prove that Christ by none of these three Texts which be all that you and other doe alleage for your opinion the three texts are these Thou art Peter and upon this Rocke I will build my Church Peter I have prayed for thee that â—hy faith should not faile And thou being once converted confirme thy brothers feed my Sheepe Gave not to Peter any such superiority as the bishop of Rome by them usurpeth and that Peter nor no other of ths chiefe Apostles did vindâ—cate or challenge such primacy or superiority but utterly refused it So these two popish Prelates Why then shoulld our Bishops challenge any such primary or superiority over their fellow Ministers There is a notable Dialogue intituled A disputation betweene a Clerke and a Knight or a Souldier concerning the power committed to the Prelaâ—es of the Church and to the Princes of the Earth Written by our famous Schooleman Wilâ—iâ—m Ocham about the yeare of our Lord 1330. as Iohn Bale records printed at London in Latin by Thomas Bâ—rthlet Cum Privilegâ—o in King Henry the eight hâ—s raigne Wherein the Clerk complaining that the Church which in his age was had in great honour with Kings Princes and all Nobles was now on the contrary made a prey to them aâ—l many things being exacted fâ—om them many things given by them and that if they gave not their goods by way of subsidie or supply to theâ—r Princes they were violently tâ—ken from them that theâ—r Lawes were trampled undâ—r feet their Liberties infringed c. The Knight proves first that Clergy men can make no Lawes nor Canons touching temporall things but Princes onely because they have no Dominion of temporall things and that the Pope is chiefe Vicar not to those things which Christ now doth in glory but to imitate those things which Christ did in his state of humility here on earth because those things are necessary to us That he committed to his Vicar that power which he exercised on Earth as a mortall man not that hee received being glorifiedâ— For Christ said to Pilate that his Kâ—ngdome was not of thâ—s World and that he came not to be ministred to but to minister This testimony is so manifest that it may confound the man who resisteth it and make the stiffest â—ecke to submit And when one of the multitude spake thus to Christ Master command my brother to divide the inheritance with me he
this purpose and not for the other have you received the keyes of the kingdome of Heaven why then doe you invade other mens bounds or borders The rest I will passe over for brevities cause The seventh Article Falsly and against the Honour State and reverence of the sacred Majesty of the King of Scots hee hath said holden and affirmed that our most noble King of Scots defender of the Christian faith would appropriate unto himselfe all the possessions lands and rents of the Church given and granted by his predecessors and also by himselfe and convert them unto his owne private use And for this end and purpose as hee hath many times written unto him so hath he with his whole endeavour perswaded our said noble Lord and King thereunto It is no marvell though these mad dogs doe so barke against mee whom they thinke to have counselled the Kings Majesty I would to God I had also throughly perswaded him that hee should take away from these unjust sacrilegious possessors the riches wherewith all they are fatted and â—ngreased like Swine For this is the nature of dogs if any man goe about to take away the bone out of their mouth by and by to snatch at him and teare him with their teeth It is out of all controversie unto such as have any wit at all that such men were very childish that is to say ignorant of all learning and judgement which did so fat and feed with their possessions these belly beasts For who would not judge it more then childish to bestow the Kings victuals or meate upon the bellies of the prophets of Baal and Iesabel But all they which at this present doe endowe such filthy sinks I will not call them dens of thieves with such revenues they doe follow the steps of Iesabel for what other thing doe they when as daily they are bleating and lowing before their Images burning of Incense and fall flat downe before their Altars but that which in times past the prophets of Baal did when as they transported the worship of God unto an Idoll Wherefore if Daniel and Elias were spotted with heresie when they would have destroyed the Priests of Baal I grant that I also must bee an Heretique But for so much as then hee did nothing but which was commanded him of the Lord that was able to kill the prophet which had allured the people to follow strange gods he could not truly and justly be accused of heresie so neither can my adversaries spot mee therewithall except peradventure they will condemne me that whereas Elias dealt more rigorously with the prophets of Baal for he cast them into the brooke Kidron I required or desired no more but that the riches which was wickedly bestowed upon them and their possessions might be taken from them The ninth Article He hath openly holden said and affirmed preached and taught that the Lawes of the Church that is to say the sacred Canons approved and allowed by the holy Catholique and Apostolique Church are of no force strength or effect alleadging therefore and affirming that they are made and intended contrary to the Law of God God forbid that I should say that those things which are approved by the holy Catholike Church should be of no effect or value For well I know that the holy Apostolique Church hath never been allowed ordained or taught any thing which shee hath not learned of the Lord the Apostles are witnesses therof Peter and Paul whereof the one of them dared not freely utter or speake of any of those things which Christ hath not wrought by himselfe for the obedience of the Gentiles The other exhorteth That if any man speake he should speake the praises of God but I condemne those lawes which the Bishops of Rome have made according to their owne will and mind and say that they are spirituall pertaining unto the salvation of the soule and necessarie unto everlasting life for so much as the writings of the Apostles doe evidently declare that there was no authority knowne amongst them to make or ordaine any ordinances or lawes Furthermore the Scriptures doe manifeâ—tly shew the same how oftentimes even by the Lords owne mouth this foresaid authority is taken from the Ministers of the Church so that no excuse for them remaineth but that they be plaine rebels against the Word of God how many soever doe presume or take upon them to appoint or set any new lawes upon the people of God Which thing is more manifest and evident than the light it selfe in many places of the Scripture For in the three and twentieth chapter of Ioshua it is written You shall observe and doe all that is written in the Law of Moses neither shall you swarve from that either to the right hand or to the left hand But that which is written in the â—welfth chapter of Deuteronomy ought to move them somewhat the more What soever I command saith the Lord that shall you observe and doe thereunto you shall adde nothing neither shall you take any thing from it c. This point hee there excellently prosecutes at large where yoâ— may read more at your leisure M. William Tyndall our famous Martyr in his obedience of a Christian man Printed Câ—m Privilegio at London 1573. p. 98. writes thus of Bishops and their practises God promised David a Kingdomeâ— and immediately stirred up King Saul against him to persecute him to hunt him as men do Hares with Greyhounds and to ferret him out of every hole and that for the space of many yeares to tame him to meere his lusts to make him feele other mens diseases to make him mercifull to make him understand that hee was made King to minister and to serve his brethren and that he should not thinke that his Subjects were made to minister unto his Lusts and that it were lawfull for him to take away from them life and goods at hiâ— pleasure Oh that our Kings were so nurtured nowadayes which our holy Bishops teach of a farre other manner saying your Grace shall take your pleasure yea take what pleasure you list spare nothing wee shall dispense with you wee have power wee are Gods Vicars and let us alone with the Realme wee shall take paine for them and see that nothing be well your Grace shall but defend the faith onely After which he proceeded thus Kings were ordained then as I before said and the sword put in their hands to take vengeance of evill doers that others might feare and were not ordeined to fight one against another or to rise against the Emperour to defend the false authority of the Pope that very Antichrist Bishops they onely can minister the temporall sword their office the preaching of Gods Word laid apart which they will neither do nor suffer any man to do but slay with the temporall sword which they have gotten out of the hand of all Princes them that would The preaching of
purely â—hat they see no contrary ensample in thee to whatsoever thoâ— teachest them in Christ that thoâ— put no stumbling blocke before them to make them â—aile while they be yet young and weake in the faith But that thou abstaine as Paul teacheth 1 Thes. 5. Ab omni specie mala from all tâ—at might seeme evill or whereof a man might â—urmise amisse and that thou so love them that whatsoever gift of God in them is thou thinke the same theirs and their food and for their sakes given unto thee as the â—ruth is and that all their infirmitâ—es be thine and that thou feele them and that with all thy power to helpe to amend them and cease not to cry to God for them neither day nor night and that thou let nothing be found in thee that any man may rebuke but whatsoever thou teachest them that be thou and that thou be not a Wolfe in a Lambes skin as our Holy Father the Pope is which commeth unto us in a name of hypocrisie and in the Title of cursed Cham oâ— Ham calling himselfe Servâ—s servoâ—um the Servant of all â—ervants and is yet found tyrannus â—yrannorum of all tyrants the most cruell This is to receive young Children in Christs name and to receive young Children in Christs name is to beare rule in the Kingdome of Christ. Thuâ— ye see that Christs Kingdome is altogether spirituall and the bearing of rule in it is cleare contrary unto the bearing of rule temporally Wherefore none that beâ—reth rulâ— in it may have any tempâ—rall jurisdiction or minister any temporall Office that requireth violence to compell withall Thus and â—arre more Mr. Tyndall All whose passages are very remarkable and worthy serious consideration Iohn Friâ—h our learned English Martyr in his Answere to the Prefacâ— of Mr. Moores Book pag. 116 writes thus of Bishops anâ— their great possessions This Canker then began to spread in the Congregation and did full sore annoy the body insomuch that within foure hundred yeares there were very many Sects scattered in every coast Notwithstanding there were faithfull Fathers that diligently subdued them with the sword of Gods Word But surely since Silvester received such possessions hath the Canker so crept in the Church that it hath almost left never a sound member And as