his but theirs and hee if hee should chance to chalenge and resume them as his owne might not henceforth owne or claime them to be his they have litle reason now to attempt and his Majesty farre lesse to suffer and so having neither God nor the King divine nor humaine Right to support them they must as the proverbe is between two stooles the arse goes to the ground now at last in the middest of their usurped greatnes fall flat upon the ground and this their fall q proove very great because they now of late are growen so not being content with the office of a Bishop but they must be also Kings temporall Lords and cheife state officers against Christs expresse commaund and Gods owne Law to sway both Church and state at pleasure so they may ingrosse into their sacred hands the sole rule and government of the world having great possessions and being great Lords also as they are Prelates and yet doing nothing therefore at all in point of preaching fecding and instructing the people committed to their spirituall charge but onely playing the part of a Bishop as a Christmas game-player doth of a King and as a Poppet which springeth up and downe and cryeth Peepe Peepe and goeth his way as Doctor Barnes writes wittily of the Bishops of his age Which swelling greatnesse 〈◊〉 ambition of theirs as it will make their downefall the greater so the speedier being a sure prognosticke of their approaching ruine as the greatnesse of any unnaturall swelling in the body is of its present ensuing rupture u Pride ever going before destruction and a lofty spirit before a fall and they usually dogging them at the heeles because God himselfe resisteth the proud but then most of all when they are at the highest according to that of the Psalmist Thou puttest away all the wicked of the earth like drosse which assoone as ever it hath gotten up to the top of the pot and elevated it selfe above the 〈◊〉 mettle is then scummed off and cast away Towards which their desired speedy downfall if these my unworthy labours shall through Gods blessing on and thy prayers for them contribute any assistance for the ease releife or comfort of Gods poore people who are every where most wrongfully without yea against all Law and reason oppressed and cast out of their benefices freeholds possessions imprisoned fined excommunicated silenced suspended vilified crushed and troden under feet by their intolerable tyrannie might and unbounded extravagant power I shall neither repent me of the penning nor thou thy selfe of the reading of it wherefore here humbly prostrating it to thy impartiall Censure and commending it to the blessing of that omnipotent God who to shew the infinitenes of his wisedome and power doth oft times choose the foolish things of the world to confound the wise the weake things of the world to confound the things that are mighty and base things of the world and things that are despised yea and things that are not to bring to nought things that are that no flesh should glory in his presence I shall take my leave of thee till some further occasion Farewell and pray for me To the Right Reverend Fathers in God William Lord Archbishop of Canterbury And Richard Lord Archbishop of Yorkes Primates and Metropolitanes of all England MY Lords I have sundry times heard both of you joyntly and severally protesting even in open Court not onely in the High-Commission but in Dr. Laytons and two other cases since Starchamber too whether seriously or vauntingly onely let the event determine That if you could not proove your Episcopall Iurisdiction and function which you now claime and exercise over other Ministers and your selves as you are Bishops to be superior in power dignity and degree to other Ministers Iure Divino a doctrine which Patricke Adamson Archbishop of S. Andrewes in Scotland publikely recanted in the Synod of Fiffe Anno 1591. as directly repugnant to and having no foundation at all in the word of God you would forthwith cast away your Rochets of your backes lay downe your Bishoprickes at his Majesties feet and not continue Bishops on ehower longer What your Lordships have so oft averred and publikely promised before many witnesses I hope bonâ fide because judicially in full Court upon goodadvise not rashly on some sodaine fitt of choler I shall make bold to challenge you to make good without more delay either by giving a solid satisfactorie speedy answere to this short Treatise consisting onely of 2. Questions which you may devide between you and so speedily reply to if your great secular occasions not your praying and frequent preaching which are onely truly Epicopall though you deeme them overmeane imployment for Arch-bishops interrupt you not which manifests all that Jus Divinum which hitherto both or either your Lordships have pretended for your Episcopalities to be but a meere absurd ridiculous faction having not the least shadow of Scripture to support it or in case you either cannot or faile to give such an Answer to it in convenient time by pulling off your Rochets and resingning up your Archbishoprikes which without all question are but a meere humaine and no divine Institution as I have evidenced into his Majesties hands from whom you dare not deny you onely and wholly received them with all your Episcopall Jurisdiction and Authority thereunto annexed whereby you difference your selves from or advance your selves above your Fellow-Ministers as their supreme Lords unlesse you will split your selves against the hard rocke of a Praemunire and the Statutes of 26. H. 8. c. 1. 31. H. 8. c. 9. 10. 37. H. c. 17. 1. Ed. 6. c. 2. 1. Eliz. c. 1. 5. Eliz. c. 1. 8. Eliz. c. 1. which Acts as they will informe your Lordships notwithstanding all your former vaunts and brags of divine right That the Archbishops Bishops Arch-deacons and other Ecclesiasticall persons of this Realme HAVE NO MANER OF IVRISDICTION ECCLESIASTICALL BVT BY VNDER AND FROM THE KINGS ROYALL MAJESTY to whom by holy Scripture ALL AVTHORITY AND POWER IS WHOLY GIVEN to heare and determine all maner causes Ecclesiasticall and to correct vice and sinne whatsoever and to all such persons as his Majesty shall appoint thereunto That all authority and Iurisdiction spirituall and temporall is derived and deducted from the Kings Majesty as supreme head of the Church and Realme of England and so justly acknowledged by the Cleargy thereof That all Courts Ecclesiasticall within the Realme were then and now ought to be though they are not kept by no other power or authority either forraigne or within the Realme but by the authority of his most excellent Majesty onely and that by vertue of some speciall commission or letters Patents under his Majesties great Seale and in his name and right alone That all power of Visitation of the Ecclesiasticall State and Persons much more then of our Vniversities
Feastes pastimes sports and ordinary labor even in Gods owne day as the Doctrine of the Church of England when as acute Master Iohn Sprint in his proposition for the Christian Sabbath day printed by license London 1607. p. 4. newly reprinted and learned Doctor John White in his way to the true Church 5. times printed by Authority yea sett forth and defended by Doctor Francis White now Bishop of Ely expresly brand it not onely as a Popish and Heathenish practise but likewise as a point of Popish religion which directly tends to the maintenance of open sinne and liberty of life and expresly allowes most palpable wickednesse directly tending to the desolation of publike government and private honesty being that which hath made the Papists the most notorious Sabbath-breakers that live Zanchius and Musculus also branding this very Doctrine of liberty they now teach and the practise of 〈◊〉 as Popish and all the Bishops Cleargy King Lords Commons and Parliament of England in King Henry the S. his raigne condemning it in two severall bookes as meerly Iewish to checke the dotage of those Novell Doctors who defi 〈…〉 the strict sanctification of the Lords day by abstinence from dauncing sports and pastimes Iudaizing when as that they plead for is truly such This grosse prophanation therefore of the Lords day both in Doctrine and practise aggravated with the late suspending silencing excōmunicating pursevaning vexing persecuting depriving croushing of many learned painfull godly conscionable Ministers both against all the Rules of Canon Law Common Law Statute Law conscience reason piety charity justice and the Presidents of all former ages meerly for refusing out of conscience upon their Episcopall Mandates to have any hand or finger in acting in proclaiming any thing which might animate their people to this pestiferous sinne punished within these three yeares with many memorable particular judgements of God immediately executed from heaven hath no doubt so farre provoked our most gracious God that now he can hold off his hands no longer from smiting us with his dreadfull Iudgements which some of us have allready felt and most of us now feare who questionlesse will never take off his Pests and Iudgements from us till your Lordships shall take off your most unjust Suspensions and censures from those who have thus suffered in his quarrell and all of us repented of this our crying sinne of prophaning Gods owne sacred day both in point of Doctrine and practise An abhomination never more rife in any then this our present age by reason of your Lordships patronizing propagating and defending of it in such a publike shameles violent maner as no former age can ever paralell to Gods dishonor your owne eternall infamie and the fitting of your selves and this whole Kingdome for those publike judgements not onely of a late extraordinary cold winter and two successive drie summers which threaten a famine of bread to recompence that Famine of Gods word that you have lately caused to omitt all other miseries which we suffer but likewise of that plague which is now dispersed In the pulling downe whereof as your Lordships have had nodoubt a deeper hand then others so you have great cause to feare you shall feele the irresistable mortiferous stroke thereof as much or more then others The Plague you well know is Gods owne Arrow Psal 91. 5. who ordaineth his arrowes against the Persecutors Psal 7. 13. And are not some at least of your Lordships such It is Gods owne hand 2. Sam. 24. 14. 15. Ier. 21. 6. Now Gods hand shall finde out all his Enemies his right hand shall finde out those that hate him Psal 21. 8. And are not many of your Lordships in that number It is Gods owne brandished sword Psal 8. 6. And whom doth God wound and slay therewith but the †head of his Enemies and the hayry scalpe of those who goe on still in their trespasses And are not to many of your Lordships such who even now in the very midst of Gods Iudgements proceed on still in your malicious violent implacable hatred enemities and persecutions against Gods faithfull Ministers Saints and the very power of holinesse in your Lordly Pompe ambition avarice pride envy arrogance cruelty oppression injustice luxury secularity suppression of preaching prayer fasting Communion of Saints and what ever savours of piety and in profaning of Gods owne sacred day both in your doctrine practise which is seldome worse solemnized or more prophaned as Master Bucer long since observed Quam in ipsis Episcoporum aulis then in Bishops owne Pallaces where neither Lord nor Chaplaine nor servant make any great conscience of prophaning it sundrie wayes to give the better example of piety and holinesse unto others How then being heavy laden with these many sinnes and having the prayers the cries the clamours the teares the sighes and groanes of all Gods people against you if not of the whole Kingdome to the dayly imprecations of many distressed Ministers people whom you have most injuriously and inhumanely handled without any lawfull cause can you but feare Gods vengeance and expect his plagues to sweepe such Clods of sinne and mischiefe such Pests and Prodigies as you are cleane away Be wise now therefore O yee Kings for such are you now become by giving absolute Lawes and prescribing what Ceremonies Articles Rites Oathes and Novelties you please even in your owne names and rights alone unto his Majesties people and executing all Lordly Kingly Soveraignity and Dominion over mens bodies and estates as well as soules contrary to your Saviours expresse Inhibition Math. 20. 25. 26. be learned O yee Iudges of the earth for such are you now in many temporall Courts and would be gladly such in more in steed of being preaching Bishops in our Pulpits and Pastors of mens soules Serve the Lord in feare for that is in truth your duty not to be Lords your selves or reverenced and served with feare as Lords are wont to be and rejoyce unto him not with Organes Choristers Pipes and Daunces but with trembling kisse the sonne whom you have hitherto buffeted persecuted in his faithfull Ministers and Servants least he be angry and ye perish in the way even now when his wrath is kinded but a litle and his plagues but newly kinded least if ye refuse to turne from all your former sinnes and wickednesses hee begin at last to bruise you with this his rod of Iron and dash you in peeces like a Potters vessell and there be none to deliver you from this his raging fury Remember I beseech you that of the Prophet Nahum God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance on his adversaries and he reserveth wrath for his enemies And though he hath a long time suffred you with much patience as he doth other vessels of wrath fitted to destruction to spoyle oppresse and
