THE RECANtation of a Brownist. OR A REFORMED PVRITAN.  
WRITTEN BY ONE THAT HATH altogether, been lead in the same erroneous opinions for many yeeres together: and thereupon banished this realm. And now since his conversion, hath and doth approve, the holy Discipline, by the ancient Pastors, Doctors and Elders( which Disciplinarian malcontents would obtrade vpon our Church,) and hath found it far shorter, then the Discipline used either in the primitive Church, or in this our Church of England.  
At London printed for Henry Gosson, and are to be sold at the sign of the sun, in Paternoster row. 1606.   

TO THE RIGHT honourable Lord Charles Howard, earl of Nottingham, baron of Effingham, lord Steward of his Highnes honourable castle of Windsor, Lord high admiral of England, Knight of the most Noble order of the Garter, and one of his majesties most honourable privy counsel: Peter Fairlambe, wisheth health and all increase of true honor, in this life, and in that to come eternal happiness.  
IT may seem strange unto you( Right honourable Lord, that I who some eighteen yeeres past( dwelling in Deptford Strand) was diuers times brought before your Lordship, for my contempt of our church and the discipline thereof, should now present unto you my defence of the the same, especially considering how strongly I was that way seduced, for I was so peremptoriely persuaded, that my mother( this Church) was an Harlot, that I could not be withdrawn in many yeares. Although I conferred oft with diuers Ministers, in diuers parts of England, as also in my travails with the best Ministers in Donficke and Denmark, and in the Dutch and French churches in the low countreys. But our God who did open Lydia, hart to attend, and beleeue Paules preaching, 
Act. 16.14  and who calls men home at what hour it pleaseth him: did at last take those fogs and scales from my eyes, blessed be his holy name for it: After I had returned into England( from Barbary) and submitted my sel●e to the governors of our Church, who did use me more kindly then I either had deserved, or did expect. For the right reverend Father in God, Richard Banckroft, being then newly consecrated Lord Bb. of London: did show himself most loving and liberal to me,( As did the father in the gospel to the lost sheep his son) And the right Worshipful, 
Luke 15.22: 23.24.  Sir Edward Stanop, did forthwith give me a discharge under seal, from all former warrants gone out for my apprehension▪ then I presently returned again into Barbary, not onely to seek maintenance for my family: but also to see if God would use me as a means, to draw from that schism either such as were in it before I first came there, or such as partly by my means were drawn into it: And I praise God I failed not of my expectation: after this came thither, this reverend preacher with whom I had this dispute, in other respects, a most honest religious and worthy man he was,( for I am not I praise God like those slinging wasps that if a man descend from them in any point, with never so good a reason, they strait ●ra●e him with the name of an Apostutate, an enemy to their truth: Nay, it is well if he be not reputed an Athist, yet both divine and humane writings might teach such better lessons: first the holy Bible teacheth us to try all things, and onely to choose that which is good, and no more, who ever deliver it: Nay the Apostle saith, 
Tim. Gal: 1.8.  it an angel from heaven teach any thing more then truth, hold him accursed: and in the revelation, the pastor of the Church of Ephesus, is commended for his trial of such things: And Peter Martyr in his common places, speaking of david saith, 
Reu 2 2.  that so excellent a body was not without his blemishes, and that there was never man so holy and perfect in every respect, 
Peter Martyr. Common places. Pet. 4 pag 258.  but was corrupted with some sin: Verily( saith he) wee ought to follow and imitate the virtues of Godly men: but not to their faults, and so for that excellent man of God, nay these uncharitable sencerars of their brethren, may see to their own shane, the charity that in old time, the fathers of the Churches had even toward heretics, great dionysius bishop of Alexandria in egypt, who lived more then one thousand three hundreth ago, as Eusebius sheweth in his ecclesiastical Histo●●: Disputing against one Nepos a bishop, 
Euseb. lib. 7. 123.  who had wrote to prove( like our Ierusalemits in these dayes) that Christ should reign here on earth King, one thousand yeares: and had drawn many Disciples to him. Yet this great learned father, is so far from the humour of some in these dayes, that he gives this N●●os wonderful commendations, for many excellent partes that God had given him, for the good of his Church: and doubts not but he rests with God. Many examples more might be given to this end, if it would prevail with them: but I haue seen our proverb verified in many of them( none so bold as blind bay●d.) Now this Gentleman Mr Barnhere brought me commendations and a letter from some that had before that, been my good friends: The effect was to assist him in setting up the Geneua or Scottish presbitory, but when I made known to him, my utter dislike of that kind of discipline, as which had given the Brownists their hold: then he drew me by letters from time to time, to this dispute, which so soon as it was made known I lost most part of my old friends, to my utter undoing as it is fallen out since,( except God be more merciful to me then men haue yet been) for I being even from my first looking after Religion, drawn to effect that trouble church, devise of new discipline, did wholly associate myself with men of that mind, and was well employed by them, but since I left shooting in their bow, they haue at least some of them, not onely withdrawn their own favour from me, but persuaded others to detest me. So that in truth I haue just cause to give God thankes, that at this last change of princes, their devise did not prevail, for had it, I am persuaded by things which I haue observed, 
In his 2.● book to the prince called Bassillicō dowr. pag. 41. 42.4●  that the courts of bloody Bonnar, and steven gardener, might haue given place to some of them, for to defame his quiet neighbour● the sooner should he haue obtained an elders gown to cover all his precise hypocrisy, for to borrow a speech of his most excellent majesty( whom God ever preserve) I protest before the great God that one shall not( of hardly) find among those that of late were called hi● land, or border theeues, greater in gratitude, and mo● li●●, and vild slanders, then with these phamatick spiritted R●formers.  
I did never purpose to publish this dispute, but because they haue given out in all places of this land( yea and out of it too) that I haue so abused this minister, as did not become any christian, and all that effect that cause believed it, I was advised both by an honourable parsonage, and by diuers: no small friends to the new discipline to print i●,( who having hard it, pitied to haue heard me so oft abused for it) yet they are in mind that if it will recover my credit again with all indifferent men, even of that sort. For I do confess that many who haue and yet do, will effect that discipline, deserve not the name of puritans: for I am persuaded that thousands of them haue honest harts to God and man, although for a time( as I did, they stumble at this unhappy ston, I would some among them could so charitably conceive of such as withstand their weak devise: and sometimes for distinction sake use that name: But it is not so; for not long since I hard an angry preacher out of a Pulpit affirm, that whosoever called any of Gods children puritans should be saved,( what the divell was saved) a hard sentence against the ancient and the now present churches of God, if a man might beleeue him, but by his leave it was the froth of a malcontents zeal: Now I most humbly beseech your Lordship, to shrowd this discourse under your honourable protection, the cause why I present your Honor with this, is the want of a better matter, and my unfeigned love unto your most charitable Lordship: for I shall never forget to praise God, and be thankful to your Honor, for your exceeding christian compassion towards me, when I did deserve your Lordships hard censure: Thus my good Lord, craving pardon for my presumption: I commit your good Lordship to the protection of the Almighty:  
From my house at Ratliffe this 4. October. 1606. Your Lordships most dutiful suppliant Peter Fairlambe.   

TO THE CHRIstian Reader, Grace and peace in Christ: &c.  