Cistercensis writeth in the eighth booke that day that hee received revenues was a voyce heard in the ayre crying over the Court which sayd This day is venome shed into the Church of God Before that time there was no Bishop greedy to take a Cure For it is no honour and profit as it is now but onely a carefull charge which was like to cost him his life at one time or other And therefore no man would take it but he that bare such a love and zeale to God and his â—locke that hee could be content to shed his blood for them But after that it was made so honourable and profitable they that were worst both in learning and living most laboured for it For they that were vertuous would not entangle themselves with the vaine pride of this world and weare three Crownes of gold where Christ did weare one of thorne And in conclusion it came so farreâ— that whosoever would give most money for it or best could flatter the Prince which he knew well all good men to abhorre had the preheminence and got the best Bishopricke and then instead of Gods Word they published their owne Commandements and made Lawes to have all under them and made men beleeve they could not erre whatsoever they did or sayd and even as in the Roomes stead of Moses Aaron Eliazer Iosue Caleb and other Faithful folk came Herod Annas Caiphas Pilate and Iudas which put Christ to deathâ— So now in the stead of Christ Peter Paul Iames and Iohn and the faithfull followers of Christ we have the Pope Cardinalls Arch-Bishops Bishops and proud Prelates with their Proctorsâ— the malicious Ministers of their Master the Devill which notwithstanding transformâ—â— themselves into a likenesse as though they were the Ministers of righteousnesse whose end shall bee according to their workes So that the body is cankered long agone and now are left but certaine small members which God of his puissant power hath reseâ—ved uncorruptedâ— and because they see that they cannot be cankered as their owne â—lesh is for pure anger they buâ—â—e themâ— lest if they continued there might seeme some deformity in their owne cankered carkasses by the comparing of these whole members to their scabbed body Our godly Martyr D. Barnes in his Articles pag. 210 211 212 213. writes thus of Bishops I will never beleeve nor yet I can never beleeve that one man may be by the Law of God a Bishop of two or three Cities yea of an whole Country for it is contrary to Saint Paul which saith I have left thee behind to set in every City a Bishop And if you find in one place of Scripture that they be called Episcopi you shall find in divers other places that they be called Presbyteri I was brought before my Lord Cardinall into his Gallery and there he read all my Articles till he came to this and there he stopped and said that this touched him and therefore he asked mee if I thought it wrong that one Bishop should have so many Citties underneath him unto whom I answered that I could no farther goe than to Saint Pauls text which set in every City a Bishop Then asked hee mee if I thought it now unright seeing the Ordinance of the Church that one Bishop should have so many Cities I answered that I knew none Ordinance of the Church as concerning this thing but Saint Pauls saying onely neverthelesse I did see a contrary custome and practice in the world but I know not the Originall thereof Then said hee that in the Apostles â—ime there were divers Citieâ— some seven miles some sixe mileâ— long and over them was there set but one Bishop and of their Suburbes also So likewise now â— bishop hath but one City to his Cathedrall Church and the country about is as Suburbs unto it Mee thought this was farre fetched but I durst not deny it because it was great Authority and of so holy a Father and of so great a Divine But this date I say thaâ— his Hollinesse could never prove it by Scripture nor yet by any authority of Doctors not yet by any practice of the Apostles and yet it must be trâ—e because a pillar of the Church hath spoken itâ— But let us see what the Doctors say to my Article Athanasius doth declare this text of the Apostle I have left thee behind c. Hee would not commit unto one Bishop a whole Isle but hee did enjoyne thâ—t every Cityâ— should have his proper Pastor supposing that by this meanes they should more diligently oversee
he went sometime on his feete and preached the Gospell all abroad he could play the Apostle but such a poore and lewd person as he was could never have played the royall and Princely Bishop after this fashion Let no man thinke it is to be sayd or done against the heads and governours of Christs Church whatsoever is sayd or done against these sloathfull idle and sluggish beasts given all to the belly For they are not Bishops but plaine Idols and dumbe Images idle Puppets visurs blockes shadowes disguised game players which doe not so much as know what this word Episcopus that is to say Bishop doth signifie so farre off they be from knowing what is the Office or duty of a Bishop Wilt thouâ— that I tell thee at one word what they are Wolves they are tyrants traytors manquellers monsters of the world burdens of the earth the Apostles of Antichrist graven and made to corrupt and destroy the Gospell And to utter at once what I thinke Loe I will here play the Bedell or common Cryer Be it knowne to all men that the Bishops of Rome with their clients Bishops which doe now exercise tyranny upon so many Cities in most ample and large dominion are not Bishops by the Ordination of God but by Errour and by â—he seduction of the Devill and by the traditions of men wherefore without doubt they are the messengers and Vicars of Satan If I doe not shew and prove this by so evident testimonies that mine enemies shall be constrained to confesse this verity and that even themselves so that they doe meanely repent and waxe wise cannot deny it then let them be Bishops then let me be thought to doe injury unto them First Paul writeth unto Titus That he should constitute and ordaine Presbyters in every Towne Here I suppose that no man can deny that all one thing is signified by this word Preshyter and by this word Episcopus in Saint Pauls writings for as much as he doth bid Titus that he should in every City constitute Presbyters And because a Bishop ought to be unreproveable therefore he calleth him Presbyterum It is evident therefore what Paul doth signifie and meane by this word Episcopus Bishop that is to say A man excellently good and vertuous of ripe age which also hath a chaste wife and children obedient in the feare of the Lord. And the Apostle will that he should have the oversight and government of the Congregation in the Ministery of the Word and the Administration of the Sacraments All men whosoever they be which by all honest and lawfull meanes doe spend and bestow their goods honour blood and life to the end that these Bishoprickes so pompous and Courtly so farre unlike and contrary to all the office and duty of an Apostle namely to the ministration of the Word and that all this devillish Kingdome of the Bishop of Rome may be overthrowne and destroyed or if they cannot in very deede destroy itâ— doe cry against it doe dispraise and condemne it and doe avoyde it as abhominationâ— all those persons that so doe are the sonnes of God and true Christian men fighting and helping the Faith of the Gospell in spirituall barraile against the gates of Hell Contrariwise whosoever doe favour the Kingdome of the Popes Bishops so wicked and that so tyrannous and devillish cruelty and doe willingly and gladly submit themselves and obey unto it those persons are the ministers of the Devill fighting as enemies against the Words the Lawes and Ordinances of God This sentence of mine nay rather of Gods Judgement I prove with strong effectuall arguments in this wise The Apostle Paul commandeth Titus That he should Ordaine and constitute a Bishop in every City such one as was the husband of one wife a man vertuous and unreproveable c. This is the Word this is the will and sentence of God Against this sayd Will of God these men doe now strive which have taken quite away all true Bishops ouâ— of all Cities and insteed of true Bishops have constituted shops or worke-houses of most cold Ceremonies Monasteries and Churches Collegiate and have brought in themselves in their steed that by this meanes they might be made Bishops or Over-seers of many Cities and also of many Provinces Now the sentence of Paul or rather the Words of the Holy Ghost doth continue firme stable and not able to be moved or stirred of the gates of hell and doth stand as stiffe as a brasen wall which saith plainely and evidently That in every City there ought to be constituted and Ordained one Bishop and these then shal be every one of them of equal power with the other For Paul speaketh plainly of every City he giveth to every Bishop full power authority in his own City Go to therforenow ye worldly Bishops Why doe ye not here rise Why do ye not boldly manfully resist Why do ye not break forth all of you together Here you have to doe not with me but with the Apostle Paul Here you resist that I may say with the holy Martyr Stephen not me but the Holy Ghost which likewise againe of his part doth mightily resist you â—oe to then what will you say here I beseech you Will you all hold your peace and say nothing at all Loe your sentence is given and pronounced against you you have the matter judged that is to wit that unto all Christian men it belongeth of their part with the Word of God againe to destroy to plucke up by the rootes and utterly to extinct both you and your Kingdome which you doe tyrannously exercise to extinct and destroy the Gospell you have heard now that they be in the indignation of God whosoever favoureth you and on the otherside that they are in the favour of God whosoever overthroweth and destroyeth you But I will not in any wise these words which I doe speake of the destruction and utter subversion of the Kingdome of false Bishops so to be understood or taken as though it ought to be done with the hand or with sword or with violence or bodily invasion of them for with this destruction of the men we shall be nothing further in this so great a matter that is to wit Gods cause or businesse But as Daniel prophecied in the 8. chapter The Kingdome of Antichrist is to be broken all to peeces without any hand of man Saint Peters words you are a regall Priesthood and a Priestly Kingdome are meant of Spirituall Bishops who are all the Preachers of the Word of God in Cities Townes and Villages although they doe neither buy Pall nor Gowne nor yet any other Garment of those bawdes the Romanists the Corporall Bishops are you which bearing â—orked Miters on your heads under the apparell of Aaron doe in very deede play the very Tyrants and are fellowes unto Nero and Caligula riding upon fat and well fed Palâ—ries and sleeke Mules and