neither will not nor cannot preach and persecuting none but the most painefull Preachers a thing well worthy noting discovering their emnity to be directly against preaching and the Gospell to remember that of Master Tyndall our godly Martyr That Bâ—shops who persecute their owne office of preaching for and by which they hold their 〈◊〉 Bishoprickes are not worthy of it nor sufferable in it and that Bishops or Preists that preach not or that preach ought save Gods word are none of Christs nor of his anointing therefore not Jure divino but Servants of the Beast whose marke they beare whose word they preach whose Law they maintaine cleane against Gods Law and therefore both Ministers and people must and will henceforth call and deeme them such As for those Ministers most unjustly silenced suspended and excommunicated by them who now basely sit downe silent under their Suspensions when as they should goe 〈◊〉 couragiously in their Ministery in despite of them I shall desire them onely to consider First the example and answer of the Apostles themselves who when they were commaunded by the High Preists Elders and whole Councell of the Jewes who had as much or more power over them then any Bishops have over Ministers at this day not to speake at all or teach in the name of Jesus gave this answer Wee ought to obey God rather then men whether it be right in the sight of God to hearken unto God more then unto you judge yee for we cannot but speake the things which we have seene and heard and though they were thrice expresly inhibited from preaching yea imprisoned and beaten for violating these prohibitions yet they dayly in the Temple IN EVERI HOWSE which now forsooth must be a Conventicle I am sure an Apostolicall one they ceased not to preach and teach Jesus Christ filling Jerusalem and every place with their doctrine the very Angel of God himselfe commaunding them to doe it If then the whole Senate of the High Preists and Elders their terrible Prohibitions and Suspenâ—ions yea their imprisonments and stripes could neither keepe nor deâ—erre the Apostles from preaching why should our Bishops threats suspentions 〈◊〉 most unjust illegall Censures warranted by no Statute Law ot Commission from his Majesty hinder our Ministers from their duty Secondly The example of our owne godly Martyrs who both their Doctrine and example taught and professed That Ministers ought not to give over preaching for any unjust suspension excommunication inhibition Censure or persecution whatsoever either of the Pope himselfe or of any other Prelate going on boldly to preach the Gospell maugre all inhibitions menaces imprisonments and penalties to the contrary though fire and death it selfe Whereupon they never would give over their preaching upon any Prelates inhibition no not in their prisons where Master Bradford and others preached twice every day And shall our eminentest Ministers now in the Sunne shine of the Gospell under a most gratious Prince be more pusillanimous base and cowardly then these godly Martyrs were even in times of darknesse under Popish Princes Prelates and Tyrants when it was death to professe and preach the truth which now God be thanked it neither is nor can be God forbid Thirdly That position of our Godly Martyr Master John Wicklife excellently defended and notably proved by Iohn Hus at large in the Schoole of Prague as all may read at leisure in Master Fox That they which lea 〈…〉 off preaching and hearing of the word of God for feare of any excommunication threatning persecution or imprisonment threatned or inflicted by the Pope or any other whatsoever are already excommunicate by God himselfe and in the day of Iudgement shall be accounted the betrayers of Christ which is so well prooued and defended by Hus that all Godly Ministers and people must subscribe thereto And who of all our late suspended Ministers would be either accounted here or adjudged hereafter a man excommunicated of God and a betrayer of Christ yea of the very Word of God of Religion it selfe and of the soules committed to his Cure who are slaine for lacke of spirituall food whiles they out of a slavish feare of I know not what or whom sitt mute and silent and become so many laughing stockes to our Prelates who would be terrified daunted and repulsed by their Godly courage Fourthly That Popish Preists and Iesuites dare say Masse and preach in a maner publikely though a thing unlawfull and expressely prohibited both by the Lawes of God and the Realme and no lesse then high treason for which capitall punishments are prescribed If these Miscreants and generation of vipers then have so much courage for their false and trayterly religion that they will not be silenced nor scared from preaching neither by Lawes nor capitall punishments how much lesse then should zealous faithfull Ministers of the Gospell contrary to Gods Lawes and the Realmes give over their Ministrie and preaching upon the bare illegall suspension or excommunication of a Lordly Bishop warranted by no Law nor Statute of the Realme nor any Patent or Commission from the King and so no colour for any to obey or submit thereto Fiftly What a great blow and wound they have given to religion what great discouragement and ill example to their people and fellow Ministers what losse and prejudice to their flockes what encouragement to Iesuites Seminaries Papists and domineering Prelates who gett heart head by their faintheartednes yeelding silence and submission encroaching every day further on their liberties consciences and Religion so that they have brought themselves and others into a meere vassalage to the Bishops unruly lusts and pleasures all which their opposition and contemning of these their suspenâ—ions and excommunications beeing meere nullities in Law for want of a Commission from his Maiesty a lawfull ground a due maner of proceeding and his Maiesties stile and seale had prevented and may yet chance to remedie Sixtly That a necessity is layd upon them euen by God and Christ himselfe to preach the Gospell and to be instant in season and out of season and a temporall and eternall woe denounced against them if they forbeare or give over to doe it upon any unjust inhibition whatsoever which can neither nullify controll nor dispense with the commaunds of God How then can they avoyd or shunne this woe if the frowne or unjust suspension of a prophane unpreaching domineering Prelate may restraine them from this duety or dispense with this most serious taske imposed on them from heaven it selfe Seaventhly That solemne charge that was given them in the name and behalfe of Christ himselfe yea of the whole Realme and Church of England and that solemne promise they made before God and the Congregation when they were first made Ministers to wit that as they would answer it before Christs tribunall at the great day of judgement they should and would teach premonish feed and provide for the
Marcte Sebotho Bishop of Augusta Everhardus Bishop of Reformes Vlricus Bishop of Saltsburg Conradus Bishop of Hildesheim Conradus Bishop of Halberstat Ludolphus Bishop of the same See Gunterus Bishop of Magdeburge Iosia Odolpleus Archbishop of Vpsal 〈…〉 in S 〈…〉 hland with sundry other Patriarkes Archbishops and Bishops many of them by reason of age or sicknesse others out of discontent others out of a desire of peace quietnesse and case from unnecessary cares and troubles others of them meerly out of conscience of the unlawfulnesse danger hurt and sinnes accompanying the very office of Bishops as then it is and yet is used have voluntarily renounced revived relinquished their Patriarkships Archbishoprikes and Bishoprikes and betooke themselves to a more retired religious quiet private godly life wherein they might serve God better and showe those manifold occasions of evill and temptations unto which their Episcopall function would expresse them both a hazard of their Soules If these many forraigne examples will no wayes moove your Lordships as seeming over strange we have many pregnant Domestique presidents of like nature which may perswade you to make good your promise and induce you to an imitation of them For I find that Robert Gemetiensis S. Edmund Boniface and Robert Kalwarby Archbishops of Canterbury Richard Beaueyes and William de sancta Maria Bishops of London Iohn Bokingham and Philip Ripingdon Bishops of Lincolne Richard Peche and Roger de Weseham Bishops of Coventre and Lichfeild Herman Bishop of Sherborne Shaxton Bishop of Sabisbury William Warmest Iohn Voysy and Miles Coverdale who being deprived in Queene Maries time cared not to returne to his Bishoprike in Queene Elizabeths setling himselfe in London and there leading a private life as an ordinary Minister Bishops of Exeter Iohn Carpenter and Master Hugh Latimer Bishops of Worcester the later of whom skipped for joy when hee had cast off his Rochet for that hee was eased of so heavy a burthen and blessed God that he had given him grace to make himselfe a Quondam Bishop Ralfe de Maydestan Bishop of Hereford Putta Quickhelmus and Haymo Bishops of Rochester the first of them becoming a Schoolemaster spent the residue of his dayes in that kinde of life and could never abide to heare of returning to his Bishoprike Dubricius Bishop of Carleon Sulghein Bishop of S. Davids Iohn Hunden Bishop of Landaffe Caducanus Bishop of Bangor Elguensis Bishop of S. Assaph Colman S. Cuthbert Egelrit and Nicholas de Farnham Bishops of Lindesfarne and Durham the later of whom first of all twise refused and then at last resigned his Bishoprike out of conscience Paulinus de Leedes who peremptorily refused out of conscience to accept the Bishoprike of Carlile though thereunto elected and earnestly intreated by King Henry the second to accept the place who offer◠him 300. Markes yearly revenue for the increase of his living there as did Sylvester de Everdon for a time to Walter Malclerke Bishop of Carlile Cedda Coena aliàs Albert Athelwold Thurstan William Wickwane Archbishops of Yorke who all voluntarily most out of conscience some out of choller others for their ease some for their age others for other causes best knowen to themselves resigned both these their Archbishops and Bishoprikes being so many domesticke presidents to your Lordships who have long since given over the maine part of your Episcopall function preaching now to doe the like according to your joint and severall Promises in case you cannot proove your Archiepiscopall and Episcopall lurisdictions lure divino and give a satisfactory Answer to these few papers which I presume you can never doe since not onely Hieron Ambrose Chrysostom Augustine Sedulius Remigius Primasius Theodoret Haymo Beda Rabanus Maurus Theophilact Isidor Hispalensis Alcuminus Oecumenius Gratian the Councells of Carthag◠4. Con◠22. to 26. of Aquisgran c. 8. 10. 