HAVING been heretofore( right courteous and friendly Reader) lead into the schism of Brownists or Donatists of England, by following and believing certain of our Preaches, who drew many into a course under pretence of extraordinary zeal, the grounds whereof drove us into another far worse( God knows) namely to that separation from the Church of England: being taught by the first sort( commonly called puritans) that the ministery and discipline of our Church is Ante-christian: which whosoever believeth( having a good conscience) cannot choose but fall into that separation as I did, and continue therein, until the grounds set forth by the first sort of Teachers be shewed to be weak and unsound: as they are most fully and learnedly by that worthy and reverend Father D: Bilson B: of Winchester, in his worthy and learned work called the perpetual government of Christes Church: and other books mentioned in the discourse following. Now I being by the great mercy of God, after many miserable dayes spent in these courses, both by land and sea, and diuers very hard imprisonments( as I deserved) to my great impoverishing brought into the bosom of this Church again. I was well esteemed of by diuers great favourites, of the pretended holy discipline as a man, fit to grace that human devise. For they knew that I then could, and yet can if I would( as some do) dissemble for my bellies sake, say as much for that devise, as the most unlearned Artificer in this Land could or can do. But I not having learned their art( and the Iesuites) of equivocation or dissimulation, did plainly make known unto them, that utterly disliked that discipline as which had given the poor Brownists their hold, as I haue proved in the Treatise following very plainly. I had no sooner made known my Resolution but I was censured by busy Reformers, who became my utter and cruel enemies, seeking to disgrace me, both at home and abroad by all unlawful means and slanders( as tis their use, to deal with all them, that touching disciplinarie courses, change their mind, and begin to haue any liking of the present government established in our Church. travailing into Barbary to seek maintenance for my wife and 7. children thither they sent word, that I had articled against two Churchwardens, for suffering certain Brownists to live in the Parish, with their children vn-baptized, and that the men were undone by me, which was with the rest a malicious untruth: For I with a Preacher of mine acquaintance preached all the offices in London, and could not find either Brownists or Churchwardens of the parish of Stepney in any trouble at all. As for the Brownists I was so far from troubling them, or causing their trouble being honest simplo people that when they were by the Officers discovered, I went twice to that right reverend and worthy Father Archb. White gift in their behalf: who did easily condescend that their children( being some yeeres of age) should be as privately Baptized as might bee, and that in the Church and they no farther troubled, as may appear by a letter written by Sir Edward Stanop at my lords appointment unto Mr. Thomson the Minister and the Churchwardens of the said Parish of Stepney. Howbeit some of them haue railed vpon me in the open streets of London with most opprobrious speeches, bidding me go tell their Antechristian holinesses the Bushops my new masters, that they were enemies to the truth of God and all good Preachers: though these impure Railers do submit themselves to all the orders of our Church as I do, with what conscience let the wise judge. It is not unknown to many in the Parish what cruel hatred that sort hath laboured to bring me into, even to the undoing of my Wife and 7. poor children in the time of the last Plague, and ever since, for showing my private dislike of certain seditious doctrines delivered at that time in the Church of Stepney, by one who for diuers horrible beastly and notorious misdemeanours was suspended and silenced. They most slanderously charged me to bee the cause of his troubles, and so continued plotting my overthrow by such shameless means, accounting me worse then julian the Apostata, maliciously beating my children in the streets, not shaming to say, that they hoped to see my children seek their bread out of the dirty channels in the streets: for driving( as they said) that good man away: Who since that time, hath cleared me, of their accusations publicly in the Pulpit, and washed his hands( that were so filthy before) though his flatterers give out that he recanted for fear, onely to keep himself within the safety of the ministery from irregularity, yea albeit he subscribed most largely, and would haue done more then that if he had been urged. What should I speak of their worse then Turkish and more then savage cruelty, in dissuading my neighbours from my society. What should I speak of their pride, in comparing with, yea preferring some of their fanatical preachers and many of their own selves, before the ancient fathers, yea above S: Peter the Apostle. do they not know what with Mr. Caluin that excellent light in Gods Church, did writ to Iacobus Grineus before his commentary on the romans; concerning the reverent estimation, that men ought to haue of the wisdom and authority of the ancient fathers. Or were they never acquainted with the speech had by old Mr. Crowley our own countryman, who deemed those no better then most arrogant heretics, which will compare any of our time, yea Caluin himself with S. Augustine. After they had breathed out against me a sillie wretch, against the saints in heaven, and the holy men of our time now at rest, with the elect in heaven: their cursed threatenings( in a short space after) took such effect that their strong venomous breath which I could not endure, drove me and mine household into the country: where my poor wife and children, mo●stned their bread with tears, and their drink with we eping, as chased by these tyrants, by sea and by Land, into places unknown to them and me, which I pray thee O Lord lay not unto their charge but forgive their sins and relieve our distresses. marvel not I pray you ne be not offended at me, that I thus ease my sorrows by relating them unto your christian compassionate ears. My poor maintenance of a just quarrel, in a good conscience hath occasioned these plowers to plow thus vpon my back, and to make long furrows. I sent a copy of the Letters answers confutations and replications on both sides( betwixt Mr. Barnhere and me in barbary) unto some of my neighbours the parishioners concerning the controversies then very rife: and now raled up again, healing and flaming out, I did not at the first aintend the publishing thereof in print or to any whom it did not concern, which knew not of the business which then fell out. This is no more but a copy of that which I sent unto my neighbours at Ratliffe and Limehouse, when I was in Barbary. I haue not learned to abuse any mans person, or his gifts, be they beaver so mean. But I rather say this man now deceased was a mirror of that sort of Ministers, who for his knowledge and faith in Christ, for his painful study and exercise in the scriptures, knowledge in physic, he was to be commended, embraced reverenced. A man which carried himself with that moderation and meekness of spirit, in the handling of these controversies both privately and publicly, as I wish vnfaynedly, that the measure of that grace, were bestowed vpon some of the peevish spirits, when God hath given them repentance. That which I haue added to the written copy is the names of those books with& against discipline, which I haue red, with an answer unto two objections, which came to mine hands since I wrote it: as also a table of such clergy martyrs as I find in our Martyr book, and in Eusebius Pamphil) God grant that though these things be collected by a poor ignorant Artificer, neither professing nor having wherewith to do it as it should be done: yet he would bless to his Glory such weak means in such sort, that at the least such poor men( as myself was once) may bee kept from rending themselves from Christes holy Church here in England, or else where. For I do hear that there be some increase of Brownists now in and about London, who are obstinate in their ignorance, affirming that our Church is an hold of devils, and a cage of unclean birds, whose eyes I beseech God to open, that they may come home again with the prodigal child. And for ourselves let us heartily pray for the peace of jerusalem, for they shall prosper that love the same, psalm 122.  
Yours in the lord Peter Fairlambe.   

To the author salutation.  
SIR I haue returned unto you this small Treatise, clad in a Printers livery, although it bee not of the newest cut yet I doubt not but it will last out the wearing of a fashion, If the age think herself cloyed even to satiety; with the multitude of these controversies as I know you imagine, she must lay the blame on the iniquity of those, who give continually fresh occasions to the publishing of this and the like books. For although the church hath nursed many valiant sons, who haue played the Champions in their mothers right, and stood boldly in defence of her just cause. Yet still this foreign monster whom England hath too long nourished, ceaseth not to infect her skirts, and disturb her long desired peace. If that were but iuuenilis error, age and maturity of discretion might redress it: but since I see it attended by gray hairs to it, makes me suspect our Age wherein men grow rotten in yeeres, before they are ripe in iudgment. As touching the Title of the book it may well minister occasion unto Momus with aesops dog to snarl at the shadow: but sure I am, he cannot bite the substance, in which respect I deem you happy, that could so cunningly deceive him. But how ever perverse judgements may censure this your labour; I doubt not but the discreet and judicious reader will afford you a kind share in their affections. Thus wishing the continuance of your rest, from those former vexations of mind wherewith you haue been so long by that unruly generation molested: I commit yourself to God, and the book to the mercy of Paules Church-yard.  
farewell this 2 of October. 1606: Yours a little longer when I haue more leisure. T.S.   

AN answer unto certain letters of Mr. T. B. Preachar to the English Marchants in Barbary, by P. F. about,& concerning Disciplinary causes: Written in October, Anno dom. 1599. in S. Crusi. in answer of a former Letter of M. T. B.  
SIR, My duty remembered, with Hope and desire of your Health, which I pray God continue to his great glory, your comfort, and the good of his People, over whom you haue Chardg, Your Letters bearing Date the 15. of September, I haue received,& they do affect me diversly: for it seemeth unto me, that you rather affect the separation, or some such like thing: then the Church of england as it now standeth by law established, by your jesting at mine high resolution( as you call it) Which Resolution of mine, is to approve of, and to join with the Church of england, as with the Church of God, And diuers such like nippes, which to avoid contention, I let pass: And I protest unto you M.B. there is nothing more dear unto me, then the truth, and therefore I desire, if I haue swerved from the same, in any part, to be instructed, rather then left in error. For I do not build on mens writings( as you say I do) further then I s●● them to agree with Gods word, as far as I am able to judge.  
And seeing God brings his truth to us in Earthen vessels, So far wee must receive it, and be thankful to him, and such instruments of his. Now, How f●r I differ from my former iudgement, which you call may peremptory designments, shal plainly appear unto you in this enclosed: written upon an other occasion, as you may perceive, to a very great favourer of the Discipline in question: who did return me silence for an answer.  