est nefas it is the highest impiety to preferre any other Businesse before this care or for any cause whatsoever to hinder them so as their ministeries be lesse â—ully adhibited to their Churches Moses was most amply endued with the spirit of God and excelled with incredible wisedome and he altogether burned with a most ardent study of planting and preserving the true religion yet seeing hee ought to governe the whole Common-wealth of Iâ—rael hee by Gods command set Aaron his brother with his sonnes over matters of religion that they might WHOLY bestow themselves in them The Maccabees truly joyned the Civill administration to the Ecclesiasticall but with what successe their histories testifie wherefore it is to be wished that Bishops according to Gods Law religionibuâ— solis vacent procurandis should onely addict themselves to matters of Religion and lay aside all other businesses from them though beneficiall to mankind and leave them to those who should wholly bestow themselves on them being chosen thereto by God There is no office that requires more study and care â—han the procuration of soules Satan knowing this very well hath brought to passe that Bishops and chiefe Ecclesiasticall Prelates should be sent for by Kings Emperours unto their Courts to manage publike affaires both of warre and peâ—ce Hence these mischiefes have ensued first a neglect of the whole sacred ministry the corruption of doctrine the destruction of discipline After as soone as Prelates began to usurpe the place of Lords they challenged their luxury pomp to themselves to which end since the wealth of Princâ—s was requisite that which they ought to bestow out of their Ecclesiasticall revenues upon the faithfull Ministers of Churches upon Schooles upon the poore of Christ all these things being taken from them by horrible sacriledge they spent them upon riot and princely pompe And when as the goods of the Church were not sufficient to maintaine this luxury and pompe they flattered away and begged and by various frauds tooke from Kings goodly rich poâ—sessions and great Lordships by which accessions their luxury and pride was thenceforth not onely fostered and sustained but likewise infinitely increased which afterwards so farre prevailed that the spoyles of single Churches would not suffice each of them but they brought the matter to this passe that one at this day may fleece or spoyle three or foure Bishoprickes Abbies and other Prelacies and such a multitude of parish Churches as is horrible to name for they say there is one lately dead in this Kingdome who fleaed above 20. Parishes So Bucer who held Bishops Ministers to be all one and that the power of ordination resting originally in Christ derivatively in the whole Church and ministerially onely in Bishops and Presbyters as servants to the Church belonged as well to Presbyters as to Bishops with whom Peter Martyr his fellow Regius professor of Divinity in the University of Oxford fully concurâ—es in his Commonplaces printed at London cum privilegio Ann. 1576. Class 4. Loc. 1. Sect. 23. p. 849. to which I shall referre you for brevity sake To these I might adde The image of both Pastors written by Huldricke Zwinglius translated into English by Iohn Veron dedicated to the Duke of Somerset Lord Protector and Printed at London Cum privilegio An. 1550. Wherein he proves the parity and identity of Bishops and Presbyters condemnes the Lordly and secâ—lar dominion Wealth Pompe Pride Tyranny Nonpreach and rare preaching of Prelates and manifests Lord Bishops as then they stood and now to be false Pastors and meer papall and antichristian officers not warranted by Gods word but because Zwinglius was a forraigner I shall passe it by without transcribing any passage thereof Mr. Iohn Hooper both a Bishop and martyr of our Church a great opposer of Ceremonies Episcopall Rochets and Vestments in which hee would not bâ— consecrated writes thus of the secular imployments wealth and calling of Bishops For the space of 400. yeares after Christ the Bishops applyed all their wit only to their owne vocation to the glory of God and the honour of the Realmes they dwelt in though they had not so much upon their heads as our Bishops have yet had they more within their heads as the Scripture and Histories testifie For they applyed all the wit they had unto the vocation and ministry of the Church whereunto they were called But our Bishops have so much wit that they can rule and serve as they say in both States in the Church and also in the Civill policie when one of them is more then any man is able to satisfie let him doe alwayes his best diligence If hee be so necessary for the Court that in Civill causes he cannot be spared let him use that vocation and spare the other It is not possible hee should doe both well It is a great oversight in Princes thus to charge them with two burthens the Primitive Church had no such Bishops as wee they had such Bishops as did preach many godly Sermons in lesse time than our Bishops horses be a bridling Their house was a Schoole or treasure house of Gods Ministers if it be so now let every man judge The Magistrates that suffer the abuse of these goods be culpable of the â—ault if the fourth part of the Bishopricke remained to the Bishop it were sufficient the third part to Schoolemasters the second to poore and souldiers were better bestowed If any be offended with me for this my saying he loveth not his owne soules health nor Gods Laws nor mans out of which I am alwayes ready to prove the thing I have said to be true Further I speake of love not of hatred And in his Apologie hee saith It is both against Gods Laws mans that Bishops and clergie men should be judges over any subjects within this Realme for it is no part of their office they can do no more but preach Gods Word and minister Gods Sacraments and excommunicate such as Godâ— Lawes do pronounce to be excommunicated who would put a sword into a madmans hand And in his exposition on Psal. 23.1580 f. 40. Although Bishops saith hee in the raigne of Constantine the Great obtained that among Bishops some should be called Archbishops and Metropolitans c. Yet this preheminencie was at the pleasure discretion of Princes not alwaies tyed to one sorâ— of Prelates as the impiety of our time beleeveth as we may see in the Councell of Calcedon Africke So that it is manifest that this Superior preheminency is not of Divine but of humane right instituted out of civill policie So Hooper The Booke of ordination of Ministers and Consecraation of Bishops compiled by the Bishops in King Edwards dayes ratified by two Acts of Parliament and subscribed to by all our Ministers hath this notable passage and charge against the Lordlinesse and secular imployments of Prelates and Ministers
day f. 284. But it is a thing to be lamented that the Prelates and other spirituall persons will not attend upon their Offices they will not be amongst their flockes but rather will run hither and thither here and there where they are not called and in the meane season leave them at adventure of whom they take their living yea and furthermore some will rather be Clerkes of Kitchins or take other offices upon them besides that which they have already but with what conscience these same doe so I cannot tell I feare they shall not be able to make answeâ—e at the last day for their follies as concerning that matter for this office is such a heavie and mighty office that it requireth a whole man yea and let every Curate or Parson keepe his Cure to wâ—ich God hath appointed him and let him doe the â—est that he can yet I tell you he cannot chuse but the Devill will have some for he sleepeth not he goeth about day night to seek whom he may devoure Therforâ— it is neede for every Godly Minister to abide by his sheepe seeing that the Wolfe is so neere and to keepe them and witâ—stand the Wolfe Indeed there be some ministers here in England which doe no good at al and therefore it were better for them to leave their benefices and give roome unto others Finally in his Sermon Preached before the Convocation Iune 9. in the 28. of Henry 8. he thus speaketh to the Clergie of England and Lordly Prelates touching the utilitie of their Councels and assemblies for the Churches good The end of your Convocation shall shew what ye have done the fruite that shall come of your consultation shal shew what generation ye be of For what have ye done hitherto I pray you these 7. yeares more What have ye engendred What have yee brought â—orth What fruite is come of your long and great assembly what one thing that the people of England hath beene the better of an haire Or you your selves either accepted before God or better discharged toward the people committed unto your cure Or that the people is better learned and taught now then they were in time past to whether of these ought we to attribute it to your industry or to the providence of God and the foreseeing of the Kings Grace Ought we to thanke you or the Kings highnesse whether stirred other first you the King that ye might preach or he you by his Letters that ye should preach oftner Is it unknowne thinke you how both ye and your Curates were in manner by violence enforced to let bookes to be made not by you but by prophane and lay persons to let them I say be sold abroad and read for the instruction of the people I am bold with you but I speake Latine and not English to the Clergie noâ— to the Laity I speake to you being preâ—ent and not behind your backes God is my witnesse I speake whatsoever is spoken of the good will that I beare you God is my witnesse which knoweth my heart and compelleâ—h me to say that I say Now I pray you in God his name what did you so great Fathers so many so long a season so oft assembled together what went you about what would ye have brought to passe two things taken away the one that ye which I heard burned a dead man the other that ye which I leâ—t went about to burne one being alive Him because he did I cannot tell how in his Testament withstand your profit in other points as I have heard a very good man reported to â—e of an honest life while he lived full of good workes both good to the Clergie and also to the Laity this other which truely never hurt any of you ye would have â—aked in the Coales because he would not subsâ—ribe to cerâ—aine Articles that tooke away the Supremacie of the King Take away these two Noble Acts and there is nothing else left that ye went about that I know saving that I now remember that somewhat ye attempted against Erasmus albeit as yet nothing is come to light Ye have oft sit in consultation but what have ye done ye have had many things in deliberation but what one put forth whereby either Christ is more glorified or else Christs people made more holy I appeale to your owne conscience How chanceth this How came this thus Because there were no Children of light no Children of God among you which setting the world at nought would studie to illustrate the glory of God and thereby shew themselves Children of light So this godly Martyr who hath sundry such like passage in his Sermons In the Conference Anno. 1555. betweene our Religious Martyr Iohn Bradford and Doctor Harpesfield Arch Deacon of London Master Bradford complaines that the Pillars of the Church were persecuters of the Church and tells him you shall noâ—â—â—nde in all the Scripture this your essentiall part of succession of Bishops whereupon Harpesfield sayd Tell me were not the