11. Iuo Camotensis Peter Lombard Bruno and other ancient but even Anselme Archbishop of Canterbury Richard Archbishop of Ardmagh all the Archbishops Bishops and Cleargy of England in 37. H. 8. in their Institution of a Christen man chapter of Orders subscribed with all their names Stokesly Bishop of London Tonstall Bishop of Durham Reginald Peacocke Bishop of Chichester Bishop Hooper Bishop Latimer Bishop Iewel Bishop Alley but even Arch-bishop Whitgift himselfe and Bishop Bridges to omit Wickliffe Swinderby Walter Brute S. Iohn Oldcastle Master Iohn Lambert Master Iohn Bradford and other our Martyrs Master Thomas Beacon Master Iohn Fox Master Alexander Novell Doctor Whitaker Doctor Humfry Doctor Willet Doctor Agray Doctor Taylor Doctor Ames Doctor Raynolds Doctor Fulke and others in their authorized writings printed here in England cum privilegio and publike allowance with the forecited statutes of our Realme and all the Bishops Patents in the Raigne of King Edward the 6. in expresse termes conclude your Archiepiscopall and Episcopall Iurisdiction to over other Ministers to be a meere humaine invention long after the Apostles time to prevent or rather as the event hath ever since prooved to engender foment occasion all schismes factions errors and disorders in the Church when as Christ himselfe and his Apostles since ordained a Parity an equality both among his Apostles and Ministers and ever instituted many Bishops elders over every particular Church but never any one Bishop or Minister over many as the best meanes to preserve unity and roote out sinnes occasioned onely by the pride ambitious couvetousnesse power and Tyranny of domineering Prelates Thus craving pardon for my boldnesse in pressing your Lordships like two honest plaine dealing men to make good your words that so we may once againe become fellow-brethren and walke hand in hand together like equals without that infinite Lordly distance which is now between us I take my leave and rest Your Lordships faithfull Monitor A. B. C. A briefe Exhortation to the Archbishops and Bishops of England in respect of the present Pestilence MY LORDS for so you stile your selves and will be intiteled by all men notwithstanding the Lords owne inhibition to the contrary the Prophet Isay c. 26. 9. hath informed me that when Gods Judgements are on the earth the inhabitants of the world will learne righteousnes and who knowes whither your Lordships as properly inhabitants if not servants and louers to of the world as any of what ever profession though you should not be so may not now in this time of Pestilence when Gods Iudgements are everywhere so rife among us learne righteousnesse as well as others if you thinke not your selves to wise to learne to old to be instructed if any man will but take the paines to teach you Hearken therefore I beseech you as you tender either the preservation of your lives in this time of mortality or the salvation of your soules in the great day of Iudgement or the lives and soules of his Majesties Subjects committed to your pastorall charge to a short
deale treacherously with his people yet consider now that the times are drawing neare wherein you may be recompenced with the like usage as the Prophet Isai threatens †Wo to thee that spoylest and thou that wast not spoyled and dealest treacherouslly and they dealt not treacherously with thee when thou shalt cease to spoyle thou shalt be spoyled and when thou shalt make an end to deale treacherously they shall deale treacherously with thee Wherefore my Lords breake of your sinnes and sinnfull proceedings by sincere and timely repentance and of Lyons Beares Wolves Thieves and Robbers which many Bishops have degenerated into become Lambes and Shepheards to Gods people and now at last as the Elect of God holy and beloved put on bowels of mercies kindnesse humblenesse of minde meeknesse long suffering forbearing and forgiving all those against whom you have any quarrell even as Christ forgave you so also doe ye And above all things put on Charity which is the bond of perfectnesse and lett the peace of God rule in your hearts to which you are also called in one body and let the word of God dwell richly in you in all wisedome c. And if you will divert this Pest either from your selves or others then presently †beginne to turne to the Lord with all your hearts with fasting weeping and with mourning sanctify a fast call a solemne assembly gather the Elders c. and not by proxy but in proper person if ever you will either be reputed the Preists or Ministers of the Lord weepe betweene Porch and the Altar and say Spare thy people O Lord c. give not thine heritage to reproach Alas for the day of the Lord is at hand and as a destruction from the Allmighty shall it come and who shall escape it And that your fast may be acceptable beware that it be not a fast for strife and debate to smite with the fist of wickednesse or to make your voyce to be heard on high bewareleast it be only a hanging downe of your heads like a bulrish and aff licting of your soules onely for a day But let it be that true fast which God hath chosen to loose the bands of wickednesse to let the oppressed goe free to undoe the heavy burthens which you have lately layd on Ministers and people and to breake of every yoake wherewith you like Lordly †Barons have clogged the Consciences yea and bodies of Gods servants and brought them into a miserable bondage and captivity under you as if they were your vassals not Brethren to breake your bread to the hungry to bring the poore that are cast out yea the poore Ministers and Christians you have most unchristianly cast out of their livings houses and Gods house it selfe throwne into your nasty prisons where they must still be detained when others are set free to your houses yea to their owne houses livings and Gods house againe to cloath the naked to draw out your soule to the hungry to satisfie the afflicted soule to turne away your feet from the Sabbath from doing your pleasure on Gods holy day to call the Sabbath a delight the holy of the Lord honourable to honor God alone therein not doing your owne wayes not finding your owne pleasure nor speaking your owne words If thus you now fast and doe peradventure you may be spared in this day of the Lords great wrath and God will make our health to spring forth speedily But if you forbeare to doe it and proceed on as you have done be sure that God will visit you for these things and that his soule shall be avenged on such a Nation as you are He will no doubt bring evill upon you and you shall not be able to escape in this yeare both of yours and his visitation in which as you have most strangly visited others thrusting many of Gods best and painefullest Ministers from their Ministery in sundry places upon meere new fancies and Articles of your owne against Law and justice so God the supreame Visitor will in his justice visit you in one kinde or other with his most righteous judgments cut you off with his plagues as he hath done your forecited predecessors This you have cause to feare and seriously to expect unlesse you forthwith become New-Creatures Loe I have in few words admonished you If you amend there may be hope of mercy if you continue what ye are contemne alla dmonitions striving still as you have done against God his truth and people you shall be ashamed confounded and perish you shall become as nothing and as a thing of nought For God hath spoken it and he will make it good The transgressors shall be destroyed together the end of the wicked shall be cut off For yet a little while and the wicked shall not be thou shalt diligently consider their place and it shall not be found Consider what I have written and the Lord give you understanding in all things Farewell Whether Timothy were ever a Diocaesan Bishop or first or sole Bishop of Ephesus QVESTION I. IF the multitude or common received opinion might take place or our Prelates be the Iudges of this Controversy they would presently conclude affirmatively without dispute that Timothy was a Diocaesan Bishop yea the first and sole Bishop of the Ephesians But if the Scripture or verity may be umpire it will evidently appeare first that Timothy was no Bishop I meane no such Bishop as Iure divino or humano is different from an ordinary Presbyter in dignity and degree much lesse Bishop or first or sole Bishop of Ephesus as is generally conceived which I shall clearly evidence by these ensuing Scriptures and reasons That Timothy was no Bishop in this sence is apparant 1. First because S. Paul and Luke who were best acquainted with him and make frequent mention of him never stile him a Bishop neither is hee termed a Bishop in any text of Scripture S. Paul in his Epistles to him cals him his owne Sonne in the faith 1. Tim. 1. 2. A good MINISTER not a Bishop of Jesus Christ 1. Tim. 4. 6. His dearly beloved Sonne 2. Tim. 1. 2. A good Soldier of Jesus Christ. 2. Tim. 2 3. A 〈…〉 in that needed not to be ashamed rightly dividing the word of God 2. Tim. 2. 11 In his other Epistles hee tearmes him 1. Thes 3. 2. Rom. 16. 21. His Brother and beloved Sonne 1. Cor. 4. 17. 2. Cor. 1. 19. Col. 1. 1. A workeman of the Lord 1. Cor. 16 10. A servant of Jesus Christ Phil. 1 1. but never a Bishop S. Luke termes him Paules Companion Minister attendant and fellow-worker onely Acts 16 1 2 3 c. 17 14 15 c. 18 5 c. 19 22 c. 20 4. never so much as intimating him to be a Bishop The Scripture therefore never phrasing him a Bishop nor giving him that Title among all his other Epithites is an infallible
Timothy neither directed hee any part of his speech to him he being none of the Elders of Ephesus sent for to Miletus or any of that number whom the Holy-Ghost had made Bishops of that flock and Church hee coming along with Paul out of Macedonia into Asia to Troas and Miletus Acts. 20 3 4 5 c. and so none of the number of Elders sent for and called from Ephesus to Miletus to whom this speech of Paul was applyed Therefore questionles hee was not then Bishop muchlesse sole Bishop of Ephesus as some groundlesly affirme against this unanswerable text 9. Paul himselfe as hee sent Timothy to Philippi Troas and other Churches to instruct confirme comfort and inquire of their estates so hee expresly writes to Timothy 2 Tim. 4 12 that he had sent Tychicus unto Ephesus for the selfesame purpose Which Tychicus as hee did write the Epistle of Paul to the Ephesians from Rome so Paul in that very Epistle of his to the Ephesians c. 6 v. 21 22 acquaintes them That Tychicus a beloved brother and faithfull Minister in the Lord should make knowne to them all things whom saith he I have sent unto you for the same purpose that ye might know our affaires and that he might comfort your hearts So that if there were any particular Diocesan Bishop of Ephesus instituted by Paul this Tychicus whom Dorotheus makes one of the 70. Disciples and Bishop of Chalcedon in Bithinia was more like to be the man then Timothy as these two Scriptures evidence 10. Paul himselfe makes mention of Elders in the Church of Ephesus RVLINGWELL and laboring in the word and doctrine and so worthy of double Honor 1 Tim. 5 17. Which Elders hee expresly stiles Bishops of Ephesus Acts. 20 27 28. These therefore being instituted Bishops of Ephesus even by the Holy Ghost himselfe and ruling feeding and taking the care the oversight of that Church by his appointment questionlesse Timothy at the selfesame season would not be Bishop there 3. Thirdly As Timothy was neither a Bishop nor Bishop of Ephesus so muchlesse was hee the first or sole Bishop there as the Postscript of the second Epistle to him in some late Coppies tearmes him Not the first Bishop of Ephesus For as that Church was first planted by S. Paul who continued therefore a season Acts. 18 19 20 c. 19 1 to 41 c. 20 17 to 38. 1 Cor. 15 32 c. 16 8. 2 Tim. 1 18 and after that for two yeares and three moneths space together disputing dayly in the Schoole of one Tyrannus so that all they who where in Asia heard the Gospell Acts. 19 8 9 10 during which time of Paules residence there in all 3. Yeares Acts. 20 31 there needed no Bishop to governe and sway the Church neither is it probable that any Diocesan Bishop was there constituted So the two first that Paul left behinde him at Ephesus at his first comming thither to instruct that Church were Priscilla and Aquila Acts. 18 18 19 during whose abode there while Paul went from thence to Antioch and over all the Countrie of Galatia and Phrygia in order strengthning all the Disciples a certaine Iew named Apollos borne at Alexandria an eloquent man and mighty in the Scriptures came to Ephesus Who being instructed in the way of the Lord and servent in the spirit spake and taught diligently the things of the Lord and began to speake boldly in the Lord whom when Aquila and Priscilla had heard they tooke him unto them and expounded to him the way of God more perfectly Acts. 18 22 to 27. So that Aquila whom Paul left first at Ephesus before Timothy and Apollos who thus preached there may with greater reason be stiled the first Bishops of Ephesus then Timothy whom Paul intreated to stay there onely at his last going into Macedonia Acts. 20 1 as most accord Besides we read that Paul at his second comming to Ephesus before Timothy was constituted Bishop thereof finding certaine Disciples there al out 12. in number who were onely baptised into the baptisme of Iohn and had not received the Holy Ghost since they beleived baptized them in the name of the Lord Iesus and when hee had laid his hands upon them the Holy Ghost came on them and they spake with tongues and prophecied Acts. 19 1. to 18. Which 12. abiding at Ephesus as is most probable by Acts. 20 17 28 29 to rule and instruct the Lords flocke in that Citty may more properly be termed the first Bishops of the Ephesians then Timothy who as hee was not the first so muchlesse was hee the sole Bishop of that See as is infallibly evident by Acts. 20. 