I beseech you peruse it indifferently,& if I haue hit the mark of truth, approve it, if not, let me receive your censure& Christian confutation of such reasons as haue deceived me and others.  
So shall you glorify God, and edyfie his Church. Your writing of my iudgment now, and 7 yeres hence, is too mystical for my dull understanding I pray you in your next letters let me know your meaning concerning M johnson, I haue considered that he will not read any thing that cometh from me( not remembering the ol●e proverb: Sometimes the gardener speaks to the purpose) neither will he answer any thing of mine. Therefore I pray you writ what you think meet in that matter, and assure your sealfe, I will approve mine honest dealing with them, by Gods help, very plainly to all the world ere it be long. And thus expecting either your Approbation, or your plain and sufficient disproof or Confutation of my present iudgment, I commit you and your studies to the lords protection& blessing, who make all his Elect of one mind in the truth. Farewell.  
Yours to command in the Lord, P. F.  
hereafter followeth the enclosed Letter, whereof mention was made in the former Letter, to an other as it is said before.   

This letter following, containeth some of the Reasons, that moved P, F, to forsake both the Brownists separation, and the Presbiteriall Discipline, to join with, and approve that the Church of Engl government by Bushops, is best agreeing with the word of God, and practise of the primitive Churches: Set down by him at the request of a reverend Preacher.  
Try all things, and choose that which is good. 1 Thes. 5 and the lord give us a true understanding in all things.  
SIR, The other Day you demanded of me, whether I held the authority of the Bushops of the Church of England, lawful or no. I being wholly employed at the time, both in Body and Mind about my calling, gave you this brief answer, that I did, if they used it lawfully and alleged the Epistles of Timothy,& Titus, for proof: You thinking I spake very absurdly, told me( as many others haue done before you) that I understood nothing, and that being once otherwise minded( as I was) all men would laugh at me for my gross iudgment: whereby that you& others, think that I haue altered my mind, not on any sound ground or of Conscience: But vpon sinister or worldly respect. But to satisfy you to the contrary: I assure you, that if I had took as much time so Deliberat, and examine them before I entred into them as I did, and being entred, before I left them( whatsoever any conceive) I had never approved either of the Presbite●ial Discipline, or the separation( which of necessity must follow. Yf the ground of that Discipline were true) from the Church of England: For after I was brought into some doubt, I took two yeares time to examine, both mine own Conscience, and the proofs on both sides. In which two yeares space, I red all that ever I could get written in English, touching thief controversies on devise three sides, as these for the Discipline, 
books in defence of the pretended discipline which contain in them, the grounds of brownism.  M. Cartwrightes works. Penry, his works. Vdals Demonstration A Treatise of the Church, by Phillip Mornay. The Complaint of the commonalty, the expectation to England, Fenners Defence, of godly Ministers: The ecclesiastical discipline, M. travers, his learned discourse, The counterpoison, The Sermon on the 12. to the Romans, the dialogue of white Diuils, M. travers his practise of Prelates, the abstract, A Dialogue of the strife of our Church, a little book of M. Dauisons, A Scots Disciplinarian, the Iudgement of the most reverend, written by M. Daneus,[ as they say) The Display of D. Soame in his colours. M. Vdals Dialogue. M. knox his Epistles to England, Calvins Institutions, which directly confirms the Bushops Offices, although it be often alleged against them. The humble motion to the council, Martins libels,& the two Admonitions to the Parliament. For the Brownists or Donatists devise M. brown, his book against logic& rhetoric, and of the estate of the Christians and Heathens, His invective against parish Preachers, 
books in defence of brownism, grounded vpon the former.  and hired Lecturers, and against Preaching at Paules cross, and his answer to M. Cartwrights Letter to M. Robert Harryson, his consort: His answer in writing, to Steephen Bridewell. His first book against Brownists, for his 2 about Communicating, was never answered. And Brownes book of the gathering and joining together of certain persons in norfolk, M. Harrisons book on the 122 psalm, M. Barrow his discovery of the false Church: Their refutation of M. Gifford( as they call it) their description of the visible church: written by M. Barrow, M. johnson Penry, and others, and since confuted by Doctor Allison their books against read prayers, and their 9. reasons against the Church of England, with other things in writing to that effect: And the Articles of their new Faith printed, 1596. And for defence of the Church of Englands government, these the Confutation of the two Admonitions to the Parliament by that reverend father, Doctor Whitegift, then Archbishop of Canterbury, five books of that reverend man M. Hooker( who is at rest with God) called the ecclesiastical policy, 
books in defence of the Church of Englandes government, by Bishops, fully confuting all the former by authority of Scripture and practise of all the ancient Churches of God.  the answer to the Abstract, the answer to the Petition made to her Highnesse by D Sutcliffe, and his book called the False Semblanc● of counterfeit discipline detected, The perpetual government of Christes church: Written by that most famous learned father D. Bilson B: of Winchester, and the conspiracy for reformation, Scotizing and English Scotizing for Discipline, and the survey of the holy Discipline. All which three were written( as I bear) by M: D: Bankroft, now Lord B: of London the Remonstrance, M. Rogers his sermon on the 12. to the romans against M. Chaddertons vpon the same text. D: Sarauia vpon the degrees of the Ministers of the word, our book of Martyrs, the first column whereof, I read four times over, in one winter distinctly: and haue collected the names of more then 100 Archbishops and Bishops out of it: Which all suffered martyrdom, within 300. yeeres after Christ, beside many other which were Priestes and Deacons.( see how that will agree with that equality in the ministery which some haue taught) and Eusebius his ecclesiastical history, containing ten books Eusebius was Bishop of caesarea in Palestine and wrote the story of the primitive church, for three hundred years from Christes death, till Constantines, the first Christian Emperour. Socrates his ecclesiastical history in 7. books, who began where Eusebius left, and sheweth the estate of the Church for 140. years, until the reign of Theodosius the younger. And out of them doth M. fox take all or the most part of his proofs, for the estate of the primitive church. evagrius his six books, who began the history where Socrates left: and continued the Story of the Church for 155. years, ending his last book in the reign of Mauricius Emperour of Rome, the year of our Lord 599. And albeit in reading all those things together with the scriptures, 
And all this while not any Christian Church in the world but it had a Bishop to govern both the people and the Priests( as M Caluin saith) or else these ancient works are lies and fables: and so is M. fox his book which is grounded vpon them, which thing whosoever should affirm, would scarcely deserve the name of a Christian.  I am far of from that knowledge whereunto I might haue attained, if God had endued me with that quick sight and help of memory, which yourself and many others do possess and haue yet( praised be his holy name that gave it) I haue attained to so much as hath given me a comfortable peace of conscience, to return and rest in the Church of God again. Now howsoever you may judge that my understanding is partly corrupted: yet that you may know that I haue taken some pains to be established in the truth( as I and the whole Church of God in all ages do take it. I will set you down some of that, which I can say for the power and authority of Bishops above Elders or Ministers, out of the Epistles to Timothy and Titus,( which the other day I could not intend to discourse vpon and that is this.  
That the holy Ghost not onely appointed Paul to make them Bishops, but gave them authority by Paules mouth first to ordain: Secondly to examine such as be faulty, thirdly to reprove and discharge these things he giveth in these two churches particularly to Timothy and Titus and their Successors, and to all other Bishops of Christes Church forever.  
This is in the text very plain to me, howsoever we haue for a time wholly relied vpon one sort of men, and taken all for currant which hath been taught us, not duly examining the reasons which are by the other side, brought to ref●ll these courses.  