Apostles Bishops To which Bradford replyed No except you will make a new definition of a Bishop that is give him no certaine place Harpesfield Indeede the Apostles Office was not the Bishops office for it was universall but yet Christ instituted Bishops in his Church as Paul saith he hath given Pastors Prophets c. So that I trow it be proved by the Scriptures the succession of Bishops to be an essentiall point Brad. The Ministry of Gods Word and Ministers be an essentiall point But to translate this to the Bishops and their succession is a plaine subtilty And therefore that it may be plaine I will aske you a question Tell me WHETHER THAT THE SCRIPTVRE KNEW ANY DIFFERENCE BETWEENE BISHOPS AND MINISTERS which ye called Priests Harps No. So that by the joynt confession of Papists and Protestants in Queene Maries time Bishops and Ministers by the Scripture are both one Brad. Well then goe on forwards and let us see what ye shall get now by the succession of Bishops that is of Ministers which can be understood of such Bishops as minister not but Lord it Lord Bishops than are none of Christs institution nor of the Apostles succession Master Fox his Acts and Monuments of our Martyrs Lond. 1610. p. 1796. I finde this Dialogue betweene Dr. Iohn Baker Collins his Chaplaine and Edmund Allin a Martyr Baker I heard say that you spake against Priests and Bishops Allin I speake for them for now they have so much living and especially Bishops Arch-deacons and Deanes that they neither can nor will teach Gods Word If they had a hundred pounds a peece then would they apply their study now they cannot for other affaires Collins who will then set his children to schoole Allin Where there is now one set to schoole for that end there would be 40. because that one Bishops living divided into 30. or 40 parts would finde so many as well learned men
from his legall tryall in open Court and to send him away uncondemned unlesse he likewise conspired with Queene Izabel against King Richard the second That I may in the interim omit the furies and bitter concertations of others with their Princes So he Wil. Alley Bishop of Exeter in his poore mans library par 1. Miscellanea Praelect 3. p. 95.96 Printed Cum Privilegio Iames Pilkington Bishop of Durham in his Treatise of burning of the Pauls Church and in his exposition on Agge ch 1. v. 1 2.3.4.9â—12.13 c. 2. v. 1.2.3.4.9.10 and on Abdyas v. 7.8 and Mr. Alexander Nowel Deane of Pauls in his Reproofe of Dormans proofe London 1565. f 43.44.45 Conclude that Bishops and Presbyters by Gods Word are one and the same citing S. Hieromes words on Titus 1. and to Euagrius and declaime much against the Pompe wealth and secular imployments of Bishops their words for brevity I shall pretermit Mr. Elmer afterwards Bishop of London in his Harborow for faithfull subjects Printed at Strasborough writes thus against Bishops Civill Authority Lordlinesse and wealth Christ saith Luke 12. Who made me a Iudge betweene you as though hee would say it belongeth not to my Office to determine matters of Policy and inheritance that belongeth to the Civill Magistrate If he had thought it had beene within the Compasse of his function why and with what Conscience refused he to set them at one who were at strife and to put that out of doubt which was in suite If he might doe it and would not he lacked Charity and did not his duety If it belonged not to him how belongeth it to any of his Disciples or Successours had he not as large a Commission as he gave or could he give that he had not But he knowing his Office as the Prophet Esay had foretold to preach the Gospell would doe nothing without warrant And therefore being asked if he were a King answered simply and by a plaine negative My Kingdome is not of this world If his Kingdome was not here neither the ordering of Policies yea when they would have taken him up to have made him a King as one that refused that belonged not to him he conveyed himselfe from among them If imperiall jurisdiction belonged to him why refused he his calling If it did not where had Paul Peter or any other any authority to meddle with that which he refused seeing he saith As my Father sent me so send I you In another place Christ knowing the bounds of his calling would not meddle with externe policy Hence Bishops me thinkes by his example should not give themselves too much the bridle and too large a scope to meddle too farre with matters of policy If these two Offices I meane Ecclesiasticall and Civill be so jumbled in both functions there can be no quiet or well ordered Common-wealth Christ saith to his Disciples Princes of the Nations doe beare rule like Lords it shall not be so with you It falleth not into an Apostles or Church-mans Office to meddle with such matters For none going to warre intangleth himselfe with the affaires of this life it is enough for them to attend upon one Office to attend as sole Priests nor as errant Bayliffes And elsewhere in that Booke he proceeds thus Come off ye Bishops away with your superfluities yeeld up your thousands be content with hundreds as they be in other reformed Churches where there be as great learned men as you are LET YOUR PORTION BE PRIEST-LIKE NOT PRINCE-LIKE Let the Queene have the rest of your temporalties to maintaine warres and to build Schooles throughout the Realme that every Parish Church may have its Preacher every City her superintendent to live not pompously which will never be unlesse your Lands be disposed and bestowed upon many which now feede and fat but one Remember that Abimelech when David in his banishment would have dined with him kept such Hospitality that he had no bread to give him but the Shew-bread Where was all his Superfluity to keepe your pretended hospitality for that is the cause that you alleadge you must have thousand thousands as though you were commanded to keepe Hospitality rather with a thousand than with an hundred Remember the Apostles were so poore that when the lame man who lay at the Temple gate called beautifulâ— asked an Almes of Peter and Iohn as they went about to goe into the Temple Peter answered him in this manner Silver and gold have I none and Paul was so far from having Lordships that his owne hands ministred oft times to his necessities If the Apostles of our Saviour had so small possessions and revenues why should our Prelats who boast themselves to be their proper Successours enjoy or covet so great when as Paul enjoynes them if they have but food and rayment therewith to be content godlinesse alone with contentment being great gaine and a sufficient portion Nicholas Bullingham after Bishop of Lincolne in his Printed Letter to Master Bull Decemb. 5. 1564. writes thus from Embden where he arrived after many stormes Would God Master Bull that all the Prelates of England had beene with me when we fell to cutting of Cables riding at Anchor in the raging Seas There would have beene tearing of square Caps renting of Rotchets defying of Bishoprickes despising of pompe promising of new life crying for mercy O what a Tragedy would there have beene Well well though now they walke dry shod in their Palaces there is a God that will try them and all his people by fire or by water unlesse we heartily repent Grace to repent grant us O Lord without delay Amen Amen Iohn Bridges Deane of Salisbury afterwards Bishop of Oxford and a great stickler for Episcopacy in his Booke entituled The Supremacy of Christian Princes â—ver all persons throughout their Dominions in all cases so well Ecclesiasticall at Temporall Printed at London 1573. p. 359. to 364â— writes thus of the parity and identity of Bishops and Presbyters and of clearing Aeriaus from Heresie in this pointâ— First that Aerius said there was no difference betweene a Priest Bishop and ye aske Mr. Stapleton how say we to him Whatsoever we say to him we have first to say to you that saving the reverence of your Priesthood there is no difference betweene you and a lyer to object Aerius herein to us whereas ye know well enough our Church doth acknowledge in the ministry a differenâ—e of Deacon and Elder from a Bishop although not according to your Popish Orders For as neither Epiphanius nor yet Augustine quoted by you speaketh there of any sacrificing Priest so he never knew any such Pontificall Prelates as your Popish Church breedeth and yet of those that were even then in Epiphanius time and of their difference from the Elders or Priests if yee know not how it came Hierome that lived in the same age will tell you or if ye have not
in the University of Oxford who in his Letter to sir Francis Knoles Sept. 19. 1598. concerning some passages in Doctor Bancrofâ—s Sermon at Pauls Crosse Printed in King Iames his time and now reprinted writes thus both touching the pretended heresie of Aerius and the Divine right of Episcopacy It appeareth by the aforesayd words of Doctor Bancroft that he avoucheth the Superiority which Bishops have over the Clergie to be of Gods owne Ordinance for he improveth the impugners of it as holding with Aerius that there is no difference by the Word of God betwixt a Priest and a Bishop which he could not doe with reason unlesse he himselfe proved the Bishops superiority as established by Gods Word and he addeth that their opinion who gainsay it is Heresie whereof it ensueth he thinketh it contrary to Gods Word sith Heresie is an errour repugnant to the truth of the Word of God as according to the Scriptures our owne Church doth teach us Now the arguments which he bringeth to prove it an Heresie are partly over-weake and partly untrue Overweake that he beginneth with out of Epiphanius Uâ—true that he adjoyneth of the Generall consent of the Church For though Epiphanius doe say that Aerius his assertion is full of folly yet he disproveth not the reason which Aerius stood on out of the Scriptures nay he dealeth so in seeking to disprove it that Bellarmine the Jesuiâ—e though desirous to make the best of Epiphanius whose opinion herein he maintaineth against the Protestants yet is forced to confesse that Epiphanius his answere is not all of the wisest nor any way can fit the text As for the generall consent of the whole Church which Doctor Bancrofâ— saith condemned that opinion of Aerius for an Heresie himself for an Hereâ—ick because he persisted in it that is a large speech but what proofe hath he that the whole Church did so It appeareth he saith in Epiphanius It doth not the contrary appeareth by S. Ierome sundry others who lived some in the same time some after Epiphanius even Saint Augustine himselfe though Doctor Bancroft cite him as bearing witnesse thereof likewise I grant Saint Augustine in his booke of Heresies ascribeth this to Aerius for one that he sayd Presâ—yterum ab Episcopo nulla differentia deberi discerni but it is one thing to say there ought to be no difference betweene them which Aerius saying condemned the Churches order yea made a Schisme therein and so is censured by S. Austin counting it an heresie as Epiphanius from whom he tooke it recorded himselfe as he witnesseth not knowing how farre the name of Heresie should be stretched another thing to say that by the Word of God there is no