4 5 15 17 18 28 29. Where wee read that Paul returning through Macedonia in to Asia to goe to Ierusalem to the Feast of Pentecost there accompanied him Gajus ef Derbe and Timotheus with others where Timothy reckoned to be of Derbe not Ephesus All these going before to Troas accompanied Paul to Miletus who from thence sent to Ephesus and called to him the Elders of that Church to Miletus And when they were come thither hee said unto them Yee know from the first day that I came into Asia after what maner I have beene with you at all seasons c. Take heed therefore unto yourselves and to all the flock over which the Holy Ghost hath made YOV BISHOPS so the Greeke yea the Latine and ancient English Translations truly render it to feed the Church of Christ which hee hath purchased with his owne blood c. from whence it is apparant First That the Church of Ephesus at that time had not one but many Bishops and that by the very institution of the Holy Ghost Therefore Timothy could not be sole Bishop there by Pauls institution in opposition to the holy Ghost Secondly That these Bishops knew from the first day that Paul came into Asia after what maner he had been with them at all seasons and therefore in all likelyhood were appointed Bishops of Ephesus at the very first planting of that Church before Timothy was setled Bishop so that he was not the first Bishop there but these rather before or as soone as he Thirdly That Timothy was then neither Elder nor Bishop of that Church at this time when Paul tooke his farewell of it hee comming with Paul out of Macedonia to Miletus and being none of the Elders and Bishops sent for from Ephesus to whom alone Paul directed his speech who had hee then beene sole or prime Bishop of that See Paul would not have stiled the Elders which he sent for Bishops of that flocke at leastwise hee would have made some speciall mention of Timothy in this speech of his and given him some speciall instructions for the instructing and governing of that Church Or at least have honored Timothy so farre as to have made him give this Episcopall charge and instruction to the Elders and Bishops of his owne proper Church and Dioces
to Troas Acts. 20. 4 5. and from thence to Italy Philippi and Rome Heb. 13 23. Phil. 1 1 c. 2. 19. Col. 1 1. 2 Tim. 4. 9 13. hee being never resident at Ephesus for ought appeares in Scripture or authentique story after Paules returne out of Macedonia His abode therefore at Ephesus being but for so short a time and hee so great a Nonresident from it afterward cannot possibly argue him to be a Diocaesan Bishop of that Church Answ 3. Thirdly Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide is oft applyed in Scripture to a short abode for a day or two or some little space as well as to a perpetuall fixed residence as Math. 15 32. Marke 8. 2. So it is in the objected text where it is put only in opposition to Paules journey into Macedonia in respect whereof Timothy continuing at Ephesus till his returne might be truely said to abide there though after his returne hee remooved thence to other Churches as Gersonius Bucerus De Gubernatione Ecclesiae p 502. to 518 observes Answ 4. Fourthly Paul did not injoyne but beseech Timothy to abide at Ephesus therefore his residence there was but arbitrary at his owne pleasure not coactive not injoyned by vertue of any Episcopall office this Text therefore cannot proove Timothy to be Bishop of Ephesus no more then his stay at Corinth and other places whether Paul sent him proove him to be Bishop of those Churches Answ 5. Finally Admit Timothy to be both the first and sole Bishop of Ephesus which is false yet this makes nothing for but against our Hierarchicall and Diocaesan Bishops for Ephesus was but one City one Parish one Church one flocke and Congregation as is evident by Acts. 20. 17 28 29 c. 18 24 25 26 c. 19 1. to 18 Ephes 1 1 c. 4 4 16 c. 6 21 22 23. 1 Tim. 1 3 c. 5 17 to 23. Rev. 1 20 c. 2. 1. So that the argument from this example is but this Timothy was onely Bishop of one City Parish Church Flock and Congregation not of many Therefore all Bishops ought to be so too as well as hee Obj. If any object that the City of Ephesus was a Dioces for it had many Elders therefore many Parishes and severall Congregations Acts. 20 17 28. 1 Tim. 5. 17. Answ 1. I answer that the argument followes not For first in the Apostles times and in the primitive Church every particular Church and Congregation had many Elders Ministers and Deaâ—ons in it who did joyntly teach and instruct it and likewise governe and order it by their common Counsell and consent as is evident by Acts 1. 14. to 26. c. 2. 1. to 47. c. 3. 1. c. 4. 3. 8. 9. 20. 21. 23 31. to 37. c. 5. 18. to 33. 42. c. 6. 1. to 9. c. 11. 29. 30. c. 14. 23. c. 15. 2. to 23. 25 32. c. 20. 17. to 30. c. 21. 18. Phil. 1. 1. 1. Tim. 5. 4. to 14. c. 5. 17 Tit. 1. 5. 7. Jam. 5. 14. 1. Cor. 14. 23. to 33. Ignatius Epist 5. 6 8. 9. 10. 11. 13. 14. Policarpus Epist. ad Philippenses Irenaeus contra Haeres l. 3. c. 2. l. 4. c. 43 44. Tertull. Adversus Gentes Apolog. c. 39. Hieronymus Sedulius Chrysostomus Primasius Remigius Haymo Kabanus Maurus Oecumenius Theophylact Anselmus Petrus Lombardus and sundry others in their Commentaries and expositions upon Philip. 1. 1. 1. Tit. 5. Acts. 15. and 20. 17. 28. The fourth Councell of Carthage Can. 22. 23. 24. 25. The Councell of A 〈…〉 en under Ludovicus Pius Can. 8. 10. 11. The 12. Councell of Toledo Can. 4. and all writers generally accord Secondly wee at this day have many Prebends Canons and Ministers in every Cathedrall and Collegiate Church yea in every Colledge in our Vniversities and elsewhere yet but one Church and Congregation Thirdly We have in many other Churches in the Country where the Parishes are large and there are divers Chappels of ease many Curates and Ministers yet but one Church one Parish not a Dioces neither is the cheife Minister either a Bishop or Diocaesan though hee have diverse Curates and Ministers under him to assist him in his Ministery yea in many places where there is but one Church no such Chappels of ease and the Parish great we have severall Ministers Lecturers and Curates in some 4 or 5 in most 2 or 3 yet no Dioces no Bishopricke Neither is this a Novelty but an ancient constitution not onely instituded by the Apostles and continued ever since but likewise enjoyned by the Councell of Oxford under Stephan Langhton Archbishop of Canterbury in the yeare of our Lord 12 22. which decreed that in all Parish Churches where the Parish is great there should be 2 or 3 Presbyters at the least according to the greatnes of the Parish and the value of the Benefice least that one onely Minister being sicke or otherwise debilitated Ecclesiasticall Benefits which God forbid should be either withdrawne or denied to the Parishioners that were sicke or willing to be present at divine offices The multitude or plurality therfore of the Elders in the Church of Ephesus is no argument at all to proove that is was a Dioces or that Timothy was a Diocaesan Bishop because hee had Ministers and Curates under him for then our Deacons Archdeacons and Pluralists who have many livings Chappels and so many Curates and Ministers under them should be Diocaesan Bishops too by this reason Secondly I answer that admit there were divers Churches and Congregations in Ephesus which is very improbable the greatest part of the Citizens being Idolaters and the Citty itselfe a worshipper of the great Goddesse Diana and of the Image which fell downe from Jupiter Acts. 19 21. to 41. yet it can not be prooved that Timothy was cheife Bishop and Superintendent over all these Churches but onely of one of them as every Minister and Bishop of England is a Minister and Bishop of the Church of England but not a Minister and Bishop in and over all the Curches of England but in and over his owne Parish Church and Dioces onely For Paul himselfe who planted that Church and resided in it for three yeares space during which time it is like there was no Diocaesan Bishop of it but himselfe expresly cals the Elders of the Church of Ephesus Bishops and Overseers of that Church and that by the Holy Ghostes owne institution and thereupon exhorts them to take heed to all the flocke and to feed and rule that Church of God which hee had purchased with his owne blood Acts. 20. 28. 1. Tim. 5. 17. Since therefore every one of these Elders by the Holy Ghostes institution and Paules resolution was no other but a Bishop over his owne flocke if severall both to instruct and rule it it is certaine that Timothy if hee were a Bishop of Ephesus and there were many Churches there was onely Bishop of one of them not of all and
Hyperius thus seconds him The imposition of hands in the election of a Bishop or Deacon to approove the person to the multitude or people was made by THE ELDERS in whom this authority rested whence it is here added with the laying on of hands by the authority of the Preisthood or as it is more significantly and plainely expressed in the Greeke with the laying on of the hands of the Presbytery which signifieth the whole Congregation of Elders And they agreed that hee who was elected by the Consent of many should be commended and approoved as a fitt person by this externall signe Which is thus backed by Hemingius The imposition of the hands of the Presbytery is the right of ordination which the SENATE or Eldership of the Church or other Ministers of the Gospell did administer Pezelius thus jumpes in Iudgement with them Heretofore the authority of ordination was granted to Bishops at least by a humane institution yet so that the suffrages of the Church might not be excluded from the Election of Ministers and that the other Presbyters should be present at the examination and lay their hands together on him that was to be ordained For so Gratian Can. Presbyter Distinct. 23. when a Presbyter is ordained the Bishop blessing him and holding his hand upon his head all the Presbyters likewese that are present shall hold their hands upon his head close to the Bishops hands which tended to this purpose that the Presbyters likewise might retaine the right of conscerating or ordaining to themselves and that so they might manifest that what ever the Bishop should doe that hee did it not in his owne name alone but in the name of all Musculuâ— Harpes on the same string thus It must plainely be confessed that the Ministers of Christ heretofore were elected the people being present and consenting and they were ordained and confirmed OF THE ELDERS by the laying on of hands This forme of electing Ministers is Apostolicall and lawfull which hee there prooves at large The Noble Mornay Lord of Tlessis sings the same tune in these wordes These things being thus prooved we adde that the right of laying on of hands and ordaining Ministers is in the power of the Presbyters And this verily concerning the Apostles dayes is more apparent then that it can be so much as doubted of For saith Paul to Timothy Neglect not the gift that is in thee by the laying on of the hands of the Presbytery that is of the Presbyters or Elders Moreover Timothy himselfe ordained Elders and since a Bishop and a Presbyter are names of one and the same function if the Bishops challenge this right to themselves from the Scriptures the Presbyters also may doe the same but if they deny it to Presbyters in this very thing they aâ—rogate this right to themselves And verily this was a good forme of argument in the Church in Ancient times Hee can baptise hee can consecrate and administer the Sacrament of the Lords body which are the greater an more honourable Actions because Sacraments of undoubted truth of Highest note and use Therefore hee may lay on hands which is lesse Now in ordaining Elders the Bishop laying his hands on the head of those that were to be ordained the rest of the Elders likewise did lay on their hands as appeares out of many places of the Decrees The Centurie writers informe us That in the Apostles time the Apostles did not assume to themselves the power of electing and ordaining Elders and Deacons but they had the suffrage and consent of the whole Church and that they and the other Ministers of the Church with them did ordaine and lay hands on them which they proove by Acts. 6. and 13. and 14. and 19. and 1. Tim. 4. 