THe Lord Iesus in the Revelation of himselfe to his servant Iohn commaundeth him to write to the 7. Churches of Asia, the things which he had seene, Rev. 1.1 [...], 19 and the things which are, and the things which shall com heere­after. Wherein 3. points are to be considered. 1 First, he here commaundeth him to set downe the Majestie of God in his Christ, who Revealed these thinges vnto his servant Iohn, by him to be delivered vnto his Churches; where he saith, I am Alpha & Omega, the first and the last &c. That they might thereby knowe with what feare and carefull attention, the things so written should be read, searched out, and observed; namely, in that they were commaun­ded to be written, and sent vnto them by so high a Maje­stie. 2 Secondly, heere he sets downe the present estate of the Seaven Churches in the Country of Asia, represen­ting by them the estate of all Churches visible, vvhich then vvere gathered in their severall places throughout the vvorld. In vvhich poynt touching the present estat of all these Churches, three things are specially to be obser­ved. First, that they were the true churches of Christ, the Golden Candlesticks vpon vvhich the light of the Go­spell was set, and their Pastors Bishops or ministers like stars holden in the right hand of Christ, as Angels or Messengers of the same Churches or Congregations, and Christ himselfe walking in the middest of them. Second­ly (notwithstanding this excellent estate wherein they vvere, yet) heere it appeareth that many foule corrupti­ons vvere even then crept in, both in the Pastors & Chur­ches; and scarsly any one Church found to be free from foule abuses: As you may plainly see in the discourse of the seaven Churches of Asia, if you read the 2 & 3 chap­ters of the Revelation. Wherevppon this objection may [Page 2] and doth arise; Namely, that seeing such abuses and cor­ruptions vvere in the most pure and sinceare Primitiue Churches, why should we not then at this day staie our selues, though many foule disorders, abuses, and corrupti­ons be found to be retained in our Churches. Whervnto may iustsly be answeared, that contrary-wise the holy Ghost hath set downe the example of these most holy, pure, and Apostolicke Churches, vvith their faults and imperfections, and also their threatnings, that all Chur­ches following unto the end of the vvorld, should be the more vigilant & carefull that no corruption should crepe in among them; seeing those most pure, and vncorrupted times (in comparison of the times following) vvere vvith so great difficultie preserued from such dangerous mis­cheifes, and never the lesse vvere threatened of God with such terrible plagues & vengance for suffering the same. As, the removing the golden Cādlesticke from Ephesus, the fighting of Christ himselfe vvith the Svvord of his mouth against the Church of Pergamus; The casting of the Thyatirians into the bed of great afflictions, and that he vvould come vpon the Church of Sardis as a theife in the night, and that they should not knowe vvhat hower he vvould come vpon them. And to conclude, that he vvould spue the luke warme Laodicians out of his mouth. All vvhich greuous plagues in a short time fell vpon thos Churches of Asia. And shall vvee escape, if now in this great light of the Gospell, vve retaine and maintayne any filthines of corruption in our Churches? No, God is not partiall; neither vvith him is any variablenes, neither sha­dowing by turnning. Besides heer also it is vvorthly to be noted, that among these seaven Churches of Asia repre­senting all other thereis not one word spoken of an Archangel, [Page 3] Archbishop, or Lord Bishop that might over rule or governe all the rest, vvhich in these our times are some of the greatest and most noisome corruptions vvhich doe overflowe all. To vvhich purpose I heere set downe the vvords of M. Fox, speaking of the first & Primitiue Chur­ches; his vvords are these.Act Mon. p, 36; It is evident (saith he) to all men that haue eyes in their head, &c. that there was not then any one Mother Church aboue other Churches, One Vniversall Church Militāt Invisible. but the whole vniversall Church was the mother Church, under which uniuersall Church in generall, were comprehended all other particular Churches in speciall, as sister Churches together, not one greater then another but all in like equalitie &c. But this ring of equalitie being broken, all flewe in peeces. Howbeit of this more shall be spoken God vvilling hereafter.

There remaineth now, to speake of the third generall thing vvhich Christ heere commaundeth his servant Iohn to vvrite of, namely, 3 Revel. 1.19 the things that should come to passe cōcerning the Churches of God, after the Apostles time to the end of the vvorld. And how the Synagogue of Sa­than and the vvhore of Babilon by litle and litle should creepe in, and vvith her filthines endeavour to envenime the Churches; till at the last she should become that glo­rious vvhore described in the 17. chapter, clothed in scar­let and purple, guilded vvith gold, pretious stones, and pearles, and having a cup of gold in her hand, full of abo­minations & filthines of her fornication, sitting upon the scarlet coullered Beast, having seavē heads & ten hornes; and by her glorious power should banish the true Chur­ches of God, and make make them flie into the wilder­nes, that is into secret places, hidden, and vnknowne vnto men. But leaving the high estate of the Babilonish whore vvhich is the great Cittie, that in Iohns time reigned over [Page 4] the Kings of the earth, vvhich all men know vvas the Ci­tie of Rome; and now calleth her selfe the Catholique Church. Leaving her (as I haue said) in her magnificence, I vvill shew, how by litle and litle she crept in, and so at the last got vp vnto that her high estate.

Now this beginnyng of corruption both in doctrine and Discipline made no long delaye, after the Apostles time.Eusebius Hist Eccle, For as Evsebius in his Ecclesiasticall History. lib 3. cap 32. saith. Vt vero et Apostolorum chorus. &c. As soone as the company of the Apostles and all that age which had received the hearing of the Lords owne liuely voyce, was departed out of this world: then as it were into an emptie house, the wicked error of false doctrine thrust in and plunged her selfe. Which thing also is euident, by all Ecclesiasticall Histories: as the here­sie of Cerinthus sheweth about the yeare of our Lord 70. Which taught that the vvorld vvas not made of God, but of Angells, and that Circumcision vvas necessary to be observed, and that the kingdome of Christ after the resurrection should be vpon the earth. And likewise the heresy of the Ebionites about the yeare 85. Which taught that Christ vvas very man both by Father and Mother, and that Moses law vvas necessary to be observed. Thus daily many heresies and foule corruptions crept in, so that by the time that Augustine and Epiphanius lived, they vvrote speciall books against heresies (to the number of an hun­dred severall heresies of note) cōtayning all of them great corruptions, some in doctrine and manners, some in Discipline and orders of the Church. Which corruption in Church-Discipline was often times the cause of the hereticall doctrine. And heerin I purpose (God assisting me) cheifly at this time to insist: shewing what the aunci­ent Fathers of the Primitiue Church did practise & teach [Page 5] in these pointes of religion now controversied among vs: and likwise what the lightes of the gospell & the bles­sed Martyrs of God from age to age since, even vnto this day haue also practised and taught touching the same.

And this I doe the rather; because many excellent men haue alreadie by manifold reasons grounded and taken out of the word of God, proved that there ought to be a full reformation both in Doctrine and Discipline, accor­ding to that order in the Church which Christ and his Apostles left; Which must be acknowledged to be the onely sure ground of proofe for all pointes of controver­sie in the Church of God. But because the enimyes of ful & true Reformation of religion, doe yet (after the old fashi­on) rest vpon custome, antiquitie, and auncient Fathers: I haue thought good to follow this course before named, that it might be plainely seene, both how the cheife of the auncient Fathers, and also of the principall lights, set vp by the Lord in the deapth of the darknes of Anti­christ; with one voyce & agrement taught, practised, and proved the same, both by the scriptures, and manifold reasons grounded thereon, touching the matters of refor­mation now desired.

And heerin I thinke good for example (before I enter in­to the rest) to set downe out of Epiphanius the heresie of Audianus, which heretickes were afterward called Anthro­pomorphits, who being thrust out of the Church as simple men (in time lacking learned teachers) fell into a perswasiō and beleife, that God was like vnto a man, whereof they tooke the name of their heresie. Erat autem vir a Mesopota­mia oriundus clarus in patria sua &c. Epiphanius de Heres. Audianus (saith Epiphanius) was a man by birth of Mesopotamia, a famous man in his owne Countrie, for the sinceritie of his life and of faith and Zeale [Page 6] towards God, which often beholding the things that were done in the Churches, he did oppose himselfe against such evills, even to the face of the Bishops and Elders, and did reproue them, say­ing, These things ought not to be soe done, these thinges ought not to be soe handled, as a man studious of the veritie, and of such thinges as are spoken by men, which lead a most exacte life; and are vsually spoken for loue of the truth. Wherefore Audianus seeing such thinges (as I haue said) in the Churches, he was dri­ven to speake and confute it and kept not silence. For if he saw a­ny of the Cleargie to seeke after filthy luker, whether he were Bi­shop or Elder, or any other: he spake altogeather according to the rule of Gods law. And if he saw any mā livyng in voluptuous pleasure and delicates, or any man corrupting the Ecclesiasticall preaching and the lawes of the Church: this man could not beare it, but by wordes did reprehend it, as I haue said. And this was very grevous to them that were of a lewd life: and for this cause he was despited with contumelies and suffered contradiction, he was hated, and suffered himselfe to be vexed and thrust out, and tollerated shamefull ignominie, continuing soe a long time in the Church among them, vntill such time as certaine men violently rushing upon him, droue him out for the same cause. But hee would not suffer himselfe so to be driven out, but rather endea­vored himselfe to speake the truth, and not to depart, and breake the bonde of the vnion of the Catholicke Church. Audianus was no Heretike, nor his present company. But their Successors were Anthropomorphits. But when he had been often beaten, both he and his companions, and had suf­fered very greivous thinges, lamenting exceedingly, he tooke to himselfe the necessities of iniuries for his Councellour: for he se­perated himselfe from the Church, and many togeather with him departed: and so made a division, having nothing different in the faith, but did beleeue most rightly both he and all his com­pany. Thus farr Epiphanius touching the sect of these here­tickes called Audiani, and of the cause occasion & meanes [Page 7] wherby it grew, and thus farr was the shamfull corrupti­ons in the order and discipline of the Church growne at that time, which was about one hundred yeares before Epiphanius. Neither may we thinke that the Bishops and cleargie of that age, did without cloke or colour in plaine termes, defend their Lordly pride and ambition, but even as they doe now, vnder the pretences of vnitie, conformi­tie, and peace of the Church. For who can dreame or im­magine that they would say these men ought to be thrust out of the Church, because they speake against our pom­pous, proud, & ambitious govermēt? but no doubt their pretence was, the breach of vnitie, conformitie, and refu­sing to subscribe to such orders & pollicy of the Church, as they had devised to maintaine themselues withall, and their pompous estate; without the which they preten­ded the Church could not be well governed. But this place of Epiphanius I leaue to the reader further to consi­der of, wishing him to obserue the integritie of life, the sinceritie of faith, the necessity that compelled them to speake, & the exceeding loathnes to make any schisme or to depart from the Church, that was in these men, vvho were so violently thrust out, and this vvas not yet 300. yeares after Christ. Herevnto I may joyne the pride and ambition of Paulus Samosatenus, Bishop of Antioche; who also was long before the time of Epiphanius, of whom Eu­sebius saith. Cum prius egens fuerit, et pauperrimus, Euseb: Eccles. histor. lib, 7 ca [...] 26 et neque ex parentum successione, neque vllam questus occasionem habuerit honestam, nunc ad summas divitias pervenerit, non aliunde nisi ex sacralegiis, et ex his quae per fraudem diripuit. When before he was a needie fellow (saith Eusebius) and a very poore man, and neither by succession from his parents, neither had any iust meanes of gaine; he got vp to very great riches, none other way [Page 8] but by sacriledge, and of that which he gat by fradulent meanes: Who is so blind that seeth not, this Bishop Paulus to be a-perfect patterne of the L. Bishops of our dayes, who cō ­ming for the most part of poore parentage, by hooke, or by crooke become Lord-Bishops, abounding in riches & worldly honor. Which thing Polydorus Virgilius (being o­ther wise himselfe a great fautor and maintainer of Lord-Bishops, yet) speaking of the pride of Paulus Samosatenus, he saith. Vnde propter hominis arrogantiam plerique Christi re­ligionem detestabantur: Polydor Virgill l [...]b. 8, ab hoc Paulo opinor nostros pontifices pomparum ordinem, quem nunc ducunt, accepisse. Whereby (saith Polydor) through this mans' arrogancie many men detested the religion of Christ. Wherefore it is that Poly­dor concludeth with these wordes, Ab hoc Paulo opinor nostros pontifices pomparum ordinem, quem nunc ducunt, acce­pisse. Of this Paule I suppose our Bishops or Prelates haue taken the order of Pompe which they now carrie. Thus farr and thus plaine speaketh Polydor Virgill. And Eusebi­us in the place before of this Bishop Paulus saith, Directio quoque praeeuntium, et constipatio insequentium, qùam plurima querebatur: ita vt omnes qui videbant, horrescerent et detesta­rentur, per illius arrogantiam, religionem divinam. He sought also to haue troopes of men to go before him, and traines of many to follow him, in so much that all men which saw it, did vtterly abhorre it, and through his arrogancie, detested the religion of God. Thus you see how the Dra­gon, that old subtile Serpent, even then practised to cor­rupt the religion of Christ, and so to bring it into vtter detestation.

But to returne neerer to the first originall corruptions that began immediatly after the Apstles time: you shall find in all the most auncient Fathers a great libertie taken [Page 9] to leaue the very wordes of the Holy Ghost, and insteed of them to vse such improper speaches, names, and words, as they thought fit and convenient, to expresse the same thing: as to call the Ministers of the word of God and the Pastors of the Church, Sacerdotes, Priests; the Deacons Le­vites; the table of the Lord, an Aulter; the whole action of the Supper of the Lord, a Sacrifice; and at the last they cald it Missio and then Missa, a Masse;Vnproper speaches. likewise they called a Di­ocese & a Province, by the name of a Church; and at last the whole Vniversall multitude of Christiās throughout the world, by the name of the Catholike Church. As also their Teachers & Gouernors by the name of Bishops. All which are very improper speaches. And thes improper speaches, are as frequent and as commonly vsed among the aunci­ent Fathers, as the wordes of the Holy Ghost are vsed in the scripturs. Wherin we may obserue, out of what smale beginnings, and litle sparks of error, great flames, and hor­rible corruptions doe growe; as a line beginning from the very Center to be drawne never so litle a wrie, maketh a shamfull error, when it commeth to the circumference: so the Fathers at the begīning vsing these termes thought full litle that such a foule Idol as the God of the Masse; & such a spirituall tyrant as a Vniversall Bishop should haue growne out of them, but they spake alluding vnto the Church, Priests, Levites, Aulters, Sacrifices of the law in the old Testament: which were indeed figures & shadowes. In which mistaking Satan (that old serpent) had his drift to set up his Idoll in processe of time, thus reasoning vpō these termes, (as our Papists doe yet to this day) that over Levites there must be Priests, vnto Priests there belong Aulters, vnto Aulters Sacrifice. All which things (yet) in the old Testament were knowne to be but figuratiue shadowes [Page 12] yea head, hornes and all: and when he hath once gotten in, though he may be as plainly seene, (according to the proverb) as a mans nose of his face; yet he so maintaineth the possession that he hath once gotten both by faire & foule meanes, by religious pretences, and rigorous defen­ces; that it is allmost impossible to get him out againe. As for example, who seeth not in these our dayes (at the least where the light of the Gospell doth shine) the hor­rible abhominations of the vnpreaching ministery, Non­residencies, Pluralities, Impropriations, excōmunication for euery trifle, the pompous and lordly estate of Bishops together with those rotten and beggerly Ceremonies, which haue so long burdened & troubled the Churches Nay Kinges and Princes are made beleeue that their state could not indure, nor their Kingedome stand, yea that heaven and earth would be confounded, if these thinges should be reformed. But alas it is lamentable to behold what curious carvers, what trustie tasters are used in bodi­ly meates, how great care is taken that a moate fall not in­to our earthly cuppes: But though the toe, or foote ofA Toad. a paddocke fall into the foode of our soules wee are not afraid to swallow it, though we se it.

But let vs proceede in opening farther the thinges which were done in the Churches, and the abuses that crept in shortly after Saint Iohns time, vntill Antichrist & his great whore of Babell came up to the toppe of their glorious dignitie.

Now Sathan having sowed his tares among the good corne, which the holy Apostles had sowne, which tares grew so fast in the hartes of many Sardian sleeping An­gels, that pride and ambition pricked them to be lifted vp aboue their fellowes. And as many hundred yeares after, [Page 13] Gregorie the Bishop of Rome himselfe said of Iohn Bishop of Constantinople: In this pride of theirs what other thing is there betokened, but that the time of Antichrist is even at hād. For he followeth him (saith Gregorie) that despising the ioye of equalitie amonge the Angels labored to pearke up to the top of singularitie. For they thought it a base thing not to be lif­ted vp aboue their fellow Pastors or Elders, so that they procured by agreement and consent among themselues, that some one among the rest, in every assemblie should be called a Bishop: where before that time all the prea­chers, Pastors, and Elders, were generally called Bishops: so that Bishope, Pastor, or Elder, were Synonima, wordes of one and the selfe same signification; But now they a­greed, that one of them onely in every assemblie should be called a Bishop: and he onely and singularly should be so termed, wheras all the rest were so called before. which injurious dealing with the rest of the Ministers went yet more forward: namely, as at the first agrement one only in every Congregation or assemblie, should be called Bishop; so this devise of Sathan with in a while grew so fast, that onely one in every Dioces was so called, and all the rest were called Ministers, Elders, and Pastors, and not Bishops. What injurie this was to all other Pastors & Elders, yea & to the holy Ghost himselfe, which gaue them all, as well as to any one that reverent name of Bishop; he that hath eyes in his head may easily see. For as poore christians should haue great injurie if it should be made vnlawfull to call any man a Christian, or a christian man, but only a Prince, a Lord, or a Noble man: so all the pore Pastors and Ministers haue great injurie, that one Lord in a Citie or Dioces, onely, should be called Bishop, seeing Gods owne word calleth all Pastors and Ministers of the [Page 14] word Bishops; as well as all faithfull people Christians. And thus within a while these Bishops did not only take to themselues the name, wealth, & dignities which God forbiddeth them; but they tooke from other such names, wealth, and dignities as God had appointed them. She­wing themselues plainely disobedient to God, and inju­rous towardes men, and namely, towardes their brethren and fellow servantes in one and the selfe same function appoynted by God. And heere touching this matter take the wordes of M. Calvine that excellent and learned Di­vine upon the first chapter to Titus. Porro locus hic abunde docet, Calv, in epist, ad Tit. cap: 1. 7. nullum esse Presbyteri et Episcopi discrimen, &c. Verum nomen officii quod Deus in commune omnibus dederat, in vnum solum transferri, reliquis spoliatis, et iniurium est, et absurdum. Deniquc sic pervertere spiritus sancti linguam, vt nobis eaedem voces aliud quam voluerit significent, nimis profanae audaciae est. This place of the Apostle to Titus, (saith M. Calvine) doth very evidently teach that there is no difference be­tweene a Bishope and an Elder or Minister, but, the name of an office which God gaue to them all in common, to transfer it onely to one among many of them, spoyling or robbing the rest thereof; is both injurious and absurd. To conclude (saith M. Calvine) soe to pervert the tongue or language of the Holy Ghost, that the same wordes or names should signifie an other thinge vnto vs then he would haue it: It is a point of too prophane or heathe­nish bouldnes. Heere-vnto I will add the wordes of M. Musculus in his Common Places, being translated into English, and dedicated vnto Parker Arch-Bishop of Cā ­terburie,Musc, Com. pla, fol, 166 in the dayes of Queene Elizabeth, his wordes are these. When that temptation of greatnes and superioritie, gat once into the mindes of the Priests, Pastors and Doctors: then [Page 15] men began to chose some one of the Elders, which should be set aboue the rest, and advaunced vnto higher degree, and be cal­led a Bishop: and thus he should onely and singularly be called, as all the rest were commonly called before. Whether this device doth any good to Christs Church, that Bishopps are become (rather of custome (as Ierome saith) than upon any truth of the Lords appoyntment,) greater then the Priests; it is better declared in these latter times, then when this custome was first taken up, which we may thanke for all the pride, wealth, and ty­rannie of the Princly, and riding Bishops, yea for the corruption of all Churches: which if Ierome sawe, no doubt he would ac­knowledge it to be not the device of the holy Ghost to take away schismes▪ [...] it was pretended to be, but of Sathan himselfe, to de­caie and destroy the old Ministerie in feeding the Lords flocke. Whence it is come, that the Church hath not true Pastors, Doc­tors, and Elders or Bishops, but under the couller of these names we haue idle bellies & magnificall Princes. Beza in Phil, cap. 1. 1 Wherevnto I ad al­so the words of M. Beza upon the first chapter to the Phi­lippians. Episcopos igitur intelligit, quicunque verbo et guber­natio ni praeerant, puta pastores, Doctores, et presbyteros &c. Haec igitur olim erat episcoporum appellatio, donec qui politiae causa reliquis fratribus in caetû praeerat, &c. Peculiariter dici episco­pus caepit. Hinc caepit Diabolus prima tyrannidis fundamenta iacere in Dei Ecclesia. &c. En quanti sit momenti a Dei verbo vel latum vnguem deflectere. The Apostle saith M. Beza meaneth by Bishops all those which were appointed to rule in the word and goverment of the Church, namely the Pastors, Teachers, & Elders. This was of old time the denomination of Bishops, vntill he which for pollicy sake was preferred in the assemblie before the rest of the bre­thren, began only, or peculiarly to be called Bishop: heer­of the Devill began to lay the first foundation of tyranny [Page 16] in the Church of God. Behold (saith M. Beza) of how great waight or moment it is to decline from the word of God, yea though but a hairs breadth. Here is also to be noted how Ierome many yeares after often times put­teth the Bishops in remembrance of their originall estate and titles, even when long custome had established the same; As in his epistle ad Evagrium and in his Commen­tarie upon the Epistle to Titus, and divers other places you may read.Ierom. ad Evag. and in Tit. Let Bishops know (saith he) that rather by custome then by any truth of the Lords appoyntment, they are be­come greater then the Elders, or Ministers: and, the Church ought to be ruled in common. And this [...] Augustine also acknowledgeth in his Epistle to Ierome, whom [...] himself was a Bishop, and a man in that degre of the highest note in the world: saying to Ierome (who was then but a poore Minister, nor never would be other.) Quanquam secun­dum vocabulum, August. epist. 19 quod vsus obtinuit, Episcopus maior est presby­tero Hieromimus tamen in multis maior est Augustino. Al­though though (saith Augustine) according to the terme, which vse hath brought in, a Bishop is greater than an Elder, yet Ierome in very many thinges is greater then Augustine.

And this former saying of Ierome is commonly alleadged and allowed by all the excellent writers in the defence of the gospell to the same effect; as you may reade in the Harmonie of Confessions. Con. Helve: 2. sect: 11. Tit. Of the Ministers of the Church. Wher their words be these: So the Bishops must know that they are aboue Priests rather by custome than by the prescript rule of Gods truth, and they should haue the goverment of Gods Church in common with them. Thus far Ierome. Now therfore no man can forbid by any right but that we should returne to the old apoyntment of God, and ra­ther receaue that, then the custome devised by men.

And this conclusion in the Harmonie of Confessions, eve­ry man may see is plainely grounded vpon the confession of the holy Apostles, Peter and Iohn saying,Acts 4 9 whether it be right in the sight of God to obey you rather than God, iudge ye. A man would thinke it impossible, that any Christian should deny that we ought rather to receaue the appointment of God, then the custome devised by men. Which custom (as M. Musculus saith) we may thank for the pride wealth, and tyrannie of our Princely and riding Bishops, and for all other corruptions of the Churches, as shall more plainely appeare heerafter.

Heere the Prophet Isaiah saith of them that fought against Sion, staye your selues and wonder: they are blinde, Isai. 15 9, 10, and make you blind, they are drunken, but not with wine, they stagger, but not by stronge drinke. For the Lord hath cove­red you with a spirit of slumber, and hath shut up your eyes, the Prophets, and your cheife Seers hath he covered. And before I proceed any further, I will say with Isaiah the Prophet, stay your selues and wonder at an admirable worke of God. For as soone as this first foundation of tyrranie (as M. Beza calleth it) was laide in the Church of God, and that the name of Bishop which God had given to all the Mini­sters of his word in common, was transferred to one a­lone among many, the rest being robbed and spoyled thereof: even quickly after was written upon the forhead of this Bishop, a mystery, a strange and vnknowne name, e­ven the very name of Antichrist, that is to say, Papa, a-Pope. For straight way in generall, all the Bishops were called by the name of Papa or Pope, taken (as some lear­ned men suppose) of the Greeke Syracusane word, Pappas, signifiyng a Father.

The Papists themselues seeking for the Etymologie [Page 18] of this word, are soe astonished therein, that some of them say it was taken from Papé, the interjection of wonder. Howsoever, a word it is fecht out of the bottomles pit of hell, that it might be a marke to make difference between a Minister and a Bishop, and betweene a Pastor and a-Pope, as the word Missa was devised by the Devill to dis­guise the Communion withall, and to supersubstantiat the blessed bread of the Lords Supper into the cursed Idoll of the Popes masse. And from hence arose at last that one Pope of Rome overall: of whom they say in their glose Papa stupor mundi, the Pope is the wonder and the admiration of the world: neither God nor man, but a thing between both. Some haue thought it might be ta­ken of Pappa, which some say the latine children vsed to call their Fathers by; as our children call Dadd: othersome haue imagined it should be taken from these two words Pater Patriae, which the Romaines used to write by way of abreviation thus: Pa. (with a pricke) and Pa. (with another pricke:) So that the prickes in the middest being left out, there remained Papa. Such far fecht follies, and ridi­culous dotages, the Papisticall crue are faine to seeke for to find their holy Father Papa, the Pope. But this is cer­taine and evident, that as soone as it was agreed vpon that one onely, among many Ministers of the word of God should be called a Bishop: and the rest should be robbed of that name, which the holy scripture hath geiven them: this singular and peculiar Bishop, (set up as it were with a higher degree and name then the rest) was straightwaye called in a speciall sort, Papa. As Cyprian one of the most auncient Fathers was vsually termed.Cypt. Epist. 2.7. The Elders & Dea­cons of Rome writing to him, doe set downe the super­scription of their Epistle in these words: Cipriano Papae, presbyteri [Page 19] et Diaconi Romae consistentes, salutem. To Pope Cypri­an, the Elders and Deacons of Rome, wish health. And in the latter end and conclusion of the Epistle they say vnto him. Optamus te beatissime ac gloriosissime Papa, in Domino sē ­per bene valere, et nostri meminisse. We wish thee (most bles­sed & most glorious Pope) ever good health in the Lord, and that thou alwayes be mindfull of vs.August epist [...] Likewise Ierome writing to Augustine saith, Domino vere sancto et beatissimo Papae, Augustino, Hierenimus in Domino salutem. To the right holie and most blessed, Pope Augustine, Ierome wisheth health in the Lord. The very same words also are vsed vn­to Augustine in his epistle 21. And so likewise in the rest. Neither doe I speake these things to condemne those ex­cellent auncient Fathers, (who otherwise many yeares were singular instruments & profited greatly the Church of God) but to shew how great a buses crept in, duringe the most pure times, (like as hath been before said) even in the time of the Apostles themselues, and after more & more vnto the full setting up of Antichrist the Pope, that great Papa, (the Bishop of Rome) who alone gat this nāe Papa Pope, at the last to be peculiar & proper to himselfe. Thus growing vp by little and litle, from the first begin­nyng of the petie Papa, vntill he and all his cleargie with him, came vp vnto their full perfection, and papisticall dignitie. Which time when it drew neere, errours and most enormous and shamefull abuses crept not in by litle and litle, but were throwne in by shouelles full, and cart loads. And further I noted it, to set forth the wonderfull provi­dence of God (without which nothing is done in heavē earth, or hell.) To set such manifest charecters and markes vpon the first beginnings of mischeife, which although it could hardlie be discerned in the beginnings thereof, yet [Page 20] in the event and full high estate wherevnto they grew, a very child might vnderstand, perceaue and see it. So that at the lenght when the new light of the gospell should shine, even the old and first originall errors might therby the better be corrected. For in Prophecies & mysteries it must alwayes be obserued, which that most auncient Fa­ther Ireneus saith in his 4. booke & 43. chapter. Omnis enim prophetia priusquam habet efficaciā, &c. All prophecies (saith he) before they haue the effect, be as it were riddles & am­biguities vnto men: but when the time is come, and that is come to passe which is prophesied, then the prophesies haue a cleare and vndoubted exposition. So we see in this mysterie of Papa or Pope when it first began, it was such an aenigma, as was almost vnpossible to vnderstand wherevnto the old Serpent ment to bring it. But now the event thereof being come, and the Angell betweene heaven and earth preaching the everlastinge Gospell and setting up the new light thereof in many Nations and Churches: every man that wincketh not may see it.

Now therefore to proceede, (as Augustine saith in his 18. booke and Second chapter, of the Cittie of God: That it may the better appeare how Babilon the first Rome kee­peth her course with the Citie of God, whom shee maketh a pil­grime or stranger in this world.) When the name of Pope had thus possessed the Bishops whereof many were both godly and learned, yet they never drempt of the mischeif that followed, nor of the great Papa the Pope that man of sinne even the sonne of perdition, that exalteth him­selfe against all that is called God, and sitteth in the tem­ple of God sheewing himselfe that he is God. The my­stery of which iniquity began to worke even in the Apo­stle Pauls time.

How be it the godly Fathers (as I said) little suspecting any such matter, laboured tooth and nayle to keepe un­der the Pompe pride and ambition of the Bishops & Pa­stors of the Church, which they saw now began to grow both in riches and regiment; and which after their time grew in few yeares beyond all measure. But because I shall haue occasion to use the examples and doctrine of the auntient learned and godly Fathers, against the pōpe, pride, and lordly estate of Bishops,A sufficient maī tenance is due to the ministery And what it may be. least I should seeme to be injurous and prejudiciall to the sufficiencie of ho­nor, living and maintenance which both by the word of God, and by the iudgment of the auncient Fathers doth of right belong vnto all Pastors Bishops or ministers of the word, and which the authority of all christian Magi­strats & Princes ought to provide for thē, I will adventure to set downe a proportion of such estate and living as I am fully perswaded doth of right and by the law of God appertaine vnto them, and ought by Princes and Magi­strats to be appoynted and provided for them. Wherein I cannot but obserue the most excellent and honorable advice and charge which the Kings Majestie in his owne booke giveth vnto his Sonne our Noble Prince. As first in his preface (he saith) I exhort my Sonne to be benificiall vn­to the ministrie, Basilicon do [...]ō. praysing God that there is presently a sufficient number of good men of them in this kingdome (of Scotland) and yet are they all knowne to be against the forme of the English Church. And in his second booke his Majestie chargeth him, that he should see all the Churches within his Dominions, planted with good Pastors, the Scholes (the Seminarie of the Church) maintained, the doctrine and Discipline preserved in puritie according to Gods word, and sufficient provision for their sustentation. It perteineth therefore to the duety of Prin­ces [Page 22] to see that there be a sufficient provision, for the su­stentation and maintenance of their Pastors, and suerly Gods law doth expresly requier it. And as the law of God doth evidently forbid them a Lordly estate, so it doth vt­terly condemne the beggerly and miserable estate of the Pastors and preachers of his word. Wherefore the law saith, Beware that thou forsake not the Levite all the time that thou shalt be vpon the earth. Vpon which place M. Calvine saith,Deut, 12 Moses addeth. That the people should beware in any wise that they defrauded them not of their right: And not without cause. For as I haue told you before (saith M. Calvine) God had appoynted them of purpose to serue him, Calvin, and the greater parte of them also to teach his people, that his law might be knowne. See­ing it was so, it was good reason that they should haue wherewith to finde and maintaine them. For in very deede aparte of the in­heritaunce belonged to them, because they were descended of the linage of Abraham. But God put them from it, to the end they should not be troubled neither with tilling of the ground nor with any other businesses: but onely giue them selues wholly to the doe­ing of their office. And it is not without cause that Moses plain­ly exhorteth the people to doe their duety in this behalfe, for wee see the vnthankfulnes of the world. They Idolaters can finde in their hearts to mainteine their Preists and they spare for no cost: but as for them that serue God purely, there is commonly no ac­count made of them as hath been seene in all times. And fur­ther he saith. And if it were in the worlds choice, it had alwayes lever to maintaine a whole Covent of Munks and Canons to houle out with full gorge, than to find one Preacher that would speake as he ought to doe.