difference betwixt them but by the order and custome of the Church which S. Austin saith in effect himselfe so farre was he from witnessing this to be Heresie by the generall consent of the whole Church which untruth how wrongfully it is fathered on him and on Epiphanius who yet are all the witnesses that Doctor Bancroft hath produced for the prooâ—e hereof or can for ought that I know it may appeare by this that our learned Country man of godly memory Bishop Iuel when Harding to convince the same opinion of heresie alleadged the same witnesses citing to the contrary Chrysostome Ierome Austin and Ambrose knit up his answere with these words All these and other Holy Fathers together with the Apostle S. Paul for thus saying by Hardings advice must be held for Heretickes And Michael Medina a man of great account in the Councell of Trent more ingenuous herein than many other Papists affirmeth not onely the former ancient writers alleadged by Bishop Iuel but also that another Ierome Theodoret Primasius Sedulius and Theophylact were of the same mind touching this matter with Aerius with whom agree likewise Oecumenius and Anselmus Arch-bishop of Canterbury and an other Anselmus and Gregory and Gratian and after them how manyâ— It being once inrolled in the Canon Law for sound and Catholike Doctrine and thereupon publickely taught by learned men All which doe beare witnesse against Doctor Bancroft of the point in question that it was not condemned for an Heresie by the generall consent of the whole Church And the rather which is observable because Isiodor Hispalensis Originum lib. 8. c. 5. and Gratian himselfe Caus. 24. qu. 3. reciting the heresie of Aerius omits his equalizing of Bishops and Presbyters out of the liâ—â— of his errours because an Orthodox truth approved by themselves and other Fathers which is worthy observation If he should reply that these latter witnesses did live a 1000. yeares after Christ and therefore touch not him who sayd it was condemned so in the time of S. Austin and of Epiphanius the most flourishing time of the Church that ever hapned since the Apostles dayes either in respect of learning or of zeale First they whom I named though living in a latter time yet are witnesses of the fâ—rmer Oecumenius the Greeke Scholiast treading in the steps of the old Greeke Fathers and the two Anselmes with Gregory and Gratian expressing S. Ieromes sentence word by word Besides that perhaps it is not very likely that Anselme of Canterbuâ—y should have bin Canonized by the Pope of Rome Worshipped for a St that the other Anselme Gregoryâ—hould â—hould have such place in the Popes Library and be esteemed of as they are that Gratians workes should be allowed so long time by so many Popes for the golden foundation of the Canon Law if they had taught that for Catholike and sound which by the generall consent of the whole Church in the most flourishing time that ever happened since the Apostles dayes was condemned for Heresie chiefely in a matter of such waight and moment to the Popes supremacyâ— which as they doe claime over all Bishops by the Ordinance of God so must they allow to Bishops over Priests by the same Ordinance as they saw at length and therefore have not onely decreed it now in the Councell of Trent but also in the new edition of their Canon Law have set downe this note that one Hughs Glosse allowed by the Arch-deacon saying that Bishops have differed from Priests alwayes as they doe now in Government and Prelateship and Offices and Sacraments but not in the name and Title of Bishop which was common to them both must be held hereafter for S. Jeromes meaning at least for the meaning of the Canon taken out of S. Ierome though his words be flat plaine against this Glosse as Bellarmine himselfe confesseth Whereto may be added that they also who have laboured about the reformation of the Church these 500. yeares have taught that all Pastours be they entituled Bishops or Priests have equall authority and power by Gods Word First the Waldenses next Marsilius Patavinus then
Wickliffe and his Scholars afterwards Husse and Hussites last of all Luther Calvin Brentius Bullinger Musculus and other who might be recâ—koned particularly in great number sith as here with us both Bishops and the Queenes proâ—essors of Divinity in our Universities and other learned men doe consent therein so in â—orraigne Nations all whom I have read treating of this matter and many more no doubt whom I have not read The siâ—ting examining of the Trent Councell hath beene undertaken by onely two which I have seene the one a Divine the other a Lawyer Kemnisius and Gentilletus they both condemne the contrary doctrine thereunto as a Trent errour the one by Scriptures and Fathers the others by the Canon Law But what doe I further speake of severall persons It is the common judgement of the reformed Churches of Helvetia Savoy France Scotland Germany Hungary Poâ—on the Low Countries and our owne witnesse the Harmony of Confessions Wherefore siâ—h Doctor Bancroft I assure my selfe will not say that all these have approved that as sound and Christian Doctrine which by the generall consent of the whole Church in a most flourishing time was condemned for Heresie I hope he will acknowledge that he was overseene in that he avouched the Superiority which Bishops have among us over the Clergie to be of Gods owne Ordinance Thus Doctor Rainoldâ— of whom you may reade more to this purpose in his Conference with Hart Aug. 1584. London 1609. p. 12â— 123.185.218.4â—1.540.541 I could recite many more of our owne writers and records to the same effect but because I have published A Catalogue of them and of such Testimonies in all ages as plainely evidence Bishops and Presbyters to be both one and the same in Iurisdiction Oâ—â—â—ce Dignity Order and Degree by Divine Law and Institution and their Disparity to be a meere humane Ordinance long after the Apostles times c. and because I have at large manifested this trâ—th in my Vnbishoping of Timothy and Titus and in my Breviate of the Prelates intolerable Vsurpations both upon the Kings Prerogative Royall and the Subjects Liberties I shall for brevity sake referre you to them and proceede to answere some principall Objections in defence and maintenance of Episcopacy and then cast Anchor CHAP. IX Comprising an Answer to the Principall Objections alleadged by the Prelates in defence of the Divine pretended Institution and for the continuance of their Episcopacy in our Church HAving thus given you a taste what our owne Authors ancient and Modeâ—ne Protestants and Papists Martyrs and Prelates have formerly written touching the pretended Divine Jurisdiction the Treasons Conspiracies Seditions Antimonarchicall practises Lordlinesse secular imployments courtship and great Temporall possessions of our prelates I shall onely Answere two Aâ—guments or rather bare Allegationâ— now principally insisted on for the maintenance of Episcopall Superiority by a Divine right with three more Objections for the continuance of Episcopacy still in our Church and so conclude The first Allegation for Episcopacies Divine institution is taken â—rom the Angel of the Church of Ephesus whom Bâ—shop Hall Bishop Vsher and others will neâ—dâ—s have â—o be a Bishop Superiour in Authority and Jurisdiction to other Ministers because he writes onely in the singular number to the Angel not to the Angels of that Church which say â—hey implies a Supâ—riority of one speciall Minister in that Church to whom this Epistle is principally directed over the other Presbyters not once mentioned in this Epistle To which I answere First that â—his word Angel is but a metaphoricall Title proper onely to the heavenly Spirits in strictnesse of speech and in a large sense as it signifies a Messenger or Servant it may as aptly denoâ—e a Minister or Presbyter as a Bishop The Tiâ—le therefore of it selfe as it is used by S. Iohn makes nothing â—or Episcopacy since ordinary Presbyters are in Scripture sometimes stiled Angels but Bishops distinct â—rom Presbyters are never so named there Secondly our Bishops themselves if not the whole Church of England with our late famous King Iames in the Contents annexed by them to the Bibles of the last Translation now onely used permitted in our Churches in expresse Termes expound the Angels of â—he 7. Churches to be the Ministers of them the Contents of the second Chap. of the Revelation running thus What is commanded to be written to the ANGELS that is The Ministers of the Churches of Ephesus Smyrna Pergamus Thiatyra c. had these Angels beene such as you now call Bishops you would have rendred the Contents thus What is written to the Angels that is to the Bishops of Ephesus c. But since you expound Angels thus to be the Ministers of these Churches who in vulgar appellation and acception are distinct from Bishops and as you hold inferiour to them you must now either renounce your owne and our Churches exposition or your Episcopacy For if the Angels of these Churches be the most eminent persons and rulers in them as you argue and these as the Contents testifie be not Bishops but Ministerâ— it followes infallibly that Ordinary Ministers and Presbyters are superiour to Bishops not Bishops to them And that these Angels were the Ministers of these Churâ—hes is evident by the expresse resolution of our owne learned Iames Pilkington late Bishop of Durham in his Exposition upon the Prophet Aggeus cap. 1. v. 13. London 1562. where he writes thus That more worshipfull names are given to the Preaching Minister than to any sort of men This name Angell is given to the Preachers for the heavenly comfort that they bring to man from God whose Messengers they be In the Revel of S. Iohn he writes to the 7. Angels â— to the 7. Ministers not Bishops of the 7. Congregations or Churches in Asia By this Bishops resolution then and by Pope Gregory the firsts too these seven Angels are seven Preaching Ministers not Lordly Non-Preaching Prelates And Master Fox in his Meditations on Apoc. c. 2 p. 27.28 concurres with them averriâ—g That by the seven Angels is meant either the Ministers of the seven Churches or the Churches themselves which exposition is as ancient as Aretas Primasius and Ambrosius Ansbertus who in their Commentaries on Apocalypsis write thus Septem stellae Angeli sunt septem Ecclesiarum Nec putandum est quod hoc loco Angeli singuli singulis deputentur hominibus quod incongrue ab aliquibus aestimatur sed potius Angeli Eccles. hic intelligendi sunt rectores populi qui singulis Ecclesiis praesidentes verbum vitae cunctis annunciant Nam Angeli nomen nuncius interpretatum dicitur Et Angelo Ecclesiae Ephesi scribe Darivo hic casu Angelo posuit non genitivo Ac si diceret Scribe Angelo huic Ecclesiae ut non tam Angelum Ecclesiam separatim videatur dixisse quam quis Angelus exponere