14. And in the 2. and third Century following c. 6. they affirme that Bishops and Ministers were thus elected and ordained the Elders as well as the Bishops laying their hands on them The Confession of Saxonie c. 12. resolves expresly that it belongs to the Ministers of the word to ordaine Ministers lawfully elected and called The Synod of Petrocomia Artic. 6. in Poland decreed That no Patron should receive or admit any Minister to teach in his Church unlesse hee were lawfully ordained and sent by the Superintendents and the Elders and had a good and certaine testimoniall from them and the Synod of Wlodislania Artic. 8. and 12. determines thus The ordination and mission of Ministers into certaine places to worke in the Lords vineyard is committed to the Superintendents and to the Ministers and Elders their Colleagues not to Bishops Georgius Major in his Enar in Philip. 1. 1. writes thus That there is no difference betweene a Bishop and a Presbyter Paul witnesseth in the 1. Tim. 4. 14. where hee saith Neglect not the grace that is in thee c. by the laying on the hands of the Presbytery that is of the Order or Colleadge of the Presbyters by which it is shewed that Timothy was called and ordained to his Episcopall function by the Presbyters Therefore at that time PRESBYTERS HAD THE RIGHT OF ORDINATION as well as Bishops neither was there any difference betweene them To these I might adde Master John Calvin Piscator Marlorat and most other Protestant Commentators on the 1. Tim. 4. 14. Zanchius Destatu peccati Legal in quartum Praeceptum Chemnitius Loc. Com. pars 3. De Eccles c. 4. and Examen Concilij Tridentini pars 2. De Sacram. Ordinis pag. 224. 225. c. where hee prooves at large that the election and vocation of Ministers belongs to the whole Church to the people as well as the Clergy that the imposition of hands belongs to Presbyters as well as Bishops Wherefore the Apostle sâ—ith 1. Tim. 4. 14. that Timothy had a grace and a guift by the imposition of hands neither saith hee onely of my hands but hee addes also of the Presbytery that there should be thought no difference whether any one were ordained either by the Apostles or by the Elders Aâ—tonius Sadeel Respons ad Repetita Turriani Sophism pars 2. Locus 12. Beza de diversis Ministrorum Gradibus Iunius Contr. 5. l. c. 3. n. 3. Chamierus Paustratia Cathol Tom. 2. de Oecum Pontif. c. 6. with sundry other writers of the reformed Churches who averre and proove against the Papists and Iesuites that the power of election and ordination of Ministers by the word of God belonges to the whole Church and Congregation and the imposition of hands to Ministers Elders and Presbyters as well as to Bishops and to Bishops onely as they are Ministers But hee that hath handeled and prooved this most largely and fully of all others is Gersonius Bucerus de Gubernatione Ecclesiae being an answer to Bishop Downhams Sermon of Bishops p. 261. 262. 283. 287. 292. 294. 299. 310. 318. to 367. 464. 465. 493. 498. 499. 524. 618. where this point is so learnedly and substantially
prooved by Scripture reason and Authors of all sorts that none which read these passages of his can ever hereafter call this into question more Having runne thus long abroade I now in the last place returne to our owne Church and writers The Booke of ordination of Ministers ratified by two severall Acts of Parliament namely 3. Ed. 6. c. 12. and 8. Eliz. c. 1. and subscribed to by all our Prelates and Ministers by vertue of the 36. Canon as containing nothing in it contrary to the word of God expresly orders that when Ministers are ordained ALL THE MINISTERS PRESENT AT THE ORDINATION SHALL LAY THEIR HANDS TOGETHER WITH THE BISHOP ON THOSE THAT ARE TO BE ORDAINED And the 35. Can. made in Convocation by the Bishops and Clergy An. 1603. prescribes that the Bishop before hee admit any person to holy Orders shall diligently examine him in the presence of those Ministers that shall ASSIST HIM AT THE IMPOSITION OF HANDS And if the said Bishop have any lawfull impediment hee shall cause the sayd Ministers carefully to examine every such person so to be ordered Provided that they who shall assist the Bishop in examining AND LAYING ON OF HANDS shall be of his Cathedrall Church if they may be conveniently had or other sufficient preachers of the same Diocesse to the number of three at the least And according to this Booke of Ordination and Canon when ever any Ministers are ordained all the Ministers there present joyne with and assist the Bishop in layng on of hands on every one that is ordained So that both by the established Doctrine and practise of the Church of England the power of laying on hands and right of ordination is common to every of our Ministers as well as to our Bishops who as they cannot ordaine or lay hands on any without the Bishop so the Bishop can ordaine or lay hands on no Ministers without them so that the power and right of ordination rests equally in them both With what face or shadowe then of truth our Prelates now can or dare to Monopolize this priviledge to themselves alone against this Booke of Ordination their owne Canons subscriptions yea their owne and their Predecessors common practise to the contrary which perchance their overgreat imployments in temporall businesses secular state affaires have caused them wholly to forgett at least not to consider let the indifferent judge But to passe from them to some of our learned writers Alcuvinus De Divinis Officiis c. 37. writes that Bishops Presbyters and Deacons were anciently and in his time too elected by the Clergy and people and that they were present at their Ordination and consenting to it That the Bishops consecration in his dayes used in the Church of Rome wherein two Bishops held the Gospell or New Testament over the head of the Bishop consecrated and a third uttered the blessing after which the other Bishops present layde their hands on his head was but a Novelty not found in the old or new Testament nor in the Roman tradition And then heâ— prooves out of Hieroms Epistle to Evagrius and his Commentary on the first to Titus that the ancient consecration of Bishops was nothing else but their election and inthronization by the Elders who chose out one of their company for a Bishop and placed him in a higher seat then the rest and called him a Bishop without further Ceremony just as an Army makes a Generall or as if the Deacons should choose one from among them and call him an Archdeacon having no other consecration but such as the other Deacons had being advaunced above others onely by the Election of his fellow-brethren without other solemnity By which it is plaine that in the primitive Church Presbyters did not onely ordaine Presbyters and Deacons before there were any Bishops elected and instituted but likewise that after Bishops were instituted they ordained and consecrated Bishops as well as Elders and Deacons and that the sole ordination and consecration of Bishops in the Primitive and purest times was nothing but the Presbyters bare election and inthronization of them without more solemnity So that the other Rites and Ceremonies now used are but Novelties Anselme Archbishop of Canterbury on the 1. Tim. 4. 14. expounds these words with the laying on of hands of the Presbytery in this maner Hee cals that the laying on of hands which was made in his ordination which imposition of hands was in the Presbytery because that by this imposition of hands hee received an Eldership that is a Bishopricke For a Bishop is oftentimes called a Presbyter by the Apostle and a Presbyter a Bishop which in his Commentary on the third Chapter on Phil. 1. 1. Tit. 1. 5. 7. hee prooves to be but one and the same in the Apostles time and in the Primitive Church So that by his resolution the imposition of hands and power of ordaining Elders and Bishops belongs to Presbyters as well as to Bishops Our English Apostle John Wickliffe and his Coaetanean Richard Fitzralphe otherwise called Richardus Armachanus Arch-bishop and Primate of Ardmagh in Ireland if we beleeve either their owne writings or Thomas Walden who recites their opinions arguments and takes a great deale of paines though in vaine to refute them affirmed and taught First that in the defect of Bishops any one that was but a meere Preist was sufficient to administer any Sacrament or Sacramentals whatsoever either found in Scripture or added since Secondly That one who was but a meere Preist might ordaine another and that hee who was ordained onely by a simple Preist ought not to doubt of his Presbytership or to be ordained againe so as hee rightly performed his clericall office because the ordination comes from God who supplies all defects Thirdly That meere Preists may ordaine Preists Deacons and Bishops too even as the inferior Preists among the Jewes did ordaine and consecrate the High Preist as Bishops consecrate Archbishops and the Cardinals the Pope Fourthly That the power of order is equall and the same in Bishops and Preists and that by their very ordination they have power given them by Christ to administer all Sacraments alike therefore to conferre orders and confirme children which is the lesse as well as to baptise administer the Sacrament of the Lords Supper and preach the Gospell which is the greater Fiftly That Christ sitting in heaven hath given the power of consecrating and ordaining Preists and Deacons of Confirmation and all other things which Bishops now challenge to themselves to just Presbyters and that these things were but of late times even above 300. yeares after Christ reserved and appropriated to Bishops onely by their owne Canons and Constitutions to increase their Caesarian Pompe and pride And Waldensis himselfe who undertakes to refute these propositions saith expresly That no man hitherto â—ath denied that God in an urgent case of necessity gave the power of ordination to any one that is
hee that ordaineth or consecrateth Ministers is greater in Iurisdiction power order or degree then the parties consecrated and ordained is a notorious dotage and untruth broached at first by Epiphanius to confute Aërius his orthodox opinion of the parity of Bishops and Presbyters and since that taken up at second hand by Bellarmine and other Iesuites the Councell of Trent Bishop Downham with other Patriots of the Popes and Prelates Monarchy and last of all like Coleworts twice sodde usurped by all our Prelates in their high Commission at Lambeth in their Censure of Doctor Bastwicke who laid the whole weight and burthen of their Episcopall superiority and precedency over other Ministers upon this rotten counterfeit Pillar unable any wayes to support it as these ensuing demonstrations will evidence at large bejond all contradiction For first of all we know that Cardinals and Bishops at this day as the people and Clergy yea the Emperor heretofore doe elect and consecrate the Pope yet they are not greater in order dignity power or Iurisdiction then the Pope but inferior and hee farre superior to them in all these We read that Metropolitanes Patriarkes Primates and Archbishops are created consecrated and installed by ordinary Bishops as the Arch-bishops of Canterburry and Yorke have oftentimes beene by the Bishops of London Rochester Winchester Salisbury and the like yet are they not greater in dignity power authority place or order then they but subordinate and subject to them whom they thus ordaine in every of these We know by dayly experience that one Bishop consecrates and ordaines another and hee a second and that second a third yet all of them are of equall power and Iurisdiction not different or distinct in order or degree and sometimes the last of the three in respect of his Bishopricke takes precedency of the rest that ordained him as the Bishops of London Durham and Winchester doe here with us and other Bishops the like in forraigne parts So some Ministers joyne with the Bishop in the ordination and laying of hands on others yet one of them is not superior in Iurisdiction order or degree to the other Now were this our Prelates objected Paradoxe true the Cardinals should be greater in order power and degree then the Popes the Bishops then Patriarkes Metropolitanes Primates and Archbishops one Bishop one Minister then another yea there should be so many different degrees among Bishops and Ministers as there are successive subordinate ordinations which is both false and absurd S. Hierom in his Epistle to Evagrius and on Titus 1. with Alcuvinus De Divinis Officiis c. 37. affirme that in the primitive Church Bishops were both Elected and consecrated by Presbyters and the Scripture is expresse that both Paul and Timothy were ordained by the Presbytery Acts 13. 3. 4. 1. Tim. 4. 