And surely it is plainely seene at this day in the Pope­ry and in such places where such reliques of Popery are left, that they had rather maintaine their Lord Bishops all [Page 23] though they be unpreaching Prelats with many thow­sand pounds of yearely revenues, then good Pastors and diligent Preachers with a hundred or twaine.Prov. 30.6. But to this purpose the words of Agur in the 30 of the Proverbes, are worthy to be noted. Where he saith, Every word of God is pure, he is a sheild to those that trust in him. Put nothing vnto his words, least he reproue thee and thou be found a lyer. Two things haue I requyred of thee, denie me them not before I dye. Remoue far from me vanity and lyes. Giue me not povertie nor riches: feed me with foode convenient for me: least I be full and denie thee, and say who is the Lord? Or least I be poore & steale, and take the name of God in vaine. And marke that he saith deny me not them before I dye, that is grant me these two things, not for a day, or a time, or for a yeare, or two. But that I may enioye them,Lavater in Proverbs, and obserue them all the dayes of my life. Which thinge Lavater in his Commentarie upon those wordes rightly understandeth. Saying, Nec tantum postulavit ad diem &c. Neither doe the Prophete to this purpose make this request, for a day, or for a Moneth, or for a yeare or two, but for all the time of his life. For this it signifieth which he saith, denie me not vntill I dye, that is to say, as long as ever I shall liue. In which words it is manifest that Agur in his Prophecie speaking as he was mooved by the holy Ghost: setteth downe himselfe as a patterne, for all the Prophets, Pastors, and Teachers of the word of God. What manner of state and living they ought to desire, and of right ought to be given vnto them. Namely, a meane estate betweene poverty and ri­ches, neither to set them vp like Lords, nor to tread them downe like beggers, neither to pamper them with the a­bundance of many thowsands, nor to abase them with lesse then one hundred.

And this the Apostle Paule doth plainely confirme in his Epistle to the Corinthians where he saith, Doe ye not knowe, that they which minister about the holy things, [...] Cor, 9, 13, 14. eate of the things of the Temple? And they which waite at the Alter, are partakers with the Alter. So also hath the Lord ordained, that they which preach the Gospell should liue of the Gospell. Vp­pon which place saith M. Musculus, (and with him to the same effecte all the best Commentaries, both of the Pro­testants late writers,Musc. in 1. Cor. and also of the auncient Fathers) Vi­vant: inquit, Victus necessitas vivendi verbo expressa est, vt intelligas tantum victus deberi ex evangelio Christi ministro, quantum ad necesiariam vitae sustentationem sufficere potest, non quantum delitiae et luxus exigunt. Should liue, saith he. the necessitie of foode & sustentation is expressed by the word, liue, that thou shouldest vnderstand that such a ly­ving is due for the preaching of the Gospell vnto the Mi­nister of Christ, as may suffice to the necessary sustentati­on of life, and not such a living as delicacie requiers. And old Barnard upon the same place:Bernard which though accor­ding to the proverbe he saw not all, yet saw he so much that he saith, Vivat de altari iuxta Apostulum; alimenta et qui­bus tegatur habens, his contentus sit; vivat, non superbiat, non luxurietur, denique non ditetur, nec ex clericatu ditior fiat: He ought to liue of the Alter as the Apostle saith, that is, ha­ving foode and rayment let him there with be content: he should liue of the Gospell saith Barnard and not to be puft up, and not liue delicatly, not be made rich of the gospell: to conclude, by his Ecclesiasticall office he should be made never the richer.

And here I thinke good likewise to set downe touching the same matter, the words of our blessed Martir and reverent Father Doctor Barnes, answeryng them that sayd they [Page 25] sold not the word of God, but receaved the reward of their labours.Barnes pag, 265 Tell me (saith D. Barnes) ye that be without shame if you doe sell but your labours. Is it not a soare and vn­lawfull price to sell it so deare? what Bishop can deserue by his labour a thowsand poundes by the yeare? and yet some of them haue a great deale more and labour nothing at all. How deare would these men sell their labours if they should be Tanker bearers: they would make water dearer then wine. Yea, tell me what labour there is within the Realme that is halfe so deare sould as their idlnes is? But, O you bellie gods, did not Christs Apostles take paines and labour about the ministration of the word? And in fulfilling of their office more in one day, then you doe in all your liues. and yet was it not lawfull for them more to receiue then a li­ving. For our M. Christ said, the worke man is worthy of his meate: so that our Master would: that they should receaue noe more, but that was necessary. Also S. Paule saith, Our Lord did ordaine that they which preach the gospell should liue on the go­spell. Now which of you all doth preach the gospell? Not one: and yet will you enioye those innumerable possessions. S. Ierome saith one this same text, Chrys. in [...] Tit. 9 You must liue of the Gospell but not be rich. Also Chrisostome saith, I say bouldy that the Bishops and Prelats of the Church, may haue nothinge but meate and drinke and clothinge, least they should set their affections up­pon those thinges. Heere haue you plainely (saith Doctor Barnes:) that if you did labour faithfully and truely in the go­spell you could haue but a living thereon, and no Lordly possessi­ons. And thus far D. Barnes, one of our owne English Ec­clesiasticall reverend Fathers, and blessed Martir of God.

Now the Apostle in the same chapter proueth, that the Preachers of the Gospell ought to haue not onely a bare living, but also maintenance, when he saith,1 Cor. 9.3 4 5 6, My de­fence to them that examine me is this. Haue we not power to eate [Page 26] and drinke. Or haue we not power to leade about a wife being a sister as well as the rest of the Apostles, and as the brethren of the Lord & Cephas? Or I onely and Barnabas, haue not we power not to worke. By these words it is most manifestly and cleerly proved, that the Preachers of the Gospell with their wiues and houshoulds should haue such a sufficiency of lyving, as might maintaine them in good sorte with out any labour of their owne handes. So that all preachers of the word of God haue authoritie & power not to worke, but so to be maintayned, that they may wholy and alto­geather attend upon their Ecclesiasticall functions.

Further also, that the Preachers of Gods word ought to be so maintained as they should not neede to worke & labour with their hands, is most evidently proved in the sixt of the Acts, where all the twelue Apostles with one consent say,Acts 6.2. It is not meete that we should leaue the word of God to serue the tables. For if it were meete, that the preachers of the word of God should be imployed or occupied in any worke or busines in the world; What imployment would be fitter, then that holy labour of attendance vpō the poore? And marke these words of the holy Ghost pronounced with a full consent of all the Apostles; That we should leaue the word of God, (say they) whereby they plainely declare that they must needes haue left the preaching of the word of God, if they should haue attended upon any other bvsines whatsoever. Now if the Apostles covld not doe it, what Bishops or Pastors are able to performe it? Can Satan so blinde their eyes, that they should think themselues wiser; and endued with greater graces and guifts of God then all the Apostles of Christ, so that they can performe more dueties, offices, and functions, then the Apostles were able to doe? And marke the conclusi­on [Page 27] of their words in the same place▪ And we (say the Apo­stles) will giue our selues continually to prayer, ver, 4 and to the mini­stration of the word. Where note well this word continually. And S. Luke saith, this thinge pleased the whole multitude, v. 5 whereby we may see, that the whole multitude vnder­stoode that he which preacheth the Gospell, ought not to be entangled with any other busines. And herevnto I will further add the words of Chrysostome speaking in the defence of a sufficient maintenance for the Pastor & preacher of the word of God upon the Epistle to Titus cap. 2. Vide quaeso, quanta rerum absurditas, Chrys. in Tit. [...] num ille debet carere mi­nistro? Vt sibi necesse sit incendere ignem; et aquas afferre, et lig­na perfringere atque in foro sepe necessario ingredi; potest esse ma­ior perversitas, maiorque confusio? At sancti quidem illi viri Apostoli eum qui doctrinae insisteret neque ad viduarum mini­sterium applicari voluerunt, verum id opus indignum arbitrati sunt, &c. See (saith Chrysostome) I pray you how great ab­surditie there is of these things, should the Pastor be with out a servant to tend upon him, so that he must make his fire himselfe and fetch water, breake his sticks for his fire, and goe often to the market for things necessary, can ther be a greater perversitie, or a greater disorder? Those holy men the Apostles thought it an vnmeete thinge that he which should attend vpon the word, should be imployed so much as to the service of the poore widdowes.

Ye see, how this auncient Father Chrysostome applyeth the same place of the Acts to this purpose, and vehement­ly defendeth that he which attendeth upon the word, that is, he which preacheth the Gospell that he should be able to keepe a man to attend vpon him. And herevnto a­greeeth the example of the Prophets, who being extraor­dinarily called, had far lesse neede of any ordinary assi­stance [Page 28] of service. God himselfe immediatly commanding other to sustaine them, and the very foules of the aire to feede them. Who havinge power to commaund fire to fall from heaven, upon their wicked adversaries, and po­wer to raise the dead to life againe for their beloved frēds, God so providing for them that one handfull of meale & a litle oyle in a cruse should grow and increase to such a­bundance that it sustained them and other a long time. And not onely in matter of bodily sustenance, but also e­ven to the payment of their debtes to their poore frends, so to multiplie the creatures of God for them that they had abundance, both to pay their creditors, and to sustaīe themselues.

These Prophets therefore a man would thinke, should haue litle neede of ordinary attendance of a servant to waite upon them, yet God would haue it that each of them, should haue such ordinarie maintenance, that they should be able to keepe one man to attend upon them. That they might be freer from the busines and affaires of this life, and to attend whollie and continually to prayer and administration of the word. As Eliiah had by the ap­poyntment of God Elisha to waite upon him and to po­wer water upon his handes. As it is written in the 2 of Kings the 3 chap,2 Kings 3.11 and the 11. verse. By the which words of powering water upon his hands, the holy Ghost signifieth the free attendance of such a one as we call a serving man, which waiteth upon his Master and serveth him even in the least matters. And likewise Elisha had his servant Ge­hazi attending upon him as he went by the way, and wai­ting upon him in his chamber which the Shunamite had prepared for him: so had Ieremie, Baruch, and no doubt all the rest of the Prophets, though their names and service [Page 29] be not so expresly set downe in the text. But heere I can not but rest a litle upon that memorable historie of the Shunamite a woman (as the text saith) of great estimation, an honorable person, which had no neede to make suite or craue any thing, either of King or Captaine. In what reverent sorte she entertained the Prophet, and with care she provided althings necessary for him, and with all how Elisha was able to doe for hir, both with the King and ge­nenerall captaine.2. Kings [...], 9, 10 I knowe (saith she to her husband) that this is an holy man of God. Let us make him a litle chamber, (I praye thee) with walls, and let us set him there a bed & a table & stoole & a candlesticke, that he may turne in thither when he cō ­meth to us. She saith not let vs make readie the great cham­ber, and let vs consider that he commeth with fortie, or fiftie, or threescore men, whereof many be gentlemen of good account, so that all the chambers we haue must be well furnished & trimmed up. But she prepared for him a studentlike lodging, in which he might be lodged when he came. Heere you see the meane estate wherein the prophet kept himselfe: and which all godly persons thought it meetest for him to continue in. Notwithstanding that he was in so great favour, both with many Noble perso­nages, and with the King himselfe. And specially with the King who so loved and honored him, that being sicke the King in his owne person came vnto him, wept upon his face, and cryed out saying, O my Father my Father, the charet of Israell, and the horsmen of the same. And yet he allowed him not foure or fiue thowsand pounds by the yeare: nor made him a Lords grace, nor an Archprophet; but let him liue in-such a meane estate as hath been before declared, and as the Prophet thought meetest for himselfe to con­tinew in. And not unfitly heerevnto may be joyned the [Page 30] history of Constantin the great, and his singular loue and fa­vour, towardes the Ministers and Preachers of the word of God in his time; that we may see together what was the estate both of the Prophets in the old Testament, and of the Preachers of the word of God in the New. And how Kings & Princes maintayned thē, which most dear­ly loved them. In the life of Constantine thus it is written. Dei vero administros ad se accersitos semper honore praecipuo dignos censebat et omni officio prosequebatur, Vit. Const: apud Euseb, nihil circa devo­tos addictosque numini benignitatis aut humanitatis omittebat. Homines quidem de vultu ornatuque tenues, alia tamen apud eum nota convictores erant, haud asseclae. The Ministers of God being called unto him, he ever thought them most worthy of speciall honor, and did reverence them withall duetifulnes, and he omitted nothing towards them who were devoute, and dedicated to God which pertained to loving kindnes or curtesie, yet they were men indeede in countenance and garnishment but poore: but in another note they were familiar companions with him, and not waiting servants. I neede not to amplifie this matter: ye see (as I haue saide) the estate of the Ministers of Gods word both in the old Testament and in the New, vnder those Kings and Princes which so highly favoured, honored, and so dearely loved them. And yet never made thē Lords nor Archlords, nor maintayned them in any pom­pous or lordly estate. And heere I will ad the example of Athanasius, who must needs haue been extolled and lifted up unto a Lordly dignitie by that great and mightie Em­perour Constantine, if he had not thought it vtterly unlaw­full so to exalt any Bishop in the world. Being the onely man aboue all the rest among all the three hundred Bi­shops in the Counsell of Nice, which confuted, and con­founded [Page 31] the horrible heresie of Arius, which then was readie to overrunne the Church of God; in so much that he was called Oculus mundi, the eye of the world. And whose Confession is set up and received even to this day in all christian Churches, and called Athanasius Creed: yet when he was accused to haue turned the corne (which the Emperour sent unto the Citie) to other uses then the Emperour had appoynted. The Synod of Alexandria in their Apologie for Athanasius, maketh this answer,Synod. Alexan. Apol 2. Quid Athanasio remotius a crimine? qui si vel in ipsa Alexandria fu­isset quid tamen ipsi cum negotiis prefecti. What could be fur­ther of from fault then Athanasius? Which if he had ben at that time even in the Citie of Alexandria, yet what had he to doe with the affaires of the Magiistrate. And further they say, Nec fieri posse vt homo privatus et pauper tantum virium haberet. Neither could it be possible, that such a private and poore man should be able to doe it.

Heere you see the estate that Athanasius the most fa­mous Bishop in the world at that time was in, and how the Bishops themselues, and the most godly Princes, and Emperours thought fit for thē to liue in. All these things being considered, I conclude that the Pastor or Preacher of the word of God, ought to be so maintayned that be­ing freed from all other busines, he might haue one man at all times to waite upon him. Whereunto a convenient proportion of living, as the state and rate of thinges stand at this day in England cannot be lesse then one hundred pounds by the yeare, considering that he may not attend upon any other occupying, affayres, or busines, but onely and continually upon prayer and administration of the word. Wherefore I say, at the least one hundred by the yeare: for so the sound judgment of reason requyreth. [Page 32] Howbeit if some one be aboue other charged with ma­ny children or other wayes,A reasonable proportion for a Pastors main­tenance or in speciall sorte with excel­lencie of guifts be found worthy to be preferred before other, the living unto such may & ought to be encreased, yet so, that none exceede the revenues of two hundred, or there about. Which thinge agreeeth well with the words of his Majestie: in his second booke of his Basilicon Doron where he saith, As some will deserue to be preferred be­fore other, pa. 44. so chaine them with such bonds as may preserue that estate from creeping to corruption. And surely a foule and shamefull corruption it is, that any Ecclesiasticall person, should be maintained upon and by any Ecclesiasticall ly­ving, exceeding the reasonable estate and proportion be­fore named. For so he is both corrupted himselfe, and also robbeth other of that which by right belongeth unto them; while the one is lifted up to a Lordship, and the o­ther kept under in a beggerly estate.

Now to goe forwarde with the proceeding and gro­wing up of Antichrist and his Babilonish whore. When the Bishops had taken a degree aboue the rest of the Pa­stors, and had the name of Papa, as it were written one their foreheads, and usually given them in their titles, and their regiment creaping up to whole Cities & Diocesses. So that some of them began to maintaine themselues as Lords, and to claime a Lordly estate. The godly learned Fathers not seeing the mischeifes that were alreadie by a generall and common consent crept in: whereby it was imposible to keepe out the foule corruptions following, not onely tollerated the foule abuses brought in, but also they themselues in their simplicitie, with a zeale of God, though not accordyng to knowledge, brought in many bald Ceremonies and corruptions, which for brevityes [Page 33] sake I will passe over, and onely set downe the words of our English Father George Alley Bishop of Exeter of the corruptions in the Sacrament of Baptisme brought in by the auncient Fathers.Alley Whereby we may see the weaknes even of the first times and former ages. Tertullian writeth (saith he) that when we come to the water we stay somewhat be­fore in the Church vnder the hand of the Preist, and doe protest that we will renounce the Devill, his pompe, and all his Angels. After that we be thrise dipped in the water, de coron militi [...] answering no more then the Lord hath determined in his gospell. And then being taken out we tast of milke and hony. And from that day we ab­staine from being washed by the space of a whole weeke. Here you may see (saith our Bishop of Exeter) by the words of Tertul­lian what rites were added unto Baptisme, as abrenunctions, three immersions, tasting of milke and hony, abstinence from washing. lib. 15. in Esa In his first booke against Martion, he maketh mention also of oyle: S. Ierome testifieth that wine was added to the milke, he writeth in his commentaries after this manner. The Lord did provoke vs not only to buye wine, but also milke, which signifieth the innocencie of infants, which manner and type is even at this day observed in the west Churches, that wine & milke be given to them that be borne againe in Christ. S. Augustine in certaine places of his works doth shew, that divers prayers and manners, were vsed about Baptis­me, he maketh mention of Exorcismes, and Exufflations a­gainst the contrary power: he speaketh of Godfathers which promise faith for the infants, he maketh mention also of oyle wherewith the christened were annoynted. After Augustine, Rabanus Maurus Bishop of Mentz maketh rehearsall of ma­ny moe Ceremonies in Baptism, as to signe him that was Baptised with the Cross in the forehead and in the breast, to blesse salt and to put it into his mouth, of a white cloth which we call the Chri­some. [Page 34] All those things, and many such other were added from time to time by men. But if antiquitie may seeme to defend the manner of these rites, who dare deny the authority of the Apostles far to excell their authorities, for the Apostles were longe before them. Therefore it shall be best to cleaue to, and follow the steppes of the Apostles, as well in the ministerie of Baptism, as in other godly ministrations. Thus far our Bishop of Exeter.

And as these foule corruptions and other such like, were even then brought into Baptisme, so likewise in the Supper of the Lord, & many other orders of the Church. As namely, the filthy vermin of Monks in the time of Au­gustine and Ierome grew to be almost innumerable, which although at that time they had very coulerable pretenses and great shew of vertue and holines, yet had they noe ground in the word of God; and so by the event we now manifestly see, that they were nothing else, but the very Locusts which even then began to come out in the smoke of the bottomles pit, spoken of in the 9. chap. of the Reve­lation. Yet these auncient Fathers tolerating and bringing in these and many other follies and Humane inventions, laboured with might & maine to keepe downe the pōpe, pride, and stately regiment which they now saw grew so fast and without measure in the Bishops, Pastors, and the rest of the clergie; as things in the Church which they saw to be most intollerable, and most cleerely against the word of God. And therefore they fought against them, both by their examples of life, by their doctrine, and by generall constitutions and decrees made in their assemb­lies and Counsells.Basil moral 70, cap. 28, As Basilius Magnus which saith. Quod non oportet eum cui concreditum est predicare Evangelium, plus possidere quam ea quae ad necessariū ipsius vsum sufficiant. That it is not lawfull for him, to whom the preaching of [Page 35] the word of God is committed, to possesse more then that which may suffice for the necessary vse of this life. And to shew the practise of his owne life thervnto accor­ding, vpon occasion being threatened with the confisca­tion of his goods, he answereth. Siquidem horum nihil me cruciari poterit; equidem opes non habeo, Zoz lib. 6 ca. 16 praeterquam vestem la­ceram et paucos libros; sicque terram incolo quasi semper ex ea migraturus. Certainely (saith Basil) none of these thinges can greatly vex me, for surely I haue no riches, more then a ragged gowne & a few bookes, and so I dwel vpon earth as looking ever to depart out of it. And Gregorie Bishop of Nisse, in his funerall oration in which he did celebrate the prayse and memory of this his brother Basil the great, saith. Placuerat ab initio nihil quicquam possidere et pauperē esse tanquam petra immota atque inconcussa stabile firum; Impress, Basil Anno 1562. pag 347 id iudicium fuit, concupisebat per puritatem appropinquare Deo. It pleased him (saith Gregorie Nissen) to possesse nothing at all and to be a poore man: and this his judgment was sta­ble and firme as a rocke that could not be removed, and he coveted by puritie to drawe neere unto God. Marke well what a Puritane this Basil the great was, who had his addition of greatnes, not for the greatnes of riches, but for the greatnes of his learnyng, vertue, and purity of life. And marke how the Bishop of Nisse also numbreth these things among his excellent vertues, namely that he lived in a meane estate, which he calleth povertie in compari­son of pompous dignitie and Lordship. As he that may dispend but one hundred pounds by the yeare, is but a begger in respect of him that may dispend three or foure thowsand. Thus much of Basil the great.

And Ierome complaineth and cryeth out against the Lordship of Bishops of his time in his Commentary up­on [Page 36] on the booke of the Preacher saying. Hoc autem propterca evenit quia nemo peccantibus Episcopis audet contradicere: nec statim Deus scelus ulciscitur, Ierome sed differt paenam dum expectat penitentiam: This mischeife commeth to pass (saith Ierom) because whē Bishops doe naughtily no man dares speake against them, and God doth not straight way take ven­gaunce of the abominable wickednes, but he deferrs the plague expecting their repentance. Heere we may see by these few wordes of Ierome, how the Lordly state of Bi­shops was even then crept up what thinke yee Ierome: would say, if he saw their magnificent estate in our age? Alas the poore proud Bishops of Ieromes time, if they should be compared with these, the comparison would be, as between Mountaines, and moule hills. But straight way after in the same place, Ierome saith further. Nemo quip pe audet accusare maiorem, propterea quasi sancti et beati et in preceptis Domini ambulantes augent peccata peccatis. For in­deede saith Ierome, no man dareth to accuse him that is greater then himselfe; and therefore as though they were holy and blessed men they goe fo [...]rd, and heape sinne upon sinne. And heere it is worthy to be noted how Ie­rome againe in this place girdeth at the superiority that Bishops then had got aboue other Ministers of the word. For (saith he) no man dares accuse him that is greater thē himselfe, and therefore they goe boldly from one wickednes to another, and this is indeede all the advantage that they get by their superiority. But if that mischeife came of that small superiority, what a world of wickednes com­meth of the Lordly estate wherein the Bishops now are. But Ierom in the same place goeth forth, saying. Difficilis est accusatio in Episcopum, si enim peccaverit non creditur, et si convictus fuerit non punitur. It is a difficult accusation a­gainst [Page 37] a Bishop (saith Ierome) for if he offends no man be­lieues it, yea & if he be convicted, yet is he not punished. And agreeable speech vnto this vseth our reverend Eng­lish Father M. Nowell in his great Catechisme,Nowell Catech. where com­mending and speaking of the Discipline of the Primitiue Church (he saith.) But this Discipline since long time past by litle and litle decayed, as the manners of men be corrupt, and out of right course, specially of the rich and men of power, which will needs haue impunitie, and most free libertie to sinne and doe wickedly.

But to returne to Ierome, ye see wherevnto the su­periority of Bishops was come even then; and what fruite this corne of evill seed, being then but newly sowed, hath brought forth vnto this day, a man may easily judge. And this is the cause why Ierome so often, (as hath been before declared) putteth the Bishops in remembrance that they are greater then other Elders or Ministers by custome, and not by any truth of the Lords appoyntment, and that they ought to rule in common. But the Discipline liked them much bet­ter whereby they might haue free liberty to sinne, and that no man might dare, or be so bould to reproue them, much lesse to punish them. Yet Ierome in his Epistle to Nepotian is bould with the Lordship of Bishops saying. Il­lud etiam dico quod Episcopi sacerdotes se esse noverint non do­minos. This also I say, that Bishops should know that they be preists and not Lords. And further he saith to Nepotian Negociatorem clericum et ex inope diuitem et ex ignobili glorio­sum quasi quandam pestem fuge. A man of the Clergy (saith Ierome) that is an occupier and that is become of a poore man a rich man, and of a man of low degree to be a man of honorable estate, flye from such a one as it were from a certaine pestilence. And touchyng his owne estate he [Page 38] saith being then one of the most famous christian Pastors in the whole world, and in many things greater & better learned then Augustine. Altaris oblatione sustentor, habens victum et vestitum his contentus ero, et crucem nudam nudus sequor. I am susteined by the offring of the Altar, and ha­ving food and rayment,Epistlo 11. and being a naked fellow my self I follow the naked Crosse of Christ. And in his Epistle to Augustine he saith. Ego in paruo tuguriolo cum monachis, id est cum compeccatoribus meis, de magnis statuere non audeo. I in my poore litle cottage (saith he) with certaine monks that is to say sinners, dare not determine of high matters. You see how far Ierom was from Lordly estate, he lived not in a Princly Pallace, but in a poore litle cottage: Yet for the excellencie of his fame and learnyng inferior to none which then lived. For proofe whereof, and for the worthynes of the matter, I will set downe one example though I shall make there in a litle digression.

Algasia a gentle woman of Fraunce, dwelling at the least as far from Ierom as England from the Iles of Canarie, hea­ring of his excellent learnyng and knowledg in Divinity, sent purposely vnto him, from the borders of the Ocean sea, and the furthest part of all Fraunce, and passing by Rome, she sent unto him dwellyng at Bethleem, to be resolved in divers poynts of the scripture. Among which the Eleaventh question was, how she should vnderstand the words of the Apostle speakeyng of Antichrist. 2 Thes. 2 ca. In answering which question Ierom saith.Ad Algas, q. 11, Nec vult aperte dicere Romanum inperium destruendum quod ipsi qui imperāt aeternam putant; vnde secundum Apocalipsim Iohannis infronte purpuratae meretricis scriptum est nomen blasphemiae; id est Ro­mae aeternae. Nether would the Apostle (saith Ierom) say in plaine termes that the Empire of Rome should be destro­yed, [Page 39] which they that raigne there thinke to be eternall, where upon accordyng to the Revelation of S. Iohn, in the forehead of the purple coulered whore, there is writ­ten the name of blasphemie, that is of Rome eternall. A religious and right noble La­dy,

In which discourse, diuers things of speciall note are worthy to be observed. As first the great zeale & carefull diligence of that Noble gentlewoman seekyng so far to know and understand the scriptures. O, that our Ladyes and gentleweomen of England, were so carefull to seeke after God, that their soules might liue. Secondly, that she passed by Rome (beyng right in the way to Bethleem) with the proud Pope, which boasteth himselfe to haue all knowledg within the coffer of his owne breast, together withall his colledge of Carnalls, and seeketh after Ierom the poore Minister of Bethleem. Thirdly, of how great fame, poore Ierom was for his knowledg and learnyng in Divinity. Fourthly, that the name of Rome eternall is the name of blasphemie, which is written upon the forehead of the purple coulered whore. Now to returne againe to the state of the Church in Ieroms time; & leaving him to his poore cottage with his Monkes,Hom. against peril of Idola­try. part 2: let us see in what lordly estate Augustine liued, and what his judgment is con­cernyng the same; of whome it is written in the Homilie of our English Church, that he was the best learned of all the Auncient Fathers. And Possidonius testifieth of him,Posid. de vit, Aug cap. 31. how excellent and dilligent a Preacher he was: Verbum Dei usque ad ipsam suam extermam aegritudinam impraeter­misse, alacriter, et fortiter, sana mente, sanoque consilio in eccle­sia praedicavit. He preached the word of God in the Church (saith Possidonius) without pretermission, with sound mind, and advised judgment, even vnto the time of his extreame sicknes. Where marke the word impraeter­misse, [Page 40] without pretermission, & how far the Lord Bishops are from this dilligence in our dayes. Now touchyng this matter Augustine saith;lib, de Pastor cap, [...]. Vnde enim vivitur. &c. It is of nessitie (saith he) to take so much as the Pastor may be able to liue on, and charitie requyreth so to be given unto him, not as though the gospell were a thing to be sould, and that should be the price thereof which they take that preach it; for so they should indeed sell a great thing for a smale price, but they ought to take of the people the sustentation of their necessitie, and of the Lord a re­ward of their stewardship. But let us heare, what Augustine and all the Bishops of that parte of the world with him not onely say, but also in full assemblie decree, in the third Counsell of Carthage. And first touchyng their titles Canon 26. Carth, Coun, 3. Vt primae sedis Episcopus. &c. We decre (say they) that the Bishop of the first seate shall not be called the cheife preist, or hie preist, or any such manner of thing; but onely he shalbe called Bishop of the first seate. And marke that they say nor any such manner of thing. And also these words, but onely; by which two wordes they clearly reject the titles of Archbishop, Primate, &c. And touching their Lordly estate in life and livyng.Carth. Coun. 4, In the 34 Canon of the fourth Counsell of Carthage, they decreed that a Bishop should not suffer a Minister or an Elder to stand when he himselfe did sitt: and in the 14 Canon of the same counsell they decree thus. Vt Episcopus non longe ab ecclesia hospitiolum habeat; That a Bishop should haue his litle poore dwellyng not far from the Church. Heere you see that as Ierome dwelt in his Tuguriolum, So Augustine bindeth himselfe and the rest of the Bishops to their Hospitiolum; So far Bishops ought to be from their princely Palatium. But Augustine and the rest of the Bishops with him, seeyng the mischeife of Bishoplike pompe gro­wyng so fast, seemed to thinke that no wordes could be [Page 41] spoken or decreed plaine enough, to pull it down. There­fore in the 16 Canon of the same Counsell, they say & de­cree thus. Vt Episcopus vilem supellectilem et mensam ac victū pauperem habeat, et dignitatis suae authoritatem fide, et vitae me­ritis quaerat. We decree (say they) that a Bishop shall haue base houshould stuffe, his manner of livyng and his table poore, and let him seeke the authority of his dignity by faith & worthynes of life. By what more effectuall words were it possible for Augustine and his fellowes to pull of the Lordly Cappe of maintenance, which the Lord Bi­shops doe weare: and how could they more violently stampe it under their feete? Yet heere perhaps some will say, we cannot deny but Augustine by way of doctrine & decree condemneth the Lordship of Bishops, yet he him­selfe lived like a Lord: and so doth the Pope also call him­selfe and writeth himselfe Servus servorum Dei. The ser­vant of the servants of God. Yet liveth he like a Lord of Lords both spirituall & temporall, raigneth like a Prince by his spirituall Lordship over the soule, and by the tem­porall over the body. Well then let vs see how like a Lord Augustine lived.

Possidonius Bishop of Calamine well acquainted with Augustine, Possid. de vit Aug. himselfe beyng a Bishop writeth the life of Au­gustine: where he so highly commendyng his worthy life, nombreth these things also among his excellent vertues. First he saith. Docebat et praedicabat ille privatim et publice in domo et in ecclesia. He taught and preached both publikely and privatly, both in the house and in the Church. And (as hath been before declared) without pretermission, he ne­ver failed to preach the word of God in his Church, e­ven unto the extremitie of sicknes. And touchyng his houshould, estate, and the rest of his life, Possidonius saith, [Page 42] Mensa vsus est frugali et parca, quae quidem inter olera et legumi na etiam carnes aliquando propter hospites vel quosque infirmi­ores continebat. Ibidem cap, 22. He vsed his table sparynge and frugall; which among, beanes, pease, and such like poore mens fare, somtime also it had flesh thereon for strangers, or for some that were sicke. Behould this Lordbishops ordinary diet and daintie fare, perceaue ye not by his cheare how like a Lord he lived? But let us go forward; Cochlearibus tantum argentis vtens cetera vasa quibus mensae inferebantur cibi, vel testacca, vel lignea, vel marmorea erant, Vsing (saith Possidonius) onely silver spones, the rest of the vessels in which meate was brought in to his table, were either wodden, or earthen, or marble. Here I might reason thus; he lived not like a Lord, for he eate his meate in wodden dishes: and one the other side, he lived not like a begger, for he used to eate with silver spones. Neither was he dri­ven to doe this by the beggery of necessity, but by a wil­lyng purpose of heart. And also saith Possidonius, he ever kept good hospitalitie; marke that Possidonius beyng a Bi­shop also, commendeth him for this hospitalitie. Further he saith to Augustines commendation.ib. cap, 12, Et in ipsa mensa ma­gis lectionem, vel disputationem, quam epulationem vel potatio­nem diligebat. And at his very table, he loved more readīg or disputation, then either eatyng or drinkyng. But heere perhaps some cunnyng caviler will say; it may be he lived so sparingly to gather the more, and to in rich his childrē or heires, or those on whom (after his death) he would be­stow that he had. But let such a shifter heare what Possido­nius saith further. Testamentum autem nullum fecit, quia un­de faceret pauper Christi non habuit. He made (saith Possi­donius) no testament, for the poore christian (saith he) had nothing to make a testament of. And to conclude he [Page 43] saith, Domum vero vel agrum seu villam nunquā emere volu­it. Augustine would nether buye house or felld or farme. We see here Augustine both in full resolution of iudgnēt, and in the whole practise of his life, vtterly condemneth the Lordship of Bishops. Yet rather then they would fol­low him, they would plainely reject him, saying, it is but one Doctors opinion: forgetting that which is said in our English Homilie, and commaunded to be read and decla­red to all our people, that Augustine was the best learned of all the auncient writers. Nor remembring that which hath been before proved, namely, that not only Augustine alone, but all the whole assembly of Bishops and aunci­ent Fathers in the Counsell of Carthage doe with him & with one voyce and consent, fully condemne and treade under their feete their Lordly estate. But let us heare what other Doctors also say to this matter.