voluisset unam videlicet faciens Angeli Ecclesiaeque personam Quamviâ— enim Sacramenti dispensatione praeponatur compaginis tamen unitate connectitur Nam hanc regulam a principio servans non septem Angelis sed Septem Ecclesiis scripsisset Iohannes inquiens Septem Ecclesiis quae sunt in Asia dominus quem vidit Scribe inquit in libro quae vidisti mitte septem Ecclesiis Postea tamen Angelis jubet scribi ut ostenderet unum esse Sed etiam siqua singulis partiliter Ecclesiis praedicat universam generaliter convenâ—re docetur Ecclesiam Neque enim dicit Quid spiritus dicat Ecclesiae sed Ecclesiis Angelum ergo Ecclesiam significans duas in eo partes ostendit dum laudat increpat In consequentibus autem manifestatur non eandem increpare quam laudat sic ut Dominus in Evanglio omne praepositorum corpus unum servum dixit beatum nequam quem veniens Dominus ipse dividet non tantum servum sed partem inquit ejus cum hypocritis ponet Yea Ludovicus ab Alcasar a late Iesuite in his Commentary on the Apocalyps Antu 1614. Proem in c. 2. K 3. Notatio 1. p. 250.251 writes That Andreas Aretas Ansbertus Anselmus Pererius Victorinus Ticinius Ambrosius Haymo Beda are of this opinion Augelarum stellarum nomine designari Ecclesias ipsas That by the name of Angels the Câ—urches themselves are signified not the Lordly Prelates in them not one ancient Commentator on this that I finde and few moderne expounding these Angels to bee Bishops as our Prelates against all sense will make them yea Andreas Cesariensis Comment in Ioanâ— Apoc. c. 3. p. 8. writes Probabile fit per 7. Angelos totius universi gubernationem quae in dextera Christi sicut omnes quâ—que terrae fines sita est hoc loco significari Since â—hen by Angels is here meant either the Ministers of the Church of Ephesus or the whole Church it selfe or Christs government over the Universe as these Authors a vâ—â—re this Text makes nothing at all for our Prelates Hiâ—rarchy Thirdly it is observable that Saint Iohn neither in his Gospel nor Epistle nor in his Booke of â—he Revelation doth so much as once use the name or word Bishop but the name of Elder or Presbyter very often both in his Epistle and in the Apocalyps I then appeale to any reasonable Creature whether it is not more probable that Saint Iohn by this word Angell should rather meane the Elders or Presbyters of those Churches a Title which he gives himselfe 2 Iohn 1. 3 Iohn 1. and which Title and Office he so frequently mentions in the 4. and 5. and 7. Chapters of the Apocalyps next ensuing rather than the Lordly Bishops of those Churches superiour to Presbyters whose office for ought appeares he never knew and whose Title he never useth in his writings Fourthly it is remâ—â—keâ—ble that S. Iohn doth â—ever place the 24. Elders sitting on so many seates next unto the throne of Christ himselfe and the Angels standing further off from the Throne without the Elders If then by the Elders as is generally agreed by all be meant the Presbyters or Ministers of the Church and by Angels as you pretend be meant Bishops then the Presbyters must needes be more honourable by divine institution than Bishops because they are next to the Throne of Christ and sit on seates or chaires whiles the Angels stand about them Adde to this that these Elders are still introduced by S. Iohn in this booke Worshipping and adoring God and Christ and giving thankes honour praise and glory unto them That they onely are sayd to have Crownes of gold upon their heads the badge of Soveraignty and Superioriority and harpes 〈◊〉 Golden Vials in their hands full of Odours which are the prayers of Saints That they sing the new Song And among other passages prayse Christ for this in speciall manner Rev. 5.10 And hast made VS not Bishops unto our God KINGS and PRIESTS and we shall raigne on the Earth Thereâ—ore Presbyters doubtlesse are the chiefe and principall Ministers and Priests in the Church of Christ by divine institution and being thus made Kings and Priests and adorned with Crownes to the end that they may raigne upon the Earth no Prelates or Lord Bishops ought to rule over them or climbe Paramount them as they doe Besides these Elders noâ— Bishops informed S. Iohn himselfe and instructed him in the things hee doubted of Revel 5.4.5 c. 7.13.14.15.16 Therefore these Elders must certainely be the better the most eminâ—nt Scient men and so Paramount the Angel-Bishops Fifthly though the Angel be here put in the singular number yet the Elders are still mentioned in the Plurall And as for the Church of Ephesus in those dayes it is most certaine by Acts 20.17.28 1 Tim. 5.17 That there were divers Elders of equall authority â—uling in it whom the holy Ghost expressely not onely calleth but made Bishops and Overseers of that Church both to Rule and Feede it To make therefore one speciall Bishop and Superintendent in this Church superiour to all the rest and he onely graced by the name of an Angel is but a crazie conceipt of a proud Episcopall braine contrary to apparent Texts Sixthly This Angel is not sayd to have any Jurisdiction or Superiority over other Ministers or Presbyters in the Church of Ephesus nor to be the supreame or generall Superintendent Prelate of that Church neither is there any thing spoken of him with reference to any other Minister of Ephesus What then can this poore title make for Episcopall priority and Jurisdiction The Spirit writes to the Angell of the Church of Ephesus Ergo this Angell was a Bishop and supâ—riour to all other Ministers of Ephesus is a strange non sequitur and yet this is all this â—ext affords you Seventhly Bishop Hall and other contenders for Episcopacy grant that there were divers particular Churches Congregations in and about Ephesus every one of which had its severall Minister or Presbyter to instruct them else they could prove no Episcopacy or Diocaesan superintendency from one particular Congregation This being granted by him and his party Let them then tell me seriously whether this Angell which they will not have taken collectively and Plurally for the whole Presbytery and Ministery of that Church as many ancient and moderne Commentators expound it but individually for one particular person should not rather be one particular Pastor of one of the Churches of Ephesus onely who had lost his first love and therefore was worthily reprehended then a Diocaesan Bishop or Arch-bishop of that Church to whose Jurisdiction all other Presbyters and Bishops of that Nationall Church were subordinate for which there is no ground in Scripture Eighthly our Prelates all plead very hard That Timothy was ordained the first Bishop of Ephesus and dyed Bishop of that See which if I admit
though I thinke untrue then it is cleare that this Angel of Ephesus who lost his first love was famous and zealous Timothy not dead when this Epistle was written as Pererius and Alcazar both Jesuites with Lyra Ribera P. Halloix and others confesse And who dare be so presumptuous as to thinke Timothy a man so eminent famous zealous and so much applauded in Scripture would prove an Apostate or backeslider and lose his first love Either therefore you must deny Timothy or this Angell to be the Bishop of this Church Ninthly grant this Angell to be a Bishop yet it was onely such a Bishop as was all one and the same with Presbyters and of which there were many in one Church noâ— one over many Churches according to the holy Ghosts and the Apostles owne institution as appeares by Act. 20.17.28 Phil. 1.1 Tit. 1.5.7 compared with the 1 Pet. 5.2.3 Iam. 5.14 Act. 14.23 1 Tim. 5.17 which maketh nothing for but directly against that Episcopacy you contend for Tenthly and finally grant him such a Bishop as you would make him yet at the best he was an Apostate who had fallen from and lost his first love by being made a Lord Bp And it will be but little credit for our Prelates to found their Hierarchy upon an Apostate And if I conjecture not amisse this may bee one probable reason why so many Ministers prove turne-coates and Apostates losing their first love and zeale to God when they are made Lord Bishops because they have an Apostate Angel both for their foundation and imitation Happy man be their dole let them make the best of this Apostate I will not hinder but rather pitty them in this folly The second Allegation for the divine right of Episcopacy is that Timothy and Titus were Bishops such as our Lordly Prelates now are the one of Ephesus the other of Crete which Bishop White and others endevour to prove especially by the Post-script of the second Epistle to Timothy The second Epistle unto Timotheus ordained the first Bishop of the Church of the Ephesians was written from Rome when Paul was brought before Nero the second time And by this Postscript to the Epistle to Titus It was wriâ—ten to Titus ordained the first Bishop of the Church of the Cretians fâ—om Nicopolis of Macedonia which Post-scripts they say are very ancient if not Canonicall and irrefragable I shall not here enter into a large discourse to prove Timothy neither a Bishopâ— nor first nor sole nor any Bishop at all of Ephesus who as some say preached the Gospell in our Island of Britaine whiles our Prelates would creaâ—e him the Apostâ—ate Angel residing in the Church of Ephesus to whom Christ writ an Epistle by S. Iohn Rev. 2.1.2 or to disprove Titus to be Lord Bishop or rather Lord Arch-bishop of Crete which had an hundred Cities in it in Homers dayes and no lesse than 4. Arch-bishops and 21. Bishops in former times since I have sufficiently manifested this long since in The Vnbishopping of Timothy and Titus not hitherto answered And indeede were there no other Arguments but two First that though Paul in his Epistles mentions Timothy and Titus more frequently than any other persons yet we never finde him so much as once stiling them Bishops no not in the Epistles to them Secondly that Paul doth never write to them in the Ordinary stile of our Lordly Prelates which it seemes he was not then acquainted with and so not with their Office viz. To the Right Reverend Father in God Timothy Lord Bishop of Ephesus To the Most Reverend Father in God Titus Lord Arch-bishop of Crete his Grace Primate and Metropolitan of all that Island which doubtlesse he would have done had they beene such Bishops as ours are and this stile had beene due or fitting for them but onely To Timothy my owne sonne or dearely beloved sonne in the faith To Titus mine owne sonne after â—he common â—aith c. these were sufficient to satisfie any indifferent man that neither of them was a Bishop or Arch-bishop of these places or at least that they were no such Lordly Prelates as ours now are who may well be ashamed of these pompous swelling Titles which no Apostle nor Apostolicall Bishop ever usurped But the onely thing I shall here insist on shall be to take away â—he grounds of this false Allegation to wit the pretended Authority and Antiquity of these two Post-scripts wiâ—h which the world hath beene much abused For their Authority It is confessed by all First that they are no part of the Text or Canonicall Scripture Secondly that they are not of infallible truth many of them being dubious others directly false as Baronius the Rhemists Estius Mr. Beza Mr. Perkins and sundry others prove Thirdly that they were not added to the Epistles Paul bâ— himself when he writ the Epistles as some have dreamed but by some third peâ—son since as the whole frame of the words running onâ—ly in the third person imports For their Antiquity when and by whom they were first