Nay, their persons are made so odious to the poor ignorant multitude, favouring the Discipline( by certain writers and preachers,) that they can scarcely speak of them with patience, much less read and examine their grave and learned reasons. But to the point that Timothy had power to ordain, presbyters or Ministers of the word, this text is plain in these words. 1 Tim: 5.22. Lay hands suddenly vpon man, &c. And Titus had the same power, 1 Tit. For this cause left I thee in crete, that thou shouldst ordain elders in every city as I appointed thee. That he gave them power to receive accusations and examine witnesses against Ministers, the text is plain: 1 Tim: 5.19. Against an Elder receive no accusation, but under two or three witnesses. And in the 20 verse he saith: Those that sin rebuk them openly that the rest may fear. And that they had power to suspend, or stop the mouths of contentious Elders: yea and to deprive, or depose them from the ministery, is as clear as in Tit: Their mouths must be stopped, which teach things they ought not for filthy lucre sake: And 1. Tim: 1. Chap. 3. ver: I prayed thee to abide at Ephesus and so do, that thou mayst command some, that they teach no other doctrine. This is all the power that the Church of God in England gives her Bishops and these are Bishops, as appeareth by the authority given them above all other Ministers in Creet, and Ephesus. The case therefore is clear, that the power of Bishops over their Ministers within their government, is in these points approved by the express word of God. The objection that Timothy and Titus, were evangelists, and no Bishops is by many godly learned men in England conf●ted, the objection is without sense. For no power given properly to evangelists was to continue for ever in the church but this power given to Timothy and Titus, must by Gods express commandement continue for ever, the text is plain, 1 Tim. 6.13.14. in these words: I charge thee in the sight of God who quickeneth all things, or that thou keep this commandement without spot, and vn-rebukeable until the appearing of our Lord Iesus Christ: Twas impossible for Timothy to do this: these precepts therefore are given by the holy Ghost, to all that shall come into that holy calling of Bb. until the end of the world, even as they were unto Timothy, and Titus.  

See perpetual government Chap. 12.13.14.  This is the Iudgement of the whole Church of Christ, for the space of 1500. yeeres, and more, of the most and best writers, yea even Caluin, and Beza not excepted. These things( Sir) would rather be seriously considered, then carelessly rejected. And surely men may do well to make more account of the Fathers and Martyrs of the primitive church, and of the holy Histories, then in their ignorance to laugh at their simpleness, least if we do condemn all men beside these which we do affect, 
See survey of holy discipline page. 131. 132. 133. &c.  to be void of truth, we be condemned ourselves, not onely of our consciences, but of posterity, as being void of sobriety. For proof that in all ages since the Apostles times, the government by Bishops hath been in the Church, may it please you to read with a purpose to give upright iudgement, the book of the perpetual government of Christes Church, and a book cal● the False Semblance of counterfeit discipline detected, and the survey of the pretended holy discipline, &c. Therein you shall see such reasons against the desired discipline, and for the government of the Church of England, as may satisfy any indifferent man, except we will reject not onely the scriptures before alleged, but the testimony of all the counsels, churches, and fathers that are gone before us, and also our book of Martyrs, as mere profane fables to pass the time withall: Which ungodly conceit, I hope is far from you, and every sober minded Christian. In the book of the perpetual government of Christs Church, you shall see all the chief reasons, of those that do urge an other discipline set down in different letter by themselves, and the same learnedly answered. There you shall see all the main points of that discipline laid flat under foot: and in the tenth chapter, Pages 228. 229. 230. you shall see it proved, that there were never any called elders in the new testament, except the civil governors, but such as were Ministers of the word and Sacraments. And in the 13. Chapter, Pages 261 262. 263. you shall see in a Table a Catalogue of the names of those Bishops which succeeded one another in the four principal cities of the world, 
red Eusebius lib. 7. Chap. 31. page. 144.  which had received the faith, jerusalem, Alexandria, Antioch and Rome until the council of Nice, three hundred and odd yeeres after Christ, as also the names of the Bishops of the seven Churches of Asia, 
red Socrates lib. 1. Chap. 5. page. 222. 223.  and the names of their Elders, or Priests who came with them to the council of Nice, and were under their government, as they who subscribed to the council together with the Bishops, page. 263. which clean euerthroweth their conceit of the equality of Pastors, and so doth the book of Martyres also in the description of the first ten persecutions: where it is often recorded that the Bishops of diuers cities were martyred with such and such of their Priests and Deacons with them, long before popery was hatched. 
See Caluins Institutions lib. 4. cap. 4. sect. 2.  Master calvin when he wrote not his affections, but his learned iudgement agreeing fully with those things, as doth appear in many places of his Institutions, and more plain it is in his answer to cardinal Sadolet, where he writeth thus: That if the Bishop of Geneua will forsake his popish religion, and embrace the truth, he is subject to the greatest Anathema, or curse, or casting to satan that may bee, which shall refuse to submit himself unto the Hierarchy or Priestly government of that Bishop. read for this the book called the survey of the pretended holy Discipline: and there you shall find Master calvin, 
See survey of Discipline pag. 112. ●13. 114. 115.  Melanchton, M. Bucer, and others writ thus. Being appointed by the Emperor to set down their judgements. Now( say they) by the perpetual observation of all Churches even from the Apostles times, 
red Eusebius, 1. lib. cap. 1. and lib. 7. chap. 19. There shall you see james made Bishop of jerusalem by the Apostles and yet was he never called Beelzebub, the chief of the devils as some religious Reformers haue in in print called one of the most reverend fathers of the Church in this age D. Whitgift, Archb.  wee do see that it seemed good to the holy Ghost, that amongst Priests there should be one that should haue the charge and care of diuers Churches,& the whole ministery committed unto him. And, by reason of that charge he was above the rest, and therefore the name of Bishop, was attributed peculiarly unto those chief Rulers of Churches. And then( they say) that in the Apostles times, one of the Priests or pastors was chosen, and ordained to bee the captain or Prelate over the rest who went before the rest and had the care of souls, and the administration of the episcopal office, specially in the highest degree, and for proof they city Act. 15. chap. and then conclude they after this manner. The like ordination( say they) hath been observed perpetually in other Churches; likewise as far as we may learn out of ecclesiastical Histories, and the most ancient fathers, as Tertullian, Cyprian, Ireneus, Eusebius, and others.  
Thus far Master Caluin and the rest. now what shall wee think of him, that to win our heartes to favour his fancy, hath told us in print that calvin would haue trembled,& shaken at the name, and office of a Bishop, which is most false. In the 113. page. of the survey of Discipline you shall see his name. And as for M. Beza( howsoever sometimes he was otherwise minded) yet being drawn by some which opposed themselves against the discipline of Geneua, to be think himself better, he is now wholly with us, as may appear by two Letters of his written to the lord of Canterbury his Grace that now is, which Letters he endorseth thus. To the most reverend man, and Father in Christ the Lord Archbishop of Canterbury, counselor to the queens majesty, and Primate of all England, &c. In which Letter he confesseth the government of the Church of England, by Bishops and Archbishops to bee of God, and that it hath continued in the Church ever since Saint Marks time, who was( saith he) the first Bishop of Alexandria; and so saith calvin and all the old Fathers. And in his book against D. Saravia he approveth of the government of the Church of England, at large by Bishops and Archbishops to be of God, and prayeth that that singular blessing of God may be perpetual unto that Church of England. red for this survey of Discipline, pages 131. 132. 133. Now beloved in Christ, I beseech you consider, if a man altering his mind by force of these reasons, and many mo such like,( as I and diuers others haue done) may be said to do it without reason, knowledge, or understanding, yea or no? And if after due consideration of these things, you shall still think I err, yet I beseech you& al other friends to think as charitably of me, your poor friend, as of the whole Church of Christ, in al ages whose iudgement in these things I follow: 
See book of Martyrs last edition column 1. page.. 15.  for surely mine error can be no worse then theirs, but I hope your wisdom will make better use of these things, which God grant, Amen. And whereas, I say, that if the grounds of the discipline were true it doth approve of a separation from the Church of England: thus I prove it, and I beseech you to mark the reasons, for they will make you and other brethren, either to bee of my mind concerning the government of our Church, or to join with those that are separated from it, if you will keep a good conscience. For you know there can be no halting( between two opinions) approved of God. Wee must make the three good, 
See 1. Kings 18.21. mat. 7.18. james 2.  and his fruit good: or the three nought, and his fruit nought. One fountain cannot sand forth bitter and sweet waters.  