14. If the Bishops reason then be orthodoxe it followes inevitably that in the Apostles times and the primitive Church Pres byters were superior in Iurisdiction order and Degree to Bishops yea to Paul and Timothy the one an Apostle the other an Euangelist and not Bishops Lords paramount over them as they now pretend and then farewell their Hierarchy which they so much contend for The Archbishop of Canterbury who stood much upon this argument at Doctor Bastwicks Censure both crowned our Soveraigne Lord King Charles and baptised his sonne Prince Charles will hee therefore conclude that hee is greater in power authority place and Iurisdiction then they The Archbishops of Canterbury have usually crowned and baptized the Kings of England and the Archbishops of Rheemes the Kings of France will they therefore inferre Ergo they are greater in power dignity and authority then they as the Popes argue that they are greater then the Emperors because the Bishops of Rome have usually crowned the Emperors Are the Princes Electors in Germany greater then the Emperors or of Poland Bohemia and Sweden greater then their Kings because they elect and create them Emperors and Kings Are the Lord Major of London and Yorke or the Major of other Citties inferior to the Commons or the Lord Chauncellors of our Vniversities of Oxford and Cambridge lesse honorable potent and inferior to the Doctors Procters and Masters of Arts or the heades or Masters of the Colleadges and Halls in them subordinate or lesse worshipfull or eminent then the fellowes because they are elected constituted and created by them to be such Are the Knights Citizens and Burgesses of the Parliament not so good as those freeholders Cittizens and Burgesses who elect them or the Masters of Companies inferior to those that choose them If not as all must grant how is this maxime true that hee who constitutes ordaines or consecrates another is greater then the parties constituted ordained or consecrated and that in Iurisdiction place order and degree Our Popish Preists are not afraid to proclaime that in their consecration of the Sacrament they create their very Creator and make no lesse then Christ himselfe are they therefore greater and higher in order and degree then Christ the great and onely High Preist the * Cheife Shepheard and Bishop of our Soules whose Vicar and Substitute the Pope himselfe doth but claime to be Certainly if this their Popish proposition be true they must needs be one order and degree Higher in point of Preisthood then Christ himselfe who must then lose his titles of High Preist and cheife Shepheard because every Masse-Preist will be paramount him in that hee not onely consecrates but creates him too We read in Scripture that Kings Preists and Prophets were usually annointed and consecrated to be such with oyle was therefore the oyle that consecrated them greater or better then they Are the font and water better then the children baptized in or with them The Diadems better then Kings because they crowne them or the very hands of Bishops and Ministers worthier then Ministers ordained by them If not then are not Bishops greater then the Ministers which they ordaine or consecrate since both are but instruments Servants not prime originall agents Lords or Supreme absolute actors in these severall consecrations and actions If we cast our eyes either upon nature or policy we finde this proposition of our Prelates a meere â—alsehood In nature we â—ee that a man begets a man an horse an horse an asse an asse a dogge a dogge c. equall one to the other in nature quality species and degree the sonne being as much a man as the Father the colt as much an horse as the steed that begott him In Civill or Politique Constitutions wee see the like In our Vniversities Doctors and Professors of Divinity Phisicke Law Musicke create other Doctors of the same Professions equall to themselves and as much Doctors in these arts as they one Doctor in each of these being as much and no more a Doctor then another save onely in point of time or antiquity
Bishop when hee was but ordained a Minister And that famous Gregory Nazianzen three hundred and seventy yeares after Christ in his 9. 13. 15. 21. and 28. Orations p. 262. 357. 368. 479. as Elias Cretensis in his Commentary on those places testifieth useth the words Bishops and Presbyter reciprocally stiling Bishops Presbyters and Presbyters Bishops making them all one by divine institution and different onely by humane invention which difference hee heartily wisheth were abolished himselfe voluntarily resigning his Bishopricke of Constantinople to be take himselfe to a more private and retired life The Fathers therefore thus promiscuously using the name Bishop and Presbyter stiling Bishops Presbyters and Presbyters Bishops and making both of them one and the same by divine institution their stiling of Timothy and Titus Bishops of Ephesus and Crete is no argument or proofe at all that they were Diocaesan or sole Bishops of those places or that they had or any Bishops now have by divine institution any Episcopall Iurisdiction and preeminence over other Presbyters or Ministers or were superior to them in order dignity or degree Fourthly The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English a Bishop signifies properly nothing else but an Overseer Survayor Superintendent or Administrator and is oft times applyed both by Greeke Authors and the Septuagint Greeke Translators to secular offices Hence †Homer stiles Hector the Bishop of the City In the Verses of Solon in Demostenes Pallas is called the Bishop of Athens Plutarch in the life of Numa stiles Venus the Bishop over the dead and hee there makes mention of a Bishop of the Vestall Virgins Suidas records that in the Athenian Republike those who are sent to the Cityes under their Jurisdiction to oversee the affaires of their Companions were called Bishops Cicero in his seaventh Booke to Atticus writes thus Pompey will have mee to be the Bishop of all Compagnia and the Maritine Coastes to whom the choise and summe of the businesse may be referred And in the Pandects the Clerkes of the Markets are called Bishops The Septuagint Numb 13. read the Bishops of the Army 4. Kings 11. they read the Bishops who are over the Army and the Bishops over the howse of the Lord. Where Watchmen Guardians and Overseers are called Bishops 2. Chron. 34. The Overlookers of the Workemen are stiled Bishops Iudges 9. Zebul is called Abimeleches Bishop in the Greeke which we now English his Officer So Num. 4. 16. The office of Eliazar in the Tabernacle of the Lord and the function of Judas Psalm 109. 8. is tormed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishopricke by the Septuagint and so expresly stiled by the Holy Ghost himselfe and Englished by us Acts. 1. 20. His Bishopricke let another take yea Constantine the greate as ‡ Eusebius records in his life inviting some Bishops to a Feast called himselfe a Bishop in their presence uttering these words You sayth hee are Bishops within the Church but I am constituted of God a Bishop without the Church Our New Translators Acts. 20. 28. render the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title which hee gives to the Elders of the Church of Ephesus Overseers Luke 19. 44. The time of Gods visitation and overthrow of Ierusalem is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Luke 1. 6. 7. 8. c. 7. 16. Heb. 2. 6. The Greeke word which we translate hath visited us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence the day of Gods gracious visitation of his people to convert them to him in mercy is called by the Holy Ghost 1. Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of visitation yea our very visiting of sick persons prisoners Orphanes and Widdowes is termed by Christ and the holy Ghost himselfe though a meere act of charity humility and Christian duty not of Jurisdiction and Lordly Prelacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 25. 36. 43. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. 27. to visit or to play the Bishops part and duty which the meanest Christian yea women though uncapeable of sacred orders may doe and ought to performe as well as any others So intermedling with other mens affaires or couetting of any other mens offices of what condition soever is termed by the Apostle 1. Pet. 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the playing as it were the Bishop in another mans Dioces Yea every Ministers feeding and taking the oversight of his proper flock is stiled the doing of a Bishops office and those Presbyters who doe thus are not onely said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 21. that is men executing the office and duty of a Bishop but likewise stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is true and proper Bishops a name given onely to Presbyters and none but they in holy Scripture Acts. 20. 28. Phil. 1. 1. Titus 1. 7. and to Christ himselfe who is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of our Soules 1. Pet. 2. 25. but not to any Apostle Euangelist Diocaesan or other Prelate none such being particularly termed a Bishop â—hroughout the whole New Testament The Fathers make Bishops and Overseers all one deriving the very name of a Bishop from a Greeke verbe which signifieth to overlooke watch ward or take care off Hence Augustine writes thus Hee did keepe hee was carefull hee did watch as much as hee could over those over whom hee was set And Bishops doe thus For therefore an higher place is set for Bishops that they may superintend and as it were keepe the people For that which in Greeke is called a Bishop that in Latine is interpreted a Superintendent because hee overseeth because hee seeth from above For like as an higher place is made for the vineyard keeper to keepe the vineyard so an higher place also is made for the Bishops And a perilous account is to be rendred of this high place unlesse we stand therein with such an heart that we may be under your feete in humility and pray for you that hee who knowes your mindes hee may keepe you because wee can see you entring and going out but yet we are so farre from seeing what you thinke in your heartes that we cannot so much as see what you doe in your howses How therefore doe we keepe you like men as much as we can as much as we have received We keepe you out of the office of dispensation but we will be kept together with you we are as Pastours to you but under that Pastor Christ we are sheep together with you we are as teachers to you out of this place but under that one Master wee are Schollers with you in this Schoole If we will be kept by him who was humbled for us and is exalted to keepe us let us be humble Those set themselves before Christ who will be high here where hee was humble Let them therefore be humble here if they will be exalted there where hee is exalted In another place hee