added will be the sole question To cleare this doubt I shall have recourse to the Post-script of the first Epistle to Timothy which runnes thus The first to Timothy was written from Laodicea which is the chiefe City of Phrygia Pacatiana This Post-script of the first Epistle no doubt was written either before or at the same time when the Post-script of the Second Epistle was penned and that must needes be after Phrygia was commonly stiled Pacatiana since it is thus named in this Post-script Now we shall not finde Phrygia so stiled in any Authors till about 340. yeares after Christ in the reigne of Constantine the great at which time it begun to be called Pacatiana and that as some conjecture from Pacatianus who as the Code of Theodosius M. Cambden and Speede affirme was Vicegerent of Brittaine some 330. yeares aâ—ter Christ. Who it was who first annexed these Post-scripts to Pauls Epistles onely â—or the other Apostles Epistles have none will be the greatest question For resolution whereof I take it somewhat cleare that Theodoret was the man who flourished about the yâ—are of our Lord .430 For I finde these Post-scripts added to his Commentarie upon Pauls Epistles and in no other Commentator before nor in any after him till Oecumenius his Ape and transcriber who lived about the yeare 1050. Theodoret then being the first in whom Post-scripts are extant and Oecumenius his follower the next it is probable that he was the first Author of them And that which puts it out of doubt is this that Theodoret in his Preface to his Commentaries on Pauls Epistles is the first who doth modestly undertake with scriptum esse existimo onely to shew both the time when and the place from whence Paul writ his severall Epistles which Preface fully accords with the Post-scripts placed not after the text it selfe but after the end of his
they Consecrated Bishops in many places of Brittaine and over all the Brittaines dwelling on the right side of Brittaine they consecrated for Arch-bishop Saint Dubritius who was chosen for the Supreame Doctor by the King and all the Diocesse which dignity being bestowed upon him by Germanus and Lupus they with the consent of Maurice the King the Nobility Clergie and people appointed his See to be at the manner of Lantani and founded his See thereâ— This was about the yeare of Christ 430. about which time also or somewhat later Palladius did first appoint Bishops and ordaine Bishoprickes in Scotland as Buchanan hath delivered Upon these testimonies I reason thus If before these times we had so many Bishops and Bishoprickes how commeth it to passe that in no Monument whatsoever wee finde any name or mention of any Bishop of this Land saving some few that as we say had their See at London and if so many Sees had beene furnished before what occasion had Germanus and Lupus to consecrate so many Bishops and erect new Bishoprickes too as is before mentioned in the History of Landaff Thus Bishop Godwin argues against the pretended first erection of our Bishoprickes and Arch-bishoprickes most of which now extant London onely excepted were erected long after King Lucius reigne above 600. yeares after Christ and five of them in King Henry the 8. his raigne so that William of Malmesbury one of our most juditious writers and the most diligent searcher out of the Antiquities of our Bishops Sees who writ the History of our Bishopâ— and their Sees above 500. yeares since could finde no Arch-bishops See in our Island ancienter than Canterbury erected about the the yeare of Christ 600. or 602. and determines positively Ibi Prima sedes Archiepiscopi habteur qui est totius Angliae Primas Patriarcha Caeterum ubi fuerit Archi-Episcopaâ—us if there were any such tempore Britonum cognitio lâ—hat quia vetustas consumpsit nostri seculi memoriam Whence our most diligent Antiquary Sir Henry Spelman concludes thus concerning the Originall of our Arch-bishops and Bishops the certaine time of whose Primitive institution among us he cannot determine Sufficit quidem c. Truely it is sufficient that we had many Bishops here and some Metropolitans either under Lucius himselfe or soone after his age licet de ipsorum sedibus aâ—que numero lucide satis non constiterir although their Sees and number doe not plainely enough appeare So that upon the whole matter when all things are throughly scanned we can finde no undoubted Bishops at all in our British Church till Restitutus his time who was present at the Councell of Arles about the yeare of Christ 325. and hee a Bishop without any particular See or Diocesse knowne onely by the name of Britanniarum Episcopus as Godwin writes though others stile him Civitate Londinensi Restitutus Episcopus who for ought we finde had no Presbyters at all under his Jurisdiction and was no more than an ordinary Minister as the Bishops in the Apostles time were Act. 20.17.28 Phi. 1.1 Tit. 1.5.7 And so by this computation our Church after the first preaching of the Gospell among us continued without Lord Bishops and Archbishops about 280. yeares or more And if she remained and flourished without Bishops for so many yeares then why may she not without any great Soloecisme or prejudice remove and flourish without them now yea why should she not by the Objecters owne argument from antiquity now quite abandon them and set up a Presbyteriall government without any scruple since Presbyters by some hundredâ— of yeares are the ancientest and those by which our Church and the Church of Scotland were first governed for so long a space before any Lord Bishops were instituted in them Secondly grant our Bishops as ancient as King Lucius yet these ancient Bishops no doubt were farre different from ours For first I conceive it cannot be proved that they had any Diocesse Parishes or Presbyters under them for there was no division of Parishes made in England till Archbishop Theodores time who first divided the Province of Canterbury into Parishes about the yeare of Christ 670. And for ought appeares they were no more than ordinary Presbyters Secondly they had no great but very small revenues as appeares by three of the British Bishops present at the Councell of Ariminum under Constantius Anno 379. who were so poore that they were maintained at the Emperours cost inopia proprii publico usi sunt cum collatam a caeteris collationem respuissent sanctius putantes fiscum gravare quam singulos By the Bishopricke of Rochester Putta and Quichelmus the 6. and 7. Bishops of this See being forced to leave it through want and poverty and by other of our ancientest Bishops who lived commonly upon Almes or contribution and had no temporall Lands or possessions Thirdly they had no stately Palaces and Cathedralls as is evident by the first Bishops of Yorke and Lindisfarne who lived in poore Cottages and had either no Cathedralls aâ— all or some built onely of wattle or boords and covered over with reede stately stone Churches being not in use among the Britaines Scots or Irish for many hundred yeares as Bishop Vsher proves out of Beda Eccles. Hist l. 3 cap. 4.5 and S. Bernard in the life of Malachy Therefore stone Altars no doubt were not then in use when as the very walls of their Churches were but wattle or Timber Fourthly they had no stately Coaches and Palfryes as our Lord Bishops have neither were they unpreaching or rare-preaching Prelates but they went about the Country on foote from place to place as Christ and his Apostles did at first and Preached the Gospell to the people day by day Witnesse Aidan the first Bishop of Lindisfarne now Durham and a Count Palatine who purposely avoyding the Pompe and frequency of Yorke chose the little Island of Lindisfarne for his See and for 15. yeares space together travelled up and downe the Country 〈◊〉 even on foote to preach the Gospell to the people not seeking nor having any thing in this world and giving whatsoever he could get unto the poore So Paulinus the first Arch-Bishop of Yorke for 36. dayes together never rested one moment but either instructed the people by preaching that flocked continually about him or else imparted Christ unto them in Baptisme and that in the open fieldâ— and Rivers there being then no Churches built Fifthly they intermedled not with any secular affaires and when some began to tamper with them they made this Canon in the Councell of Cloueshow under Cuthbert Anno. 747. That Bishops should follow their pastorall cure with their uttermost indeavour and instruct the people with wholesome doctrine and not addict themselves to secular affaires more than to Gods sâ—rvice as most of our Lordly Prelates doe now Sixthly Bishops in those dayes were not reputed
very necessary nor usefull in the Church for after the death of Paulinus the first Bishop of Yorke that See continued voyd of a Bishop 30. yeares So after the translation of Mellitus to Canterbury Anno. 617. that See continued voyd neere 40 yeares and how these and other Bishoprickes have continued voyd in severall ages 2.3.4.6.10.15.20 and 30. yeares together without any prejudice I have elsewhere manifested more at large If then our Bishoprickes may want Bishops for so many yeares space without any inconvenience to our Church when as no Parish Church by our Common and the Canon Lawes ought to be voyd above sixe moneths at most I presume by the selfe-same reason our Church may well subsist without for all future times especially now when there are so many complaints and petitions against them and so many Bishoprickes voyde of Prelates already Finally in those primitive times Bishops were not so great but that some of them were subject unto Presbyters For our venerable Beda informes us of an Island in Ireland which in those dayes had an Abbot Presbyter for its governour to whose jurisdiction the whole Province Et etiam Episcopi sunt subjecti and even Bishops themselves were subject according to the example of the first Teacher thereof who was no Bishop but a Presbyter and a Monke So the Abbot of Glastonbury exempt from all Episcopall Jurisdiction had a kinde of superiority above the Bishop of Bath and Wells which Bishop by the Charter of King Ina was bound with his Clerkes at Wells every yeare Ipsam matrem suam Glastoniensem Ecclesiam feria secunda post ascensionem Domini cum Litania recognoscere to doe his homage to his mother Church of Glastonbury with a Letany quod si superbia inflatus distulerit and if he refused to doe it out of pride then hee was to forfeite two houses which this King gave him And in the Excerptions of Egbert Archbishop of Yorke Anno. 750. I finde these Canons of the fourth Councell of Carthage revived here among us as Ecclesiasticall Lawes That Bishops and Presbyters should have Hospitiolum a little Cottage not a Lordly Palace neare the Church That the Bishop in the Church by the consent of the Presbyters should set somewhat above them but within the house Collegam Presbyterorum se esse cognoscat should know himselfe to be the Colleague or Companion of the Presbyters That a Bishop should not ordaine Clerkes without a Councell of his Presbyters That a Bishop should heare no mans cause without the presence of his Clerkes except the cause of confession because a decree cannot