Now thus M. Cartwright and others haue written that the Discipline which he propoundeth is a part of the gospel, 
O. mark how the Writers for new Discipline gives Brownists their holds in these their books following. For which they shall never answer GOD nor their Prince, but by repentance, which God grant may bee as faithful and as effectual as was that of origen, whereof we red in Eusebius lib. 7. pages 122. 123. And then no doubt they will labour to persuade all men to think well of the present government contrary to their former books and writing wherein they haue disgraced it.  which if it were true, then are not they the Church of God which refuse the same, and so this separation from the Church of England is by them justified. again, he writes more plainly thus: That Discipline is an unseparable mark of the true Church, which if any man beleeue, he must needs forsake the Church of England, for it hath not that mark of his: nay( you know) it doth reject it as a mere counterfeit. Now the Church can no more be without her proper marks, then fire without heat or faith without good works, as Master Doctor Sutcliffe hath well proved in the three last Chapters of the False semblant of counterfeit discipline detected,( as he calls his book) where he hath likewise proved by the old and new testament, and the practise of all the old and new Churches( some few of late excepted) and by the judgment of old and new writers, That it is no mark of the Church, 
Aegesippus and Clemens who were the Apostles successors approves of a contrary order, see Eusebius lib. 2.& chap. 1. lib. 4. chap. 8. and lib. 24.  neither ought to be in the church of God, because it is a message of contention,& brawling, and hath wrought great discomfort in the hearts of the godly, and hath destroyed many souls( without Gods great mercy) which are departed from the Church upon offence taken by it. read it for more proof against it. Another reason is this. From that Church which hath a new and strange ministery, never ordained by God, ought every one that will be saved, to separate but such is the Church of England, say the Disciplinarians& namely Master Cartwright book 2. pages 438. 439. and 445 and the Sermon vpon the 12 to the romans in these words: 
This sermon is the foundation of brownism, and is fully confuted by M. Rogers of.  wee want our Pastors, Teachers, Elders, Deacons, and widows, and in stead of them, haue the false Ministers of Antichrist, Namely, Archbishops, Bishops, Priestes and Deacons, who stolen in( saith he) whiles the watchmen were asleep, and with the length of their unlawful sword( mark I pray you, how Master Chadderton disputes for a separation) kept out the Ministers of Christ. If this be true, the Church of England is not the Church of God, and then we ought still to separate. Another reason is this. From that Church which hath not onely a false ministery but a false worship, and false counterfeit Sacraments ought every one to separate. But such is the Church of England, saith Master Cartwright, and the rest of the Admonitioners to the Parliament, in their two admonitions( confuted by my lord of canterbury that now is) in these words: Wee stand not for trifles, as for cap& surplice( as we are falsely charged) but for a true worship,& for ministery of GOD, and for the true sacraments of Iesus Christ, 
This is the very principal of all the the Brownists arguments for their separation that wee want the true worship, ministery, and Sacraments of God( as these men say) and indeed if our Church did want them, the Brownists were in the right, for then could not our church be the church of God.  which being once established, the rest melt away of themselves. And in another place of that Book they say. That our public worship was raled, or culled out of the Popes dunghill. And that our ministry is come as out of the Troiā horses belie, to destroy the church of God. Now of these their Doctrines were true, which are the very grounds of their Discipline, the Church of England could not be the Church of God, for the reasons aforesaid, neither may any join therewith, but they must be partakers of her sins, and so of her plagues. But these their grounds are most false, and schismatical: and if any be otherwise minded, it seems to me, that he hath small understanding, and less conscience, if he do not join with those that haue rent themselves from our Church commonly called the Brownists. Many such doctrines they haue in their writings, and some more dangerous: but these are sufficient to prove that for which they are alleged.  
For these and such like doctrines of theirs, together with the exclamings and disgracings of the persons of many learned men, both Bishops and others, withall manner of vi●uperous words, hath drawn a multitude of poor simplo people from the Church, into this schismatical separation to their utter destruction, some by gallows, some by imprisonment and some by banishing themselves vnforcedly. God direct all his Elect to discern of such seducing doctrines, and to avoid them, and make us of one mind, and iudgement in approving of his ordinances in the Church of England. That so we may without grudging or dissenting bitterly one from another( as the manner of some is) join together in the same ordinances of God, with peaceable& quiet consciences like true members of the body of that Church whereof Christ is the head. Because those ordinances are approved out of the Epistles of Paul to Timothy, and Titus, to be of God& by the iudgement of all the Churches of God in this world, for a thousand five hundred yeers and more. Who never knew other ordinances: nor gave other exhortations from those Scriptures in that matter of government, as Bishop Cranmer, Bishop Hooper, Bishop Latimer, Farrar, Ridly, Philpot, do testify which practise and iudgement of the whole Church of Christ approved by these our late Martyrs( who lived and dyed under the same government) it is more then presumption to reject, except men do think themselves wiser in this troublesone age, then all the world were before them. And except they think that all the godly Histories left for the help of posterities, be of no more credite than Guy a warwick, or Scoggins jests, which were too profane a conceit for any Christian man.  
You willed me not to be an enemy to those men which haue devised, and do favor this new Discipline. I protest before him that searcheth the heartes and reins, that I honor many of them for their gifts, and pains in the Church of God: and was easily drawn to receive their iudgement in this point, to like of it, and to walk in it, although to my very great hindrance, until I saw it confuted by a manifest truth, confirmed by the Scriptures, Fathers, and themselves, who diuers of them haue both by their writings and practise confuted their own former positions( touching these things) I me●●e both strangers, and men of our own nation. Now I beseech you once more, though not for my sake which am( as you say) without all knowledge& understanding, yet for the church of Gods sake, and for those learned mens sakes, from whose works& at whose feet I haue learned these things( even as Paul did the law at the feet of gamaliel)& especially for your own good, consider indifferently of these things, and then return me the christian censure of them. The Lord make you able to give a true iudgement, to whose protection I commit you, and your charge. Dated this 17. of August. 1599.  
Your poor brother in the Lord Peter Fairelamb.  Let the Reader judge, not according to the outward appearance, but judge righteous iudgement. John 7.24. 
april. 1599. In the Play of saint. Cruss.  
master Bern-here, since I last wrote you an answer to the reproachful Letter, wherein you published me to bee used in Barbary as a spy, and an Informer, I haue received three Letters from you, and a book pretending to answer that short discourse which I sent you at your request. How it is performed, let the indifferent judge. I was fully purposed to haue given over this contending with you, having neither lust, nor leisure to employ my wits that way, as you might well perceived by my silence to your 2. Letters and your book. perceiving also my disgrace to be sought by sending your Letters open to my chiefest friends: whose affections you haue drawn before to approve wholly of your Iudgement, especially one of them: But I hope the Lord will make manifest, ere long, his truth to them all that are thus seduced: in the mean time ne●ther you nor they shall want my prayers to effect it. In this your Letter you often urged me to answer you, and likewise in your book, and in the other large Letter. truly M. Bernhere, you haue( me thinks) no reason so to do, the match being so unequal in many respects. For if my knowledge were comparable to yours, as( the Lord knoweth) it is inferior to many thousands of my brethren: yet you should consider that I haue a great charge of small children to sustain by mine hand-labour, having no other help at all left, from which, me thinks, you should not thus withdraw me. In the last Letter you are offended that I should writ I. W. What I conceive of your book: but I must crave your patience to writ both to you and others what I conceive in these causes. You are likewise offended, that I should writ to him that you are so far from confessing your oversight imagining me to be a spy and an informer, that you persuade me, if I be not, to become one. You demand of me, if you persuade me to be a busy body, and an informer. I answer, you do. Your words be these: If you beleeue that Discipline to be a device of men,& the government by Bishops to be Gods ordinance, then surely( say you) unless you would betray the truth of God, and be a boulsterer of error& fancy in the worship of God, yea, bee a foe to so many Countrymen, by persuasion now in danger to be deeiued. Then I say you ought to stand against me, and others therein and also to inform of us to the Magistrates of our land, to prevent the danger which by our unlawful courses in matters of religion,& Gods worship so many Englishmen might be brought into. Therefore to inform in such a case,& vpon such grounds were no bad part, but the part both of a good subject, and of a good Christian. Thus much concerning the words, wherein you both sand me word that you are about to deceive her majesties subiects, and persuade me to inform against you in this matter: both which you deny in your last letter: at which I greatly marvell, and do indeed impute it to your want of memory.  