Ambrose upon this place of Paule to Timothie. Ambros in 1 Tim. cap. 5 The El­ders that rule well are worthy of double honor, especially, they which labour in the word and doctrine. saith, Non vt abundet, sed vt non desit. Dicit enim scriptura: Non infrenabis bovem triturantem, dignus est operarius mercede fua; Tanta merces de­bet esse evangelizantis regnum Dei, qua neque contristetur, ne­que extollatur. Not that he should abound (saith Ambrose) but that he should not want. For the scripture saith, thou shalt not mousell the mouth of the Oxe that treadeth out the corne, and the laborer is worthy of his reward. So great a reward ought he to haue that preacheth the Go­spell of the kingdome of God, by which he should nei­ther be greived with neede, nor lifted vp with abundāce.

What could be more plainely spoken for the meane estate of the preacher, and for the vtter condemning of the beggerie of a Minister and the Lordship of a Bishop, [Page 44] who are both comprehended under the name of Prea­cher of the Gospell. Not that he should haue a bun­dance (saith Ambrose) but that he should not be in neede, that he should neither be grieved, nor exalted, but with a meane and a reasonable sufficiencie to content himselfe.

And againe on the first epistle to the Thessalonians cap. 5. he saith. Hoc est quod dicit, et in alia epistola. Presbiteros duplici honore honorandos &c. This is that the Apostle speaketh, in another epistle, that the Elders are worthy of double ho­nor, which labour in the word and doctrine. For it may greiue him which suffereth through neede, to keepe the exercise that may profite the hearers. For what is one the better to haue honor without profite? or how is it a great matter to offer him carnall thinges, which giveth him spi­rituall things. For as riches beget negligence of salvation, so needines while it seeketh to be satisfied, declines from iustice. And therefore the Prophet Agur in the Proverbs of Solomon, Prov. 30 desireth to be made neither over rich, nor ex­treame needy. Behold heere the excellent moderation of lyving & estate which Ambrose so precisely setteth downe for the preacher of the word of God. And this memora­ble saying of Ambrose in the Counsell of Aquilegia is com­monly aleaged by the best late writers, against the popish pride and Lordship of Bishops. Gloriosa in sacerdotibus Do­mini paupertas. Poverty is an excellent, or glorious thing in the Preists of the Lord. And as M. Fox and many of the best Protestant writers affirme.Fox pag, 1263, edition 1583. In the time of Ambrose this proverbe tooke his originall, that sumptuous pallaces did per­taine unto Emperors, and Churches unto Preists. And marke that it was growen then to a proverbe, that is to a speach which the common people used, and was perswaded ge­nerally to be true. And these wordes of Ambrose, also are [Page 45] commonly aleaged. Et intra Palatium certare non possum qui secreta palatii nec quero nec novi. And within a pallace (saith Ambrose) I cannot dispute,Sarav: de minist, grad cap, 2 [...]. who neither know nor seeke after the secreats of a pallace. And for Ambroses diligence in preaching, wherein he so fare differeth from our Lord Bishops, it is worthy to be noted which Augustine himself saith of him.Aug confes. 6 [...]8 Et enim quidem in populo verbum veritatis recte tractantem omni dominico audiebam. And I heard Ambrose (saith he) every Lords day publickely and soundly prea­ching, the word of truth.

And now to his Lordly estate of life, and how like a Lord he lived: and surely if ever any Bishop might haue lived like a Lord Ambrose might haue best done it; beyng set up by the Emperour before he was Bishop into a lord­ly and noble estate,So. lib, 5, even to be the Emperours Lieftenant in the great Citie of Millaine. Where his authority and countenance was such, that commyng into the middest of the people, where the rage of contention, between the Arians and Catholiques was very great, of all sides the rage ceassed. And with one voyce they all chose him to be their Bishop (& saith the story) all the Bishops that were present said, that the vniforme voyce of the people, was the very voy [...]e of God, and therefore he ought not to re­fuse it. So, tha [...] the consent of the Emperour being had, he was presently made Bishop of Millaine. Costerius And Costerius writing his life saith, that Valentinian the Emperour wrote thus familiarly vnto him after he was made Bishop, Macte igitur virtute esto, &c. Be of good courage (saith the Empe­rour vnto him) doe that which belongeth to thy office, take care that the christian affayres continew safe & soūd, and that the discipline of the auncient religion persevere and continue uncorrupted &c. And afterward fol. the 6. [Page 46] the Emperour hath these wordes of Ambrose; Cuius ego authoritatem tanti facio, vt is solus sit quē ego Episcopi nomi­ne dignum censeam. Whose authority (saith Valentinian the Emperour) I so highly esteeme, that I thinke him the onely man worthy the name of a Bishop. Not withstan­ding all this, Costerius concludeth of his Lordly estat with these words. Non satellitio aut clientelis stipatus, neque poten­tiae magnitudine formidabilis, sed rebus ac censu pauper. He was not (saith Costerius) invironed or beset with a great retinue of men, nor with a company retayned to guard his person, neither was he dreadfull, or to be feared for his greatnes, but in substance & revenues he was poore. And a non after speaking of ambition and covetousnes: saith Costerius, Verum is ab hac peste adeo liber fuit &c. He was so free from this pestilence, that after he had spent all that he had in vertuous and godly uses, having now nothing in his house which he might either giue to helpyng of the poore, or to the redeemyng them that were in capti­vitie, he brake in peeces the vessels of the Temple for the same purpose. Thus much of Ambrose both of his dignity before he was Bishop, and of his poore estate afterward.

Now let us see what Chrysostome writeth and teacheth concernyng the Lordship of Bishops.Chrysostome Socra. schola lib. 6 ca. 3. The Emperour Ar­cadius (saith Socrates Ecclesiasticus) with the generall con­sent both of preists and people, sent for him. And to the end his consecration might be of more authority, by cō ­maundement of the Emperour, there were present many other Bishops. Where first note that Chrysostome was so fa­mous a man, that not onely the Emperour and the Cler­gy, but also the common people, (who kept vntill that time, yea and many yeres after, even as long as remained any face of a true Church, their right and interest in the [Page 47] election of Bishops and Ministers,) had intelligence of Chrysostom worthines to be their Bishop, of whō he was generally called for his eloquence & excellency of speakyng & teaching, the goulden mouthed Doctor. Let us heare then what this goulden mouth vttereth, for the Lordly estate of Bishops upon this place of Mathew. Math. 10.10, The work man is worthy of his meate. Cibo suo dixit Christus, ne Apostoli plus aliquid querant. Marke (saith Chrysostome) that Christ saide the worke man is worthy of his meate, signifiyng thereby that they ought to take no more but their food. And up­on these words in the first Epistle to the Corin. 9. ca: Who goeth a warfare any time at his owne cost &c.Hom: 2 1. Etinī militis sortitudinem exhibere oportuit, et agricolae diligentiam, et pasto­ris curam, et cum eis omnibus nihil supra necessitatem accipere. For the preacher of the gospell ought to shew forth the valiant courage of a Souldier, the dilligence of a husbād­man, and the carefulnes of a Shepheard, and withall these to take no more but that necessity requyreth. And in the same place immediatly he saith; Recte quidem non de agnis sed de lacte loquutus est, vt ostenderet parvo lucro magistrū con­tentum esse oportere et solo victu necessario. The Apostle (saith Chrysostome) speaketh well of eatyng the milke, but not of eating the Lambes, that he might shew that a Teacher ought to content himselfe with a small gayne and onely with a needfull lyving. And againe he saith; Sed quēadmo­dum sacerdotes &c. Like as the Preists liue of the holy ser­vice and Alter, so they that preach the gospell ought to liue of the gospell, and as they doe eate, so these take their livyng, but they doe not abound nor gather any treasure. And upon the second chapter to the Philippians sermon the 9. Even speakyng in the defence of the Pastors main­tenance, he hath these words. Dic quaeso, sericisvestitur, mul­titudinem [Page 48] sequentium et concomitantium habens? Circa forum arroganter incedit? Equo vehitur? Domos edificat, habens vbi maneat? Si ista facit, et ego reprehendā et non par cam, imo ipsū sacerdotio quoque indignū dico. Quomodo enim admonebit ne superfluis istis vacent, cum se ipsum admonere nequeat. Si vero necessarium victum abunde habuerit, ideo ne iniustus erit? Sed circum ire oportebat et mendicare. Et tu vt discipulus nihil in­de, dic quaeso, pudifieres? At pater quidem carnalis si hoc face­ret, turpe putares: Si vero spiritualis ad hoc cogatur, non quaeres pre pudore latebras? Tell me I pray thee (saith he) is the Pa­stor clothed in silke, having a great number followyng & accompaning him? Goeth he proudly about the Market place? Is he a horsebacke (or at his foote cloth) doth he build houses having already an habitation to dwell in? If he doe these thinges I my selfe will reproue him, neither will I spare him; yea I my selfe also say that such a one is vnworthy of the Preisthood. For how shall he admonish other men that they giue not over themselves to those superflutious things, seeyng he cannot admonish himselfe. But if he haue a plentifull necessary lyving shall he there­fore be counted uniust? Thou wilt say, he ought to goe up and downe and begg? And I pray thee tell me, woul­dest thou not be ashāed to be the Disciple of such a one? If thy fleshly Father should doe so, thou wouldest be a­shamed. Now if thy spirituall Father should be driven therevnto, doest thou not for very shame hide thy selfe?

If Appelles with his pensill should haue paynted out this matter, he could never halfe so liuely haue paynted out the Lord Bishop and the Parish preist of our dayes; as this goulden mouth in these wordes hath done, condemnyng both these extreames as shamefull and abominable. But I leaue it to the reader that winketh not, but openeth his [Page 49] eyes to behold the state of the Church in our time and to compare it with that time. In his 50 Hom. vpon the Epistle to Timothie the 5 chap:Chrys. in 1. Tim. he discourseth in these words. Honorem hoc in loco obsequium &c. In this place (saith Chrysostome) honor is taken for readines to doe the thing that a man is willed to doe, and for needfull liberalitie. For that which followeth, thou shalt not mousell the mouth of the Oxe that trea­deth out the corne, and the laborer is worthy of his reward, she­weth that to be the Apostles meanyng; for when he also comman­deth that widowes should be cherished with honor, it must needes be referred to a necessary livyng &c. Therefore (saith he) if any man be a delicat fellow or negligent in his office, he is surely wor­thy of no reward except he be an Oxe that treadeth out the corne: except he draw the yoke even against the thornes and the frost & shrinke not away, he is unworthy. Therefore unto the Teachers a necessary livyng ought plentifully to be ministred, least they should faint or be discomforted; neither that being occupied in the smal­lest thinges they should depriue themselues and other of great things; that they might worke spirituall things, having no regard of secular affaires: For such were the Levits, which had no charg of worldly busines as the lay men had. Yet to the Levits some care of such thinges was permitted, and by the law there was ap­poynted unto them revenues, tithes, first fruits, vowes, and many other things; but unto them by the law these thinges were worthe­lie permitted; as unto them that sought things present & earth­ly. Now Chrysostome concludeth with these words. Yet I (saith he) will speake it bouldly, that the cheifest Prelats of the Church ought to haue no more but onely foode and rayment, least their affectiōs should be drawne away to thes worldly things. He saith not; that they should haue thē, yet not set their affections upō thē: but he saith they should not haue thē least their affections should thereby be drawne to loue them. [Page 50] Thus haue ye heard both the judgment & practise, of all the principall & cheifest of all the auncient Fathers which are called the Docters of the Church, which lived under the most godly and christian Emperours, in that three hū dreth yeares whch our booke of Martyrs calleth the flo­rishyng time of the Church. In which time although ma­ny ceremoniall corruptions steps towards the Hierarhie were brought in, yet the Lordship of Bishops was by them all with one voyce and consent, and with one vni­forme practise of their life vtterly condemned as most wicked and abominable.Fox pag 406: edit 1563 But as M. Fox saith, speaking of the time betweene Augustine and Barnard; And this while (saith he) still the regiment and riches of Bishops encreased, and thereof ensued a monstrous regiment. Yea, blind Barnard him­selfe saw plainely that the Lordship of Bishops with their riches, great livyngs, and magnificent estate was a wicked and monstrous regiment. And that all men might knowe these thinges to be so plaine that even a blind man could see it, therefore I will heere set downe som few of his say­ings touchyng that purpose, as in his 77. Sermon upon the Canticles in the title, De malis pastoribus of evill Pastors. Vnde hanc illis ex vberare existimas rerum affluentiam, vestium splendorem, mensarum luxvriem, congeriem vasorum argenteo­rum et aureorum, [...]. nisi de bonis sponsae? Inde est quod illa pauper et inops, et nuda relinquitur, facie miseranda, inculta, hispida, exangui. Non est hoc ornare sponsam, sed spoliare: non est custo­dire, sed prodere: non est defendere, sed exponere: non est iustitu­ere, sed prostituere: non est pascere gregem, sed macctare et devo­rare. Whence trow you doth this abūdance of riches flow unto them (saith Barnard) as that bravery in apparell, the voluptuousnes of their tables, their cubbards of gold and silver plate, but of the goods of the spouse of Christ? Here [Page 51] of it commeth, that she her selfe is left poore, needy, and naked, with a miserable face vndressed, rude, and terrible, to see as pale as a dead corse. This is not to garnish & beautifie the spouse, but to rob and spoyle her: this is not to keepe her, but to destroy her; not to defend her, but to thrust her out of dores: not to instruct her, but to make a whore of her, this is not to feede the flocke, but to kill and devoure it. It was not possible that Barnard in those blinde dayes, who was himselfe so blinde in many other things, could so plainly haue seene this if the thing it selfe had not been as playne as a packe staffe. And it is worthy to be noted that he saith. Inde est quod illa pauper et inops, et nuda relinquitur, facie miseranda etc. Heerof (saith Barnard) even of the great riches, great livynges, and high estate of the Prelats, the Spouse of Christ, that is, the Church of God, becommeth so poore, needy, and naked, with such a withered and miserable face.

For he could not complayne in the middest of popery, that their temples lacked & were not garnished with Sur­plices, Vestiments, silke glistering in gold, and glory, like the firmament pouderd with bright starres, and the full Moone in the midest of the night. But his complaynt was, that the Lord Bishops, and other the great Prelats, by the devise and consent of Antichrist the Pope; and of the Kings and Princes which were become his vassalls & slaues, had gotten into their hands the livings that belon­ged to the Pastors & preachers of the word of God; And thereupon lived like Lords, accounting the parish Mini­sters single sole Sir Iohns and hedg preists, who being rob­bed and spoyled of their maintenance, left themselues & the Church without all the divine & spirituall ornamēts, which Christ her Bridegrome at the first had given her, [Page 52] and appoynted by his word & commaundement, to haue her adorned & garnished withall to the end of the world. Namely, [...]. with learned preachers, graue and discreat El­ders, and faithfull distributyng Deacons: the one sorte with all dilligence to attend vpon the word and doctrine, and continually to feed the Church with bread of life: the other to attend with the former upon the Discipline, and to see that no man giue over himselfe to leaudnes of life. And the third distributyng the almes of the Church unto the poore, to procure sufficient sustenance for them, & to see them liue in such order as they ought to doe: and this is to beautifie, adorne, and garnish the Church of Christ. But contrarywise that a few proud Prelats and Lord Bishops should take the goods of many Churches vnto them selues, and liue therevpon like Lords and mag­nificent princes, whereby the spouse of Christ is vtterly destitute of the functions and offices, which Christ her bridegrome had appoynted unto her. This is (as Barnard saith) not to beautifie her, but to rob and spoyle her, and to make a whore of her. For the offices appoynted by God whereby she should be governed being taken from her, and she by nature being given to spirituall whordōe, following her naturall disposition, embraced the inventi­ons of men, and the Idolatrous superstitions which Anti­christ and his wife the great whore of Babell vsed. And this is (as Barnard saith) not to feed the flocke, but mactare et devorare to kill and to devoure it. [...] And therefore in ano­ther place, he saith. Vae generationi huic a fermento Phariseo­rum quod est hypocrisis; si tamen hypocrisis dici debet quae iam latêre praeabūdantiâ non valet, et praeimpudentia non querit etc. Woe be to this generation (saith Barnard) for the leaven of the Pharises which is hipocrisie; yet if it may be cal­led [Page 53] hipocrisie, which can no longer be hidden for the very a boundance therof, nor yet seeketh to be covered, for the very impudency of them that use it. Ministri Christi sunt et serviunt Antichristo, &c. They be the Ministers of Christ, and yet they serue Antichrist. Inde. splendidae mensae et cibis et ciphis, &c. And by serving this good master, thēe (saith Barnard) commeth their tables so sumptuously decked both with meates and cuppes. And to set forth their shamelesse impudency, a non after he saith. Pro huiusmodi volunt esse et sunt Ecclesiarū praepositi, Decani Episcopi, Archi­episcopi. For such manner of fellowes they would be coū ­ted, and such are indeed the Prelats, the Deanes, the Bi­shops, and Arcbishops. And therfore in his epistle to one that would be made an Archbishop, to teach him to liue like a Bishop and not like a Lord he saith.lib. ep D. Bar, ep, 2 Tom. 2, Conceditur ergo tibi vt si bene deservis, de altario viuas; non autem vt de altario luxvrieris, ut de altario superbias, vt inde compares tibi fraena aurea, sellas depictas, calcaria de argentaria; varia griseaque pel­licia a collo et manibus ornatu purpureo diversificata. Denique quicquid preter necessarium victum, ac simplicem vestitum de altario retines tuum non est, rapina est, sacrilegium est. It is ther­fore granted vnto thee that if thou serue wel, thou shoul­dest liue of the Alter. But not that thou shouldest liue vo­luptuously of the Alter, that thou shouldest wax proud of the Alter, that thou shouldest get thy selfe gilted bri­dles, wrought saddles, silvered spurres, divers sorts of furrs and graie furres, made with variety of purple garnishmēt at the coller and hands. To conclude whatsoever thinge from the Alter thou doest retayne besides a needfull lyving and simple clothing it is not thyne, it is playne theft and Church robbery. Thus you see though Barnard saw not all, yet he saw that the Lordship of Bishopes was [...] [Page 56] ough for the Church of God, & a good Preacher often turned out of his place for not useing a beggerly ceremo­ny. To conclude, then the holy regiment of the Chur­ches of Christ standing in the simplicity and playnens of Pastors, Elders. & Deacons, began utterly to be defaced; & the little sparke Papa brake forth which at the first stuck but as a small spot upon the forhead of the Bishop: no man thinking it to be any bleamish, not knowing from whence it came nor whervnto the old serpent called the Deuill and Satan meant to bring it. Now this monstrous regiment takinge place and the regiment appointed by Christ and his Apostles restyng cheifly in spirituall excel­lency, the glory wherof could not be seene with outward fleshly eyes, beyng counted for the simplicity & plaines thereof to base a regiment for the glorious strumpet: she tooke into her handes her paire of bellowes of pride and ambition, and never left blowyng with all her might and maine upon the litle sparke Papa aforesaid, till it grew to a flame that reached up to heaven; in which infernall flame the great Papa himselfe sheweth forth his face. Takyng that name to himselfe only, as being from the beginnyng thereof appoynted unto him by the old serpent Sathan his father: And as beyng now of full age he himselfe alōe would weare it, though in his minority other were per­mitted to use it.

Now this great Antichrist Papa the Pope raigneth & florisheth, exaltyng himselfe against all that is called God or that is worshiped, so as he doth sit as God in the Tem­ple of God,The highest Ec­clesiasticall cor­ruption & tyranny. shewyng himselfe that he is God. And for the maintenance of his high exaltation he thought it re­quysite aboue all other to take care of these two thinges: First, how to keepe under the temporall Princes & Lords [Page 57] which had long raigned before him: and to set up his spi­rituall Lords as his owne creatures, which should be ap­perteyning and beholding to himselfe onely for all their Lordly estate:The highest ecclesiastical corruption and tyranny that at the last both the Lords temporall & spirituall might serue him to his great glory. Now this great Antichrist reignyng over his temporall Lords and Princes, who by the ordinance of God were appoynted to reigne themselues to the honor of Christ, and not to the glory of Antichrist; and specially triumphing by his spirituall Lords as his owne creatures created unto their Lordships and Archlordships by himselfe onely, and not ordeyned therevnto by God; but by him appoynted for his speciall gard and defence of his owne person, and of his wife the great whore of Babell: It pleased the Almigh­tie God, which created heaven and earth in the time by him appoynted,reformation beginyng. to rayse vp againe agreeable unto his first institution certayne poore Ministers, Bishops & Pastors, to whom he committed the word of God, which is the sword of the spirit, therwith to fight against this glorious Antichrist and all his spirituall Lords.

And therefore as you haue heard before, the auntient Fathers utterly condemning the great livyngs and Lord­ly estate of Bishops, both by their doctrine, decrees, and practise of their owne lyues; Now likewise let us heare what these men thus newly raysed up of God, hold and affirme, & also in the practise of their owne liues approue touching the same Lordship of Bishops, and other unwrit­ten Traditions of men.

And first of Wickliffe of whom our booke of Martyrs saith. This is out of all doubt, Iohn Wicleffe Act. & Mon pag 323: edit. 1570: that at that time all the world was in most desperat and vile estate, and that the lamentable ignorāce and darknes of God his truth had overshadowed the whole earth: [Page 58] this man stepped forth like a valiant Champion, Vnto whom it may be iustly applyed, that is spoken in the booke called Ecclesi­asticus of one Simon the sonne of Onias: Even as the morning starre being in the middest of a cloude, and as the Moone beyng full in her course, and as the bright beames of the Sunne, so doth he shine and glister in the temple and Church of God. This Wickliffe in his answer unto King Richard the second, as touching the right and title of the King and the Pope, joyning old Barnard before named with himselfe, saith. How could the Apostle giue unto you that which he had not him­selfe? Harke what he saith. Not bearing rule (saith he) as Lords in the cleargie, but behaving your selues as ensamples to the flocke. And because thou shalt not thinke it to be spoken only in humilitie and not in veritie, marke that the Lord himselfe sayth, in the Gospell, The Kings of the people doe rule over them, but you shalt not doe so. Heere Lordship and Dominion is plainly forbidden to the Apostles: and darest thou then vsurpe the same? If thou wilt be a Lord thou shalt loose thine Apostleship, or if thou wilt be an Apostle thou shalt lose thy Lordship. For truely thou shalt departe from the one of them. If thou wilt haue both thou shalt lose both, or else thinke thy selfe to be of that number, of whom God doth so greatly complaine saying: They haue reig­ned but not through me, they are become Princes and I haue not knowne it, now if it doe suffice thee to rule without the Lord, thou hast thy glory but not with God. But if we will keepe that which is bidden us, let us heare what is sayd: he that is the greatest among you (saith Christ) shall be made as the least, and he that is highest shall be as the Minister, and for example he set a child in the middest of them. So this then is the true forme and institution of the Apostles trade. Lordship and rule is forbidden, ministration and service is commaunded.

Ye heare what this bright mornyng starre, which is [Page 59] likened to the full Moone in her strenght, and to the sun­shining in the Church and temple of God, sayth and concludeth, that Lordship and rule is forbidden to Bishops and ministration and service is commaunded. And in an­other place he saith. To enrich the Cleargie is against the rule of Christ. Fox tom. 1: art: 31, pag 55: 16 art. 34. Silvester the Pope and Constantine the Emperour were deceaved, in giving and taking possessions into the Church. And in another article he saith, The Pope with all his Clear­gie having those great possessions as they haue, be heretikes in so having, and the secular power in so suffering of them doe not well. And touching the practise of his owne life: It is writ­ten of him that he went in a simple russet gowne,Fox tom. 1 pag 526. and yet he was specially favored & mainteined by the great Duke of Lancaster sonne to King Edward the third, with the Lord Henrie Percie high Marshall of England, and many other Lords and men of great account, who esteemed him as an excellent learned man & true Preacher of the gospell, imbraced his doctrine even to the danger of their owne liues: & were able enough to maintaine him like a Lord, or at the least to haue put him out of his simple russet gowne, into a Mathematicall capp with foure angles de­viding the whole world into foure partes, (as our booke of Martirs termeth it) with a great and large sarcenet scarf about his necke, and a wide sleeved gowne with a stan­ding coller as an Archdeacon, if he or they had thought it meete for him to haue been so (like a Lord or pettie Lord) mainteyned.

The next that we read of which God raysed up after Wickliffe was Iohn Husse, Iohn Husse who being of so great reputation amonge the Bohemians that they came to the Counsell of Constance to make his defence for the gospell of Christ. He was accompanyed and assisted (besides others of his [Page 60] frends) with divers Noble men of the Bohemians who stood by him and spake boldly in his defence, even to the day and time of his Martirdome, yet was he never (nor would be) mainteyned with the great living and high estate of a Lord Bishop: as plainely appeareth by his last farwell to his deare frend & brother Martin, farwell (saith he) in Christ Iesus with all them that keepe his law. Acts & Mo. to. 1. p. 747. My graye coat if you will, keepe to your selfe for my remembrance: but I thinke you are ashamed to weare that gray colour: therefore you may giue it to whom you shall thinke good. My white coate you shall giue the Minister: N: my scoller. To George or else to Zu­zicon 60 groats or else my gray coate, for he hath faithfully ser­ved me.

Surely this was but apoore Lord Bishop that went in such a graye coate, as M. Martine his frend might be a­shamed to weare it: yet was he the principall preacher of the gospell in all the kingdome of Bohemia and a true and christian Bishop: but how farre unlike he was unto the Lordbishops in our time; every man may see, even as far as a coate of course russet cloth, is frō a coate of fine black velvet: and yet he lived not so miserably as our Parish Ministers commonly doe, for it is evident by his request that he had an honest servant or twaine. And heere it is also worth the noting, that the Minister should haue his whit coate, which was not a surplice but a coate to be ordinarily worne, as was likewise his gray coate. Wherby we may evidently see that a white coloured garment, was at that time amonge them a graue couler, and meete for a Mini­ster: as it is a mong us stage like and meete for a player: specially when a white coate is put upon a blacke gowne. But this Preacher of the gospell & excellent Bishop Iohn Husse in his poore estate more profited the Church of [Page 61] God in his time, then a carte loade of the Lord Bishops in our time with all their great livings & sumptuous estate. And God so blessed his labours, that almost the whole kingdome of Bohemia receaved the gospell: and God for the mayntenance thereof, sent unto them the invincible captaine Zisca. Who if he now lived it is very like he should be called a Puritane, for so precise he was (as saith his history) that he would not suffer any image or Idoll to be in the Churches,Zisca. Acts & Mo. to. pag 766. neither thought it to be borne withall, that Priests should Minister with Copes or vesti­ments: for the which cause he was much more envied a­mongst the States of Bohemia. And a litle after upon his Tombe in his Epitaph it is thus written; Eleaven times in ioyning battaile, I went victor out of the feild. I seemed wor­thily to haue defended the cause of the miserable and hungrie, a­gainst the delicate fatt and glottonous Priests: and for that cause to haue received helpe at the hand of God. This cause is wor­thy to be noted, for the which Zisca thought himselfe to be defended of God.

And after Zisca, God for the maintenance of his gospell, raysed up another, who like a victorious Prince was cal­led for his noble acts Procopius Magnus: which feared not himselfe to come to the generall Counsell of Basill, Procopius Magnus: and there boldly and openly mainteyned the Gospell profes­sed by him and his Bohemians, so that it being objected against them as a great crime, that they had taught the in­vention of the begging Fryers to be Diabolicall.Acts & Mo. to. 1. edit: 2; pag 779: Then Procopius rising up sayd, It is not untrue. For if neither Moses, neither before him the Patriarks, nether after him the Prophets, neither in the new law Christ, nor his Apostles, did institute that order, who doth doubt but that it was an invention of the De­vill, and a worke of darknes?

This rule and maxime of Divinitie being true and out of all doubt as the noble Procopius affirmeth; then whēce commeth Pope, Cardinall, Patriarke, Legate, and likewise Metropolitanes, Primats, Archbishops, Diocesanes, Archdeacons, Deanes, Commissaries, Officialls and such like, but out of darknes and from the Devill: for neither Moses, nor the Patri­arks before him, nor the Prophets after him, neither Christ, nor his Apostles after him appoynted or instituted any such orders to be in the Church. And in the fruitfull ex­hortation which the Bohemians wrote to all Kings & Princes they all likewise say. And if ye knew them as we know thē, ye would as diligently destroy them as we doe: Acts & Mo. to. 1. edit. 1570: pag 775. For Christ our Lord did not ordayne any such order, and therfore it must needs come to passe that shortly it shall be destroyed, as our Lord saith in the Gospell of S. Mathew the 15 chapter: Every plant which my heavenly Father hath not planted shalbe rooted up. And a non after they say: As long as they haue such goods they will never cease to be at strife with Lords & Citties, neither will they begin to teach you the true foundation of truth. For they doe as a dogge which as long as he holdeth a bone in his mouth and kna­weth it, so long he holdeth his peace and cannot barke: Even so, as long as they haue this bone of pleasant riches, they will never preach the Gospell truely.

Thus much of these Angells, Messengers of God, and bright starres sent of him into Bohemia to lighten the world with all: which although through the iniquitie of the time, they tollerated many corruptions, yet they all agreed that the Lordly estate of the Prelats was the cause of all mischeife in the Church, and according to the say­ing of M. Fox before noted,pag 5 [...]. by the geeat encrease of regiment and riches of Bishops there ensued agayne a monstrous regiment. For within short time after, although there remained in [Page 63] Bohemia certaine sparks raked up in the Ashes of those blessed Martyrs, (Wicliffe, Husse, & Ierome of Prage) that monstrous regiment of the Church, grew to be far worse then it was before. And the great Antichrist with his spouse the great whore of Babell, both in glorious reig­ning & cruell sheeding of bloud in all the parts of Chris­tendom; made all Kings and Princes his slaues and bu­chers, and his spirituall Lords and Archlords (as his owne creaturs, devised and instituted by himselfe) alwayes to be the Lords of his privie Counsell to the effectuall wor­king of all his abominations. For the time was not yet come, appoynted by the high providence of God,Revel. 16 when the viale of the wrath of God should be powered out up­on the throne of the beast.