be firme which shall not seeme to have the consent of many All which considered it is evident that our Bishops in those dayes had no Lordly Jurisdiction over other Ministers no such sole power of Ordination and judicature as our present Lord Bishops now claime and exercise as their peculiar right Therefore their Antiquity and Episcopacy can be no warrant at all for the lawfulnesse or continuance of our Lordly Prelacy Thirdly admit our Bishops as ancient as King Lucius dayes or there abouts yet this is no good Plea for their continuance First because our Abbots Priors Monkes could make as good if not a better prescription for themselves as our Lordly Prelates who can alleadge nothing for their continuance but what these either did or might have done when they were suppressed For first our Monkes Abbots Priors and their Abbeyes were every way as ancient if not elder then our Lordly Bishops and Bishoprickes the Monkes and Abbey of Glastonbury deriving their pedegree from Ioseph of Aramathea which Church and Abbey our writers call Prima Ecclesia fons Origo totius Religionis c. the first Church the fountaine and Originall of all our Religion And many other of our other Abbies as that of Winchester S. Albans Westminster with others being ancienter than all or most of our Bishoprickes Secondly Most of them were confirmed by more Acts of Parliament Bulls of Popes and Charters of our Kings endowed with greater priviledges than any of our Bishoprickes whatsoever as is evident by the Charters Bulls and exemptions granted to Glastonbury Saint Albans Berry Redding Westminster Saint Augustine of Canterbury Abingdon and Wâ—â—â—â—â—â—ster Thirdly many of our Abbots and Priors sometimes above an hundred were mitred had Episcopall Iurisdiction and sate in Parliament as Barons and Peers of the Realme as well as Bishops yet notwithstanding they were all suppressed by Acts of Parliament even in time of Popery though double in number to our Bishops therefore our Bishops and Bishoprickes being now found by long experience not onely unprofitable but pernitious to our Kings and State as here I have manifested and to our Church our Religion as our Booke of Martyrs largely demonstrates may lawfully be extirpated notwithstanding this Plea of Antiquity as well as they Fourthly the Bishops in other reformed Churches could and did plead as large Antiquity and prescription for their continuance as our Prelates doe yet that could not secure them from dissolution but these Churches wholly suppressed them therefore it is no good Plea for us to continue our Prelates yea in my weake judgement it is an argument not for but against our Bishops continuance that they have beene tolerated so long since evils and grievances as our Lordly Prelates have ever beene to our Church and Kingdome are so much the more speedily and carefully to be suppressed by how much the more inveterate and lasting they have beene In a word the government of our Church by a Presbytery hath beene more ancient more profitable and lesse prejudiciall to our State Kings Church than the Government of our Lordly Prelacy therefore it is most reasonable that it should be revived reestablished and the Prelacy suppressed All which I hope may suffice in Answere to the first part of this grand objection which hath stumbled many To the second branch of it touching the danger and inconvenience of this change in suppressing Episcopacy I answer First that there can bee no danger or inconvenience at all therein because the people generally most earnestly desire pray for expect it and have preferred many Petitions to the High Court of Parliament to effect it Secondly because all things are now prepared for this alteration the wickednesse misdemeanors prophanenesse superstition oppression of our present Prelates with the great troubles and combustions they have raised in our Church our State to their intolerable charge and molestation deserve and call for this alteration the present constitution of our Church State people yea our correspondency with Scotland with other reformed Churches requires it the divisions and distractions in our Church which in many wise mens apprehensions cannot be reconciled nor any unity or uniformity in Gods worship established among us without it call for it Episcopacy being now growne such a roote of bitternesse and wall of partition as there is
this too much both to be Traytors to your King and also to faine God to be displeased with your King for punishing of Treason Finally to make him a Saint and also that God had done miracles to the defending of his Treason How is it possible to invent a more pestilent Doctrine than this is Here is Gods Ruler despised and hereby is open Treason maintained Thinke you that God will shew miracles to fortifie these things But no doubt the Proverbe is true Such lippes such Lettuce such Saints such miracles Fifthly in persisting most peremptorily in Treasons Rebellions contests and Conspiracies against their Princes without yeelding or intermission till they had obtained their demaunds and desires of them insteed of craving pardon of them all which the premises evidence to the full in Anselme Becket Langton Stafford and others Sixthly in enforcing their Soveraignes against whom they conspired rebelled and practised divers horrid Treasons and Contumacies to submit nay seeke to them for pardon and to undergoe such sharpe censures such â—orbid infamous harsh punishments covenants and conditions as are inconsistent with Monarchy honour Soveraignty as in the case of Henry the seâ—cond King Iohn and others In these sixe respects our Lordly Bishops have transcended all other Traytors Rebels Conspirators and Seditious persons whatsoever as also in Censuring Loyalty for Heresie true Subjects to their Princes for Heretickes and Canonizing High Treason Rebellion against Emperours Kings Princes for Orthodox faith notorious Traytors and Rebels for good Christians and true beleevers as appeares in the Case of Hildebrand and his Hellish crew of Bishops who branded Henry the Emperour and those who sided with him for Heretickes and their Loyalty for Heresie in the Case of Henry the second and King Iohn in their difference with Anselme Becket and Langhton In imitation of whom our present Prelates now slander those who oppugne aâ—d withstand their encroachments upon the Kings prerogative Royall with odious termes of Puritans Novellers Seditious persons Schismatickes Rebels and brand Loyalty and true allegiance to the King with the termes of Faction Schisme Sedition Novelty and Rebellion You have seene now a large Anatomy of our Lordly Prelates desperate Treasons Conspiracies Rebellions Contumacies Warres disloyall oppressive practises in all ages against our Kings Kingdomes Lawes Liberties which duly pondered we may easily conclude there is little cause any longer to tolerate them in our Church or State but great ground eternally to extirpate them out of both It is storyed of the people of Biscany in Spaine That they have such a naturall enmity against Bishops that they will admit no Bishops to come among them and that when Feâ—dinand the Catholicke came in Progresse into Biscany accompanyed with the Bishop of Pampilone the people rose up in Armes drove backe the Bishop out of their Coast and gathering up all the dust they thought he or his Mule had trod on threw it into the Sea with curses and imprecations I dare not say that our people should rise up in Armes like these Biscaners and drive out our Bishops God forbid any such Tumultuous or Seditious practise but this I dare confidently averre that his Majestie and our High Court of Parliament have farre greater reason to drive and extirpate them out of our Realme and Church even with curses and execrations and to subvert their Sees in an orderly just and legall way than these Biscaners had to repulse this Bishop who entered thus into their Country onely to accompany Ferdinand in his progresse not to play the Lord Bishop among them I shall close up all with the words of Musculus a Learned forraigne Protestant Divine who after he had largely proved by Scriptures and Fathers That Bishops and Presbyters by Divine right are both one and of equall authority and that the difference betweene them was onely a humane institution to prevent Schismes concludes thus Whether oâ— no this Counsell hath profited the Church of God whereby such Bishops who should be greater than Presbyters were introduced rather our of Custome that I may use the words of Hierome than out of the truth of the Lords institution is better declared in after ages than when this custome was first brought in to which we owe all that insolency opulency and tyranny of Princely and Lordly Bishops imo omnem corruptionem Ecclesiarum Christi yea all the corruption of the Churches of Christ which if Hierome should now perceive without doubt he would acknowledge this not to be the Counsell of the Holy-Ghost to take away Schismes as was pretended but of the Devill himselfe to waste and destroy the ancient Offices of feeding the Lords â—locke by which it comes to passe that the Church hath not true Pastors Doctors Elders and Biâ—hops but Idle bellies and magnificent Princes under the vizors of these names who not onely neglect to feede the people of the Lord in proper person with wholesome and Apostolicall doctrine but also by most wicked violence take speciall care that no man else may doe it This verily was done by the Counsell of Satan that the Church in stead of Bishops should have powerfull Lords and Pâ—inces elected for the greatest part out of the Order of the Nobles and Princes of the world as they are in Germany who under-propped with their owne and their kindreds power may domineer over the flocke of Christ at their pleasâ—re And with the complaint of the Emperour Lewis the fourth and the German Princes against the Italian and German Lordly Prelates which I may justly accomodate to ours Flamines isti Babyloniae soli regnare cupiunt ferre parem nâ—n possunt non desistent donec omnia pedibus suis conculcaverint atque in Templo Dei sâ—deant extâ—llanturque supra omne id quod colitur Sub Pontificis titulo pastoris pelle lupum saevissimum nisi caeci sumus sentimus Cum nostri servi sint ipsi dominari contra jus gentium adversus leges auspicia Oracula divina Dominos sibi servire volunt Caesarem Italia Roma Christum terris exclusere illi coelum quidem permittunt inferos atque terras sibi asseruere Bernard Epist. 158. Quid spirituali gladio quid censurae Ecclesiasticae quid Christianae legi Disciplinae quid denique divino timori relinquitur si metu potentiae secularis nullus muâ—ire jam audeat contra insolentiam Praelatorum FINIS Kind Reader I shall desire thee to rectiâ—ie these Presse-Errours which in my absence in the Country hapned in many Copies in some Pages of the first and Second Part besides those forementioned after the Table of Chapters In the first Part. PAge 8. l. 6. departing p. 10. l. 5. their this p. 11. l. 28. largely latelyâ— p. 16. l. 1. delâ— as p. 24. l. 2. we â—e p. 25. l. 3. marred l 29. Kings p. 53. l. 40. dele thâ— p. 62. l. 13. and the p. 63. l. 30. still stile pâ— 64. l. 16. be he p 70. l. 3. his