You are likewise offended that I should writ to Richard ratcliff( sometimes my seruant) how you and M. johnson conceive of me. But you haue no reason so to be. For being by M. johnson falsely standered, which by three letters( which here I haue by Gods providence) may appear, and by you strongly suspected both in that matter, and others, as by your letters appeareth likewise. And seeing the affections of old friends are drawn from me, I haue no man f●●ter to acquaint with my grief, that would minister any comfort to my afflicted soul, than he, whom I brought up in m●ne house of a superadd: who must needs know my carriage better in seven yeares service, than either M. johnson or you: and I doubt not will speak according to his knowledge, in defence of my credit against whomsoever. For although by following these troublesone courses, I haue been brought poor, and so remain, whereby I haue not the credit with the rich men of the world, which you and others haue: yet I praise God, my carriage hath been such towards all men, that if need required. I could bring the testimony, not only of my neighbours of the best sort, where I haue been, and do dwell, but of those who brought me up in London: and of all others, with whom I haue dealt in worldly affairs, for my good behaviour. You are also not pleased, that I say you oppose your iudgement, and some others by you mistaken against the primitive Church, and those that haue, and those that had succeeded them until this age. But that which I haue said is true, and now you justify it. For here you say, you bring reasons to prove your Discipline lawful, and to confute the contrary, as you say in the book: whereby, what do you else conclude, but that so many hundred of learned Bishops, and most of them godly Martyrs, were ignorant of the sense of the Scriptures: yea even since the Apostles times, and had thrust out Christs kingdom( as you call it) to establish their own devises. For that this government by Bishops, hath continued in the Church since the Apostles times, and so is according to the word of God, 
See Eusebius, lib. 2. chap. 1. pa. 19. that james was Bishop of jerusalem, and chap. 23. &c.  and the practise of the primitive church. M. Fox out of all ecclesiastical histories doth affirm, who should be as well able to judge, giuing himself wholly to the kind of study, 
That mark was Bishop of Alexandria, red Eusebius book 2. chap. 24. page. 35.  for seven yeres together, as much as any which is of your mind, no disgrace to either of them. And with him, agree calvin and Beza, though you deny it twenty times, 
That Titus& Timothy were Bishops of Creta and Ephesus, red Eusebius lib. 3. chap. 4. page. 37. whose authority, I think, will bear down all your seven sheets of paper, wrote to prove the contrary.  as is shewed in my first writing to you of this matter at large. And here is that answered, where you demand, how our book of Martyrs is become an old wives fable. I wrote I.W. and do indeed still affirm, that if your book do defend a Truth, our book of Martyrs is worse than an old wives fable. For men do red of Guy of warwick, and of Launcelet, one of the Knights of the Round fable, of King Arthur, as of fables, and men give no credit to them, and so can take little harm by them, except loss of time, which might be better bestowed.  
But men red the book of Martyrs, as a book of credit, next to the book of God. At least, I mean, that part which concerneth the state of the poor Churches, for 300. yeares after Christ. In which time, the Pope of Rome had no more authority, 
See book of Martyrs, last Edition, page. 8.  than other Popes had: for the name was then common to all Bishops, saith M. fox. And whereas you do marvell that I will allege the book of Martyrs, seeing M. fox( as you say) hath many things against the government of our Church by Bishops. I marvell much more, why you should dislike the alleging of it, seeing it is the universal iudgement of Gods Church, whose practise together with their iudgement, is wholly against you, as all Histories do witness. For his iudgement concerning Archbishops and Bishops, 
red book of Martyrs, page. 15. last edition; there Master Fox affirms, that the Offices of Archbishops, Bishops, Priests and Deacons, are lawful by the word of God, and the practise of the primitive church. I hope he will bee no more abused against Bishops authority.  read 15 page., neither is there any thing in it, against our Churches as you say. For where any of the Martyrs which suffered under Antichrist wrote or spake against Bishops they are to bee understood of the Bishop of Rome, and his adherents, never meaning thereby to disgrace those Bishops that professed the truth. Let calvin and Beza speak for all the rest. calvin doth aclowledge him to bee subject unto the greatest curse or casting to the devill the may be, which shall not be subject to the Bishop of Geneua, if he will leave his popish religion, and confesseth in many other places, that this order came from the Apostles, as I haue shewed in my former writing.  
M. Beza hath likewise cleared this point, both for himself and his fellowes, not onely in his book against Sarauia, speaking of the Church of England by name, but more particularly in his letters to the L. Archbishop of canterbury, subscribed by himself and Sadeel, in the name of the whole ministry of Geneua: wherein he professeth that it troubled them much, that any man should apply that which they had written against the Antichrist of Rome, to the Bishops professing the gospel, and wisheth that such arrogancy may be far from them. Let us hear no more of Caluin and Beza, I pray you, for you see that which I said to be true: that whensoever any learned men did oppose against them in this point, they yielded to truth, showing themselves to be conscionable men. And I pray to God that others which are of that humour, would herein follow their example. To these might be added, the authority& iudgement of many other late writers, but M. fox shall conclude this point, where he writeth thus: Setting down what government the Scriptures, and the practise of the primitive Church approveth, affirming that the Church of England hath the same in use: his words be these, page. 15. before cited. We take not away( saith he) the distinctions of ordinary degrees, such as by the Scriptures bee appointed, or by the primitive Church allowed: as first, Patriarkes or Archbishops: secondly, Bishops thirdly Ministers: fourthly, Deacons: for of these four we red. Then lay Elders were not known to the first Churches, by M. fox his iudgement. In which four degrees, as we grant diversity of office, so we, speaking of the Church of England, do admit in the same diversity of dignity( away with equality) neither denying that which is due to each degree, nor yet maintaining the ambition of any singular person. For as wee give to the Minister place above the Deacon to the Bishop above the Minister, to the Archbishop above the Bishop, &c. Here is, I say, never a Lay and unpreaching Elder and yet M. fox saith, this is to keep an order duly and truly in the Church, and so doth Augustine by him cited. Let us hear no more of M. Fox I pray you for you see that he hath given you the bag, in his own direct iudgement, grounding himself, as I will say, vpon the word, and purest Churches of God.  
Concerning the Lord Cobham and M. Swinderly whom you mention as friends to your cause I say they never dreamed of this discipline you urge, nor ever withstood the authority of Bishops maintaining the truth of Christs gospel as ours do. They dealt against the Pope and his usurped authority, according to their knowledge which was far short, God knoweth, of that perfection, our Bishops are come unto, and do by the mercy of God both profess and preach. Let the story of Swinderley, though he were a scholar and a Priest, witness.  
The like answer you must receive to John Claidons second article, book of Martyrs page. 588. which you allege as a proof that our Bishops are Antichristian, and the seats of the beast. But I wonder that you would once conceive, that any in his right wits would beleeue you. These are John Claidons words: Artic. 2. That Arch-bishops and Bishops indifferently are the seats of the beast Antichrist, when Antichrist sitteth in them, and reigneth above other people in the dark cause of errors, and heresies maintained by them. Now what kind of reason is this. Clayden saith and truly. For I know no Protestants differ from him in so saying, that al those Archbishops, or Bishops which maintain the idolatrous Religion of Rome,& the usurped power of the pope, are the seats of Antichrist. Therefore all those Archbishops and Bishops, that profess the glorious Gospel of Christ, and renounce the usurped power of the Pope, are the seats of Antichrist. If honest John Clayden heard you thus strain his words, contrary to his true meaning, he would think the worse of your new discipline whiles he lived. I beleeue, a man may truly say that all those Lords, knights and Gentlemen, which haue renounced her majesties lawful authority, and joined with that Irish traitor Tyrone; are indifferently enemies to her majesty: but he were a bad or mad Logician that would hereupon conclude, that all the lords, Knights& Gentlemen in England, Scotland, and the whole world were enemies to her Highnesse. This is not far from Tom skull his argument. Concerning the lord Cobham, I beleeue that he is so far from relieving your cause in this point, that if his words might be taken, he clean confutes it. For in his last answer before Thomas arundel, Archbishop of canterbury and others. he confesseth that there were many godly Bishops in Rome before Antichrists time, 
See book of Martyrs pag. 518. in the margin of the last edition.  whereof 26. were Martyrs, four excepted. Maister-Fox, setteth down their names in his first book.  
You wonder that I should writ, that there was no Papist nor popery, ●n the time of the first ten persecutions, nor long after, but I still affirm it, grounding myself vpon M. Fox, whose whole study for many yeeres was, to publish the truth of all Histories, councils and Fathers, who was as well able, I beleeue to judge in that case, as any that oppose themselves against him. Now he divides the Church into her sundry estates before the apostasy. The first 300, yeeres, he terms the suffering time, the next three hundred yeeres the growing time, the third three hundred yeers, the declining time. I hope your wonder is now at an end. For I do still affirm vpon this ground, that for five or six hundred yeeres, there was neither Pope nor Papist as wee do now understand Pope and Papist: And as for popery, which you say was in the ten first persecutions, I think you can hardly prove that any one city, or Church did for two or three hundred yeeres after that, if not more, profess that Religion wholly which is now taught in Rome: nay, I am sure, you cannot. But if by popery you mean any error or corruption in doctrine. I do withstand you. For so wee may say there was popery in the time of Christ, yea and long before, even from the beginning, which were absurd. Concerning popery I take it( under correction) to be the huge heap and dunghill of errors and traditions, partly consisting of the errors of the Fathers, and partly of the devises and inventions of the latter Popes of Rome contrary, and besides the Scriptures in many yeeres patched together, and confirmed by the Pope to be observed, under pain of their heavy curse, and crymation of heresy, Lollardie, and what other name of reproach soever, vpon all those that submit not themselves thereunto in the apostatical Church with an immunity of disobeence to the holy and sacred word of God &c. that the Scriptures might be fulfilled. 2. Thes. 4.23.  