But after one hundered yeares according to the Pro­phesie of Iohn Husse & Ierome of Prage, God raysed up Lu­ther in the yeare of our Lord 1516.Luther: being just one hūdred yeares after the burning of the sayd Iohn & Ierome in the Counsell of Constance, which was in the yeare 1416. Then according to their prophesie as it is writtē great Babilon came in remembrance before God to giue unto her the cup of the wine of the fiercenes of his wrath.Revelat: 16 But before this great worke of God should be wrought, it pleased him to giue unto her three notable preparatiues wherby her purging following might be so violent that even her bowels, liver, lungs, heart & life should at the last by con­tinuall purging depart from her: By these preparatiues I meane first, the battaile between three Popes continuing almost fortie yeares fighting for the glorious throne of the Popedome, whereby the whole world began to see that they were some of them knaves, all. And the very Counsell of Constance doth plainely affirme the same, de- [...] [Page 66] heere S: Peter prescribeth, namely, unto whom soever the office, vocation, and charge of preaching of the word is allotted, let him speake, as the words of God: which caveat and lesson ought most carefully to be taken heed unto, that no man presume to Preach and teach any thing, wherto he hath not expresse word of God for his warrant; and except he be most certaine, that the same be di­rectly to be avouched out of the sacreed scriptures. Which being so, what may be thought of the Pope, and his dirtie dreggs and traditions? Here you see M. Luthers judgment that all tra­ditions which haue not the expresse warrant of the word of God, are but dirtie dreggs and Popish traditions: And marke it well, that what traditions soever is brought into the Church which hath not the expresse word of God for it, the same is to be nombred among the Popes dirtie dreggs: I say, except the same be most certaine, and direct­ly to be a vouched out of the sacred scriptures. And anon after he saith againe, A Prelate or Bishop ought to doe nothing in the Church, vnlesse he be certaine and sure of the warrantise thereof by Gods word: For God cannot abide to haue his service umbled and mingled at pleasure with every foolish gewgawe and light trumpery. You see how this beginnyng of the day light whereby God shewed himselfe agayne un­to the world, doth cōstantly affirme, that a Bishop ought to doe nothing in the Church, unlesse he be certaine and sure of the warrantise thereof by Gods word, no not to bring in a ceremonie nor a light guegawe: for God (saith M. Luther) cannot abide it nor suffer it to be used in his service. And yet not so content, he goeth farther, saying. And therefore we are straightly forbidden, not to relie unto, nor to allow whatsoever decree or constitution the Bishop list to obtrud and enioyne, unlesse they stand upon a sure groūd, that the things which they doe are allowed of God, yea don of God himselfe: and [Page 67] unlesse the be able to say: doe this, for it is the will and Comman­dement of God, and we haue his expresse word and commande­ment for our warrant. If they be not able to say thus, they ought to be accounted as lyers & deceavers: much lesse ought any Chri­stian to yeelde unto them therein any obedience or subscription. No Christian (saith M: Luther) ought to subscribe nor o­bey to any of the Bishops Canons,Subscriptiō unlesse they be able to say do this, for it is the will & cōmandement of God, and we haue his expresse word and commandement for our warrant. Thus doth this Angell or messenger of God write, who having a liuely faith by this faith, he being dead with Abell, yet speaketh this unto all the world, and even unto England in playne English; whereby yee may perceaue he was no sleeping Sardian Angell, nor rich luke warme Laodician, but like the Angell of Ephesus could not forbeare them which were evill, and was himselfe poore with the Angell of the Smirnians and far from the pompe and pride of the Laodician Angell which lived like a Lord and rejoyced he was encreased in riches, and had need of nothing. But if this excellent messenger of God were now in England, and would refuse to subscribe to a num­ber of Canons and many light guegawes: which are nei­ther commanded of God, nor haue the expresse warrant of the word of God, he should surely be turned both out of his preaching and out of his living, though many hun­dred sleeping Sardian Priests, and blind unpreaching Mi­nisters should keep their place. But let us go forward with M. Luther upon the fift chapter of the same epistle, thus he saith. When S. Peter or any other of the Apostles came into any Cittie wherein Christians were, 1. Peter 5. they ordeyned some one or other of them, such as lived honestly and unblameablie, and had wife and children and also skilfull in the Scriptures of God, to [Page 68] to haue the superintendencie and charge over the rest. And them they called Seniors or Elders, whom afterward both Saint Pe­ter and also S. Paule called Bishops, whereby we may note that Bishops were none others, then the very same that were Elders. Touching this purpose we read in the Historie of S. Martine, how a certaine man came into a place in Aphrica and there in a poore Cottage found an elderlie man whom they thought to haue been some playne Countriman. Within a while they saw many people come flocking to him, to whom he preached and expounded the word of God, wherby they perceaved that he was their Pastor or Bishop. For in those dayes there was no difference either in ap­parrell or manners betweene the Bishops and the residue of Chri­stians.

In which saying of M: Luther these three things are to be observed. First that there was no differēce in the word of God, (and by the doctrine of the Apostles) between a Bishop and an Elder or Minister: or as he is now called a Parish Priest, in the latin word (taken out of the Greeke) Presbyter; for in the new Testament, (as you haue heard before) he is never called Sacerdos that is to say a Priest, as in all the old Testament it is ever englished. But heer you see plainly by the judgmēt of M. Luther, that a Bishop by the word of God and doctrine of the Apostles is nothing else but the Minister of a Parish. And you heard before how precisly and violently he rejected whatsoever ordi­nance in the Church hath not the expresse word of God and commandement for it. And therefore (he saith) tou­ching all constitutions of Bishops, without this expresse warrant we ought to take them for lyers & deceavers, and by no meanes to subscrib unto them. Seeing this he spea­keth not onely of Ceremonies and other traditions: but even of the goverment & orders of the Church, as in the [Page 69] same place within a few words he plainly and vehement­ly expresseth. For (saith he) there is nothing so pernicious, no­thing so monstrous, 1 Pet: 4.11 nothing so beastly as to goe about to governe the Church of God without the warrant of Gods owne word and worke. And therefore S. Peter saw great reason to ad this much, thereby to teach, how the Church ought to be governed.

And in the fift chapter he doth in a mannner repeate the same againe, for taking occasion from the care and di­ligence that every Bishop and Pastor, ought to haue of e­very particular within his owne flocke.In chap 5 Heereby (saith he) we may well perceiue and know, that a Bishop is even the same that is here ment by an Elder. And therefore it is not true, which some say, that a Bishoprick is a dignitie, and a Bishop onely he that weareth a forked Miter. Episcopacie is not a name of dignitie, but of Office. Which thing he also affirmeth in divers pla­ces, as in his booke contra Papatum he saith. Bishops whereso­ever they be in all the world, are equall to our Bishops or Parish Ministers and Preachers: Of none can it be said, one is Lord, and other a Servant. Where Luther useth this word vel paro­chis which must needes be englished, either after the Po­pish phrase, Parish priests, or in better English parish Mi­nisters. Which you see heere M. Luther maketh as great a Lordbishop as a Diocesan Bishop or Bishop of a Diocese, and unto this rule he pulleth downe the proud Pope him­selfe and so breaketh the necke of his Popedome. For he saith that Bishops in all the world are not other in right and truth, but Parish Ministers: and that the one ought not to liue like a Lord and the other like a Minister or ser­vant. And upon the 5 chapter of Peter aforesaid (he saith) Furthermore. S. Peter calleth it peculiarly the flocke of Christ, In chap: 5:2. as though he should say: Thinke not, that the flocke is any of your owne, ye are but onely Servants and Ministers to looke unto it, ye [Page 70] ye are no Lords nor Masters over it. And further afterward he saith: For we haue but one Lord Iesus Christ, and he it is which governeth over soules. Elders & Pastors haue no further charge then to feed. And heere in one word S Peter overthro­weth all the kingdome of the Pope: and concludeth that no Bishop hath any authority, so much as in one word to clogg and tye the consciences of the faithfull to the observation of their precepts. For they themselues ought to be servants and Ministers, and to say; thus saith the Lord, and these be the words of Christ; it is not we, the words are none of ours: and therefore ye ought to doe that which is here commanded. According to that which Christ saith Luke the 22. The Kings of the Gentiles reigne over them, and they that beare rule overthem are called gratious Lords, but ye shall not be so. Contrary whereunto the Pope boasteth and bra­geth, saying: we ought to be Lords, and to us onely it belongeth to excercise cheife rule and supreme authoritie.

The second thing that I speake of to be observed in the former saying of M. Luther is this. That the state of Bishops in those dayes was such, that a Bishop could not be knowen by any Lordly countenance, or attendance, from a plaine man of the countrie.

The third thing is, that in his apparell he differed no­thing from the common sort of men, he had not on his head (as our booke of Martyrs (of a certaine Bishop saith) a Geometricall, (that is to say, a square) cap, although his head be round: nor a white rochet vpō his blake coat: nor a priests cloke, nor a formall gowne. For by those Mathematicall marks he must needs then haue been knowen frō a plaine man of the Country, as that foresaid Bishop in Africa was not. Yea though he had been an unpreaching Prelat, and so could not haue been knowen by his preaching.

But let us heare what M. Luther further saith. In our [Page 71] booke of Martyrs many thinges are specified which are most worthy to be noted concernyng him:Fox Edition 1570 to. 2. pag 976. Election of Ministers ought to be by the Church to whom they belong. but for brevi­ties sake I will onely obserue this one thing, namely, that he affirmeth the voyces of the people, ought not to be severed from the choosing of Ecclesiasticall persons, in which poynt all the auncient Fathers doe with one voyce agree with M. Luther: they were also chosen themselues in that manner, and so caused other to be chosen. And so likewise all the Protestant writers, and lights of the gospell do generallie affirme in their writings that by the law of God, and by the holy Scriptures it ought to be still observed in the Churches of God. And yet at this day it is exploded out of many Churches (as namely here with us) that professe the Gospell, as a thing that cannot stand with a Christian common wealth: wherein I will onely recite the wordes of our booke of Martyrs, and one worthy sentence, and also one notable example out of auncient Fathers, and so leaue it to the consideration of the Christian reader, and to the consciences of all christian Magistrats that profess the Gospell: with myne owne prayers to God, that this Apostolicke order of chosing of Ministers, may be againe restored to all Christian Churches.Fox pa. 5 ed. 1570. col. 2 After which time of the Apostles (saith our booke of Martyrs) the election of Bishops and Ministers stood by the Cleargie and the people with the con­sent, of the cheife Magistrate of the same place, and so continued during all the time of the Primitiue Church, till the time and af­ter the time of Constantine the fourth Emperour, which Em­perour (as writeth Platina and Sabellicus Enead: 8: lib: 6) published a law concernyng the election of the Romane Bishop, Platina. Sab. Ene: 8. lib 6 that he should be taken for true Bishop whom the Cleargie and people of Rome did chose and elect without any tarying for any authoritie of the Emperour of Constantinople or the deputie [Page 72] of Italie, so as the custom and fashion had ever been before that day. anno 685. And a non after in our booke of Martyrs it is thus written, [...]owsons & [...]uralities of [...]enefices. likewise vowsons and pluralities of benefices were things then asmuch unknowen as now they are pernicious to the Church, taking away all free election of Ministers from the flockes of Christ. Heerunto I add touching this matter as I promised first a most worthy sentēce out of Cyprian who florished about 260 yeares after Christ. He in his 68. Epi­stle saith. [...]yprian Epi: [...]8 iuxsta [...]amelium. Plebs obsequens preceptis Dominicis et Deum metuēs a peccatore preposito seperare se debet, nec se ad sacrilegi sacerdo tis sacrificia miscere; quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi. Quod et ipsum videmus de diuina auctoritate descendere vt sacerdos plebe praesente, sub omnium oculis deligatur et dignus atque idoneus publico iudicio ac testimonio comprobetur. The people beyng obedient unto the commandement of God and fearing God ought to seperat themselues from a wicked Pastor or Minister, and not to joyne themselues to the sacrifice of a sacrilegius Priest, seeing the People it selfe cheiflie hath power either to choose priests that are worthy, or to refuse those that be unworthy: which thing we see doth come from the authority of God, that the Priest may be chosen in the presence of the people, that he which is worthy and meete for the place, may be allowed with a publicke judgment and testimony. And a litle after he concludeth, saying, Et sit ordinatio iusta et legitima que om­nium suffragio et iudicio fuerit examinata. And let the ordi­nation be just and lawfull which is tryed by the judgmēt and voyce of all.

Athanasius:And now as I said take one example, namely of Atha­nasius the great, The confession of whose faith is read in our Churches of England at this day, and holden for un­doubtedly [Page 73] true in all the Churches of Christendome: who lived in the most tumultuous time, & times of grea­test contention that ever was in the Church, even in the time of publike broyles and strife, between the Arrians & the Catholiques: when the manner of election by the peo­ple, must needs, if ever, be most dangerous, unto the qui­etnes of the common wealth & unto the estate of Kings and Princes. Yet when Athanasius was chosen Bishop of Alexandria, and the matter brought in questiō before the Emperour whether he was lawfully chosen, which his enimyes denyed: the Synod of Alexandria make rheir Apologie, for his defence in these words. Aiunt igitur post obitū Episcopi Alexandri cum paucissimi essent qui Athanasii men­tionem facerent, Synod Alexandr: apol 2 sex vel septem Episcopos clanculum et in loco obscuro eum in presulem elegisse, &c. Nos autem contra cum tota civitate, et universa provincia testamur omnem multitudinem populūque Catholicae Ecclesiae in vnum coactum, quasi in speci­em unius corporis et animae, clamoribus vociferationibusque po­stulasse Athanasium Ecclesiae Episcopum dari. They say that after the death of Bishop Alexander, when there were ve­ry few, which made any mention of Athanasius, six or sea­ven Bishops privily and in an obscure place did choose him to be Bishop. But we contrary wise with the whole Cittie, and generally with all the Province doe testifie that the whole multitude and people of the Catholique Church, beyng gathered to gether in one, as it were in the forme of one body and soule, with exclamations and out cryes requyred to haue Athanasius to be given unto them the Bishop of their Church.

If six or seaven of our Lordbishops with their traines of twentie, thirtie, or fortie horse apeece, should meet to­gether about an election with such of their frends as they [Page 74] could gather togeather in their assemblie; trow you the thing might be sayd to be don obscurely and in a corner: or may we thinke that those christian and most mightie Emperours had neither witte nor knowledg how to go­verne their cōmon wealthes? Or that Athansius the great and all the excellent Fathers of the Primitiue Church, and Luther and Zninglius, and all the lights of the Gospell set up by Gods wonderfull worke in this our age, (for the casting downe of Antichrist and the great whore of Ba­bell) upon all the golden Candlestickes in Germanie, Hel­vetia, Savoy, France, Scotland and the Lowcountryes, and ma­ny other places, understād not: what by the word of God ought to be done in the election of Bishops and Pastors, and onely the Lord Bishops of England by their Lordly looks upon their learned bookes, or by some secreat inspi­rations haue the contrary reveled unto them? But if all the christian Emperours, and all the auncient Fathers did thinke this manner of election might well stand with the godly goverment of the Common wealth, and ought not to be altered: and that both the election of Bishops Pastors and Ministers, and excommunication also ought never to be don without consent of the people even whē the Bishops were growne up to be litle petie Lords, and the regiment of a Bishop was crept to the limits & boūds of a Dioces and over whole Cityes, where, by the reason of the exceeding greatnes of the multitude, there must needs follow great sturres and troubles; with what facili­ty and easines might this order be brought in agayne, if the Bishops were reduced unto the pristinat estate ap­poynted unto them by the word of God and by the ho­ly scriptures, namely, to be the Bishop or Pastor of one congregation onely?

Upon which poynt I will set downe breifly, the words of that excellenr light, Francis Lambard joyned by God with Luther in Germanie touching the limits of a Bishops regiment,F. Lambard together with the right of election of the Pa­stors and excommunicatiō of the offendors: and of Zuinglius, the first light set up by God among all the golden cā ­dlesticks of Helvetia. This noble and famous Francis Lam­bard in the preface of his booke intituled The sum of Chri­stianitie translated into English, and dedicated unto the most Noble Queene Anne mother to our late Soveraigne Queene Elizabeth. In his Epistle, to the Noble Prince of Lausanna; he saith: Nor you shall not marvaile that I sayd, there be many Bishops of one Citie; for verely every Citie hath so many Bishops, as it hath true Evangelists or Preachers: for eve­ry Preacher of the truth, I say of the truth, that doth not preach lyes, decrees, inventions, dreames, lawes and counsells of men, but the most pure, and simple word of God, is a true Bishop, although he be not called so of many: the Church of God hath no other Bi­shops but these. And a non after he saith. For verely every Pa­rish ought to haue his proper Bishop, the which should be chosen of the people and confirmed by the Comminalty of the Church of every place; and to doe this thing they haue no need of letters, rings, seales, tokens, and such other of this kind, very much used cleane contrarie to the word of God. And so long they should be accounted for Bishops, as the preach most purely the Gospell of the kingdome of God. From the which if they swarue one iote, & teach strang doctrine, they ought to be deposed, and put out, of thē by whom they were elect and chosen, that is to say, of the commi­nalty of the Church a forenamed, and other more fit for the pur­pose to be elect. And in the fift chapter in the sayd booke of the Summe of Christianity he hath these words. It is the most greevous crime & by no meanes to be suffered, that many childrē of [Page 76] perdition do depriue the people of God of their right, & iust title, that is to choose them a Pastor. And afterward he saith. All Ca­non of the world cānot lawfully choose one Bishop of the Church of I [...]su [...] Christ. And agayne he sayth, Deacons of the Church be those that the faithfull choose for to gather and distribute to the poore the almes of the faithfull. And a non after. The Church of God hath no Ministers besides these Bishops and Deacons.

Zuinglius Artic: 8: ex­planat:Now to the words of Zuinglius, he in a certaine place sayth thus; A multis iam seculis ad nostra usque tempora, quae sit Ecclesia certamen fuit, ortum nimirum ex regnandi cupidita­te. Nam hoc sibi quidam arrogarunt ut se dicerent esse Ecclesi­am &c. There hath been contention, what a Church is, from these many ages untill our times; which verily hath risen from the desire of bearing rule. For some men haue arrogated this unto themselues, to say that they are the Church, that all thinges might be ordered by their hand. But omitting the devises of men wherō som in this cause doe rest, we will write of the Church out of the holy scrip­tures and the minde of the spirit. A Church therfore I do finde is taken 2 wayes in the holy scriptures. First for the cōpany of all those who in asure & firme faith do beleiue in Christ their only head. This is scattered through the u­niversall world. Who knows this church? Only God. But what shall we say of the Pope, Cardinalls, and Bishops, which come togeather into a Counsell? Are not they also the Church?the Church militant I answer, they are only members of this Church if so be it that they beleiue in Christ & acknowledg him for their head. If they beleiue not, they belong not to the Church at all. So farr of it is, that they should be the church.Synods: But thou wilt say they are a Church Representatiue. Of this I find nothing in holy scriptures: out of mens de­vises any man may fayne any thing. We rest on the holy [Page 77] scrip­ture: against which thou wilt not attempt any thing, if thou be a christian. Secondly, a Church is taken for the severall congregations,A visible Church which conveniently meet together in some one place for the hearing of the word, and recea­ving of the Sacraments. The Grecians call these, Pariki­as, Parishes. Of this manner of a Church Christ speaketh Mat. 18. saying, Tell the Church. And so Paul useth the name of the Church, 1. Cor. 1. To the Church which is at Corinth etc. And Furthermore afterward. Quid audio? Episcopus ne solus excommunicare potest? Putabam Ecclesiae esse datū? What doe I heare? May a Bishop alone excommanicat? I had thought that had been appoynted to the Church. But perhaps they will say a Bishop onely is the Church, Christ saith tell the Church: doth a Bishop then, or an Abbot signifie the Church? Excommunication belongeth not to one man, whatsoever person he be, but to the Church. For Christ sayd not, we should refuse the company of a man, when he had contemned an admonition or twayne (therfore one onely man cannot excommunicat) but then at the last, when he hath despised the admonition of the Church: therefore no man but that Church can excommunicat, wherin he dwelleth which by his sinne hath offended. vnto the Church & the Pastor of the Church belongeth this right of pronouncing sentence of excommunication against the offender. And further he saith. Tradunt excommunicationem ab Episcopo latam Ecclesiae esse ex­communicationem. Art: 31, Sed observandum (supra ea quae octavo arti­culo diximus) Ecclesiam in scripturis accipi aut pro omnibus christianis qui in istis terris visibiliter nunquam conveniunt so­li Deo noti, atque in hac ecclesia omnes sunt qui Deo patri per Christum fidunt et nituntur: et haec est ecclesia quam in articu­lis fidei profitemur: aut pro singulis quibusque ecclesiis, quas pa­raecias vocant. Conventiculum ergo et conspiratio personatorum istorum Episcoporum sub ecclesiae nomine comprehendi non po­test, [Page 78] nec id possunt ex scriptutris ostendere quod ipsi sint ecclesia, etiam sirumpantur. Ecclesia ergo nequaquam sunt. Cui ergo ec­clesiae offendens pcccator indicari debet? Ad ecclesiam universalē Christus nimirum nos ire non mandat, nam haec nusqua hic coit corporaliter. They hold that the excommunication by the Bishop is the Churches excommunication. But (saith he) those thinges are to be observed (which before we haue spoken in the 8 article) that the Church in the scriptures is eyther taken for all christians which upon the earth do never visibly meet together, which are only knowne un­to God, and in this Church are all they which beleeue in God the Father and cleaue fast vnto him through Christ, and this is the Church which we acknowledg in the arti­cles of our faith, or else it is taken for every perticular Church which they call parishes. Therefore the conven­ticle and the cloked conspiration of these disguised Bi­shops cannot be comprehended under the name of the Church,Synods: neither can they proue it by the scriptures that they be the Church though they would burst. therefore it is cleare that they be not the Church unto which the offending sinner ought to be shewed: for it is manifest that Christ doth not command us to go tell the universal Church: for this Church never meets together bodily. And agayne he saith. Quis enim omnes pios congregare posset: restat ergo ut ecclesiae iubeat Christus indicandum peccatorem quam paraeciam vocamus. For who can gather together all the faithfull, therefore it can be taken non otherwise but that Christ commandeth the offender to be iudged by the Church which we call a parish.

Now let us goe forward to heare what the rest of the excellent lights and Angells or Messengers which God hath raysed in this our age & set up upon the golden can­dlesticks [Page 79] (among which Christ himselfe walketh) in Ger­manie, Helvetia, Savoy, France &c. concernyng the pulling downe of the whore of Babell, and the reformation in the poynts of religion a foresayd. Wherin if there be any that thinke some speaches before, or hereafter to be utte­red be over bitter, let them marke what M: Luther sayth upon the Epistle of Peter a foresayd. Now their be many (sayth he) that can well inough abide to haue the Gospell prea­ched, so that their might be no exclayming and speakyng against the Wolues. I meane, so that the Preachers in their Sermons would forbeare exclayming and taunting against Prelats. But al­though I Preach sound doctrine, and that which is true: and though I feed and teach (my charg) the sheepe well and rightly, yet is not that sufficient: for it is further requyred at my hands to keep the sheep from danger, and to haue a carefull regard unto them, that Wolues come not among them to driue them away out of their fertile and wholesome pastures. For to what purpose is my building, if when I haue couched and orderly layd my stones, an other straight wayes come and hurle them downe as fast a­gayne, and I seeyng him forbid him not? The Wolfe is well e­nough contented that the sheepe be well fed and fatted in good Pasture, because the fatter they be, the pleasanter and daintier pray he thinketh to make of them. But that Doggs should inces­santly barke and baule at him, that he cannot abide. Such barking doggs they cannot abide, but dumb doggs, they can beare well e­nough with all.

The next light set vp among the golden Candlesticks of Germanie to shew forth the darknes of Antichrist: and the blindnes of the Romish Babilon, was M. Bucer, Bucer. pag 2148: edit, 1570. col. who for his learned excellency was sent for by K. Edward the Sixt and appoynted to be the Divinitie Reader in Cam­bridg, of whom M: Fox in our booke of Martyrs saith. He [Page 80] brought all men into such admiration of him, that neither his frends could sufficiently prayse him, neither his enimyes in any poynt find fault with his singuler life & sincere doctrine.

How earnestly M: Bucer desired to haue a better reformation of religion in England then was in King Edwards time, appeareth evidently in his booke De Reg­no Christi, written to King Edward that most gratious and religious King of England, whom both Ridly Bishop of London, and Cranmer Archbishop of Caunterburie confessed to haue more divinitie in his litle finger then they thēselues in their whole bodyes, as you may read in our booke of Martyrs: such an excellent impression of true Divinity had God ingraven in his brest beyng then but a child. Who no doubt if he had lived, as he had in many things well begun, so would he haue made a full reforma­tion of those foule corruptions that remayned and yet remaine to this day, and would haue reduced all the Chur­ches in his Dominions, unto the Primitiue and Aposto­like order and Discipline, which M. Bucer in his sayd book of the Kingdome of Christ written unto him for the same purpose, so earnestly desireth. Whose words in his first booke and 15. chapter are these. Vt vero claris Dominus et gravissimis verbis disciplinam suam cum vitae vniversae, De regni Christi 1, 15 tum agendae penitentiae, tumetiam sacrarum ceremoniarum sanci­vit, etc. With what playne and cleare words (saith M. Bu­cer) hath the Lord established his Discipline, as well of the whole course of life, as of shewing publike repentance, & also of the holy Ceremonies? Yet how few shall you find even among those which are coūted men of speciall note among Christians, which I will not say desire with all their heart to haue this Discipline restored, which is the only Discipline of health or salvation, but that thinke it a [Page 81] thing worthy once to go about it. They say, the times are now farr otherwise, then it was when this Discipline flo­rished in the first Churches: men are now of an other sorte: And it is to be feared least by the restoring of this Discipline the Churches should be more troubled, then edified; and that more men should therby be frayed from the Gospell, then should be brought unto it. To conclud that it is to be feared that by this meanes it should grow into a new tyranny of a false Cleargie upon the people of Christ. But do not these men even by their owne wordes manifestly convince themselues of their horrible igno­rance concernyng the profit of the kingdome of Christ and the true benefitts therof? For know not they that the kingdome of Christ is a kingdome of all ages, and of all men which are elect to salvation? They are ignorant that King Iesus, that is to say, the Saviour of men, and the best Pastor or sheepheard of his owne sheepe, hath instituted nothing at all and commanded nothing to those that are his, which is not healthfull unto them in all times and places, if it be used as he instituted & commanded the same.Bucer in E­phesians 4. And upon the 4 chapter to the Ephesians he sayth. Sathan goeth about to make men beleiue, that by the restoring of the disciplin, the faithfull Ministers should be thought to seeke ambitiously, the same tyrannie which Antichrist did.

Yee see with what force of wordes M. Bucer lamen­teth the lacke of true Discipline in England, even in King Edwards time, and how vehemently he desired the King to restore and establish the same; which in his time could never be performed by reason of his suddaine death in the minoritie of his yeares. And afterward in the dayes of Queene Elizabeth the Gospell was receaved aboue 40. [Page 82] yeares and no fault by publik authority amended (which King Edward left) in the Discipline of the Church. wher­in by the way, I cannot but note one pretie litle poynt of the Dragon that subtle serpent Sathanas, for the better safegard of his sonne Antichrist his creedit, and his deare daughter Babilon the great whore of Rome: for slily and cunningly he so scraped out this peece of publique pra­yer in all Queene Elizabeths time which both in King Hē ­ries time and King Edwards time was used, that it could never be restored unto this day. Namely, From the tyranny of the Bishop of Rome and all his detestable enormities, good Lord deliver us. For he knew full well no small number of his owne enormious abominations were yet reteyned in the Discipline of the Church to the great comfort of him­selfe and of his sonne Antichrist the Pope, and his deare daughter the Church of Rome. And it might justly be taken for a Prophesie that we should not in her dayes be delivered from the detestable enormities of the Bishop of Rome, left unreformed in King Edwards time. But let us heare further what M. Bucer sayth to King Edward in his second booke of the kingdome of Christ and the 1 chap­ter. Primum haud dubito, serenissime Rex, Maiestatem tuam ip­sam videre, hanc quam requirimus, imo quam requirit salus omnium nostrum regni Christi restitutionem ab Episcopis nullo modo expectandam, &c. First I doubt not most gracious King (saith M. Bucer to King Edward) but your owne Maiesty doth see that this restoring agayne of the kingdom of Christ which we require, yea which the salvation of us all requireth, may in no wise be expected to com of the Bishops; seeyng there be so few among them which do understand the power and proper offices of this kingdom: and very many of them by all meanes (which they possi­ble can, and dare) either oppose themselues against it, or deferre it [Page 83] and hinder it. And after in the same booke he concludeth saying. De reformando itaque Episcoporum ordine serenissima Maiestatis tuae cum primis animus intendendus. Therefore the mind of your most excellent Maiestie must principally be set up­on reforming of the order of Bishops.

Of these places before cited, first the reader may plain­ly see, with what vehemency this Angell and starre hol­den in the right hand of Christ desireth and requyreth to haue the reformation in England, which yet cannot be obteyned, to be squared, according to the first Churches which were in the Apostles time. Secondly that the ob­jections which are now commonly made against the re­formation are even the same, which Satan and his childrē made in King Edwards time; the wilfull & horrible igno­rance wherof M. Bucer manifestly discovereth. Thirdly, that no hope of this reformation and the restoring of the kingdom of Christ, which even the salvation of us all re­quyreth, was to be expected at the hands of the Bishops. Fourthly, that that the King ought specially to bend his mind, to reforme the order or estate of the Bishops. And to speake the truth, ye might truely affirme that the King began at a wrong end, when he began at the parish Priests and leapt over the Lord Bishops: for that was a tithing of mint and annis, and a leaving of the waightier matters of the law undone. It is a memorable and a true saying, that Sigismund the Emperour used in the Counsell of Constāce. Sigismund. Non a minoritis sed a maioritis incipiendum est. For where the Counsell pretēded to make a reformatiō in the Church; one stood up and sayd, the reformation must begin at the Fryer Minorits, that is at the litle ones: no sayd the Empe­rour, not at the litle ons, but at the great ones, meanyng that they ought to begin not at the beggerly Fryer Minors, but [Page 84] at the pompous and proud Prelats and Popes. And Iere­miah the Prophet speaking of the beggerly sort, and great men saith:Ierem. 5.45 Therefore I sayd, surely they are poore, they are foo­lish, for they know not the way of the Lord, nor the iudgment of their God. I will get me unto the great men, and will speake vnto them: for they haue knowne the way of the Lord, and the iudgd­ment of their God: but these haue altogether broken the yoke, and burst the bonds. And in the 23 chapter: he sayth speaking of the Prophets which were the cheifest and in highest de­gree of all Ecclesiasticall persons in that time.Chro. 23 15 Therefore thus saith the Lord of hosts concerning the Prophets, behold I will feed them with wormwood and make them drinke the water of gall, for from the Prophets of Ierusalem is wickednes gon forth into all the land.

Now let us heare what M. Bucer saith touching the great livings of the Lord Bishops, and the poore estat of the pa­rish Ministers. First to the Lord Bishops he saith in his se­cond booke of the kingdom of Christ, Agnoscant igitur tā ­dem gravissimam suam culpam Episcopi, quod ecclesias tam diu iam, tamque horrende, non tam neglexerunt quam vastaverunt. Let the Bishops at the last acknowledg their most gre­vous fault, that now so long time they haue not onely neglected, but violently robbed the Churches. And in the 13 chapter he toucheth againe the restoring unto the poore Parishes that which the Bishops by injurie and rob berie had taken from them. Si vero parochiis non sit tam mul­tum reliquum, vt inde prospici queat fidelibus earum ministris, tum certe, vti et supra diximus, ab Episcopis et ditioribus sacer­dotiis petendum erit, unde et his despoliatis parochiis consulatur. Hic communio sanctorum exercenda erit, vt egentibus ecclesiis succurratur ab iis quae abundant. If there be not (saith M. Bu­cer) so much left unto the Parishes, as therof there may be [Page 85] made a sufficient provision for their faithfull Ministers, then certainly (as we haue sayd before) there must be ta­ken from the Bishops and richer benefices where with these parishes that haue been so spoyled, may be sufficiēt­ly provided for. For heerein the Communion of Saints ought to be exercised, that the Churches which stand in need may be helped by them, that doe abound. And a non after he sayth? Valeat itaque Domini lex: dignus est opera rius cibo suo et mercede. Item duplici honore digni sunt presby­teri qui bene praesunt ecclesiis, maxime qui laborant in verbo et doctrina. Debent autem hi, et suo docere exemplo reliquos Chri­stianos ut cum eis datur quibus alantar et tegantur, his sint con­tenti. valeat et lex spiritus sancti: vestra abundātia sublevet illo­rum inopiam, et illorum abundantia sublevet vestram inopiam quo sit inter vos aequalitas. Therfore let the law of the Lord take his force, which sayth the worke man is worthy of his meate, and his wages, and also the Elders which rule the Churches well are worthy double honor, cheiflie those which labour in the word and doctrine. And these also ought to teach all other Christians by their example, and when there is given unto them, foode and rayment, with that let them be content. And also let the law of the holy Ghost stand in his full force: let your abundance vp hold their need, that there may be equalitie. I neede not to put the reader in any remēbrance what to obserue in these wordes, they are playne enough; that the Lordly livings of Bishops should be taken from them, and they thēselues should not liue like Lords, but in a meane estate as well as the rest of the Ministers.Bucer in mathew 18.7. And touching the rest of the popish reliques he sayth, vndoubtedly as there is no a­greement at all between Christ and Beliall; so sinceare and unfei­ned christians can by no meanes suffer themselues to be clogged [Page 86] with any whit of Antichrists trash and trumperie &c. Wherfore so soone as true godlines and the right worship of God hath been preached and professed of many, Antichrists Ceremonies and rites ought by and by to be abrogated, and the reformation therof may not be prolonged &c. These are indeed (saith he) over mild and to soft and sober Christians which can beare with such Antichristian trash: like unto them who at Corinth knowing that an Idoll was nothing, did eat thinges offered unto Idols and boasted (as these our men doe) in this wise: In outward matters we are free. What is that to me, that another useth those thinges naughtily, I will use them well &c. Thus do they for sooth provide goodly for the weake ones, yea they serue their owne bellies, seeking to gratifie such as are either Christs enimyes or else backsliders, for no man besids these will earnestly contend for Superstitious Ceremonies: this is their modest bearing, and delaying, whereby they are so far from furthering of the Gospell, that by litle and litle they do utter­ly abolish it.