lives and practises of our Bishops that I speake not of any others how they now openly fight against God his Word his Ministers Ordinances worship people grace holines yea morall vertue honesty civility and that with both hands both swords at once wee may rather wonder that the Lord himselfe doth not visiblie descend from heaven and raine downe fire and brimstone on us as hee once did on Sodome and Gomorrah and then tumble vs all headlong into hell yea our Archbishops Bishops and Prelates specially may justly feare hee will strike them all quite dead with Plague as hee did Pope Lucius the second who died of the pestilence Pope Caelestine the second swept away with the same disease both within the compasse of two yeares Wichardus Arch-bishop of Canterbury elect who going with great presents from King Oswy unto the Pope to Rome to fetch thence his pall and conse 〈…〉 ion hee and most of his company there perished with the Pest Thomas Bradwardin Archbishop of Canterbury An. 1348. The Bishop of Marselles and all his Chapter An. 1348. Daniel the 13 Bishop of Prague Anno 1116. The Bishope of Par 〈…〉 Rhegium and Millain Anno 1085. with many other Archbishops and Bishops forecited heretofore that they might no longer be an insufferable Plague and burthen to the earth or provocation and greivance even to heaven it selfe or else deale with them in that exemplary way of Iustice as hee did with Thomas Arundle Archbishop successively both of Yorke and Canterbury one of their predecessors a greivous persecutor of Gods people and great silencer and suspender of his Ministers who occupying both his tongue his braines and Episcopâ—ll power as too many of his successors have done since to stop the mouthes and tye vp the tongues of Gods Ministers and hinder the preaching course of Gods word was by Gods just judgmeÌ„t so stricken in his tongue with which hee had oft staundered the poore Ministers Saints of God as seditious factions people rebels Conventiclers to K. Henry the fourth as some of his Rochet doe now to his Maiesty that it swelled so bigge he could neither swallow nor speake for some dayes before his death much like after the example of the rich glutton and so hee was starved choked and killed by this strange tumor of his tongue This say all the marginall writers was thought of many to come upon him by the iust hand of God for that hee so bound and much stopped the word of the Lord that it might not be peached in his dayes Our Prelates now have farre greater cause then hee had then to feare Gods Iudgements in this or a more grievous nature and that in these regards First Because they have his Example with many other like Presidents of divine revenge upon persecuting truth-suppressing Prelates to wante and terrifie them which this Prelate never heard of and so are more inexcusable then hee Secondly Because his silencing of the Preachers and hindring the preaching of the Gospell proceeded rather from error ignorance of the truth and misguided zeale then malice or hatred against the Gospell Ministers and professors of it But our Bishops proceedings in this kinde proceeds from direct and willfull malice and emnity against the truth Gospell Ministers and Saints of God against inward conviction and the testimony of their owne consciences staring them in the face the very sinne against the holy Ghost himselfe or next degree thereto into which they are dangerously fallen Thirdly Because hee persecuted silenced or suspended none that professed the same truth faith and doctrine which hee and the Church of England then embraced but onely those whom hee and the Church of England then deemed both heretickes and Schismatickes But our Prelates now silence suspend excommunicate deprive imprison persecute those who professe and maintaine the established doctrine and discipline of the Church of England which themselves pretend to defend and strive for those who are members yea pillars of our owne Orthodoxe Church and neither seperate from it in point of doctrine nor discipline being likewise altogether spotles innocent undefiled in their lives even because they preach and defend Gods truth and the Doctrines the Articles of the Church of England against Papists Arminians and superstitious Romanizing Novellers A thing so strange that the like was never heard or read off in any age Church State but ours onely yea a thing so detestable as not found among the Savage b 〈…〉 ite beasts as Tygers Lyons Wolves Beares who ever hold together and prey not one upon the other Parâ—it cognatis maculis similis fera being as old as true and therefore most monstrous most detestable in our Christian Church and Prelates who must needs expect the extremity of Gods Judgements to light upon them for it Fourthly Because hee put downe preaching and silenced Gods Ministers in times of health and prosperity onely but our Prelates even now in this time of sicknesse and mortality when God in speciall maner cals upon them To crie aloude and spare not to lift up their voyces like a trumpet and shew the people their transgression and the howse of Jacob their sinnes yea which is the hight and upshot of all impiety they take advantage of this present pestilence and mortality to put downe all Lectures and preaching when as all former ages have set them up together with prayer and fasting to as a speciall anti 〈…〉 and preservative * against the Plague which they now pretend to be a meanes to spread it An impiety that heaven and earth may well stand amâ—azed at and future ages will hardly credit yea the very capitall sinne of which the Iewes were guilty f who both killed the Lord Jesus and their owne Prophets and persecuted and chased out as the margin renders it the Lords Ministers forbidding them to preach to the Gentiles that they might be saved to fill up their sinnes alway for the wrath is come upon them to the uttermost A text which should smite through the loynes and hearts of all persecuting Prelates and silencers of Gods Ministers who prohibit and put downe preaching the cheife and most principall office whereunto Preists or Bishops be called by the auehority of the Gospel as all the Bishops and whole Clergy of England have resolved in the Institution of a Christian man dedicated by them to King Henry the 8. and subscribed with all their names as the very Councell of Trent it selfe hath deemed in these words Praedicationis munus Episcoporum praecipuum est as the Church of England herselfe in the Homily of the right use of the Church p. 3. 4. 5. and before them all our Saviour Christ himselfe his Prophets and Apostles have past all dispute concluded I shall therefore desire these dumbe silencing and silent Prelates who would have all other Ministers as lasie mute and silent as themselves favouring all dumbe dogs that
pestilence as much as in you lies even upon our soules and bodies as you endeavour to do upon these poore prisoners thus detained by you which these times of plague and fasting call upon you to set free But take heed least whiles you seâ—ke to put downe preaching and fasting by such ungodly meanes and pretences to keepe off the plague from us and others you draw it not downe both on us and your selves I have already informed you of many Bishops who have perished of this disease I could acquaint you yet with more as The Bishops of Colen Spire Ratisbon Prague Verden and Leodium all swept away in An. 1169 〈◊〉 Hildewardus Bishop of Hildesheim An. 996. with many others let their examples be your warnings and if you will proove your calling to be of God then henceforth learne to preach not to suppresse his word to be mercifull as he is mercifull else all will henceforth conclude that you are of your father the devill for his workes you doe He was a murtherer from the beginning of mens soules and bodies and so are you Now if your Holinesses or any other deeme this censure of mine over-haâ—sh one that was once of your owne Rochet and after that a Martyr Bishop Latimer will assure you that it was the very devill himselfe not God that set up the State of unpreaching Prelacy and that it is he alone who stirs these Prelates up to persecute and suppresse the preaching of the Gospell under the Title of Heresie and schisme and ill Magistrates to doe the like under the Title of sedition and our learned Thomas Becon as he affirmes and proves at large that the first and Principall point of a Bishop and spirituall Ministers office is to teach and preach the word of God so he resolves that such a Bishop as either doth not or cannot preach is a Nicholas Bishop and an Idoll and indeed no better then a painted Bishop on a wall yea he is as the Prophet saith a dumbe dogge and as our Saviour Christ saith unsavourie salt â—worth nothing but to be cast out and to be troden under foot of men Woe be to those Rulers that set such Idols and white-daubed walls over the Flocke of Christ whom he hath purchased with his precious blood Horrible and great is their damnation Our Saviour Christ saith to his Disciples As my Father sent me so send I you Now who knoweth not that Christ was sent of his Father to preach the Gospell as we may see in divers places of the holy Scripture It therefore followeth that such as are sent of Christ are sent to preach the Gospell If they preach not the case of many of our Lord Prelates it is an evident token that Christ sent them not BVT ANTICHIST and THE DEVILL Thus and much more Becon who tells these unpreaching Prelates in plaine termes that nothing abideth them but everlasting damnation What then will become of our great Lord Preâ—ates who will neither preach to the people themselves nor suffer others who are willing to doe it stoping up our preachers mouthes with their illegall unchristian anti-christian suspenions and excommunications yea expresly prohibiting all preaching in these dolefull mortiferous times of Plague and pestilence and that on the very Fasting-dayes for feare it should infect mens soules and bodies when as the whole Councell of Paris under Lewes and Lotharius Anno 829. l. 1 2 5. decreed the quite contrary in these very remarkable termes Statuimus pari voto parique consensu ut unusquisque nostrum dictis exemplis plebes parochiae suae attentius ad meliâ—ra incitare studeat easque ut se a malis cohibeant ad Dominum ex totocorde convertant solicite admoneant Deumque quem peccando sibi iratum fecerunt digna paenitentiae satisfactione eleemosinarum largitione sibi placabilem facere satagant c. Cum itaque Praedicatores SINE CESSATIONE POPVLODEI PRAEDICARE NECESSE SIT juxta illud Esaiae Clam NEECSSES quasi tuba exalt a vocem tuam annuncia populâ—â—eo scelera â—orum domui Iacob peccata corum TVM MAXIME ID FACERE NECESSE EST QVANDO IRAM DOMINI CONTRA POPVLVM DEI meritis exigentibus GRASSARI PERSEPXERINT juxta illud quod Dominus per Ezechielem Prophetamloquitur Ezech. 3. 17. 18. 19. c. 33. 7 8. 9. 10 c. At which our silent and silencing Prelates and old doting Shelford Priest may well blush for shame especially if they peruse the 23 24 25. 28 29. and 31. Chapters of the same Councell following And good reason for the very Romish Prelates in the Concell of Trent as lewd as they were had so much ingenuity as to decree That the preaching of Gods word was the principall part of a Bishops Office belonging especially unto them and that it ought to be exercised as frequently as might be for the salvation of the people and thereupon enjoyned all Bishops in proper person or in case of inevitable occasions by their sufficient substitutes and all Ministers in every Parish to preach every Lords-day and Holy-day at the least and in the time of Fasts as of Lent Advent and the like QVOTIDIE VEL SALTEM TRIâ—VS IN HEBDOMADE DIEBVS to preach every day or at least three dayes every weeke and at other times also as often as oportunity would permit and to Catechise the people besides If this Popish Councell then prescribes all Bishops and Ministers whatsoever thus constantly and dayly to preach Gods word especially on Lords-dayes Holy-dayes and Fasting-dayes without intermission our Lordly lasie Loytering Prelates who will neither thus preach themselves and prohibit others to preach thus frequently and daily on these seasons or in any infected Cities on our Solemne Fasting-dayes are certainely not onely farre worse then these Trent Prelates but even as bad or worse then the very Devill himselfe as Bishop Latimer proves at large in his Sermon of the Plough which I would wish them seriously to peruse yea they are meere Rebels Traytors and enemies to God his Church Religion and the peoples soules And can they then be ever true loyall or faithfull to their Prince No verily Not to mention all the conspiracies Rebellions and Treasons of our owne or forraigne Prelates against their Soveraignes in all ages enough to fill a volume as large as Baronius his Annals I shall instance onely in three late examples Anno 1536. Christian the 3. King of Denmarke our King Charles his great grand-father by the mothers side imprisoned all the seaven Bishops of Denmarke for their severall Treasons Rebellions conspiracies and insurrections against him the Kingdome and Christian Religion and for usurping regall authoritie with the rule of the Kingdome to themselves alone and publishing Edicts in their owne names as the Senate of that Realm as our Prelates do now in their visitations Consistories against the Ministers and Professors of the Reformed Religion