Next you affirm, that you desire to conform the Merchants, to the French and Dutch Church. To which I say but this, that seeing they are English subiects, you should haue done much better to haue conformed them to the godly proceedings of their Pr●nce and Church at home, where by Gods grace, they mean to spend their dayes, and from which I hope they will not be easily drawn.  
But you take occasion to affirm that discipline to be Gods perpetual Ordinance, because her majesty and the Bishops, as you said( as though they were her parteners) do suffer it in London. But you had forgotten that Mully Hammet suffers you to profess the Gospel in Moroccus, and the mass is likewise suffered there, and yet the King neither approves the one nor the other. And if her majesty should vpon occasion( as sometime she hath done) suffer the mass to bee used by Strangers in England, it were a sawsie part for any private subject( as I take it) to withstand her or charge her to approve of it therein. But what is her suffering of them in London to you which affirm that discipline, to bee of Gods pertual ordinance,& our by her highnesse established to be Antichristian and devilish, as many of you haue written. But the French and Dutch Churches never held any such thing, witness calvin and Beza, as is beforesaid. And though hir majesty and the State were not so precise at their first coming, as to examine them of every particular, seeing they were driven out of their country, for the Gospel sake: yet some of them haue, at least their Teachers( as I haue heard) subscribed to her Highnes godly proceedings, like peaceable Christian brethren: and haue done it of purpose to satisfy her Highnes, that they were no favourers of any that refused to do the like.  
Whereas you will me to sand you order, how to deliver the Sacraments: I answer, as Elutherius Bishop of Rome did to King Lucius of England: You haue Gods book, there may you see how. But this withall, if you in least make me a Pope, I say it is against your profession: and if you be in earnest, when you come home, resort to your ordinary, and he no doubt will aduise you to minister according to her majesties laws: and withall, admonish you of your fault, for presuming to oppose yourself against a Church established according to Gods word, and the practise of all antiquity, before you knew how to administer according to your calling.  
Concerning your book, although I was purposed not to haue written you any more, for the reasons aforesaid: yet being by you so earnestly provoked, I will take a little pains to show you my iudgement briefly, to some of your Allegations, in certain marginal notes. And if you desire any more general and large answer, I must refer you to those, to whom it belongs, and whose disgrace you do especially labour in it, insinuating that they misalleadge the Fathers, and the new writers: and are contrary to themselves, especially father Bilson.  
But one thing in your book I much muse at, Namely, why you bear me in hand, that Bishop Hooper and Bishop jewel are approouers of your Discipline, and enemies to the authority of bishops, which I dare say they never dreamed of, at least not of approving your Discipline. Truly, if I were driven to so poor a shift for the defence of your Discipline, I would leave it in the plain field to seek a new proctor. I haue red bishop Hooper, vpon the eight Commandement very often, and there is no one word at all that you allege out of him touching the authority of Bishops, either concerning bad Bishops or good, except you will reason thus. Bishop Hooper reproves other Bishops for not preaching so oft, and so carefully as they should and therefore your Discipline is lawful. Or thus, Bishop Hooper saith, a Bishop should bee but bishop of one city or bishopric as he was, therefore Bishops are Antichristian and unlawful. But( as little wit as I haue) to reason thus is without reason. For if a Preacher at Pauls cross, reprove the Iudges for corruption in iudgement or iustice, doth it follow thereupon that he denies the Magistrates lawful authority. The like answer you must receive to bishop jewel, and Doctor Raynolds, who( you say) approves of your Discipline. For thus I find bishop jewel, give his censure against it, Namely, that it is an new assertion of younglings. It is but wantonness( saith he) correction will help it, do you not think that God will call you to account for thus abusing his holy Seruants, by persuading the world that they favoured your fancies, and that( as it is to bee feared) against your consciences. 
See Eusebius lib. 2. chap. 23. page.. 32.  But M. Raynolds you allege oft, who affirmeth that james was not the bishop of jerusalem. For that were to prefer him out of the hall into the kitchen( say you) For answer hereunto I say, that it is like that Clemens and Aegesippus( who lived in the next age to the Apostles) should know as well as M. Reynolds,( no disgrace to that learned and godly man)& they affirm him to be bishop of that city, as M. Fox cites them, page.. 30. And so do all the Fathers of the primitive church, as far as I can learn, but you( as it seems) are in conceit that men will beleeue your writings without all examination: But beleeue me, we haue done so too long, or else I see not why you should allege M. Doctor Raynolds, against the lawful authority of our Bishops, who howsoever be thinks, james being an Apostle could not be a bishop of Ierusalen: yet is he so full for the authority of our Bishops, that I do wonder men are not ashamed to use his name and his works for defence of such fancies. I haue often red that book against M. Heart, whereof you make mention, and no man can be more flat against the devise of the equality of Pastors then he is, If ye beleeue not me, yet beleeue himself, where he writes thus: In the Church of Ephesus, though it had sundry pastors, or Elders to guide it, yet among those was one chief, whom our saviour calleth the Angel of that Church. And this is he whom afterwards in the primitive church, the Fathers called Bishop. Thus you see these learned men( if ever they favoured it) haue taken their leave of your devise:  
M. Doctor Fulke is likewise abused by you where you oft make him a pattern of your conceit if not( as I say) against your own conscience, 
Fulke in his confutation of the Annotations on the Remish Testament.  yet against his express words and meaning. And let the world judge if I said not right before. That when soever any of our new Writers speak against Bishops in general, they are to be understood to mean the Pope, and such bishops as maintain his false Religion and usurpation, which I would to God, poor people in these dayes could warily consider. For it should keep them from this fancy of equality, which now by the abuse of these mens works they gape after. But to his words: Amongst the clergy( saith he) for order and seemly government, there was alway one principal &c. which room Titus exercised in Creta, and timothy in Ephesus&. Truly M. Bern-here, the alleging of these men is so gross an oversight, that it makes me mistrust many other of your allegations, 
jewel.  and authors which I haue not means to peruse. For this may be as a 1000. witnesses against you, Namely, 
Hooper E. Raynolds.  that one of them lived and dyed a Bishop, and one of them a most godly Martyr, the other( also is yet alive) haue their published works, to confute that which you and others would father vpon them.  
Now what an horrible presumption is it, to think that such excellent learned men, who take such pains in writing and preaching for the spreading and defence of the gospel, and one of them gave his life for it in the flaming fire, should live all their lives in known sin, and die without repentance, namely in an Antichristian calling, which they might easily haue been rid of if they( as you say) had so esteemed it.  
And whereas you say in the book, page.. 4. that I am one of my new Maisters haue disgraciously stinged master Calvine. I answer that you haue abused us both. For where as you charge these books. The survey of Discipline, and the perpetual government by me alleged to be bitter and sharp, and take it in ill part, that M. Caluins iudgement in this matter is refused, which you say grieveth you.  