Thus you heare M. Bucers judgment that noble light set up by God in Germanie, and by King Edward brought into England, and made the divinity Lecturer in Cambridg both for the establishing of the Discipline set downe by Christ and his Apostles in the first Churches, for the ta­king away of the Lordly estate of Bishops, and for the ut­ter abolishing of all our vayne and beggerly Ceremonies which he calleth Antichristian trash. Unto him I will joyn Peter Martyr his combresbyter or fellow Elder,P. Martyr. brought into England also by King Edward, and made the Divini­tie Lecturer in Oxford. Whose departing from Argentine in Germanie, was greatly lamented, he was (saith Sleidan) a man there exceedingly beloved for his sincere judgmēt, his great mildnes and modestie, and for his incomporable learning. In his Epistle to the Lords of Polonia, professors [Page 87] of the Gospell, and Ministers of the Church there, when they began to make the reformatiō of religion in the rite of administring the Sacraments; saith M. Martyr, That manner is most to be imbraced which shall be most playne, and most removed from the Papisticall trifles and Ceremonies, and which shall come neerest to the purenes which Christ used with his Apo­stles. Christian minds ought not to be occupied much in outward rites & Ceremonies, but to be fed by the word, to be instructed by the Sacraments, to be inflamed unto prayers, to be confirmed in good works, and excellent examples of life. Moreover I counsell you that in any wise ye bring in Discipline into your Churches so soone as possible ye can, for if it be not receaved at the beginnyng when men are very desirous of the Gospell, it will not soone be ad­mitted afterward, when (as it hapneth) some coldnes shall creepe in. And how vainly you shall labour with out it very many Churches may be an example unto you, who since they would not at their very first reformation take upon them this healthfull yoke, could never afterward, as touching manners and life, be brought into order by any iust rule, whereof it happeneth (which I speake with greife) that all things in a manner haue small assurance and and doe threaten ruine on every side. Therefore it is a greivous loss and a certayne destruction of Churches, to want the strenght of Discipline. Neither can it be truely and soundly sayd that they haue and do professe the Gospell, which either be without Discipline, or do contemne it, or be not delighted therwith. Certain­ly since in the Evangelists and in the Apostolike Epistles it is taught with so great diligence, it must be confessed not to be the least part of Christian religion. Whereby it commeth to passe that the Gospell seemes to be despised of them which haue banished frō themselues so notable a portion thereof. But under what devise or couller it is reiected at this day in many places, is worth the hea­ring. They say that there is a danger, least under the colour of [Page 88] Discipline, the Ministers of the Church should take upon them tyrannie, should correct, reproue, and excommunicate, for no iust causes, but at their owne pleasure &c. Neither do these good men perceiue, that there needeth not be any feare of the Ministers, where the rule of the Gospell as touching brotherly correction is observed. For this charge is not to be committed to the authority and will of one man: but in the shutting out from brotherly soci­etie them which will not be amended, a consent of the Church must be had by whose authority if it be don, no man can iustly cō ­playne of the tyrannie of one, or of a few.

Marke how this Divine lecturer, which hath so good testimonie, of his sincere judgment, great modestie and mildnes, and of incomparable learnyng, would haue the Discipline receaved wheresoever any reformation of reli­gion is made, and saith plainly it is a great part of christiā religion, and a notable portion of the Gospell, and that they which refuse or reject it may be counted enimyes, and not lovers of the Gospell. And that the charge of ex­communication is not to be committed to one man or to a few, but to the whole Church. And as for the rites and Ceremonyes and administration of the Sacraments, he setteth downe these three caveats to be observed in the using of them. First, that they be most plaine and simple. Secondly that they be most removed from the supersti­tious trifles of the Papists. Thirdly, that the manner of using them come nearest, to the purenes that Christ and his Apostles used. Certainly if M. Martyr were now in Ox­ford, and with all his sinceritie, and modesty, and learning, should mayntaine this most playnenes in the Ministratiō most furdest removed from Popish Ceremonyes and tri­fles, and cry out for the purenes that Christ and his Apo­stles used, he should be turned out for a wrangler, or a Pu­ritane, [Page 89] if he had no more hurt. But let us heere what M. Martyr saith further upon these poynts. In his Common places speaking of the goverment of the Church he saith. If thou respect Christ it shall be called a Monarchie; part 4 cha 5 sect. 9 Com. in 1. Cor. 5:13. For he is our King who with his owne bloud hath purchased the Church unto himselfe. He is now gone into heaven, yet doth he governe this Kingdom of his; indeed not with visible presence, but by the spi­rit and word of the holy scriptures. And there be in the Church which doe execute the office for him, Bishops, Elders, Doctors and others bearing rule: in respect of whom it may be iustly called a goverment of many &c. But because in the Church there be matters of very great waight and importance referred unto the people (as it appeareth in the Acts of the Apostles) therfore it hath a consideration of publicke goverment. But of the most waight are accounted excommunication, absolution, choosing of Mini­sters, and such like: so as it is concluded, that no man can be ex­communicated with out the consent of the Church. And a non after he saith, Cyprian writteth unto Cornelius the Bishop of Rome, that he laboured much with the people that they which are fallen might haue pardon. Which if it might haue been given by himselfe, there had been no need that he should so greatly haue travelled in perswading of the people. And Augustin against the Donatists sheweth the same, when he saith: we must then cease to excommunicate, if the whole people shall be infected with one and the selfe same vice. For it will not (sayth he) consent to ex­communication, but will defend and mainteine him whom thou shalt excommunicate. Wherefore this right perteineth to the Church neither ought to be taken from the same: against which opinion they cheifely are, which would haue the same to be com­mitted to one Bishop or Pope. And in the 5 section a litle be­fore he giveth this definition of excommunication. Ex­communicatio est &c: Excommunication is the casting out of a [Page 90] notorious wicked man from the fellowship of the faithfull, by the iudgment of them that be cheife, and the whole Church consen­ting, by the authoritie of Christ and rule of the holy scriptures, to the salvation of him that is cast out, and of the people of God. And after he had confirmed the same by divers places of scripture he sayth. Seeing it is the Gospell of Christ as touching all the parts, it ought to be receaved of the Church, and credit every wher to be given unto it. So as they are to be wondred at, which would professe the Gospell, and yet do exclude this particle. And touching the magnificence of Bishops and their stately using of Civill affaires. In the same part and 20 chapter Section 16 he sayth, But why in times past (in the old testa­ment) were both Principalitie and Priesthood ioyned together? This may be declared the cause; Namely that in those persons Christ was shadowed, [...]n 2: Kings 11 initio. to whom was due both the true Priesthood & Soveraigne Kingdom. But after his commyng upon the earth we haue no other Priest but himselfe, our onely mediator and re­demer. Vndoubtedly those Ministers of the Church which are in­stituted by him, are appoynted to preach the Gospell of the sonne of God and to administer the Sacraments: wherefore it is meete they should abstayne from outward principalitie & administra­tion of civill affaires. Since they haue ben so instructed by Christ. For he saide unto his Apostles. The Princes of the Nations haue dominion over them, but it shall not be so among you. And being requyred by a certaine man to command his bro­ther to devide the inheritance with him, said, who made me a judge over you? Shewing that it agreeth not with his voca­tion while he remaineth upon the earth, to haue authoritie to de­vide heritages. And after the same manner ought Ministers to iudg themselues to be sent even as he was sent. Moreover, Paul informeth his Timothie and instructing him as touching the holy ministerie, saith; No man that warreth entangleth [Page 91] himselfe with the affaires of this life, where he useth an Ar­gument of comparison to wit, from the lesser to the greater, even so, as if he should say; if it be not lawfull for them which are bound by the office of warfare, to take upon them other busines or trade of life, much lesse ought they which are bound to the holie ministery intermedle thēselues with other charges, for their vocation requyreth the whole man: because they must not only twise or thrise in the yeare execute their office, but it is necessary that (as the Apostle warneth) they preach the Gospell & earnestly apply thē selues to reading doctrin both in season & out of season. And yet more expresly in his Cōmentary upon the 13 chap. to the Romans, he saith. They will answer that Ministers indeed haue not the sword in asmuch as they are ministers, but haue receaved it from else where, & that by iust title & possession. Christ indeed did serue his vocation: for he came in humilitie, by his passion and death to redeeme mankind; but his example is not to be follo­wed in all things. Otherwise no christian ovght to beare the office of a Magistrate: for Christ beare it not. Wherefore they affirme that he left an example onely to men tending to perfection: such as are Monks and begging Friers which (as they say) haue re­nounced the world. Neither can they a bide that Peter should pre­scribe unto his successor when he said, that he had neither gold nor silver, but that he left onely a patterne of perfection unto them, which so order their life as he did, who forsaking all that he had followed Christ, that he might the rediler serue him. But these men should remember, that not onely examples, but also cō ­mandements make one our side. For Christ saith, The Kings of the Nations beare dominion over them, but so shall not yee. And these words are to be understanded singularly and particularly of the Apostles and Ministers and not of all men universally &c. Further who seeth not that these two functi­ons doe so hinder the one the other: that he which exerci­seth [Page 92] the one, cannot execute the other. For it is an hard matter to find one so prompt and readie that can rightly and orderly ad­minister but even one of these functions. And agayne in his Common places the 4 part and 13. chapter section 12: he saith. But our false Ecclesiasticks will be Princes and reigne, and yet Christ would be no King. And when he was sought for to the end he should be made a King he utterly refused it, yea rather he plainly confessed that his kingdom is not of this world: he sayd also unto the Apostles, Princes of the Nations do beare rule over them, but ye shall not so doe. Peter also whose succes­sors these men professe themselues to be, warneth Ministers that they should not excercise dominion over the flocke. And upon the second booke of Samuell the 6 chapter, he saith. Arca ista per allegoriam non incommodam refert nobis ecclesiam Dei. This Arke by a fitte allegorie doth represent unto us the Church of God: which ought to be caried and borne at this day upon the shoulders of the Bishops. But now many Bishops do even the same thing that these Levites did, of whom we spake. For when they would seeme to be pillers of the Church, in the meane time they giue themselues altogether to idlenes and pleasures and lay the Arke upon their Uicars, Suffragans & Commissaries, which oftentimes a man can call nothing else but brute and most block­headed beasts. And in the 12 chapter of Samuell, speaking of Archbishops and Bishops, he sayth, Admoniti officii sui re­spondent se habere substitutos et vicarios qui ista curent, Ita la­bor aliorum est et proventus ipsorum: vtque est in libro Iob, Bo­ves arant et Asini pascuntur. When they are admonished of their dutie or office, they answer that they haue vicars & substituts which take the care & charge of thos things:pag 1275: edit. 1570. so other men take the paynes & they take the profite, & as it is in Iob, the Oxon plow the ground & the Asses are fead. I might here not unfitly set down the words of M. Fox in [Page 93] his book of Martyrs wher he saith: Every Prelat or beneficed person ought hīselfe to discharg his Cure without deputy or Vicar.

Now let us proceede to other of the excellent lights that God hath set up in the middest of the deepe darknes of Antichrist, upon some of the golden Candlesticks of Helvetia or Swicerland. Of Zuinglius somewhat hath been said alreadie, whom M. Bullinger that excellent learned mā succeeded, whom Pantaleo in his Ecclesiasticall Chronicle calleth one of the Fathers & lights of the Gospell;Bullinger, whose Decads and Sermons being translated in English and set forth by publike authority in Queene Elizabeths time to be read eyther privatly, or publikly as appeareth in the preface: and for the commendations therof it is sayd, that they are fit to be read out of the pulpit unto the simplest and ru­dest people of this land, the doctrine of them very playne without ostentation, curiositie, perplexitie, vanitie, or superfluitie: very sound also without Popery, Anabaptisme, Servetianisme, or any o­ther heresie. And afterward in the conclusiō of the preface it is sayd. These sermons of M. Bullingers are such as whether they be used privatly or read publickly, whether of Ministers of the word or other Gods children, certainly there wilbe found in them such light and instruction for the ignorant, such sweetnes and spirituall comfort for consciences, such heavenly delights for soules; that as perfumes the more they are chafed the better they smell; & as golden mines, the deeper ye digge them, the more richer they shew: so these the more dilligently ye peruse them, the more delightfull they will please, and the deeper ye digge with dai­ly studie in their mynes, the more golden matter they will deliver forth to the glory of God. Now therefore let us heare what this Angell and light of the Gospell set up by the Lord upon a golden candlesticke of Helvetia, saith.

And first of the Eldership or Elders in every Church to [Page 94] be used.Decad 5 sermon 10 Like as the Lord (saith M. Bullinger) would haue the transgressing Ministers privately to be admonished & corrected, so doth he extend the commoditie of the same admonition and correction to the whole Church. And therefore the Auncient Church had a holy Senat of Elders which dilligently warned thē that transgressed in the Church, corrected them sharply, yea, and excluded them out of the Ecclesiassticall fellowship namely if they perccaved, that there was no hope of a mendment to be looked for in them. But in the latter times the Popes & Bishops tyrannically taking that kind of punishment into their hands, and excercising it sacrilegiously contrary to the first institution, haue turned an wholsome medicine into an hurtfull poyson, making it abomina­ble both to the good and bad. Behold what fruit this alteratiō of Gods order & ordināce in the Church hath brought, by taking away the Eldership from the Church or Con­gregation, and committing it unto the Bishops: who by their Lordly authority tyrannically (saith M. Bullinger) tooke it from the Church into their owne handes, and that even in some places where the light of the Gospell is set upon the golden candlesticks thereof, whereby they haue turned an wholsome medicine into an hurtfull poy­son, making it abominable both to the good and bad, as in all Queene Elizabeths time we might see heere in Eng­land, that by their Lordly power oftentimes for such a trifling matter as an honest Magistrat would haue been a shamed to laye a man by the heeles, they were not a sha­med to commit a christian to the Devill. And shewing what the Elders were, he sayth. Wherefore the Elders in the Church of Christ are either Bishops or otherwise prudent & lear­ned men added to Bishops that they may the more easily beare the burden layd upon them, Decad 5 ser­mon 3 and that the Church of God may the bet­ter and more conveniently be governed. For Paule saith, The [Page 95] Elders that rule well let them be counted worthy of dou­ble honor, most specially they which labour in the word and doctrine.1: Tim▪ [...]: There were therefore certaine other in the Eccle­siasticall function, who albeit they did not teach by and by as did the Bishops, yet were they present with them that taught in all bu­sinesses. Perhaps they are called of the same Apostle elsewhere, Go­venours, 1. Cor. 1 [...] that is to say which are set in authority concernyng dis­cipline and other affayres of the Church. And in this poynt with Bullinger M. Peter Martyr most playnely agreeth. He that ruleth well etc. Martyr in Rom. 1 2: This me thinketh (saith M. Martyr) is most fitlie to be understood of Elders: not in very deed of them which had charge of the word and of doctrine. But of those which were appoynted as assistants unto the Pastors; they as being the discre­ter sorte & indeed with a greater zeale & godlines, were chosen out from among the laitie. Their office was cheifly to attend un­to Discipline &c.

And touching the Lordship of Bishops where it is objected against thē that think Bishops should be no Lords, that they would mainteine the Anabaptisticall opinion which deny Magistracie and the authoritie of Kings and Princes, M. Bullinger confuteth the Anabaptists with the selfe same reason and scripture, whereby he proveth that Bishops should be no Lords.Decad 2 sermon 9 And unlesse that Christians (saith Bullinger) when they are once made Kings should conti­nue in their office and governe kingdoms according to the rule and lawes of Christ, how (I beseech you) should Christ be called King of Kings & Lord of Lords? Therfore when he said, Kings of nations haue dominion over them, but so shall not ye be. He spake to his Apostles who stroue among themselues for the cheife and highest dignitie. As if he should haue sayd. Princes which haue dominion in the world, are, not by my doctrine displa­ced of their seates, nor put besids their thrones; for the Magi­strats [Page 96] authority is of force still in the world, and in the Church al­so. The King or Magistrate shall reigne, but so shall not yee: ye shall not reigne, ye shall not be Princes, but teachers of the world, and Ministers of the Churches. Thus breifely (saith he) I haue answered to the Anabaptists obiections. And againe upon the very same matter in like sort in the 5 Decade and 2 sermon citing the lik place of Peter. Not as though ye were Lords over Gods heritage (saith he) Peter speaketh not of any Em­pire and Lordship, yea by expresse words he forbids Lordly digni­tie. For even as he is appoynted of the Lord a Minister and an El­der, not a Prince and a Pope: so also he appoynted no Princes in the Church, but Ministers and Elders, who with the word of Christ should feed Christs flocke. And upon that place of Luke the 22: The Kings of the Gentiles raigne over thē, & they that beare rule over thē are called gratious Lords &c.Decad 3: sermon 3 This simple and playne truth (saith M. Bullinger) shall cō ­tinue invincible against all the disputations of these Harpyes. The most holy Apostles of our Lord Christ will not be Lords over any man under pretence of religion yea S. Peter in playne words for­biddeth Lordship over Gods heritage, and commandeth Bishops to be examples to the flocke. Marke how M. Bullinger applyeth this place of scripture, and how bitterly he speaketh agaīst the Lordship of Bishops, calling them Harpyes that is monstrous birds, having maiden visages and talens of a mischevous and marveilous capacitie. But before in the same ser­mon he sayth. In the order of Bishops and Elders from the be­ginnyng there was singular humilitie, charitie, and concord, no contention or strife for prerogatiue, or titles, or dignity. For all acknowledg themselues to be the Ministers of one Master, coequall in all thinges touching office or charge. He made them unequall not in office, but in gifts by the excellencie of gifts. And therfore in the first Decad & second sermon, he saith, Did not Christ [Page 97] himselfe refuse a crowne upon earth? And did not he that is Lord of all, minister? Doth not he himselfe disallow that any Minister should seeke any prerogatiue, no, not in respect of Eldership? He that is greatest among you (saith he) let him be as the yoū ger. He therefore commandeth an equallitie amongst them all. And therefore S. Ierom iudgeth rightly, saying, that by the cu­stom of man and not by the authoritie of God, some one of the Elders should be placed over the rest, and called a Bishop; wheras of old time, an Elder or Minister & Bishop were of equall honor, power, and dignitie. And it is to be observed, that S. Ierom spea­keth not of the Romish Monarchie, but of every Bishop placed in every Citie aboue the rest of the ministers. And to answer the objection which is made in defence of the Lordbishops; that they take not upon them civill offices and Lordly dignities: but by their Princes & Magistrats it is layd up­on them and given them, he saith: Shall we beleiue that Peter would haue receaved secular power with imperiall goverment if the Emperour Nero had profered it him? No in no wise, for this word of the Lord tooke deepe roote in his inward bowels. But it shall not be so with you.

And touching the election of Bishops and Ministers, this bright starre fixed in the right hand of Christ sayth.Decad 5 sermon 4 Titus 1. 1 Tim. 5. They which think that all power of ordayning Ministers, is in the Bishops Diocesans, or Archbishops hands, doe use these pla­ces of the scripture. For this cause I left thee in Creta (sayth Paule to Titus) that thou shouldest ordaine Elders in eve­ry Citie. And agayne, Lay hands soddainly on no man. But we say, that the Apostles did not exercise tyranny in the Chur­ches, and that they themselues a lone did not execute all things a­bout election or ordination, other men in the Church beyng excluded. For the Apostles of Christ ordeyned Bishops or Elders in the Church, but not without communicating their Counsell with the [Page 98] Churches, yea, and not without having the consent and approba­tion of the people. And a litle after he saith. So undoubtedly Titus, though it were sayd unto him, Ordayne Elders in every Citie, yet he understod that hereby nothing was permitted to him which he might doe privatly as he thought good, not having the advise and consent of the Churches. Wherefore they sinne not at all that shaking of the yoke and tyrannie of the Bishops of Rome, for good and reasonable causes to recover that auncient right graunted by Christ to the Churches. And as for Archdeacons, he coupleth them with the filthy vermine of Monks, Decad 5 ser­mon 3 say­ing. And when wealth increased there were Archdeacons also created, that is to say overseers of all the goods of the Church: They as yet were not mingled with the order of Ministers or Bi­shops and of those that taught, but they remayned as stewards or factors of the goods of the Church. As neither the Monks at the begining executed the office of a Priest or Minister in the church. For they were counted as lay men, not as Clearks, and were under the charge of the Pastors. But these unfortunat birds never left soaring untill in these last times they haue climed into the top of the Temple, Archdeacōs, and haue set themselues upon Bishops and Pastors heads. And touching the Leviticall apparell and the Lord­ly estate of Ministers he precisely cōcludeth thus. The mi­sticall attire and garments of the Priesthood, he neyther did com­mend to his Apostles nor leaue to his Church, Decad 3 sermon 18 but tooke them a­way with all the Ceremonyes that are called the middle wall be­twixt the Iewes and the Gentiles. The Lord himselfe and his A­postle Paul will haue the Pastors of his people clad with righteousnes and honestie: and doe precisely remoue the Ministers of the Church from superioritie and secular affaires. Now if the Lord himselfe and his Apostle, do precisely remoue the Mini­sters of the Church from superioritie and secular affaires, I wish it might also be remembred & precisely followed, [Page 99] which the Kings Majestie saith in his first booke to his Sonne our Noble Prince; for saith our gratious King,Basilic. dorō 1 part In any thing that is expresly commanded or prohibited in the booke of God, you cannot be over precise. Decad 5 sermon 4 And for a full conclusion in this matter M. Bullinger saith. That order or function insti­tuted by Christ in the Church, sufficeth even at this day, to ga­ther, governe, and preserue the Church on earth; yea without these orders which in these last ages new inventions hath institu­ted. For that doth the thing it selfe witnes; and the absolute per­fection of the Primitiue Church a voucheth it. And therefore at the last he useth this exclamation. Oh happie had we been, Sermon 3. if this order of Pastors had not been changed, but that auncient simplicitie of Ministers, that faith, humility, and dilligence had remained uncorrupted. But in processe of time all things of aunci­ent soundnes, humilitie, and simplicitie vanished away, whilest some things are turned upside downe: some things either of their owne accord were out of use, or else are taken away by deceit, some things are added to, &c. The authors desire. Whereunto I will ad the exclamati­on of myne owne soule, saying. Oh, happy should we bee if it might please his gratious Majestie to restore unto his poore subjects of England the auncient orders of the Ec­clesiasticall Ministers, set downe by Christ and his Apo­stles, without any other orders which mans invention hath instituted: for that order and function sufficeth even at this day to gather, governe, and preserue the Churches of God upon earth without any of these orders, and such like, which mans invention hath brought in: namly, Arch­bishops, Diocesan Lords, Archdeacons, Deanes, Commissaries, Officialls, which are brought in by mans invention & not once mentioned in the scripture.

And so I will proceed to M. Musculus set up also as an excellent light of God among the golden Candlesticks Musculus [Page 100] of Tigurie, and the Swicers; I haue already shewed out of Musculus, that in playne wordes he sayth. That the device of men, pag 14.15 that Bishops should be greater then other Ministers, was such a mischeife to the Church, that we may thank the custome thereof for all the wealth, pride; and tirannie of our Princely and riding Bishops, and for the corruptions of all Churches; which if the aūcient Fathers did now see, The Devils invention they would no doubt acknowledg it, not to be the device of the holy Ghost, as it was pretended; But of the Devill himselfe to take away the true Ministery of the Church of God set downe by Christ and his Apostles. Now fur­ther in his booke of Common places, Tit. Of the Ministe­ry of the word of God, he saith. It is not meete that a Bishop do convert the power of his Ministery to other Churches, but to Minister faithfully in the same wherein he is elected and confir­med, like as it was not convenient for the Apostle to convert his Apostleship to a Bishopricke, and to be restrained to one Church onely: As also it is unto Iames. The like is to be said of Titus Tim. Mark Evā ­gelists. Chry. Tit. 1. which is falsly attributed unto the Apostle Peter. Where­fore let the Bishops looke to themselues, which wheras they doe not lawfully Minister in one Church, yet they do extend their power not to a few Churches, but unto whole Provinces also. Let them read Chrysostome upon the Epistle to Titus the first chapter, By Cities he sayth. Indeed he would not haue a whol Iland com­mitted unto one man, but every man to haue his charge and care alone. And a non after he saith, Yea the impudencie and state of Bishops is become so great, that a nomber of Bishoppricks be swallowed up in the gurmandise of som one Metropolitan Bishop, such as there be many now a dayes. And the Bishop of Rome even like the Devill (paynted with his wide mouth) devoureth up all the Bishopricks and Churches of the world: And a litle before he saith. They that boast themselues to be the successors of the Apostles, ought not to extoll themselues aboue the Apostles, which would not be taken for Lords, (that had authoritie to command) [Page 101] but for Ministers serving the will of the Lord. And a non after he sayth. Thirdly, that Elders Bishops and Pastors be all one, it is manifest by that which we doe read in this wise. And sending messengers from Miletus to Ephesus,Acts 20 he sent for Priests or Elders of the Church, and when they came unto him, he sayd, you know that from the first day &c. And a litle after, Looke therfore to your selues and to all the flocke, in which the holy spirit hath set you Bishops to feed the Church of God, &c. The same which Luk calleth the Priests or Elders of the Church of Ephesus, those Paul calleth Bishops, and sayth, that they be set there to that intent, to feed the Church of God. So we do see manifestly, that Priests or Elders, Bishops & Pastors be all one. And that there was in one selfe same Church ioyntly together many Bishops, and that appoynted by the holy spirit, as we may see also by that which we do read in the Apostle, saying, Paul and Timothie the servants of Iesus Christ to all the Saints in Christ Iesu, which be at Philippos together with the Bishops and Deacons. Lo there were many Bishops togeather also at Philippos. And touching the questions in Baptisme thus he intreateth thereof. Augustine saith, If we will in wordes declare that the litle children doe know in godly matters, which do not yet understand worldly matters, I feare least we shall seeme to doe wrong unto our very senses in so saying, whereas the playne evidence of the truth doth easily surmont all that strength and meanes of our sayings. I know what Augustins answer was unto this question to Boniface the Bishop, Aug. epis. 57 ad Dardan. where he writteth in this wise: It is answered, that the Child doth beleiue which hath not yet any affection of faith. It is answered that it hath faith because of the Sacrament of faith. Thus (saith he) he calleth baptisme the Sacrament of faith, But in case that the Sa­crament of faith, be faith, how is it said that the infant hath faith which hath not yet baptisme, and is therefore demanded whether [Page 102] that he doth beleiue, to the intent that he may receaue baptisme? Agayne, the question is not whether he hath the sacrament of faith or not, but whether he doth beleiue? The question is of faith and not of the Sacrament of faith; yet for all that it cannot be truly reported, that he hath faith therefore. And so it is a very feeble answer, that this great man maketh in this matter; for asmuch as the infant when he is thus demanded hath neither faith, ney­ther the sacrament of faith. For how should he haue that which he hath not receaved? But yet thus they are compelled to answer the matter, which will needs maintayne and keepe this custome u­sed in the Church, without any ground of it. And this beyng so fond a custome, that it cannot be defended, risen first of this, that the Bishops, did disorderly apply that forme of baptising of such as were of perfect yeares of understanding, unto the baptising also of infans, and so began to demand of infants of the abrenoun­cing of Satan, and of the faith in the holy Trinitie, as well as they did of them that were of yeares of full age. In my iudgment it were more convenient if the Father of the infant that is to be baptised were present at the font to require baptisme for his child, and that he should be openly examined of his faith, by the Mini­ster in the presence of them that stand by, of the faith, not which the infant hath, but which he himselfe hath in Christ our Lord and Saviour; and whereunto he will bring up and teach his in­fant.

Unto M. Musculus succeeded M. Gualter, who upon the Prophet Zephaniah that prophesied onely in the time of King Iosiah which was the cheifest reformer of religiō that ever raigned among the Iewes,Gualter yet notwithstanding this Prophet sent of God, was such a vehement taxer of the defects in the reformation of religion & remnants, of Baall, and relicks of superstition left in Iosiah his time, that non of all the Prophets did more exclame against the re­liques [Page 103] that were left, or threatned greater plagues for lack of full reformation. Whereupon M. Gualter in his first sermon upon the Prophet Zephaniah useth this spech in the name of the Lord. My servant Iosiah removed away many thinges. But because through your ungodlines many thinges yet remaine being contrary to my lawes, Gualt. upon Zepha, ser. 1 verily I my selfe will bring forth Broomes much more rough, where with these abominable relickes with their Patrons or defendors, shalbe cleane purged &c. And in his second sermon a litle before the end he thus concludeth. But let us consider the degrees of superstition which the Prophet in this place maketh mention of. The first is, when the remnant of superstitions is kept, when God granteth libertie to re­forme things, craftie dissemblers do attend uprn these superstiti­ons whereunto they beare good will and by litle and litle spread them a broad, by and by after followeth open Idolatry: but least they should seeme to forsake God altrgother, first theris invented a certaine mixture, but the same at the length degenerateth to a playne defection or falling from God: and these things certainely, even at this day are seene every where: Behold England. and do we as yet marveil at the wrath of God, hanging over our heads. Let us learne there­fore to attend and waigte upon the word of God, to flie all occasion of evill.