have been inserted p. 123. l. 27. after mistake not I shall close up this concerning the power and right of Ordination with these ensuing Authorities and memorable examples Anno Dom. 1389. the Lollards Wiclifs-disciples as Walsingham records winning very many to their Sect grow so audacious that their Presbiters like Bishops created and ordayned new Presbiters affirming that every Priest had received as much power to binde and loose and to minister other Ecclesiasticall things as the Pope himselfe giveth or could give This power of Ordination they exercised in the Diocesse of Salisbury And those who were ordayned by them thinking all things to be lawfull to them presumed to celebrate Masses and feared not to handle Divine things and administer the Sacraments This wickednes writes he was discovered by a certaine man Ordayned a Minister by them to the Bishop of Salisbury at his Mannor of Sunnyng By which it is apparent that the Lollards and Wiclenists the Prctestants of that age beleeved that the power of Ordination belonged as much to Presbiters by Gods Law as to Bishops that one of them might as well as lawfully ordayne Ministers as the other and that as they might lawfully preach the Gospell without the Bishops licence first prescribed by the forged Statute of 2. H 5. c. 15. made onely by the Bishops without the commons consent to suppresse the preaching of the Gospell so likewise ordayne Ministers without it and that Ministers ordayned onely by Presbyters without a Bishops privity or assistance were lawfull Ministers and might lawfully with a good conscience discharge all Ministeriall Offices This being not onely their received Doctrine but their practise too I find moreover that b Janruay 20. 1542. Nicholas Amsdorffius a noble and learned unmaried man was ordayned Bishop of Newbury by Martin Luther Doctor Nicholas Medler pastor of Newbury George Spalatine of Aldenburge and Wolffgaugus Steinius of Lucopeira joyning with him in the imposition of hands Which Ordination Luâ—her afterwards publikely maintained to be lawfull in a printed Treatise Loe here wee have Presbiters not onely ordayning a Presbiter but a Bishop If therefore the Prelates Paradox be true That hee that ordayens is greater in Jursdiction and degree then he that is ordayned It will hence inevitably follow that these Presbiters and those who ordayned the first Bishops were greater in Iurisdiction degree and order then Bishops And then farewell their pretended Hierarchie Anno Dom. 1537. Christian the 3 King of Denmarke removed and suppressed by a publique Edict all the Bishops of his Kingdome for their intollerable Treasons and rebellions abolishing their Lordly Bishopricks as contrary to our Saviours institution the meanes that made them idle proud ambicious unpreaching Prelates and sedicious treacherous Rebells to their Princes and instead of the 7. Bishops of Denmarke he instituted 7. Superintendents to exercise the Office of Bishops give Orders to others and execute all ecclesiasticall affayres which 7. Superintendents August 26. 1537. received their Ordination from John Bugenbagius a Protestant Minister in the Cathedrall of Hafnia in the presence of the King and Senate of Denmarke Loe here all Bishops casheired as false rebellious Ttaytors to their Soveraigne as they have ever beene in all States and ages there having beene more notorious Traytors Rebells and Conspirators of Bishops then of all other rankes of men in the world as I am able to make good as contrary to Divine institution and so not Jure Divins as they now boast and Superintendents ordayned by a meere Presbiter in their steed to conferre Orders unto others in all the Danish Churches In the beginning of reformation in Germany and other places Luther and other Ministers usually ordayned Deacons and Ministers and set out Bookes of the manner of Ordination without any Bishops assistance Which power of Ordination and imposition of hands hath ever since beene practised by Ministers in all reformed Churches which have abandoned Bishops Such as ours are and make themselves as contrary to GODS Word Patrick Adamson Archbishop of Saint Andrewes in Scotland in his Recantation publiquely made in the Synode of Fiffe Aprill 8. 1591. confesseth That the office of a Diocesan Bishop Omni authoritate verbi Dei destituitur et solopolitico hominum commento fundatur is destitute of all authority from Gods Word and onely founded in the politick figment of men out of which the Primacy of the Pope or Antichrist hath sprung and that it is worthily to be condemned because the assembly of the Presbitery penes quem est Iurisdictio et Inspectio tum in Visitationibus tum in Ordinationibus which hath the Jurisdiction and inspection both in Visitations and in Ordinations will performe all these things with greater authority piety and zeale then any Bishop whatsoever Whosecare is for the most partintent not upon God or his function but the World which he especially serves A fatall blow to our Prelates Hierarchie For if Lord Bishops be not Jure Divino and have no foundation in the Word of GOD then the power of Ordination beloÌ„gs not to them Iure Divino as they are Lord Bishops neither can do or ought they to conferre Orders as they are Bishops but onely as they are Ministers And if so as is most certaine then this power of Ordination belongs not at all to Bishops as they are Bishops but onely as they are Ministers and every Minister as hee is a Minister hath as much divine right and authority to give Orders as any Bishop whatsoever the true reason Why anciently among the Papists as Durandus confesseth now too as the Rhemists witnesse and even in our owne English Church among us at this day Ministers ought to joyne with the Bishop in the imposition of hands Neither can our Bishops ordayne any one a Minister unlesse Three or Foure Ministers at least joyne with him in the Ordination and laying on of hands This being an apparent truth I shall hence from the Bishops owne principles prove Presbiters Superior and greater then Bishops in jurisdiction dignity and degree Those say they to whom the power of Ordination belongs by divine right are greater in jurisdiction dignity and degree then those who have not this power and the Ordayner is higher superior in all these then the Ordayned But the power of Ordination belongs Iure Divine onely to Presbyters as Presbyters not to Lord Bishops and to Lord Bishops themselves not as Bishops but Presbyters and Bishops when they ordayne in a lawfull manner doe it onely as Presbiters not as Bishops Therefore Presbiters are superiour to Bishops in jurisdiction order and degree and Bishops themselves farre greater in all these as they are Presbiters an office of Divine invention then as they are Lordly Prelates or Diocesan Bishops a meere humane institution Thus are our great Lord Bishops who vaunt of the weakenes of Puritan principles Whereas their Episcopall are farre more feeble and absurd wounded to death with their owne
Lords flocke for whom hee shed his blood AND NEVER THEIR LABOVR CARE AND DILIGENCE HEREIN untill they had done all that lyeth in them according to their bounden duety to bring all such as were or should be committed to their charge unto that agreement of faith and knowledge of God and to that ripenes and perfectnes of age in Christ which none of them hath yet done that there should be no place left among them neither of errour in Religion or for viciousnes of life and that for the same cause they should and would forsake and sett aside as much as in them lyeth all worldly cares and studies and give themselves WHOLLY to this thing and draw all their cares and studies this way and to this end and that they should and would preach and be faithfull dispensers of Gods Word in their Congregations which charge being layd upon them by the Bishop at their ordination in the name of Christ by the whole Church and State of England and the Booke of Ordination confirmed by three severall Acts of Parliament the 8 Canon and their owne subscriptions to it and they particularly promising in a most solemne maner to performe it to the â—ttermost of their power How any Bishop can by Law suspend them from preaching as long as they continue Ministers and are not actually degraded or deprived of their livings for some just or lawfull cause warranted by an expresse Act of Parliament or how any godly Minister in point of Law or Conscience can give over his preaching or Ministry upon any unjust suspenâ—ion inhibition excommunication or commaund of any Bishop Visitor or Ordinary who cannot countermaund this charge or Booke of Ordination ratified by 3 Acts of Parliaments I cannot conjecture Finally That if Ministers will thus suffer every Bishop at his pleasure without any speciall Commission from his Maiesty vnder the great Seale of England or any just cause in point of Law upon every humor fancy or new minted Article of his owne which by the Statute of 25. H. 8. c. 19. and the 13. Canons resolution yea and his Maiesties too in his Declaration before the 39. Articles hee hath no power to make to suspend excommunicate and put them downe from preaching then it will be in the Bishops power to suppresse and alter Religion at their pleasure without his Maiesties or a Parliaments assent and so all shall hang vpon their wills who have no power at all either by the Lawes of God or the Realme to institute any new rites Ceremonies Articles Canons or Injunctions or to alter or innovate any thing in Religion much lesse to suspend or silence Ministers Wherefore in case our Prelates presently revoke not these their anti-christian illegall suspenâ—ions inhibitions injunctions or other Censures to hinder Ministers from preaching I hope every Godly Minister who hath any care either of his owne soule liberty people any love at all to God or Religion any zeale or courage for the truth or desire of the good either of Church or State taking these considerations into his thoughts and finding the Bishops Jurisdiction and proceedings to have no lawfull warrant either from the Lawes of God or man will readily protest both against their usurped authority and proceedings as meere nullities and vanities and proceed to preach pray and doe his duetie as the Apostles and Martyrs did of old without any feare or discouragement that so Gods judgements Plagues and punishments which the Prelates late practises with the Ministers silence and cowardize and all our sinnes have drawen downe upon us may be asswaged and remooved and wee may ever retaine the Ordinances and Word of God among vs in purity power sincerity and plenty both to our present and future happines I shall close all with this Syllogisme That calling authoritie and jurisdiction which obliterates persecutes suppresseth oppugneth the very Law Gospell and word of God with the frequent powerfull preaching preachers and professors thereof is doubtles not of divine right or institution but Anti-christian and Diabolicall 1. Thess 2. 14. 15. 16. Rom. 2. 13. 10. Iohn 8. 39. to 48. 1. Tim. 3. 1. to 7. Tit. 1. 5. to 10. But this doth the calling authority and jurisdiction of Lord Archbishops and Bishops as the premises and all stories witnes especially our Booke of Martyrs Therefore it is doubtles not of divine right or institution but Anti-christian and Diabolicall If the Minor be not sufficiently evidenced by the Premises by the silencing of many Ministers suppressing of so many Lectures throughout the Realme give me leave to instance but in two fresh examples more The first in Doctor Peirce Bishop of Bath and Wels who in his Visitation in the midst of August last expresly prohibited all Ministers in his Diocesse to preach on the Lords day afternoone threatning some Ministers to suspend them both from their office Benefice if they durst presume to preach any more on the Lords day afternoone without alleadging any Law or Canon which there is none or any danger of bringing or spreading the plague which there is not feared but onely out of his malice to preaching and to deprive poore people of the sprituall food of their soules to affront the Staâ—utes of 5. and 6. E. 6. c. 1. 3. and 1. Eli. c. 2. which require OFTEN PREACHING AND HEARING of the Gospell upon every Sunday and Holy day and prescribe preaching twice a day as well as much as Common-prayer coupling them together in the same words to oppugne the Homily of the right use of the Church p. 3. 4. 5. which prescribes and enforceth the dayly and continuall preaching of Gods word and specially on the Sabbath-dayes from our Saviours and his Apostles owne Precepts and Examples to make all Ministers perjured who at the time of their Ordination make a solemne promise and covenant before God diligently and painefully to instruct their people never to give over preaching c. as the Booke of Ordination and the Church and State of England both in and by it injoyne them and to spite S. Paulâ— himselse who as by the space of three yeares together hee ceased not to warne every one Night and Day therefore hee preached Evenings as well as mornings publikely from howse to howse Acts. 20. 20. 31. So hee chargeth Timothy and in him all Ministers To preach the word instantly in season out of season that is on Lords dayes and weekedayes Morning and Evening yea and at Midnight to if need be in times of prosperity and adversity of health and pestilence when preaching is most seasonable to raise men from their sinnes 2. Tim. 4. 2. which Apostle were hee in this Bishops and some other of his Brethrens Diocesse they would schoole him roundly for such good doctrine and stop his mouth to prevent the great mischeife of often preaching yea 〈◊〉 our Saviour Christ himselfe and his Apostles were now among our Prelates and should preach DAYLY in our temples as they