O that our Prelats of England, would attend & wait upon the word of God and so flie all occasion of evill: cō sidering the degrees of superstition how they increased even in King Iosiahs time, namly, by retayning the relicks of superstition, and not to invent a certaine mixture, wherby must needs follow a degeneration, to a playne defecti­on and falling from God. For every country man can tell that if a crab tree be graft with the sweet apple called the apple of paradice, or with the most excellent apple that is in the world, although the graft doe grow and flourish [Page 104] marvelously well: yet if the sients be suffered to grow, by litle and litle within a while, the crabb tree sients will so prevaile, and the graft of the good fruit so decay, that the whole tree will turne againe to be a crabb tree and beare no fruit but crabbes. So in King Henrie 8 time the Popes supreame head was cut of, and the graft of Gods word was set up in every Church through out England: which graft (as Iames saith) is able to saue our soules if it be receaved with all meeknes and all filthines layd a part.Iames. 1. But King Henrie 8 suffered almost all the boughes upon the stocke beneath the graft to grow. King Edward pared of many of them: Queene Mary layd such violent handes upon the graft, that she pulled it clean out of the stock & cast it into the fire. Our late gratious Queene Elizabeth receaved frō heaven a graft agayne, and set it into the stock: which by the blessing of God grew & flourished, but the boughes and sients which King Edward left shee suffered still to grow. As the pompous estate of Bishops, with the abomi­nations of pluralities and Nonresidencies; and such like, with divers bad and beggerly Ceremonies which all remaine to this day. O that our Prelats of England would lift up their eyes to heaven and behold the wrath of God which (as Gualter saith) hangeth over our heads for these reliques of Antichrist and other our sinfull wickednes: then would they surely, be so farr from mainteinyng the same or per­swading his Majestie to let them continue, that humblie one their knees they would beseech him (though all their wealth and pompe should perish) yet with his mightie hand to rent of the crabb tree scients, and with the sharp sword, to cut of the boughes that grow upon the stocke, whereby the blessed graft of Gods word might liuely grow and flourish: which exceept it be donne can never [Page 105] prosper, nor as the Apostle speaketh can never haue free pastage & be glorified. And it is worthy to be noted that to his great honor it is written. Iosiah also tooke away them that had familiar spirits, and the Soothsayers, and the Images, 2 Kings 2; [...] 24. and the Idols: and all the abominations that were espied in the land of Iudah and Ierusalem, to performe the words of the law, which were written in the booke that Hilkiah the Priest found in the house of the Lord. But this is to be observed in his most excellent reformation, that the text sayth, he tooke away all the abominations that were espied in the land of Iudah and Ierusalem. For where very great defection and falling away from true religion is established by publicke authoritie, it is a merveilous difficult matter for a Prince that would make reformation therof, to espie whatsoever ought to be reformed. So that if there be not daylie more and more amended, the sients of the crabb tree stock be­ing suffered will out grow the graft and spoyle the tree: as we see in this most excellent reformation which Iosiah made, which yet is so bitterly taxed, not only by Zephani­ah the Prophet but also by Ieremia as you may read in the third chapter, where he sayth, The Lord sayd also unto me, Ier. 3.6.7.8 in the dayes of Iosiah the King, hast thou seene what this rebell Is­raell hath done? For shee hath gone up upon every high moun­taine and under every greene tree and there playd the harlot. And I said when shee had done all this. Turne thou unto me, but shee returned not, as her rebellious sister Iudah saw. When I saw that by all occasions rebellious Israell had playd the harlot, I cast her a­way and gaue her a bill of divorcement: yet her rebellious sister Iudah was not affraid, but she went also and playd the harlot. And afterward in the 10: and 11: verses he sheweth how high the abominations of Iudah even in the time of Iosiah were growne. Neverthelesse (saith Ieremiah) for all this her [...] [Page 108] from them, as well as of Monks. Thirdly, that many that doe professe the Gospell, handle the matter as ill as the Monks and Popish Bishops; In that they restore not agayne to the Church and Congregation the libertie of choo­sing their Ministers, which by tyrannie they tooke from them, ruling the matter by their Lordly estate as they list themselues. Fourthly, that this evill also shortly if it be not amended will bring into the Churches that professe the Gospell both Symonie & the utter confusion of Dis­cipline. And after in the same Homilie, he saith. Whosoever would haue in the Church the auncient authority of Discipline, and the boldnes of the Prophets & Apostles in the Ministery, and to be short the old integritie and soundnes of the whole Church; let him labour to recover and call agayne this auncient order of choosing Ministers shewed to us by the Apostles. Note. Obserue chri­stian reader, that whosoever wisheth to haue the old inte­gritie and soūdnes of the whole Church, ought to labor in his degree asmuch as in him lyeth to recover and call agayne this auncient order of choosing Ministers shewed us by the Apostles,in Acts 15 22. Homilie 104. that is with the Churches free con­sent. But in another Homilie he sayth, Through the cove­tousnes and ambition of Bishops it is come to passe that the liber­tie of the Church is troden under foote, and choosing of Ministers dependeth upon them. O wicked wretchednes of those Bi­ships, which doe not onely heerein through their cove­tousnes and ambition offend Christ, and rob his Chur­ches of their right: but also with great crueltie and bould faces maintayne the same to be well done, and purpose to continue therein to their liues end? And of the choosing of Deacons likewise upon the sixt chapter,Hom. 41. he saith: There­fore the chosing of Deacons to whom the administration of the Church goods is committed, belongeth to all the Church. But af­terward [Page 109] upon the 15 chapter, he saith.Hom. 104. Now where the ambi­tion of Prelats hath disturbed and broken this order, who contrary to the commandement of Peter the Apostle haue challenged unto them a Lordship over the inheritance or Church of Christ, the Congregations are every day molested with new contentions and there appeareth no end, either of errors, or most bitter debates. I think verely M. Gualter in these words poynted with his finger specially to England: for no Nation of christen­dom, that is called a reformed Church, or had the Gospel once shinyng in at the windowe, hath had or is like to haue such endless contention, and continuall errors, only through the Lordship, and magnificent estate of Lord Bishops,Hom. 86 which no reformed Church in all Europe hath retained but England. And upon the 13 chapter he sayth, We must iudge them called of God that are furnished with necessary gifts of the holy Ghost; and chosen by the voyce of the lawfull Congregation: for that the Church hath heerein her voice & e­lection, appeareth plainely by this place. And likewise in the 1 chapter Homelie the 9. he sayth, And the holy Ghost would haue all this historie so dilligently described, for that a sure rule and president might be left to them that came after, whereby to rule the election of Ministers. And touching the dignitie and superioritie of Ministers one over an other, he sayth.in Acts 20 Hom. 133 Al­though the dignitie of all Ministers in the Church is a like, and none ought to challenge power or authoritie over other, yet an or­der is necessary in the Church which can never be kept and main­teyned, except Ministers will obserue modestie, and humilitie a­mong themselues. And in the 8 Homelie about the chosing of Mathias, he saith; First Peter will haue a partner or fellow ioyned with the Eleaven, In Acts 1 not a servant whō the rest at their plea­sure might command. For he knew that equalitie was needfull a­mong Christs Ministers. And in his 4 Homelie shewing that [Page 011] Christ had warned his Apostles many wayes, and in ma­ny playne termes, that they should not liue at ease and in Princly pallaces like Lords: but suffer adversitie and pos­sesse their soules in patience. At last he concludeth, These I say and many such like things they heard of Christ, yet forget­ting them all, they dreamed of a worldly kingdome in which they hoped likewise they should be Lords. This dreame of theirs a-man would haue thought, that Christ had beaten out of their braynes long before,Luc. 22.25.26. when he sayd unto them. The Kings of the Gentiles reigne over them, and they that beare rule ovcr them are called gratious Lords, but ye shall not be so: but let the greatest among you be as the least, and the cheifest as he that serveth. Notwithstanding this dreame of being Lords un­der a worldly King, did so pleasantly swym and had so sweet a smell within their earthly braynes, that nothing but the miraculous gift of the holy Ghost could picke it out. From which sweete dreame, our sleeping Sardian An­gells and Lordbishops even at this day will not be a waked but with a warme, & gay coulered cloake they cover thē selues saying, it was not Superioritie and Lordship that Christ forbad his Apostles, but pride, ambition, and tyrā ­nicall rule. Or else, that they beyng Church Ministers should take no rule over their brethren, unlesse they had it by speciall commission from some Magistrat. But who (except he be a Sardian Angell, that will not be awaked) seeth not, that Christ forbad them that degree, and supe­rioritie, which they desired to haue under him, simplie? Which surely was none other, but to haue under him an honest rule, and Lordship, yea I say by Commission from him; of whom they then imagined that he should be (as a Teacher, so) a just and Supreame civill Magistrat likewise. For none but a blasphemer of Christ & of his holy Apo­stles, [Page 111] can dreame or imagine, that the Apostles thought their Master should be such a King, as that they might fit at his elbow,Mark 10.35 37, Math. 20.20, 21 and proudly and ambitiously raigne under him, eyther without Commission, or by his Commissiō, which they expresly desired. For then must it needes fol­low, that they supposed that both they and he himselfe should raigne like cruell, proud, and ambitious tyrants. which God forbid that any christian should dreame, that ever it came within their thoughts. Therefore it is most cleere and evident, that Christ forbad his Apostles and in them all Pastors and Ecclesiasticall persons, all Lordship and Magnificent estate, with whatsoever modestie & ho­nestie they would cary themselues therein, yea though they might by any Commission haue it. M. Gualter spea­king of the things which now a dayes, under the name of the Apostles and Canons of the Apostles are obtruded, he rejected them with this reason. Surely (sayth he) I will never thinke the Holy Ghost eyther so unwise as to take a negligēt writer of so high matters, or else so forgetfull, In Acts 1 Hom. 1 as to let passe any of those thinges, the knowledge and observation whereof was so ne­cessarie in his Church: And would not the selfe same reason hold with as great, or greater force; if a man should say, surly I can never beleiue the holy Ghost either so unwise, as to take so negligent writers of so high matters, or else so forgetfull, as to let passe any, or so manie of those things, the knowledg and observation whereof was or should be so necessary in his Church, as Popes, Cardinals, Primats, Me­trapolitans, Archbishops, Diocesans, Archdeacons, Deanes, Com­missaries, Officialls and such like. And M. Hooper (our most blessed Martyr of England, M. Hooper.) vseth the like vehemencie of speach and to the same purpose and effect. For he accuseth God (saith M. Hoper) of ignorance and foolishnes that enten­deth [...] [Page 114] tures. Can you shew that ever Christ or his Apostles vsed it? I think you will not say that Philip used any Oyle in the baptisme of the Aethiopian. If this reason be good against Oyle, it is good against the Surplice & Crosse, &c. Yea, & all other humane inventions for like use. Likewise is the Injuncti­on of our Noble Queene Elizabeth, set forth by publique authoritie,Injunctiō 3. in these playne termes. Workes devised by mans fantasies (saith the Queene) besides scripture (as wandring of pilgrimages, seting up of Candles, praying upon beads, or such su­perstition) haue not onely no promise of reward in scripture, for doing of them, but contrariwise great threatnings, and maledicti­ons of God. But if it were tolerated to haue a Candle a light set up in the Church to signifie the light of the Go­spell that is preached amongst us,Psal. 119.107. what hurt might seeme to be therein? Doth not David say? Thy word is a lanterne unto my feet, and a light unto my pathes. And although the Crosse were worshipped amonge the Papists with Divine Honor, as no man can justly deny, yet was the Candle ne­ver worshiped; it was nothing else but an idle and super­fluous Ceremony, invented beside the scripture. And cer­tainly there cannot possible be any Ceremony more per­spicuous in signification, more cleere in shew, more easie to be understod, or better cloked to agree with scripture, then a Candle or Taper set vp to signifie the light of the go­spell. And yet we see her Majesties Iniunction saith; Becaus it is devised by mans fantasie beside the scripture, it hath not onely no promise of reward but contrariwise, great threatninges and maledictions of God. It were indeed a small matter if a mā would think to bring into the church som such idle or unprofitable Ceremony, if that were all: but if unto the least invention brought into the Church by man, there belong the curse and malediction of God; [Page 115] How ought we then to beware & to looke about us that we attempt no such matter? Yea, how carefull and cleere eyed ought our Cleargie and Magistrats to be in those cases?

I ment in like sort to haue cited many mo of the excel­lent lights of the Gospell among the Germaines and Helve­tians, which write with one consent to the selfe same ef­fect and purpose: in all the poynts before intreated of, but these may suffice: and prolixitie is to be avoyded, wherin I feare that I haue all readie offended. But I cannot omit that famous learned man Hieronymus Zanchius, both be­cause he is a man of singular learning,Zanchius. and commonly ob­jected against thē which desire reformation in the poynts of religion aforesaid: First one is no number, and one swallow proveth not springtide. Secondly this one, being wel waighed, agreeth not fully in any one poynt with the e­nimyes of reformation. And first he affirmeth flatlie, as all the rest doe, that by the word of God and the holy scrip­ture there are no more degrees or orders of them that are appoynted to preach the word of God, but Pastors & Doctors. Wherein these are his words.Zanchius cō fes. fid. cap. 25. Art. 9. Plures autem ministrorum verbi ordines, a Christo in Ecclesia institutos non agnoscimus, quam quos Apostolus in epistola ad Ephesios ex pressit, &c. We doe not acknowledg, more orders of Ministers of the word institu­ted by Christ in his Church (saith M. Zanchius) then those which the Apostle in his Epistle to the Ephesians hath expressed. That is, Apostles, Prophets, Evangelists, Pastors & Doc­tors, of which the first three Christ would not haue to be appoyn­ted, to any certaine places: but now heare, now there, either to col­lect or plant Churches, which the Apostles did: or to water nou­rish and confirme those Churches which the Apostles had so plan­ted and gathered together, which the Prophets and Evangelists [Page 116] did; and therefore might not be perpetuall in the Church: but the two latter Christ would haue to be consecrated unto Churches that were certaine, to governe & preserue them, that is to say Pastors, and Doctors, and that to be observed unto the end of the world; which therefore we use to call perpetuall and ordinarie Ministers. Of which in the next Article he saith,Art. 11 The Doctors did only teach, and the Pastor did not only teach, but also Minister the Sa­craments and governe the Church. By these you may plainly see M. Zanchius judgment, that Christ hath appoynted in the Church, no mo orders of them that preach the word of God, but only Pastors & Doctors, which should remaine as perpetuall & ordinarily called in the Church: of which the one did only teach, and the other which is the Pastor, both preach and Minister the Sacraments, and governe the Church. And although afterwards he would defend or as he himselfe termeth it, excuse those Fathers & others, which brought in more orders into the Church; yet in the same chapter he saith, that all those thinges were tur­ned to tyrannie and ambition, and concludeth with these words. Quae causa est, cur quo propius acceditur in iis etiam or­dinibus ministrorum ad simplicitatem Apostolicam, eo magis eti­am nobis probetur: atque ut vbique accedatur, dandum esse operā iudicemus. Which is the cause (saith he) why we iudge, the neerer men come to that simplicity of the Apostles e­ven in those orders of Ministers in the Church, the more it is to be allowed and approyed; and that in every place men ought to endevor themselues to attaine unto it.

Is it most evident that Zanchius condemneth and not justifieth the Lordship of Bishops in our time? And the ti­tles Metropolitans, Archbishops, Diocesans and the rest which long since haue been brought in by custom & not by any truth of the Lords appoyntment, according to old Ieromes saying, [Page 117] Which words and judgment of Ierom, Zanchius in the 11. Article commendeth, alloweth, and acknowledgeth him­selfe to be fully of the same opinion. And in the 25 chap­ter, and the eleventh Aphorisme he endeth thus; Inte­rim quēadmodum non improbavi patres in ea re de qua est que­stio; Sic etiam non possum nostrorum Zelum non amare: qui ideo illa nomina oderunt, quia metuunt ne cum nominibuus vetus eti am ambitio, et tyrannis cum ruina Ecclesiarum, revocetur. In the meane time (saith Zanchius) like as I haue not condē ­ned the Fathers in this matter in which the question is, of the names and titles of Archbishops, Metropolitans, and so forth, so also I cannot but loue the zeale of our men; which therfore hate these names, least with them the old tyrannie and ambition with the destruction of the Chur­ches should be brought in agayne. Can he be called a fa­vorite of them, which loveth them the better that hate those names? Or can he be acounted to alow of those fū ­ctions, which saith (as you haue heard before) that the simplicitie of the Apostles alowed not of them? Which sim­plicitie (he saith) is best to be alowed, and in every place men should endevour to attaine unto it. Although the Fathers did it for honest causes (saith he) perteyning to that time, in which age the discipline of the Church kept them under from the wealth, pompe, and pride wherein they afterward lived and now liue: For the Ecclesiasticall persons were bound by their Discipline.Cap. 25. Art. 38 Huius partes hae erant praecipuae &c: Of which Discipline the principall parts were First that they should abstaine from many pleasures & delights, which otherwise in laye men might in some sort be tollerated: such as are many fleshly delights, braue pompe, great cheare, costly housholdstuffe, a great company of temporall servants, and such like. But howsoever he handle the matter beside, (which

[Page 120]1 Having set downe the true and lawfull Ministerie of the Go­spell, Theses Ge­nevenses 71 which the Sonne of God ordayned, and by his spirit divided into severall functions: it now remaineth, that we adioyne the false Ministerie of the same, to the end that contraries being laid one against another, may be better manifest. 2 In the true Mi­nistery of the Gospell there are three things which distinguish the same from the false. The one that the authoritie of their callings proceed from the Sonne of God, as being ordained either immedi­atly by himselfe, or mediatlie by his Apostles. The other is, that the calling be lawfull, that is, such a calling, as is squared accor­ding to the prescript lawes of the doctrine and Discipline of the Apostles. The third is the prescript administration of the holie callings. Now all these we advouch to haue been by litle and litle utterly overthrowne by the Papisticall tyrannie, which with the Apostles we may iustly call the mysterie of iniquitie. 3 And first we affirme that the callings of the Popish Cleargy, which they ex­presse by that proud title of Hierarchie, are in part altogether false; that is, such as haue at the first been invented by man and afterwards became meerelie diuelish; and in part counterfeite, that is such as onely retained the names of true callings which they abolished indeed. 4 These functions following, we hold to be altogether false and destitute of all true foundation, namely, the Primacie of the Bishop of Rome over all Churches, the Car­dinalship, Patriarkship, Archiepiscopalship, & breifly that whole Episcopall degree of Lord Bishops over their fellow Elders.

I wish the reader well to marke the first three poynts & not to forget the fourth, set downe by speciall name: that is, that these functions or offices following are utterly false, and haue no manner of true foundation, that is to say the office of Popes, Cardinals, Patriarkes, Archbishops, and to be short the whole Bishoplike degree over the rest of the Elders or Ministers. The like may be sayd of Lausannae [Page] and the Universitie therof, and so in many other parts of Savoy. But I will onely ad some few sayings of Calvin, Vi­ret, Beza, Marlorat, Danaeus, and Tilenus, leaving all the rest of the French Churches and learned men there which are exceeding many in number, but all with one consent a­greeing with those last a fore named lights of the gospell; both in their doctrine, Discipline, and practise of life.

And first of Calvin, which was as famous a Pastor in the Citie of Geneva, as Augustine was in Hippo, Calvin. or Ierome in the towne of Bethlem: yet lived he not like a Lord, but like Augustine and Ierome, and as hath been before shewed in a very meane estate, whereof I my selfe haue been an eye witnes, The author Ioh. Cal. vi­ta ante eius epist. and as in the Historie of his life and death ye may also read. Where it is written, Testari certe potest Senatus quū perexigua essent eius stipendia, &c. The Senate of the Citie can testifie, that although his stipend was very small, yet was he so far frō being discontent therwith, that a more ample allowance being freelie offred him, he obstinatly refused it. And a litle before, his riches and wealth that he left behind him are set downe in these words. Cuius bona omnia; &c. All those goods, his li­brarie also being dearely sold, came scarselie to three hundred French Crownes: which a mounteth not to one hundred pounds of our mony, but lacketh about some ten pounds thereof, and yet all that he left came scarselie to so much. And according to this his practise both publicklie & pri­vately he taught and wrote, as you may read in his Instistu­tions. lib. 4. cap. 4. Where he saith. Heereby also we iudge what use there was, and what manner of distribution of the Church goods. Ech wher both in the decrees of the Synods, & among the old writers it is to be found, that whatsoever the Church posses­seth (either in lands or mony) is the patrimonie of the poore. And a non after he saith, But sith it is equitie, and established by the [Page 122] law of the Lord, that they which imploy their service to the Church, should be fed with the common charges of the Church, and also many priests in that age consecrating their patrimonies to God, were willingly made poore: the distributing was such, that neither the Ministers wanted sustenance, nor the poore were neg­lected: But yet in the meane time it was provided, that the mini­sters themselues, which ought to giue example of honest sparing to other, should not haue so much whereby they might abuse it to riotous excesse, or deliciousnes, but only wherwith to sustaine their owne need. Har. Evang. Mat: 20, 25 And upon the 20 of Mathew & 25 verse he saith, Ye know that the Lords of the Gentiles haue dominion over them &c.) He declareth that there shalbe no such superi­oritie in his kingdom as they did striue for. They therfore are de­ceaved, which do stretch this saying to all the godly in generall, when as Christ onely teacheth of that matter in hand, that the Apostles were very fond to make any question of degree of power, or of honor in their estate and calling: for the office of teaching whereto they were appoynted, had no likelihood wtth the Empires of the world. And after he saith. The purpose of Christ was to put a difference, between the spirituall regiment of his Church & earthlie Empires, least the Apostles should apply themselues to courtlie graces, and fashions. For as every one among the Nobles is beloued of Kings, so he climeth up to wealth and offices. But Christ set Pastors over his Church, not to beare a Lorlie rule o­ver them, but to Minister. So the error of the Anabaptists which doe banish Kings & Magistrats from the Church of God, because Christ sayd they were not like his Disciples, is overthrowne: For the comparison is not made heere between Christians and prophāe men, but between offices And anon after he saith, So David, Ezekias, and such like when aswillingly they became the servāts of all mē, yet were they adorned with the Scepter, Diadem, Thrōe and other such ensignes. But the goverment of the Church admit­teth [Page 123] no such thing. For Christ gaue no more allowance to the Pa­stors then that they should be Ministers, and that they should alto­gether abstaine from Lordlie government. I need not to make any explanation of his words, for they are plaine enough; further for the election of Bishops & Ministers, M. Calvin saith. Truelie this is a most foule example, Bishops made at the Court, a soule mattes that out of the Court are Bishops to possesse Churches: And it should be the worke of godly Princes to abstaine from such corruption. For it is a wic­ked spoyling of the Church, when there is thrust unto any people a Bishop whom they haue not desired, or at the least with free voyce allowed. And upon the the 14 of the Acts he saith. Paul & Bar­nabas are said to choose Elders. Do they this alone by their pri­vate office? Nay rather they suffer the matter to be decided by the consent of them all: therefore in ordayning Pastors the people had their free election. And upon the 6 of the Acts where the seaven Deacons were chosen by the people, these are his words. As touching this present place, the Church is permitted to choose. For it is tyrannous if any one man appoynt or make Mi­nisters at his pleasure. Therefore this is the most lawfull way, that those be chosen by common voyces, who are to take upon them any publicke function in the Church. And concerning Nonresi­dencie and Pluralities of benefices, he saith.Instit 4. 8 Non obiiciam verbum Dei, &c. I will not obiect against thē (saith M. Calvin) that the word of God doth in every place cry out against it, which long since amongst them hath ceased to be in any manner of ac­count: Neither will I obiect many most severe constitution in many Counsells, that hath been ordeyned against this wickednes. For these Constitutions also as often as they list, they stoutly con­temne. But I say that both these things are a prodigious, or mon­strous, mischevous wiekednes, utterly against God, against nature, & against the Ecclesiasticall governement: that one arrant theefe should sit over divers Churches together, that he should be na­med [...] [Page 126] unto Satans kingdom: But also unlike to the earthly kingdomes which are governed by good civill pollicie. Therefore Iesus Christ said, that he came not to be served but to serue, and to shew unto his Disciples the difference that they should put betweene the worldli [...] kingdomes and their estate; And his Church and the estate and government of the same, &c. He saith the Kings of the nations &c. And a non after he saith. When Iesus Christ sent his Apostles he said unto them, As my Father sent me, so send I you. For he medled not, nor tooke upon him, to raigne as a worldly Prince. But when the people sought him to make him a King, he hid himselfe. And when he was requyred to devide an inheritance between two brethren, he would not medle with it, not because the thing it selfe was evill, or that it was evill don to ap­poynt those which were indifferent. But to shew that he was come and sent of God his Father for greater thinges, he left that office unto Cesar and to his officers. And was content with that his Father had committed unto him. And the same Commission he had in that behalfe, he gaue to his Apostles.

Now one word of Marlorat: Agayne (saith he) what are these reverend Cardinalls,Marlorat. exp. one the Revel, cap, 17, 3: Archbishops, Archprelats, Patri­arks, Primats, Presidents, Deanes, Cannons, Archpriests, Archdeacons, Abbots, Priors, or Masters, Cōmendators. For like as Antichrist hath his names of blasphemy, even so they that be in office under him, and are bound unto him by oth, haue also names by themselues which the scriptures know not of. In deed the Primitiue Church had Ministers, Stewards, Elders, or Overseers, Apostles, Prophets, Evangelists, Shepheards, and Teachers, as you may perceaue by these places. 1. Cor: 4.1.12.4.5.6.7.8. And Ephe: 4.11. But all these were names of ser­vice and labour, and noe stiles of pride. And upon the 9 chap­ter, he hath these words. For the tayles of Antichrist are Bi­shops Officials, Commissaries, Deanes, Registers; Chance­lours, [Page 127] Proctors, and Somners, which are like unto venemous serpents.

Now somwhat also touching these matters of Religi­on, and Hierarchie of the Church,Beza. as they call it out of M. Beza, whom M. Peter Martyr and many other learned men, not without cause, do so greatlie admire for his sin­ceritie in judgment, and excellent gifts, as you may read in many of their epistles and workes. But I will heere set downe the testimonie of that singular divine and most noble patrone of the Gospell among our English writers D. Fulke: who against Gregorie Martin that conning Pa­pist and false accuser, defendeth Calvin, Beza and Viret, by these words. The bookes (saith D. Fulke) of Calvin, Beza & Uiret, keep themselues within the compasse of the holy scriptures, Fulk 7. in e­pist, ad Ro [...] and hold no blasphemous, or other erronious opinions, that dero­gate any thing from the glorie of God, or be hurtfull to the sal­vation of men, as your slaunderous and malitious pen supposeth. Now therefore let us heare what Beza saith, whose books keep themselues within the compasse of holy scriptures, and hold no erronious opinions as D. Fulk testifieth. First touching the election of Ministers upon this place of the Acts.Acts 1. [...].2 3 And when they had ordained them Elders by election in every Church, and fasted, they commended them to the Lord in whom they believed: where upon in his Annotation he hath these words. Paulum ac Barnaham sciamus nihil privato arbi­trio gessisse &t. Let us know that Paul & Barnabas did execute nothing upon their owne private choyse, nor exercised any tyran­nie in the Church: and to be short they did not any such manner of thing, as do now a dayes the Romish Pope and his serving men which they call Ordinaries. Some had rather referre this unto the laying on of hands which also is necessary, and catching this pretence they say that our vocation is voyd, because the Ordina­ries [...] [Page 130] and defiled with infinit superstitions. But som man will say, these be auncien things. I grant they be auncient: but much more auncient is the simplicitie of the Apostles, under which simplicity the Church florished. And for the signe of the Crosse, he saith. Whatsoever use was made thereof in the old time, it is now but an execrable superstition. And touching the questions in baptisme, he answereth. Itaque sicut Chrisma et exorcismus quantumvis vetusta, &c. Therefore like as the Chrisme, and ex­orcisme, or coniuration, although they be very auncient, by very good right are abolished; so we would wish this interogatiō, being not onely vayne but also flolish, were left out. And towards the latter end of the same Epistle, he saith. Aiunt quoque excom­municationes et absolutiones in curiis quibusdam Episcopalibus in Anglia fieri non ex presbyterii, quod nullū ibi sit, sentētiâ etc. They say also that in England, excommunications & absolutions are done in certaine Episcopall courts, and not by the iudgment of the Presbyterie which is not there to be had. Whereunto we ans­wer, that it seemeth to us almost uncredible to see such an abuse of most perverse manner and example yet to be used in that king­dome, where the puritie of doctrine doth florish: for it is out of doubt, that the right use of excommunication (before the Papisticall tyrannie) was never in the power of one man, but perteyned to the right of the Presbyterie, not utterly excluding the peoples consent. Heereunto I will agayne anex the testimonie and defence of D. Fulke against the Papists and other, which with such contempt reject the sincere judgment and ex­cellent learnyng of M. Beza, Whatsoever account you make of M. Beza, he shall notwithstanding (saith D. Fulke) with all god­ly learned men) be accounted as he deserveth: Fulke def of the English tran. cap: 5. One who hath more profited the Church of God with his sincere translation, and lear­ned Annotations then all the Popish Seminaries and Seminarists, shalbe able to hinder it: Iangle of grosse and flase Translations as [Page 131] long as you will. Thus passing over allmost infinite other lights of the Gospell both of the most auncient and late writers abroad, which speake to the very same effect, in these poynts of religion, with us in question. Onely I will set downe further the wordes of Danaeus and Tilenus two famous learned men among the reformed Churches of France, which are exceeding many in number, and almost excellent in reformation of Christian religion. Who ac­cording to the judgment of them all,Danaeus in Tim. 5.22. doe speake thus of the Election, and Ordination of Ministers. Ex his omnbus ap­paret quam nulla sit. &c. By all this it appeareth that the calling of those Ministers of Gods word or Pastors of the Church, is none or not lawfull, which are made and chosen by the authoritie, let­ters, seales, commandement, and iudgment of the King onely, or Queene, or Patron, or Bishop, or Archbishop. That which is yet done (agrevous thing) in those Churches even in the middest of England, which haue notwithstanding and doe follow the pure word of God. It is marvaill that the Englishmen otherwise, wise, wittie, and very godly, should yet wittinglie and willingly be blind in the acknowledging and tollerating of these relicks of Popish Idolatry and tyrannie. Therefore they iudge excellently, which condemne, or takyng a­way, and would haue taken away out of a Church reformed according to Gods word, Omnem il laem chartu­lariam et E­piscopaticā curionum et pastorū &c. all this way of makyng Curates, and Pastors of the Church by Bishops and their letters of Orders, and the calling of the Ministers of the heavenly word, their approbation, and their entrance by the onely consent and letters of the Bishop. Because so the order prescribed by Gods word in the ordination of such persons is omitted and violated, as it may most plainly appeare. Even because all the right and voyce giving both of the Ecclesiasticall Senat and of the christian peo­ple, is most wretchedly taken away from them by this meanes, in this kind of Ecclesiasticall callings; and with great tyrannie and [Page 132] abuse translated to one certayne man, the Bishop. The Lord God of his great mercy amend these corruptions which are yet, and are defended in his Churches: which surely will at length draw [...] great ruine of Gods Church, and will make the holy Ministery of Gods words either mercenary or altogether contem­ned and base. Which God turne away.

D. [...] Answer to the Count. Laval quest. 3.After him we will ad D. Tilenus his iudgment unto the Earle of Lavall in France. Who demanding, whether the calling to the Ministery be necessary, and from whom Calvin had his calling, Tilenus answeren: First, that it is necessary. And then, that Calvin had his calling from the Church of Geneva and from Farell his predecessor, who had also his from the people of Geneva; who had right and authoritie to institute and depose Ministers. For so declareth S. Cyprian saying, that the people obeying to the commandements of God should seperat themselues from a wicked guid, C [...]pr. epist. [...]. and not to meddle with the sacrifices of any Sacrilegious Priest: considering that the sayd people haue chiefe authoritie to make choyse of worthy persons and to reiect the vn­worthy. This was so practised by the people of Geneva, and in di­vers other parts of Evrope, where in these latter times they did forsake those sacrilegious Priests and sacrifices of the Pope, for to establish faithfull Ministers and proclamers of the Gospell. To be short, the Reformed Churches had their calling and sen­ding partly from God, and partly from the people, and partly frō the Church of Rome. From God as the chiefe cause; from the peo­ple, as by lawfull instruments; from the Church of Rome, as by a corrupt instrument. God gaue the essence and the forme interior to this sending; the reformed Church gaue testimonies and approbations and the exterior forme; the Church of Rome hath added thereto abuses and corruptions; which our suceeeding Ministers haue renounced.

There resteth now for further proofe of these matters [Page 133] before spoken of, to rehearse the judgment and words of divers of our owne English writers and blessed Martirs, which agree with those Fathers and lights of the Gospell in other Countries before cited. And first having suffici­ently spoken alreadie of Wicklife that first light of the go­spell set up with us in the middest of the Antichristian darknes;L. Cobham Fox pa: 669 edit. 1570 I will begin with the noble Martir the Lord Cob­ham, who in defence of the sayd Wickliffe saith. As for that vertuous man Wickliffe whose iugdments ye so highly disdayne, I shall say heere for my part both before God and man, that before I knew that despised doctrin of his, I never abstained from sinne. But since I learned therein to feare my Lord God, it hath other­wise I trust been with me: somuch grace could I never find in all your instructions. And what the doctrine of Wickliffe was and how like a Lordly Prelat he lived I referre the reader to that which hath been before spoken of him.pag 57. But the Lord Cobham beyng charged with the decrees of holie Church answerd. I know none holier then Christ and his Apo­stles. And as for that determination I wote it is none of theirs; for it standeth not with the scriptures, but manifestly against thē. If it be the Churches, as you say it is; It hath been hers onely since she receaved the great poyson of worldly possessions, & not afore. And a non after agayne he saith. For since the venime of Iudas was shed into the Church, ye never followed Christ neither haue ye stand in the perfection of Gods law. Then the Archbishop asked him what he mēt by that venime; The Lord Cobham said, your possessions and Lordships. For then cried an Angell in the aire (as your owne chronicles mention) woe, woe, woe, this day is venime shed into the Church of God. Heere you see plainely by this noble Martirs iudgment, that the Lordship of Bi­shops and their possessions was the very curse of God vp­on the Church and the very poyson that turned her frō [...] [Page 136] And in his Practise of Popish Prelats. Prelats appoynted to preach Christ, Pract. of prelats pa: 342: may not leaue Gods word, and Minister temporall offices: but ought to teach the lay people the right way, and to let them alone with all temporall busines. And aftherward he saith. They that haue the oversight of Christs flocke, may be no Empe­rours, Kings, Duks, Lords, Knights, temporall Iudges, or any tem­porall officer; or under false names haue any such dominion. And a none after he saith. Mathew the 20. Christ called his Disci­ples unto him and said; Ye know that the Lords of the hea­then people haue dominion over them, and they that be great doe exercise power over them: howbeit, it shall not be so among you. But whosoever wilbe great among you shall be your Minister; and he that will be chiefe shall be your servant: even as the Sonne of man came not that mē should Minister unto him, but for to Minister & giue his life for the redemption of many. Wherefore the officers in Christs kingdom may haue no temporall dominion or iurisdicti­on, nor execute any temporall authoritie, or law of violence, nor haue any like manner among them. And in his booke of Obe­dience he saith. Let Kings take their dutie of their subiects: and that necessary unto the defence of the Realme; Obed. of a­chr. pa: 124. let them rule the realmes themselues with the heelp of lay men that are sage, wise, learned and expert. Is it not a shame aboue all shames and a mon­strous thing, that no man should be found able to governe in a worldly kingdom saue Bishops, and Prelats that haue forsaken the world, and are taked out of the world, and appoynted to preach the kingdome of God? Christ saith, that his kingdom is not of this world. Ioh. 18. & Lvke 12. Vnto the young man that desi­red him to bid his brother to giue him part of the inheritance, he answered, who made me a judge & a devider among you? No man that layeth his hand to the plough and looketh backe, is apt for the kingdom of heaven. Luke. 9. No man [Page 137] can serue two Masters, but he must despise the one, Mat: 6. To Preach Gods word is to much for halfe a man. And to Mini­ster a temporall kingdome is to much for halfe a man also. Either other requyreth an whole man. One therefore cannot do both well. And after in the same booke he saith. An other sort of the Prelats are of the Kings secret Counsell: 16 pag 152. Woe unto the Realmes where they are of the Counsell: as profitable are they verily unto the Realmes with their Counsell, as the Wolues unto the sheepe, or the Foxes unto the geese. And therefore in another place of that booke he saith, As thou Canst heale no disease, except thou begin at the roote: 16 pag 114 even so canst thou Preach against no mischeife except thou begin at the Bishops. Which saying of M. Tindale agreeth well with that the Prophet Ieremie saith. From the Prophets of Ierusalem is wickednes gon foorth into all the land. Iere, 23, 25. From the false Prophets before Christ, as from the foun­taine, wickednes went forth over all the land: and so from the false Bishops of the new Testamēt as from the roote, wickednes groweth over all the Churches. And speaking of these false Bishops M. Tindall saith. They say that Peter was cheife of the Apostles: verily as Appelles was called cheife of the Painters, for his exeellent conning aboue other, Pract. of prelats pa. 343. even so Peter may be called cheife of the Apostles for his activitie and boldnes aboue the other: but that Peter had any authority or rule over his brethren and fellow Apostles, is false and contrary to the scripture. Christ forbad it, in the last even before his passion, and divers times before, and taught alwayes the contrary as I haue re­hearsed. But (saith M. Tindall) the Popes kingdome is of this world. For there, one sort are your Grace, your Holines, your Fa­therhood: another my Lordbishop, my Lord Abbot, my Lord Pri­or, &c: And in his defence of the English translation, a­gainst that famous Papist More, speaking of the names of Bishops, Elders, and Priest, he saith. All that were called Elders, [Page 138] (or Priests, if they so will) were called Bishops also, though they haue devided the names now: which thing thou maist evidently see by the first chapter of Titus, and Acts 20. & other places moe. And when he layeth Timothie unto my charge, how he was young, then he weneth that he hath won his guilden spurres. But I will pray him to shew me where he readeth, that Paul called him Presbyteros Preist, or Elder. I durst not then call him Episcopus properly (as he doth.) For these Overseers which we now call Bishops after the Greeke word, were alwayes byding in one place, to governe the Congregation there. And touching un­preaching Ministers thus he writeth. In what case stand they then, expo. Mat. 5 that haue benefices & preach not? Verely though they stand at the Altar, yet are they excommunicate & cast out of the living Church of Allmightie God. And againe he saith. Bishops and Preists, that preach not, are none of Christs, nor non of his anoyn­ting; Obedi. of a­chr. pag: 135 expo. Mat: 5 but servants of the beast, whose marke they beare. And touching the Election of Ministers, he sayth. Every man then may be a common preacher, thou wilt say, and preach every where by his owne authoritie. Nay verely: No man may yet be a common Preacher, saue he that is called and chosen therto by the common ordinance of the Congregation. And for Pluralities thus he speaketh even to the King and his Lords. Now I appeale to the consciences of the Kings grace, Pract. of prelats pa. 374. and his Lords, what answer they will giue, when they come before Christ, in the last iudgment, for their robbing of so many parishes of Gods word, with holding every man so many chaplines in their houses, with Pluralities of Benefices.

Obed. of a­christi. man pag 122.Now furthermore let us heare, what this excellent light of the Gospell saith of the Oath yet in our spirituall Courts: called the Oath Ex officio; his words are these. Let them iudge and condemne the trespasser under lawfull witnesses, and not breake up into the consciences of men, after the example [Page 139] of Antichrists Disciples, and compell them either to forswere themselues by the Allmightie God: and by the holy Gospell of his mercifull promise, or to testifie against themselues. Which abomi­nation our Prelats learned of Caiaphas Math. 26. saying to Christ; I adjure or charge thee in the name of the lyving God, that thou tell us whether thou be Christ the Sonne of God. Let that which is secret to God onely, whereof no proofe can be made nor lawfull witnes brought, abide unto the comming of the Lord, which shall open all secreats. If any malice breake forth, that let them iudge onely; for further authoritie God hath not given them. And agayne in the same booke, he saith. I warned the Iudges that they take not an ensample how to Mini­ster their offices, pag 178 of our spiritualty which are bought and sold to do the will of Satan; but of the Scripture whence they haue their authoritie. Let that which is secret, abide secret till God open it, which is the iudge of all secreats. For it is more thē a cruell thing to breake up into a mans heart, and to compell him to put either soule or body in ierperdie, or to shame himselfe. If Peter that great piller for feare af death (by forswering) forsooke his Ma­ster, ought we not to spare weake consciences? And heerein I cannot but presently joyne the wordes of our booke of Martyrs, where M. Fox with M. Tindall, soūdeth the trum­pet of most vehement words against the abomination of this Oath Ex officio, where he saith.Fox pa 625. edit. 1570: The like law and statute in the time of Dioclesian and Maximinus was attempted, as before appeareth. pag: 117: And for the more strength was writ­ten also in Tables of brasse, to the intent that the name of Christ should utterly be extincted forever. And yet the name of Christ remaineth, where that brasen law written in brasse, although it differ in manner and forme, from this statute Ex officio, yet to the end and crueltie to spill the bloud of Saints, there is no diffe­rence betweene the one and the other. Neither is there any diver­sitie [Page 140] touching the first originall, doer, and worker of them both. For the same Satan which then wrought his uttermost against Christ, before he was bound up; the same also now after his loosing out, doth what he can, though not after the same way, yet in the same intent. For then with outward violence as an open enimy he did what he could; Now by amore covert way under the title of the Church, he impugneth the Church of Christ, ussing a more subtile way to deceaue, under gay pretended titles, but no lesse per­nitious in the end whereto he shooteth, as well appeareth by his bloudie statute Ex officio. But to returne to M. Tindall one thing more I will set downe of his, and so goe forward vn to other lights of the Gospell, set up among the golden Candlestickes of England; where he discourseth of the words Church, and Congregation, used in the translation of the new Testament saying.An answ: to Sir Thomas More Dial: p: 250 col 2 Wherefore in as much as the Cler­gie (as the nature of those hard and indurat Adamantstones is to draw all to them) had appropriat unto themselues the terme that of right is common unto all the whole Congregation of them that beleiue in Christ, and with their false and subtile wiles had beguiled and mocked the people, and brought them into the ignorance of the word, making them understand by this word Church nothing but the shaven flocke of them that shore the whole world. Therefore in the translation of the new Testament where I found this word Ecclesia, I translated it by this word Congregation, Even therefore did I it, and not of any mische­vous mind or purpose to stablish herisie, as M. More untruely reporteth of me in his Dialogue, where he rayleth on the tran­slation of the new Testament. And where M. More saith that this word Church, is knowne well enough, I report me unto the consciences of all the land; whether he saith truth, or otherwise: or whether the lay people understand by Church the whole multi­tude that professe Christ, or the iugling spirits onely. And when [Page 141] he saith that Congregation is a more generall terme, if it were, it hurteth not. For the circumstance doth ever tell what Congre­gation is ment. Never the lesse yet saith he not the truth. For wheresoever I may say a Congregation, there may I say a Church also; as the Church of the Devill, the Church of Satan, the church of wicked men, the Church of li [...]rs, and a Church of Turkes thereto: For M: More must grant (if he will haue Ecclesia translated (throughout all the new Testament by this word Church) that Church is as cōmon as Ecclesia. Now is Ecclesia a Greeke word, and was in use before the time of the Apostles, and taken for a Congregation among the Heathen where was no Congregation of God or of Christ. Concio Po­puli [...] And also Lucas himselfe useth Ecclesia for a Church or Congregation of Heathen people thrise in one chapter, even in the 19 of the Actes, where Demetrius the gold smith or Silversmith had gathered a company against Paul, for preaching against Images. Howbeit M. More hath so long used his figures of Poetrie, that I suppose, when he erreth most, he (now by reason of a long custome) beleiveth himselfe that he saith most true. Or else, as the wise people when they dance naked in nettes beleiue that no man seeth them, even so M. More thinketh) that his errors be so subtilly couched, that no man can espie them. Up on which matter it is worth the note of remembrance, first that M. Tindall sheweth the reason, why the Cleargie would haue this word Church used in the English, rather then Congregation. And it is thus, that like hard hearted a­damants they might draw all thinges to themselues, and appropriate to themselues only the terme that of right is common to the whole Congregation of them that be­leiue in Christ, desiring to make the people understand by this word Church, not the whole congregatiō of God, but themselues onely. And surely it is well knowne, that the lay people unto this day, doe commonly understand, [...] [Page 142] was at his owne privat studies, &c. ordinarily winter and Som­mer at two of the clocke in the morning. Let us therfore heare what this golden mouth saith in the foresaid poynts of reformation yet desired, and not obteyned. As touching the Lordship of Bishops he saith. Right Prelating is busie labo­ring & not Lording. M. Latimer Sermon 4. at Paules. And a non after, he saith. But thus much I dare say, that since Lording and loytering hath come up, prea­ching hath come downe, contrary to the Apostles time; For they Preached and Lorded not: And now they Lord and preach not. For they that be Lords will ill go to plough, it is no meete office for them. It is not seeming for their estate. And further he saith. And no marvell, for if the ploughmen that now be were made Lords, they would cleane giue over ploughing, they would leaue of their labors, and fall to Lording out right, and let the plough stand. And thus, both ploughes not walking, nothing should be in the common weale but hunger. For ever since the Prelats were made Lords and Nobles, the plough standeth, there is no worke done, the People starue. They hauke, they hunt, they card, they dice, they pastime in their Pallacies with gallant gen­tlemen, with their dancing Minions, and with their fresh compa­nions, so that ploughing is set aside. And by their Lording, and loytering, preaching and ploughing is cleane gone. And thus if the ploughmen of the Country were as negligent in their office as Prelats be, we should not long liue for want of sustenance. And agayne a litle after. As dilligently as the husbandman ploug­heth for the sustentation of the body, so diligent must the Pre­lats and Ministers labour for the feeding of the soule: both the ploughes must still be goyng, as most necessary for man. And wherefore are Magistrats ordayned, but that the tranquillitie of the common weale may be confirmed, limitting both ploughes. But now for the fault of unpreaching Prelats, me thinks I could gesse what might be said for excusing of them. They are so trou­bled [Page 143] with Lordly living, they be so placed in palaces, couched in Courts, rusting in their rents, dauncyng in their dominions, bur­dened with Ambassages, pampering of their panches, like a Munk that maketh his Iubillie, munching in their mangers, moyling in their gay mannors & mansions, and so troubled with loytering in their Lordships, that they cannot attend it. They are otherwise occupied some in Kings matters, some are Ambassadors, some of the privie Counsell, som to furnish the Court, som are Lords of the Parliament, some are Presidents, and controwlers of mints. Well, well, is this their dutie? Is this their office? Is this their cal­ling? And yet further anon after he saith. It is also a slander to the Noble men, as though they lacked wisdom, and learning to be able for such offices: or else were no men of cōscience, or else were not meete to be trusted for such offices. And a Prelate hath a cure and charge otherwise, and therefore he cannot discharge his dutie & be a Lord President too. For a Presidentship requireth a whole man, and a Bishop cannot be two men: A Bishop hath his office, a flocke to teach, to looke unto, and therefore he cannot meddle with another office, which alone requyreth a whole man. He should therefore giue it over to whom it is meete, and labour in his owne buisines, as Paul writeth to the Thessalonians. Let every man doe his owne buisines, and follow his calling. Let the Preist preach, and Noblemen handle the temporall mat­ters. And afterward speaking of those which about a King do hinder the reformation of religion, calling them Blan­chers, he saith. Therefore (say they) all things shalbe well but not out of hand, for feare of further busines. Blanchers. These be the Blan­chers that hitherto haue stopped the word of God, and hindered the true setting forth of the same. There be so many put offes, so many put bies, so many respects, and considerations of worldly wisdome. And I doubt not but there were Blanchers, in the old time, to whisper in the eare of good King Ezekias, for the main­tenance [...] [Page 146] and to haue no living at their hands? For as good preachers are worthy double honor; so unpreaching Prelats be worthy double dishonor. But now these two dishonors, what be they? If the salt be unsaverie, it is good for nothing but to be cast out, and trodden of men. By this salt is understood preachers, & such as haue cure of soules. What be they worthy then? Wherefore serue they? For nothing but to be cast out &c. Another dishonor is this. Ut conculcentur ab hominibus. To be trodden under mens feete, not to be regarded, not to be esteemed. For (saith he) take a­way preaching, and take away salvation. And yet agayne after ward. But I say if one were admitted to veiw hell thus, and to be­hold it throughly, the Divell would say; On yonder side are pu­nished unpreaching prelats. I thinke a man should see as far as a kenning, Sermon at Paules cross and see nothing but unpreaching prelats. And tou­ching Nonresidence, he preferreth the Divell before a Nonresident. For (saith M. Latimer) he is ever in his Parish, he keepeth residence at all times, ye shall never find him out of the way. And afterward he saith. Therefore ye unpreaching prelats, learne of the Divell to be diligent in doyng of your office. Learne of the Devill. And if ye will not learne of God nor good men: for shame learne of the divell. Ad erubescentiam ve­strā dico. I speake it for your shame. If ye will not learne of God nor good men to be diligent in your office, learne of the divell. And therefore before in milder termes he speaketh thus. They haue great labours, and therefore they ought to haue good livings, that they may commodiously feed their flocke; for the preaching of the word of God unto the people is called meate. Scripture calleth it meate, not strawberies, that comes but once a yeare, and tarrie not long, but are soone gone; but it is meate, it is no dainties. The people must haue meate that must be familiar, and continuall, and dayly given unto them to feed upon. And tou­ching the name of Priest in his answer at Oxford, he saith: [Page 147] A Minister is a more fitt name for that office, for the name of Priest importeth a sacrifice. Acts & Mo. pag 1624. edit 1570 Serm. 3. bef. the King. And speaking generally of the remnants and relickes of Popery which yet remained un­reformed in King Edwards time, Germanie (saith he) was visited 20 yeares with Gods word, but they did not earnestly im­brace it, and in life follow it, but made a mingle mangle and a hotchpotch of it. I cannot tell what; partly popery, partly true re­ligion mingled together. They say in my countrie, when they call their Hogges to the swyne trought; come to the mingle mangle, com pir com pir, even so they made mingle mangle of it. They could clatter and prate of the Gospell, but when it commeth to all, they ioyned Popery so with it, that they mard altogether: they scratched and scraped all the livings of the Church, and under a couler of religion turned it to their owne proper gaine and lucre: God seeing that they would not com unto his word, now he visiteth them, in the second time of his visitation with his wrath. For the taking away of Gods word, is a manifest token of his wrath. We haue now a first visitation in England, let us beware of the second; we haue the ministration of his word, we are yet well, but the house is not cleane sweapt yet. Behold with what odious and opprobrious tearmes, this blessed Martyr of God paī ­teth out the mixture of religion: which is indeed no lesse odious in the sight of God, then he discribeth it unto the eares of men? We may say with M. Latimer, that we haue the first visitation, let us beware of the second, which is the wrath of God, for the house is not cleane sweapt. For how can the house of God be sayd to be cleane sweapt, where there lyeth on the one side, the filthy dounghill of ignorant and scandalous Prelates, on the other side a poy­soned heape of Nonresidencies: on the third side the ma­nifest mischeife of Pluralities: on the fourth side a sacke [Page 148] full of rotten and beggerly Ceremonyes: and in the mid­dest as the maine post upholding all the rest, a pompous estate of Lord Bishops. I beseech the Lord Iesus Christ, which walketh in the middest of the golden Candlesticks of England: to avert and turne away from us, the second visitation which M. Latimer speaketh of, which also short­ly after according to his threatning did thē fall upon this land.

Now let us go forwards with some other of the prin­cipall lights and blessed Martyrs of God: touching these matters M. Hooper, of whom our booke of Martyrs saith. Of all those virtues and qualities requyred of S. Paul:M. Hooper. Acts & Mo. pag 1675. edit. 1570 in a good Bishop in his Epistle to Timothie. I know not one (saith M. Fox in this good Bishop lacking. Which bright starre fixed in the right hand of Christ, shineth not onely over England, but also beyond the seaes. So that Gesnerus, that famous lear­ned man in Germanie among other of his prayses saith. Au­reus Hooperus &c. Flammae instar lucens, lucebit dum stabit or­bis. Golden Hooper shining like a flame of fire, who shall not cease to shine so long as the world standeth. In his Epistle to King Edward likewise as before is said of M. Latimer, Epistle to King Edw. speaking of the mingling of popish relicks with the Preaching of the gospel saith. Against these minglers & patchers of religion spea­keth Elias the Prophet the 3. of the Kings 18: How long (saith he) will ye halt on both sides? If the Lord be God follow ye him, if Baal go ye after him. Even so we may iustly say, if the Priesthood and Ministery of Christ with his notes and marks be true, holy and absolutely perfect, receiue it: in case it be not, follow the Pope. Christ cannot abide to haue the leaven of the Pharis [...]s mingled with his sweete flower, he would haue us either hote or cold, the luke warme he vomiteth up, and not without cause. For he accuseth God of ignorance and foolishnes, that in­tendeth [Page 149] to adorne and beautifie his doctrine and decrees with hu­mane cogitations. Behold how fearfull a thing it is (though the intent be never so good) even to adorne and beauti­fie the institutions, decrees, and ordinances of God, with any device of man, without the appoyntment of God in his word. Yea it is no lesse abominable in the sight of God, then if a man should accuse him of ignorance and foolishnes.Sermon 6 And therefore in his sixt sermon before the King, speaking of the Communion and Supper of the Lord, he saith. The outward preparation, the more simple it is, the better it is, and the neerer to the institution of Christ and his Apostles. If he haue bread, wine, a table, and a faire table cloth, let him not be solicitous, nor carefull for the rest, seeing they be not thinges brought in by Christ, but by Popes: unto whom if the Kings Maiestie and honorable Counsell haue good conscience, they must be restored agayne. And great shame it is for a Noble King, Emperour, or Magistrat, contrary to Gods word, to detaine and keepe from the Divell or his minster, any of their goods or trea­sure. As the Candles, vestiments, crosses, Altars; for if they be kept in the Church as thinges indifferent, at length they wilbe mainteyned as things necessary. If a Preacher now; I will not say before a King, but before a Lord Bishop, should so plainely affirme: that vestiments, surplices, and crossing are of the Divell, he should be sure himselfe with his wife & children, not only to be turned out of doores like dogs, but also from preaching of the Gospell of Christ. As ma­ny excellent Preachers haue been of late yeares, though many hundred dumme dogges haue and doe keepe their place within this Realme of England. And of the Cere­mony of kneeling at the Communion he saith.ib. post. The out­ward behaviour and gesture of the receiver should want all kind of Superstition, shew, or inclination of Idolatrie. Wherefore see­ing [Page 150] kneeling is a shew and external signe of the honoring & worshiping, and heretofore hath grevous and damnable Idolatrie ben committed by the honoring of the Sacraments. I could wish it were commanded by the Magistrates, that the communicators & receavers should do it standing or sitting, but sitting in my opi­nion were best. And afterward he proveth the same: by the example of Christ, who together with his Apostles receaved it sitting. And agayne in his third Sermon before the King,Sermon 3 he saith. Yet doe I much marvail that in the same booke it is appoynted, that he that will be admitted to the ministerie of Gods word or his Sacrments, must com in white vestimēts; which seemeth to repugne plainely with the former doctrine, that confes­sed the onely word of God to be sufficient. And certainely I am sure they haue not in the word of God, that thus a Minister should be apparelled, nor yet in the Primitiue & best Church. And in his first Sermon upon Ionas, Sermon 1: he saith. This is the note and marke to know the Bishops and Ministers of God, from the Mini­sters of the Divel: by the preaching tongue of the Gospell, and not by the shining, clipping, vestiments and outward apparell. And in his Epistle to the Kings Majestie:Epistle to King Edw. he saith. And a thow­sand times the rather shall your Maiestie restore agayne the true ministerie of the Church, in case ye remoue and take away all the monuments, tokens, and leavings of papistrie. For as long as any of them remaine, there remaineth also occasion of relapse unto the abolished superstition of Antichrist. And to the poynt & mat­ter of Excommunication, in his Apologie against them that accused him to be a mainteiner of such as cursed Q. (Mary;) which Apologie was set forth and allowed accor­ding to the order appoynted in Queene Elizabeths Injūc­tions.1562. If they knew Gods lawes (saith M. Hooper, as they doe not indeed) they should see and finde that no ordinary excommu­nication should be used by the Bishop alone, but by the Bishop and [Page 151] all the whole parish &c. Also when the incestious man was excommunicated, S. Paul alone did not excommunicat him, but Saint Paules consent and the whole Church with him. A declara of the 8 com. And to the Lordships of Bishops upon the eight commandement, these be his words. They know that the Primitiue Church had no such Bishops as be now a dayes, as examples testifie, untill the time of Silvester the first. A litle and a litle riches crept so into the Church, that men sought more her then the wealth of the peo­ple. And so increased within few yeares that Bishops were made Prinees, and Princes were made servants. So that they haue set them up with their almes and liberalitie in so high honor, that they cannot pluck them down agayne with all the force they haue: what blindnes is there be fall in the world, that cannot see this palpallie, that our Mother the holy Church had at the begin­ning such Bishops, as did preach many godly sermons in less time, then our Bishops horses be a brideling &c? The Magistrats that suffer the abuse of these goods, be culpable of the fault. And anō after he saith. They should be reasonably provided for, and the rest and over plus taken from them and put to some other godly use. Looke upon the Apostles cheifly, and upon all their successors for the space of 400. yeares; And then thou shalt see good Bishops, and such as diligently applyed that painfull office of a Bishop, to the glory of God and honor of the Realmes they dwelt in. Though they had not so much upon their heads as our Bishops haue, yet had they more within their heads, as the Scriptures and histories testifie: for they applyed all the wit they had unto the vocation and ministery of the Church wherunto they were called. Our Bi­shops haue so much wit, that they can rule and serue (as they say) in both states, viz. In the Church, and also in the civill pollicie: when one of them is more then one is able to satisfie, let him doe alwayes his best diligence. If he be so necessary for the Court, that in civill causes amd giving of good counsell he cannot be spared; [...] [Page 154] Pope, and all the Popish apparell before his death. And first in his letter to M. Grindall he saith: We Pastors many of us were to cold and bare to much (alas) with the wicked world, Ridley. Acts & Mo: pag 1902. edit. 1570. our Magistrats did abuse to their owne worldly gayne both Gods Gospell, and the Ministers of the same. And anon after hc she­weth how earnestly he maketh his prayer for them that were banished for the word of God: & for all those Churches which haue forsaken the kingdome of Antichrist, & professed openly the puritie of the Gospell of Iesus Christ. Where marke that he prayeth for them that professe not onely the Gospell, but even the puritie of the Gospell. In his Epistle to M. Hooper himselfe,Epistle Rid. to Hooper he acknowledgeth his former fault with these wordes. Howsoever in times past in smaler matters and circumstances of religion, your wisedome and my simplicitie I confesse haue in some things varied &c. (Now I say) &c. I loue you and the truth, for the truth sake which abi­deth in us. But most plainely he acknowledgeth his fault, when it pleased God to draw him neerer unto himself by scourging him with the same whippe wherewith he had whipped his fellow Elder M. Hooper, Act. & Mon pag 1677 edit: 1570 as he himselfe calleth him in his Epistle. For when M. Ridley was commanded to put on the Surplice and the rest of the Popish apparell as our booke of Martyrs sheweth, D. Brooks Lord Bishop of Gloucester, commeth to him with these words, saying.

Put of your cap M. Ridley, & put upon you this surplice.

ib pa. 1934 pag 1935 ed. 1570. Not I truely.

But you must.

I will not.

You must therefore make no more a doe, but put this surplice upon you.

Truely if it come upon me, it shall be against my will.

Will you not do it upon you?

No that I will not.

It shall be put upon you by one or other.

Doe therin as it shall please you, I am well contented with that, and more then that, the servant is not aboue his Master. If they delt so cruelly, with our Saviour Christ as the scripture ma­keth mention, and he suffered the same patiently; how much more doth it become us his servants?

And in saying of these wordes, they put upon the said D. Ridley the Surplice, with all the trin­kets appertayning to the Masse; and as they were putting on the same; D. Ridley did vehemently inveigh against the Romish Bishop, & all that foolish apparell, calling him Antichrist & that apparell foolish and abominable, yea to fond for a vice in a playe. Wherin these fiue things are to be observed in this peece of dialogue. First, that none of all the Popish attire is na­med, but the Surples, and that is named three times, that it might not be forgottē. Secondly, that M. Ridley compares those Popish garments to the attire that in scorne and di­spite Herod and the rest of the crucifiers put upon Christ. Which thing as you heard before, M. Iohn Husse speaketh of saying; That when they put the white garment upon him, he could not but remember how Herod put the white garment upon Christ to scorne him with all. Thirdly, that he compareth the very crueltie thereof, with the cruell and shamefull dea­ling against Christ. As likwise our booke of Martyrs saith of M. Hooper, when he was driven by Ridley and the rest,Acts & Mo. pag. 667. edit. 1570 to weare the popish apparell. Thus saith our book of Mar­tyrs. He had upon his head a geometricall, that is a foure squa­red cap, able it that his head was round. What cause of shame (saith Master Fox) the strangnes thereof was that day to that good preacher, every man may easily iudge. Fourthly, that the same rod of Gods correction was now layd upon M. Ridley, which he and the rest of the Bishops had laid upon [Page 156] their fellow Elder M. Hooper. Fiftly, how vehement the spirit of God stirred him up to detest the surplice and the rest of the Popish apparell, calling the Pope Antichrist, & the surplice with the rest of the Popish apparell, foolish and abominable, and to fond for a vice in a playe. Alas that ever the good & learned preachers of the word of God should be compelled either to loose their Ministery, or else to be attyred like vices and fooles in playes. But let us go for­ward and heare what this noble witnes and Martyr of God saith in other poyntes of reformation now desired. In his treatise, wherein is conteyned a lamentation for the change of religion in England, Acts & Mo. pag 1946. edit. 1570 he saith. There are in the Papistrie, an innumerable rablement of abominations. A­mong which he setteth downe by name, dispensations, and immunities from all godly Discipline, lawes, and good order, plu­ralityes, and totquots, (and as he saith) a thowsand moe. O, that dispensations of Nonresidencies, pluralities, vnions, and totquots, which M. Ridley nombreth among the rablemēt of Popish abominations, were out of England, and resto­red unto the Pope which he so often calleth Antichrist, and to his spouse the Church of Rome which he calleth the very whore of Babilon. And for the name of Priest in his disputation at Oxford, he saith. There are but two onely or­ders of Preisthood allowed in the word of God, namely the order of Aaron and the order of Melchisedech, but now the order of Aaron is come to an end, by reason it was unprofitable and weake Hebr. 7. And of the order of Melchisedech, there is but one Priest alone, even Christ. And generally of all matters of reli­gion, speaking of the Church of Rome, before she plaied the harlot,Acts & Mo: pag 1939. edit. 1570. and maried her selfe to Antichrist, he saith. If ye will know how long that was and how many hundred of yeares: to be curious in poynting the precise number of yeares, I will not [Page 157] be to bold. But thus I say so long and so many hundred yeares, as that sea did truely teach and Preach that Gospell, that religion, exercised that power, and ordered every thing by these lawes and rules, which that sea receaved of the Apostles (& as Tertullian saith) the Apostles of Christ, and Christ of God: So long I say, that sea might haue been called Peter and Paules chaire and sea, or ra­ther Christs chaire, and the Bishop therof Apostolicus, or a true disciple and successor of the Apostles. How happie were we & all our Bishops, if by this rule of M. Ridley, they might be called Apostolici, and true Disciples and Successors of the Apo­stles: which cannot be till every thing be ordered by these lawes and rules, which they receaue from the Apostles, & the Apostles of Christ, and Christ of God.Cranmer.

Now although I haue alreadie spoken of Cranmer, yet heere agayne I cannot but compare him to Solomon with his many hundred wiues, who at the last drew him to Idolatry and all abominations. So Cranmer being married to many hundred Churches, was at the last driven to sub­scribe to all abominations of Popery. For well may we compare the many hundred wives and concubines of So­lomon unto the multitude of Churches subject unto an Archbishop.pag 929. ed. 1570. And rightly no doubt it is spoken by one of the blessed Martyrs in our booke of Actes & Monumēts, that it is as lawfull for a lay man to haue two wiues at once: as for a preiq to haue two benefices. And Cranmer being the elect child of God, with Solomon at the last de­tested the foulnes of his owne fall. First he fired his owne hand for subscribing to all the abominatiōs of Antichrist; and so entred through the fire of torments, into euerla­sting ioye with Christ.Iewell.

The like may be sayd of Iewel Bishop of Salisburie, who although he did beare much with the injquitie of the [...] [Page 160] to follow, but children and infants. And in another place he saith. They use them as the marchants use his counters, somtime they stand for an hundred pounds, somtime for a penie. This is the objection which unto this day, is commonly made a­gainst the reformation which many good men desire to be made according to the original of the primitiue Chur­ches: which objection you see heere with what derision M. Iuell rejecteth it, as though therby they counted Christ and his Apostles as children and babes: without wit and judgment to know what was fit for the Church of God and to be used in all ages. And yet saith he, when they list they shall be counted holy Fathers & holy Doctors. And against our double fleeced men thus he speaketh; O that Ag­gcus the Prophet were now a liue and saw the rearing up of Gods Temple here in England, ib postea. what think yee he would say? You build your owne houses & leaue the house of God forsaken, nay he would say, you build your owne Mansions, & pull down the house of God. The Masters of the worke build benefice upon benefice, and Dea­nerie upon Deanerie, as though Rome were yet England. And a­gainst the Nonresidents and pluralitie men thus he cry­eth out.Serm. in Ios. These Nonresidents and pluralitie men teach not, they know not, nor care for the people of their charg, they haue brought confusion and shame into the house of God. If it be true which this excellent Iewel of England saith, that Nonresidents & plurality men are they that bring shame and confusion in to the house of God: with what face can any Christian man maintayne them & not rather inveigh against them? But let all the pretious Iewels in the world crie out upon them, yet the bellie hath no eares; Of these belliefleecers it is written, Whose God is their bellie, and glorie to their shame. For with shame enough, they haue brought (as M. Iewell saith) shame and confusion into the house of God. And [Page 161] where the Papist Harding maintayneth that an Ecclesia­sticall person may use a civill office without care, and so neither deceaue himselfe and those that heare him.de apol. pag 522. M: Ie­well setteth downe upon the Margent. Fond and childish. As though a Bishop moy haue the temporall sword, and execut a temporall office without worldly cares. pag 623. And yet agayne to the same purpose afterward he saith. Christ himselfe saith to the Pope and to all other Priests and Bishops, The Kings of Nati­ons rule over them: and they that are great exercise authoritie over the people. But it shall not be so among you. S. Cyprian saith (as he is aleaged by Gratian) Christ by severall duties and distinct honors, hath set a difference between the offi­ces of both powers. And straightway to the same effect he al­leageth Bernard. It is playne that temporall dominion is forbid­den the Apostles. Now therefore darest thou (the Pope) usurpe ey­ther the Apostleship being a Prince, or the prīchood being the suc­cessor of the Apostles? Doubtlesse from the one of them thou art forbidden. If thou wilt indifferently haue both, thou shalt loose both. Otherwise thinke not thou canst be accepted from the num­ber of them, of whom the Lord complayneth; They haue made themselus Kings but not by me. I wot not how M. Iewell joy­ning himselfe with Cyprian and Bernard, could more plain­ly condemne civill offices in Ecclesiasticall persons. And it is worthy to be noted, how M. Iewel applyeth these wordes of Christ to be spoken onely of Pope, Bishops, and Priests. And wher M. Harding calleth the Pope the Prince of Pastors, M. Iewel answereth him in this sort.de apol. pag 112: 1. Peter 4 He might haue remembred, that the right of this name belongeth unto Christ S. Peter saith. That whē Christ the Prince of Pastors shall appeare ye may receaue the uncorruptible crowne. Now to infeaffe the Pope with Christs peculier titles, a mun might think it were great blasphemy. Certainly S. Cyprian saith. None [...] [Page 164] put to silence in the Church of God. To be short Origen saith, Querendum est &c: We must examine what is ment by this that followeth. Leaue her no manner of remnant: the meaning is this, Abolish not certaine of the superstitions of the Caldees, re­serving certaine: Therefore he commandeth that nothing be left in her, be it never so litle. May it therefore please you to under­stand that at the beginning there appeared no such distinction or difference of apparell in the Ministery. Ualafredus Abbas saith Veteres cōmuni indumēto vtentes celebrabāt missas. The old Fathers said mass (that is to say ministred the holy cōmuniō) having on their owne cōmon apparell. S Augustin in his rules to his Clearks or Mōks writeth thus. Ne sit notabilis habitus vester. Let not your apparell be notable. S. Ierom describing the order of the Church at Bethlē, saith thus: In veste nulla discretio &c. In apparell there is no difference, there is no wondring. Howsoever a man list for to go; it is neither standered nor praysed. And Pope Coelestinus the first saith. Discernendi sumus a plebe &c: We must be knowne from the laye people by our doctrine, not by our coate, by our conversation not by our apparell: by the puernes of our mind, not by the attire of our bodie. For if we once begin to devise novelties, we shall tread our Fathers orders under foote & make roome for superstition. The minds of the ignorant ought to be taught, and not to be mocked. Neither may we goe about to da­sell their eyes: but rather power wholsome doctrine into their heartes. These places cited by M. Iewel I haue heere set downe that the unlearned reader which yet loveth the sinceritie of the Gospell may be the better armed against them which affirme that all thinges which are in their owne nature indifferent may be used in the Church and service of God: yea though they haue been heretofore & yet are in other places never so superstitiously and Idola­triously abused. Of which opinion the heretickes were [Page 165] that Augustine in his booke Ad quod vult Deum speaketh of:August. ad quod vult deū cap 28. Which ioyned cheese with bread in the ministration of the Supper, and were called Artotyritae, which they thought to be a thing indifferent, and therefore lawfull to be done. And to say the troth no man can deny it, but to eate cheese is a thing indifferent, but in that place and at that time by the Mi­nister to be delivered unto the communicants with the bread of the Lord, it was a thing abominable and utterly unlawfull to be donne, and therefore even in that poynt they were worthy to be cōdemned for heritickes though they had held no other poynt of heresie but that. And what lesse can be said of other Ceremonyes and their de­fenders. But of M: Iewels words I wish specially to obserue these. They may iustly say they would not gladly in any appea­rance shew them selues like unto them that haue so untruely & so long deceaved the world. And heerein they are not without sun­drie authorities, and examples of the godly Fathers. And marke this word they may iustly say it. For if they may justly say,Reply they would not weare them, then are they uniustly imposed upon them. Agayne M: Iewell saith.pag 417 ed. 1565. Neither durst Mo­ses, or his workmen, to adde or to minish or to alter any one thing of their devise, or to doe any thing more or lesse otherwise then God had appoynted &c. Heere marke good christian reader (saith he) in every of these examples God hath bridled our devotion & hath taught us to worship him, not in such sorte as may seeme good in our eyes, but onely as he hath commanded us.

Yet such is the unbridled pride of mans deuotion that let God say what he will, he shall not be served onely as God commandeth, but at the least with some Ceremoni­all suprerogations of mans meere invention: being worse then Horses or Mules, whose stiffe neckes are pulled in with bitte and bridle, that weake and wreached man hath [...] [Page 168] ten of him.2 Chro. 17 3: 4, 5, And the Lord was with Iehosaphat, because he walked in the first wayes of his Father David &c. and not after the trade of Israell. And it followeth. Therefore the Lord stablished his kingdom in his hand, and all Iuda brought presents unto Iehosaphat, so that he had of riches and honor in a boundance. Where this word therefore, is a word of speciall note; for many wicked Kings & Princes haue given them of God riches and honor even abundance: but when it is given them of God (therefore) because they walked in the first wayes of their Father David: that is, because they had re­turned to the first, and originall foundation, and restored the religion even to that perfection wherin David & not Solomon, yea Christ the Sonne of David left it; Then are they truely blessed of God. Otherwise, as it is written; Their table shalhe made a snare, and their prosperitie their ruine.

We will heerunto ad that excellent mans testimonie, M. Thomas Leaver. M. Leaver. M. Bullinger speaking of the banished christians in Queene Maries time which were come to Ti­gurie, commendeth by name M. Leaver in these wordes. There came unto us English students both godly and learned: they be receaved of our Magistrate, Bul. epist: to Hoper ten of them dwell together, the rest remayne heere and there with good men. Amongst the o­ther M. Thomas Leaver is deare unto me and familiar. Now M Leaver preaching before King Edward, speaking of Non residents saith unto them.T: Leaver bef. K: Edw: Now my Lords both of the laitie, and of the Cleargie, in the name of God I advertise you, to take heede. For when the Lord of all Lords shall see his flocke scattered spilt and lost, if he follow the tracke of bloud, it will leade him even straightway unto this Court, and unto your houses, whereas those great theeues which murther spoyle & destroy the flocks of Christ be receaved, kept, and maintayned. For you mainteyne your Chap­lines to take pluralities, and your servants mo offices then they [Page 169] can, or will discharge; fie for sinne and shame. And for further confirmation therof he saith. For if their duetie be undone, then can no man excuse them; if it be done, then it is by other and not by them: and then why doe they liue of other mens labours? He that preacheth the Gospell, should liue of the Gospell, as God hath ordayned. Qui mollibus vestiuntur in domibus Regū. As for those which goe gaye in Kings houses, and either mousell the labouring Oxe, or else spoyle the poore Parish in the Country, be of the Devils ordinance. This mouselling of the Oxe that treadeth out the corne, which is the taking away of the livings from the poore Ministers in the countrie, and the poore people in the Parishes, who pay their tithes to Nonresidentes, you heare that it commeth not of God but of the devills ordinance. From which we beseech all­mightie God to moue his Majesties heart that he may shortly deliver us. And speaking of putting unprea­ching Prelats out of their place; Yea say they, and it were great pitie; seeing they haue payed the first fruites unto the Kings Maiestie, and no small reward unto other men. And perchaunce bought their offices deerely; Now to put them out of these livinges with the losse of all those charges which they haue bestowed in rewardes, or other wayes to gett such livinges, were great extremitie. But wo, wo, (saith M: Leaver) unto you hypo­crites, that stumble at a straw and leape over a blocke: that straine at a gnat, and swallow up a Camell &c. And well may it be said, they stumble at a straw and leape over a blocke, or they straine at a gnat, and swallow up a Cammell; which for pittie suffer unpreaching Ministers to continue in places: for is their any comparison between the losse of a dumbe dogges living, and the losse and great damage of many hundred soules? But M. Leaver goeth forth bouldly threatning both those spirituall and temporall Lords, and [Page 170] saith. God will pull you downe, rather then maintayne, or suffer you in so high authoritie, to use such uncharitable, ungodly, and cruell pittie. Which heavie wrath of God, even according to M. Leavers threatning very shortly afther fell upon thē all; a wofull tragedie, and worthy to be remembred. To conclude, M: Leaver escaping from the tragicall furie of Queene Maryes time, in his letter to M: Bradford being pri­soner in the Tower, speaking of the excellent reformed Churches where he was then conversant, writteth thus. I haue seene the places, noted the doctrine and Discipline, and talked with the learned men of Argentine, Basill, Zurich, Berne, Lausanna, and Geneva; and I haue seene the experience in all those places of sincere doctrine, godly order, and great lear­ning. Happie are the Churches that are so well reformed, and worthy to be so highly commended.

Th. BeaconTo M: Leaver I will joyne M. Thomas Beacon, a man to my selfe very well knowne to be for his vertue, learning, and dilligence in preaching the word of God, most wor­thy to be honored. Who suffered great persecution in K. Henrie the eights time. And agayne in Queene Maries time and lived and died at Caunterburie, a diligent writer and preacher of the word of God in Queene Elizabeths time. In his booke intituled,nomb: 118 The Actes of Christ and of Antichrist, he saith. Christ breathed upon his Disciples and gaue them the Holy Ghost, saying, take yee the Holy Ghost, that they being endu­ed with his spirit might bring forth the fruites of the same, and thereby knowen to be his Apostles. But Antichrist doth breath the spirit of Satan into his shavelings and will that they be knowne to be his chaplaines by their long gownes, nomb: 42 shaven crownes, horned cappes, staring tippets &c: And agayne he saith. Christ saide that men should know his Disciples by their charitie, if they lo­ved one another, as he had loved them. But Antichrist causeth his [Page 173] chaplaines to be knowen by their habits & vestures, by their long gownes and shaven crownes, and punnisheth them if they vse not their habits. And yet againe he saith; Christ saith the kingdome of God cometh not with waiting for, that is to say, with outward observances and externall ordinances at the appointment of men, Antichrist saith weare this cappe, or that coule, this gray habit or that white habit. Ye see his iudgment, that they are the Chaplines of Antichrist, and not the Ministers of Christ which loue to be distinguished by apparell.

And touching the apparell, M. Fox speaketh most plainly as hath ben in divers places noted before: as also where he saith.Fox fol, 6 edit: For diversity of apparrell I haue not now to stand particularly vpon euery kind & forme, when, how, & by whoō it was inuen­ted. Yet because I see that false opiniō of antiquity deceaueth many, in generall to speake of the whole I will recite the words written to Carolous Caluus the french King, by the whole cleargie of Raven­na, about the computation of our Lord 876. Which words shall suffice as a testimonie, both to knowe what wee ought to do, and what was then done in the Church. The words in their Epistle to the King be these, Discernendi &c. that is, We ought to differ from the people and others by doctrine, not by apparell; in con­versation, not in vesture; in purenes of mind, not in garment. And touching the surplis by name, speaking of a wicked persecutor one Blumfeild, he saith. But a litle before his death he bragged and threatned a good man one Simon Harlstone to put him forth to the officers, because he wore noe surplis, when he said service. Whereby it is pittie that such baits of poperie are lefte to the enemies to take the Christians in. God take them awaie, or else vs from them. For God knoweth they be the cause of much blind­nes and strife among men. Edit. 2. pag. 2268. vlt. Ed: pag. 2065.

But let us see further what M. Beacon saith in other poynts that neede reformation, against the unpreaching [...] [Page 174] And in his answer to the 30. Article agreeing to that which you heard before of M. Fox, where he saith. Every Prelat or beneficed person ought to discharge his Cure without deputie or Vicar. So saith this noble Martyr of God Iohn Lambard. Where you speake of Prelats deputies, I thinke that such are litle behouable to Christ flocke: it were necessarie & right that as the Prelats themselues will haue the Revenues, Tithes, and Oblations of their Benefices, that themselues should labour and teach dilligently the word of God therefore: and not to slippe the labour from one to another, till all be left (pittie it is to see) un­donne. Such doth S. Iohn call fures et latrones, theeues and robbers.

Now to that excellent Martyr and witnes of Iesus Christ M. Bradford, M. Bradf. Ridl, lett: to M. Ch, Lib, Epist: Mar, pag 69 who with the rest confirming his doc­trine with the sheeding of his bloud, commended by D. Ridley thus. M. Bradford a man by whom (as I am assuredly en­formed) God hath and doth worke wonders in setting forth of his word: And in his letter to M. Bradford thus he speaketh to him, O good brother blessed be God in thee, and blessed be the time that ever I knew thee. And as he is so highly praysed for the excellent gifts of God in the wonderfull worke of his preaching; so for his continuance and dilligence therein even to the time of his death, it is said in our booke of Martyrs. For the time he did remaine prisoner in the Counter, he preached twice a day continually, pag 1780: edit, 1570 unlesse sicknes hindred him &c. And further it is there said, Preaching, reading, and pra­yer was all his whole life &c. Whereunto I may very fitlie ad­joyne the wordes of M. Musculus how to know a true Mi­nister of Christ upon these wordes to the Romanes [put apart to Preach the Gospell of God] Vis cognoscere verum Christi Ministrum?Rom: 1:1: Vide an sit &c. Wilt thou know (saith Musculus) a true Minister of Christ? Then looke whether he be [Page 175] vtterly so seperated from all other busines, that he doth meditate worke, or liue, in none other thinge whatsoeuer, but in preaching and makeing manifest and plaine the Gospell of Christ, and serue therein by all and whatsoeuer strength & power is in him. Act. & Mo. pag 1780. edit. 1570. Now this blessed Bradford (saith our Booke of Martyrs) D. Rid­ley that worthie Man and glorious Martyr of Christ afterward according to the order that then was in the Church of England, called him to take the degree of a Deacon, which order because it was not without some such abuse, as to the which Bradford would not consent, the Bishop yet perceiueing that he was willing to en­ter into the Ministery was content to order him without any abuse euen as he desired. &c. Wherin ye see both the precisenes of M. Bradford which would not enter into the Ministe­ry because of the abuse in the book, and the goodnes of the Bishop in leaving out the abuses. But alas such good examples are rarely now to be found, either in Bishops or Ministers. Further in his letters to all Faithfull Professors he saith.lib. Ep. Mar, pag 441. If gods worde had place Bishops could not plaie Chaun­cellers and idle Prelates as they doe, Preistes should be other waies knowne then by their shauen Crownes and Tippets. And in ano­ther of his letters he saith. What can the holy Ghost doe to us aboue this, to marke us with the congnisance of the Lord of hosts? This congnisance standeth not in forked cappes, tippets, shaven crownes, or such other baggage and Antichristian pelfe; but in suffering for the Lords sake. Act. & Mon pag 1178. edit. 1. Is it not evident that M. Bradford was such a one as men now call a Puritane? Which calleth forked cappes and tippites not onely baggage, but even also Antichristian pelfe. But he saith in his letters to the U­niversitie of Cambridge. Wilt thou consider things according to the outward shew? Was not the Synagogue more seemelie and like to be the true Church, then the simple flocke of Christs Disci­ples? Hath not the Whore of Babilon more costly attire and rich [Page 176] apparell externally to sett forth her selfe, then that homelie Hous­wife of Christ. And indeed as M. Fox saith in King Edwards time, which was the time of M. Bradford as you heard be­fore; Notwithstanding (saith he) the godly reformation which was then begun, besides other Ceremonies more ambitious then profitable or tending to edification, they did still weare such appa­rell as the old Papists were wont to weare upon their heades, they had a Mathematicall cappe with foure Angles deviding the whole world into foure parts. I know not whether M. Fox in these words condemneth the square cap with more scorne and dispite, or M. Bradford in calling it Antichristian pelfe. Yet what Ceremonies more ambitious then profitable, or lesse tending to edification were used in King Edwards time, then are at this daye retayned in our Churches of England? But let vs goe forward with M. Bradford, and let vs see what he saith to the Lordship of Bishops. Harps­fild that subtile Archdeacon of London comming to Mast. Bradford being in prison and shortly looking for the bitter death of burning, Thus reasoneth with him. Tell me saith Harpsfield were not the Apostles Bishops.

Brad: No; except you will make a new definition of a Bishop, that is, giue him no certaine place. Harps: Indeede the Apostles office was not the Bishops office, for it was vniuersall. But yet Christ in­stituted Bishops in the Church, as Paul saith. He hath giuen Pas­tors, Prophets &c. so that I trow it be proved by the scripturs, the succession of Bishops to be an essentiall poynt.

The ministery of Gods word and ministers, be an es­sentiall point. But to translate this to the Bishops and their succes­sion, is a plaine subtiltie. And therefore that it may be plaine; I will aske you a question. Tell me, whether that the scriptures know any difference betwene Bishops & Ministers, which ye call priests?

No.

Well then, goe on forwards, and let vs see what ye shall get now by the succession of Bishops, that is of Ministers: which cannot be understood of such Bishops as Minister not, but Lord it.

Wherein every Reader may obserue these things. First that the Apostles were not Bishops for that a Bishop must haue a certaine place, and a flocke to feede wherein he must be resident. And not like an Apostle or Evangelist; to travell from flocke to flocke, & from place to place. Secondly by the scripture there is no difference between a Bishop and a Minister: which is so cleere and manifest, that the very Papist himselfe is driven to cōfesse it. Third­ly, that it being true which the most rankest Papist for shame cannot denie, that by the scripture Bishops & Mi­nisters differ not. Then the glorious succession of the Pope, and all his Diocesan, and Lordbishops, are utterly overthrowne. For as M. Bradford saith. What Lordly estate can any Bishop get, when he ought not to differ from the poore and meane estate of a Minister? Fourthly, that they are Papists which will haue a Minister of the Gospell to be called a Priest: for tell me saith Bradford whether the scripture know any difference between a Bishop and a Minister which you call a Priest.

Heereunto I will annexe some few sayings out of M. Iohn Bale, Bale. who being in Germanie wrote divers bookes and sent them hither. wherby England receaved great light & knowledg, and was of such name & note in Germanie, that Pantalio that learned Germaine in his Ecclesiasticall Chroni­cles setteth him downe among the three speciall English­men which together with Bucer & Peter Martyr preached the Gospell in England, during King Edwards time. To whom Queene Elizabeth in her very young dayes; when she had translated a booke of French into English, sent

[...]omilies.Yet will I hereunto adde one place out of our owne English Homilies, appoynted to be read publikely in our Churches at this day. Our Saviour Christ (saith our English Homilie against wilfull rebellion) teaching by his doctrine that his kingdome was not of this world, did by example in flie­ing from those that would haue made him King confirme the same: expresly also forbidding his Apostles, and by them the whole Cleargie, of all princelie dominion over people and Nations; and he with his Apostles, likewise namely Peter & Paule did forbid unto all Ecclesiasticall Ministers dominion over the Church of Christ, which words are there referred to these places of scripture. Math. 20. d: 25. Mar. 10. f: 42. Luk. 22. e: 25. Math: 23: a, 8. Luke 9: f: 46. 2 Cor: 1. d: 24. 1 Pet: 5.1.2.3.4.5. Seeing therefore Christ and his Apostles both by their example practise & course of their whole life, and also by their doctrine, and all the cheifest of the auncient Fathers in the Primitiue Church likewise by their doctrine & practise of life. And seeing all the principall lights of the Gospell, which God hath set up from time to time in the deepe darknes of Antichrist, together with all the godlie Martyrs & lights of the Gospell both in other Nations and specially in this our owne Realme of England, do so vehemently set forth the deformitie, and require reformation of those abuses in this treatise mentioned and spoken of, yet in our Churches in England remayning unreformed; Doe my Lords the Bishops trow you, which stand so fircely in defence of those shamefull enormities, against such a cloud and multitude of witnesses, being the most learned holy men and Martyrs; Doe they yet (I say) expect, till the beasts of the feild, the foules of the ayre, and the very stones of the streete should crie for reformation? What, is it possible to thinke, that they themselues doe not see and know; that [Page 181] the Pluralitie of benefices, Nonresidencies, the horrible abuse of excommunication and such like are untollerable thinges in a Christian Churche? Yet not one of these they list to amend.

I will hereunto joyne the prayer of that excellent lear­ned man Doctor Fulke in his Sermon at Hampton Court, Fulk. in Queene Elizabeths time printed & dedicated to the Earle of Warwike: in which having proved most learnedly the Pope to be the very Antichrist spoken of by the Apostle, and Rome to be undoubtedly the whore of Babilon spoken of in the Revelation, concludeth his sermon with this pra­yer, saying. Let us therefore pray unto Almightie God instantly, that all men in their vocation may seeke the utter overthrow and destruction of Babilon: that Princes and Magistrats may accor­ding to the Prophesies of them, hate her with a perfect hatred and utterly abolish whatsoever belongeth to her: that they may re­ward her as she hath rewarded us, and giue her double punishmēt according to her workes: and in the cup of affliction that she hath powered forth for us, they may power forth double as much to her. And looke how much she hath glorified her selfe and lived in wantonnes (which was without measure) so much they may be­stow upon her of sorrow and torments. That Preachers and Mi­nisters of Gods word may playnlie and without dissimulation or halting, discover her wickednes: and earnestly to vrge whatsoever hath need of perfect reformation: that all subiects may continue in holy obedience, first to God, and then to their Prince, to the ad­vancing of the honor & glorie of God through Iesus Christ, &c.

And surely all men without exception which wilbe saved by Christ, must in their vocation and degree, not coldly but fircely fight against Antichrist? And specially now when the first Angell hath powred out his Viall up­on the throne of the beast, so that his kingdom waxeth darke. Rev. 16.10 [Page 182] Even now all men ought to seeke the overthrow, and the utter destruction of Babilon, and not to be weried with the tediousnes of time: nor to giue over for the pleasures & worldly profitts of this life. And not to say, as the wicked did in the dayes of the Prophet Malachi. What profit is it that we haue kept his commandement, Mal. 3:14, 15, 16.17. and that we walked hum­blie before the Lord of hosts? Therfore we count the proud blessed even they that worke wickednes are set up, and they that tempt God; yea, they are delivered. Then spake they that feared the Lord (saith the Prophet) every one to his neighbour, and the Lord hearkened, and heard it, and a booke of remembrance was written before him for them that feared the Lord, and that thought up­on his name: And they shalbe to me saith the Lord of hostes, in that day that I shall doe this, for a flocke; and I will spare them as a man spareth his owne sonne that serveth him. This is ever the condition of those that forsake God, they repent of any good beginning if they see no worldly profit, but ra­ther troubles to come thereof. And speciallie if they see wicked men preferred & com to promotion, they repine of the continuance in the serving of God, seeing there is neither profit nor promotion that way to be gotten. But every one that feareth God (saith the prophet) though he be never so privat a person, yet speaketh even the truth boldlie to his neighbour. And the Lord hearkeheth and heareth him, and their wordes are written up in a booke (Gods remembrance) and they shall enjoye the sweete heavenly promisse, for although they be but weake and sinfull men; yet will the Lord spare them as a Father spa­reth his sonne that serveth him. Neither ought the Prea­chers in their place to be silent, nor to count it a wearines to serue the Lord in his temple, like the Priests in the dayes of Malachi, or to make light of it; nor to offer vp that [Page 183] which is torne and lame, and sicke,Mal. 1.13. or any of the whore of Babilons dregges, but plainely without dissimulation or halting and earnestlie to urge whatsoever hath neede of perfect reformation, untill all corruptions and abuses in the Churches of England be restored againe into the first puritie; and never cease to call upon God with teares and sorrow of heart, and upon the Prince with humble sute of speaking, writing, and preaching, untill he abolish whatsoever doth belong to that whore of Babilon.

But it is said in the Revelation that after the seaventh Angell had powered out his Viall,Rev. 16.19. and the horrible earth­quake was come upon the earth, the great Citie was devi­ded into three partes. This great Citie can be taken for none other, but for the territorie & dominion of all Na­tions, Kingdomes, and People bearing the names of Christians, and subjectes to the great Antichrist of Rome; upon whose throne the first Angell hath powered out his Viall of the wrath of God, wherby the glorie of his kingdome waxed darke. And through the voyces, lightnings, thun­drings, and horrible earthquakes that came by the pow­ring out of the seaventh Angells Viall, That whole great Citie under the Papacie, and the whores government is devided into three parts: The first parte are they that doe professe the Gospell, and utterly renounce the Pope, and all the appurtenances of his Church of Rome; which S. Iohn calleth the great Whore of Babilon, which hath ful­lie forsaken Christ & maried her selfe to Antichrist. This first parte is so divided from the whore & hateth her with such a perfect hatred, that they cannot abide to kisse or any part of her, neither finger, hand, nor foote: much lesse her filthy parts, which are not to be named,Hos. 2.17. according to that which is written. I will take away the names of Balaim [...] [Page 186] folke in hande that men may beare with the time, granting that men may well cut of the thinges that are utterly intollerable and manifestly against God, but yet (avouching) that the thinges may well be borne with which are either Indifferēt, or not utterly evill. I say that they which speake after that fashion, doe shew full well that they haue no right meaning in them, nor any desire that ther should be any reformation as were meete to be had. And not with­standing, the world is full of such disguisers, which would faine haue a particoulored fashion of serving God and a religion that were neither fish nor flesh (as men say) but halfe of one sute and halfe of a nother. Heere I would aske these indifferent men and particoulored disguisers of religion, whether Images are not thinges indifferent. I trust they will not denie but the Image and superscription of Ceasar, may be giuen to Ceasar, and yet I trow they will not say that it is lawfull for Ceasar to set vp Images publikly in the Churches. Let Let them heare what our Engliw Homilie saith, which all the Lordbishops doe mayntaine to be not onely true and good doctrine, but also publikly to be read in the Church We should not haue (saith our Homilie) Images in the Temple, Hom, part. 1 against per. of Idol. though they were of themselues thinges indifferent. And yet a­gaine, our Homilie saith expresly; though they be thinges indifferent to be used in civill matters, yet are they wic­ked & abominable to be used in the Church. The wordes of our Homily are these. Our Images in Churches, haue been, be, and ever wilbe none other but abominable idols, part. 3. and be therefore not thinges indifferent, (he meaneth) in religious use. And where the common cloke is for Images, like as for all the rest of superstitious Ceremonies, that the people by doc­trine are taught not to use them superstitiously, and there­fore they may safely be used in the Church; Against this pild cloake our Homilie thus concludeth. To conclude (saith [Page 187] our Homilie) it is evident by all stories and writings, ibedem. and expe­rience in times past, that neither Preaching nor writing, neither consent of the learned, nor authoritie of the godly, nor the decrees of Counsells, neither the lawes of Princes, nor extreeme punish­ments of the offendors in that behalfe, nor any other remedie or meanes can helpe against idolatrie, if Images be suffered pub­lickely. And this conclusion of Images may be by the selfe same reason made as well also of the signe of the Crosse, the surplice, and other Ceremonies which serue for religious signification, and haue ben with further Idolatrie and superstition used by our forefathers, & yet are still so used by our papistes that remaine in England, and by all other the Popish kingdome of Evrope. But in the same Homily it is rightlie said of Images. Take them cleane away and then is all the danger gone: for none worshippeth that which is not; and the very same may be justly said of all the rest.

As for that intrepretation of the great Citie where­in Antichrist hath so long raigned, and yet boasteth to be the head thereof, if any doe mislike it; let him know that this is not myne interpretation onely, but of ma­ny that are of singular learning and sincere iudgment. As namely Doctor Fulke whose wordes are these in his Commentarie upon this place of the Revelation. Fulk Cōm. in Rev. 16:19. They which in times past with one consent haue worshipped the beast, are now divided into three sects. For some of them doe from their very hearts abhorre and detest his tyranie, others doe remaine in the same slauerie still, and the third kind of men doe sticke to neither part; But haue fallen either to Epicurisme or Atheisme. Unto D. Fulke I will heere adde also the breife note upon the margent in our Bible of the Geneva translation, where you shall find this annotation upon the margent. cap. 16. 19. Meaning the whole number of them that shall call themselues [...] [Page 190] persevere without corruption. For true doctrine without true discipline and gouernement, is like good corne sowed a­monge the thornes that choke it. Now if the Lordbis­shopes sometime preach (which is but seldome) yet be­ing Lords ouer Gods heritage rather then ensamples to the flocke, what profite cometh thereof eyther to them selues or to their hearers? Therfore even the Apostle him selfe sayth. I therefore soe runne, not as vncertainely: so fight I,1. Cor. 9.26 27. not as one that beateth the ayer. But I beate doune my body, & bringe it into subiection least by any meanes after I haue preached to other, I my selfe should be repro­ued. For a right good preacher leading a lewd life, is like the Angell of Sardis who hauing a name that he lived yet was he dead himselfe; and carried his flocke into the same destruction. Or like the Angell of Laodicia, who be­inge rich in worldly wealth, yet was he indeed poore, miserable, blind, and naked. And verily our owne English Homilie saith. The true Church is built vpon the foundtion of the Apostle and Prophets, Hom. serm. vpon which part. 2. & it hath allwayes three notes or marks whereby it is knowne. Pure and sound doctrine, the sacramentes ministred accordng to Christs holy infiitution, and the right vse of ecclesiasticall dicipline. Here marke that my Lords the Bi­shops doe say even in the Church Homily, that the true Church builded vpon the foundation of the Apostles, & Prophets, hath allwayes this marke or note of right vsing the ecclesiasticalll discipline built vpon the foundation laide by the Apostles, aswell as of pure & sound doctrine and the Sacraments Ministred according to Christs insti­tution. It were good therefore & happy for them if they would leaue all their ecclesiasticall discipline which is neither built vpon the doctrine or practise of the Apostles, nor vpon any foundatiō which they haue laid in the scriptures. [Page 191] And I wish that they, and all other that professe the Gospell of Christ in what degree or vocation soever they bee, might haue it imprinted in their harts, that it is the expresse commandement of God, and the words of the holy Ghost, which saith of Babilon,Rev. 18.4.6 7: Goe out of her my peo­ple, that ye be not partakers in her sinnes, and that ye receaue not of her plagues. Reward her even as shee hath rewarded you, and giue her double according to her workes, and in the Cup shee hath filled to you, fill her the double. In asmuch as shee glorified her selfe and liued in pleasure, so much give ye to her tor­ment and sorrow. Goe out therefore, and touch no vncleane thing. Which words of the holy Ghost, and the very comman­dement of God, bindeth not only princes and Magistrats, by their authority and lawes, but also all Gods people e­uery one in his estate, degree, and vocation; both to hate detest and vtterly to abhore the filthy whore of Babilon with all her implements, and to reward her double ac­cording to her workes, and in the Cup that she hath filled to vs of superstition Idolatry, an innumerable abominati­ons to fill her the double in detestations, and abhorring even the very printes and stepes where she hath gone. Thus committing my selfe and all Gods people vnto his mercies obtayned vnto vs by Christ Iesus our Lord, I end with the prayer for his Maiestie taken out of the publique service appointed for the Church in Queene Elizabethes time, after the terrible earthquake, whē mens hearts were a wakened out of securitie, and trembled at the presence of God. And now (Lord) particularly we pray vnto thee for thy Churches of England, Scotland, France & Ireland, that thou wilt continue they gratious favour still towards us, to maintaine thy Gospell still amongst vs, and to giue it a free passage that it might be glorified. And to that end, saue thy servant our gratious King [Page 192] Iames, grant him wisdome to rule this mightie people, long life, & quietnes round about him, detect all the trayterous practises of his enimies devised against him and thy truth. O Lord thou seest the pride of thine enimies: and though that by our sinnes we haue iustly deserved to fall into their hands, yet haue mercie vpon vs and saue thy litle flocke. Strengthen his hand, to strike the stroke of the ruine of all superstition, to double into the bosome of that rose coloured whore, that wich she hath poured out against thy saynts, that he may giue the deadly wound not to one head, but to all the heads of that cruell beast: that the life that quiuereth in his dis­membred members yet amongst vs, may vtterly decaie, and wee through that wholesome discipline, sweet yoke, and comfortable scepter of Iesus Christ, may inioy his righteousnes, that the Church may florish, sinne may abate, wicked men may hang their heads, and all thy children be comforted. Strengthen his hand, and giue him a swift foote to hūt out the Buls of Basan, & deuouring beasts that make hauoke of thy flocke. And because this worke is of great importance, assist him with all necessary helpes both in giuinge him godly, wise, and faithfull Councellers, as also in ministring to him inferior rulers & officers, as may sincerely, vprightly, and faithfully doe their dueties, seeking first thy honor & glory, then the common wealth of his Realmes & dominions, that we may long enioy thy truth with him, and all other thy good bles­sings which in so great mercie thou hast bestowed vpon us, with groweth in goodnes, gaine in Godlines, and dayly bettering in sincere obedience. Amen.