This you must take for answer, namely that it grieveth others as much to see you and others of your mind reject the whole Church of God for 1500. yeeres, and all the godly Fathers thereof with much more sharpness and bitterness. Bring the consent of the whole Church against you, and it is wickedly termed the moving& summoning of Hell, by M. Cartwright. book, 2. page. 513. Bring the Fathers which lived 100. yeers after Christ, and the alleging of their works is by him termed a raking in the ditches, lib. 1. page. 114. And as for the learned men now living, your companions in this business haue sought their utter disgrace, by publishing them in print to the world, to bee a convocation house of devils, like incarnate divels, Bishops of the divels. Bishops( saith one of you) are cogging and cozening knawes. They will lye like dogs. Bishops( saith another Reformer) are proud, popish, presumtious, palterie, pestilent, pernicious Prelates: shameless and wainscot faced Bishops like beasts. The worst puritan( saith an other) is an honester man, then the best Lord Bishop in christendom, If you know not where those blasphemous reproaches, and hellish taunting terms are written, I can show you with a wet finger. And now I pray you, compare these your reformed books defending your holy cause, with the books by me cited, and tell me in your conscience, which of them are most sharp& bitter. As for that reverend learned man M. Caluin. I for my part never sought his disgrace in any thing( God is record) except the refusing his iudgement( where he refuseth the iudgement and practise of the primitive Church, as Master Fox and himself also proveth) be a disgrace unto him, and then both he and you must pardon me and others, But you in thus writing( I see well) seek my disgrace, as likewise in your letters directed to me, but sent open to those that were my best friends, stuffed full of false surmises, wherein although you cannot( I praise God) discredit me, yet you haue done me more hurt in withdrawing the affections of my friends from me this hard time, then I fear you will do me good in hast. But let that pass, if you account the refusing of master Caluines iudgement when he dissents from the whole Church of Christ, as in some of his works at some time he hath done, and the modest refelling of his arguments by men, as well learned as himself, both of our own nation& strangers, as Melancthton, Camerarius, Bucer, Erasmus, George prince Anhat, Zanchius, and many others, together with the confessions& practise of many reformed Churches 24. whereof I haue set down in my last Letters to you, besides 35. free Citites as the survey sheweth, page. 362. If you account, I say, this modest refussng or refelling of his errors to bee a disgraceful stinging of him, I pray you what would you haue men to think of him that writes thus unadvisedly, unchristianly and bitterly. That all they( without exception) that resist his government by unpreaching elders haue no more religion then Doggs, and are worse then Turks or Iewes: yea or brute beasts yea that they haue no sure religion: and lastly that those churches kingdoms and people are filthy villains which resist it. For my part I utterly dislike this uncivil and more then outrageous depravation of any professing Christianity,& do verily think that our most gracious Qeene and so many religious Princes, learned Bishops and Pastors, universities and godly reformed Churches, as always haue and at this time do refuse that Eldership, as a mere devise of mans brain, to be better esteemed of then Dogs, Turkes, &c. As those churches following, the Church of England, D●●marke, Norway, Sweuia, germany, for the most pa●●, 〈◇〉 the Churches within the duchy of saxony, of Brunsw●●●& Luneburgh. Also the duchy of Megalaburgh, of Wit●●burgh, all the Churches within the Countries of the marquis of Brandeburgh, and the marquis of Ba●de, all the Churches, within the government of the earldom of He●●●●burgh, the earldom of Swartzenbergh, the earldom of ●●●ningh, the earldom of Hannawe, the earldom of Orting●, the Erldom of Mansfield, the Erldom of Stalbergh, the Erldom of Gliche, &c. as in the twentieth chapter of the survey of Discipline, page. 362. together withall the Martyrs of the primitive Churches, and our late Martyrs, which ●●ed in that holy calling, which you count antichristian and d●uilish as is shewed. As Archbishop Cranmer, Bishop Ridley, Bishop Hooper, Bishop Farrar, Latemer, Philpo● with many others. I say once again, that I suppose how that all these princes Churches and Martyrs, both haue and d● deserve to be better esteemed then Doggs, Turkes, Iewes, brute beasts, or filthy villains. And if you would not again call it a disgraceful stinging of him, I should ve●●●● think that master Caluin, might haue been better exercised then when he studied, that part of his Sermon and like wi●● when he preached it, seeking to disgrace as godly as ever w●● in Geneua. And so might he that did translate that opprobrious part of it into English, whosoever he was, and I hope 〈◇〉 good subiects are of my mind. Thus you see that in striking at me, and at those reverend and learned fathers of our church● by whom I am taught( as you say) you haue missed us all, and wounded some of the best friends both at home and abroad to the very heart. And you may see that the measure which you meat falsely to others, is justly returned to you, and your friends again, that the Scriptures might be fulfilled, Luke 6.38.  
Concerning the civil authority of our Bishops at which you gird so often both in your book& Letters. I haue answered it in my last Letters& cannot by the reading of your books conceive how the word of God, should become so partial as to allow master calvin and Beza, to bee of the council of s●ate in Geneva, and to deny it to the Arch-bishop of Canterbury, or other Ministers in England. For meaner men, then calvin and Beza are Magistrates at Geneua, namely, all their lay Elders, and M. Beza is, and calvin was, whiles and lived of the council of State. By virtue whereof it was as I haue said in my last letter that he did call before him certain persons, for dancing in one Balthasar his house in Geneua. Among whom was one Henrich a Minister, who laboured to defend that honest pastime, if any were. But they all denying it M. calvin, by virtue of his civil office, forced them to take an oath. This the Minister refused to do, holding it unlawful and alleged the place which M. Cart-wright did unto the Commissioners in London: Against an Elder receive none accusation, but under two or three witnesses, which M. calvin affirmeth to be a pleasant lest, and forcing them by oath to confess, committed them all to prison, one except being one of the four Syndicles or chief Magistrates of the city, and deprived Henrich the Minister. Now why a Bishop may not as lawfully bee a counsellor in England, and take oaths in lawful causes, and commit to prison if the Prince will, as M. calvin, or Beza in Geneua,( as I said) I see not any reason. But your Letter put me in mind, of the 26. chapter of the survey of your Discipline, which proveth that what you condemn in others you do approve and allow in yourselves.  
Where I said, that M. calvin thought so honourably of the law of Geneua, that he  told certain offenders in that city that except they would be subject to the laws of the city, they must build thē a city by themselves,& dwell in it, you answer, what is that to our laws, seeing their laws are all approved by Gods word: he did well say you, as though their laws were al spiritual,& ours carnal. Oh blessed conceit of holy Geneua. I fear it will shortly prove an other idol Rome& people fall to worship it as a church that cannot er, well I see you are a partial judge, and therefore shall not bee admitted by my consent to censure laws of your prince and country.  
you must bear with me, for indeed your snuffing at the ●●●ning of her majesties laws liketh me not I promise y 〈◇〉  
In your last letter, you will me not to trouble you any 〈◇〉 with my new Maisters books, neither to tell you of Fat●●● which M. Fox mentioneth, councils, nor antiquities, bec●●● I do not understand their own works and language. You might as well haue forbidden me,& other men the Scriptu●●● for I can understand no Hebrew nor greek. Your slender 〈◇〉 count of the learned Fathers of the primitive Church, ma●● me wonder, seeing all the godly in the world hath them in high reverence, save men of your humour. Indeed, when I red that part of your letter, it put me in mind of a friend of your co●ceit, namely, M. jacob, who hath( to use your own term●●) patched together a certain Pamphlet against that learned father Bishop Bilson his sermons of Christs sufferings. Where the Bishop bringing the testimonies of al the fathers, for 1500. yeres he very presumptuously opposeth his own iudgement against them all in that matter, as you do in this, and re●e●t them in this malapert manner. If( saith he) you see the F●thers variable or against us, think it not strange, for you must not take them as iudges of the Scriptures sense. Conceit is much, belike to judge of Scriptures sense, is proper to him and his friend. But if one of another humour should 〈◇〉 slightly reject a few late writers, favouring your discipline in learning and godliness far short of those rejected Fathers, he would be thought a presumptuous hind, and an arrogant companion, I persuade myself. And sure if he or any other shall suffer themselves to bee so far seduced by satan, as to imagine they haue another spirit to reveal new truths, which the Fathers of the primitive knew not, I fear it w●ll prove the spirit of delusion, which the Apostle speaks of, which shall deceive such as will not rest in the iudgement of Go● Church nor in the love of the truth. 2. Thess. 2.10.11. The godly learned in all ages since as our Martyr-booke doth witness, haue had those Fathers and Churches in singular reverence, and namely our late Martyrs,( as our Martyr book doth witness.) hear I pray you, what a grave learned man, and in queen Maries day●● a blessed Martyr thinke●●f these Churches and Fathers, which you and master jacob set so light by book of Martyrs page.. 1670. And truly for my part I do think, that he was as learned, godly, and as zealous for Gods glory and true religion as any disciplinarian in christendom, none excepted. Yet he was so far of from rejecting the first Churches of God and the Fathers, which taught them, that he in matters of God rests in their judgements. hear what he hath written to one, ready to bee se●uced by satan. All the church here militant ought to consent to the primitive Church. And again, They haue unspeakable ioy, which bee at unity with the primitive church. And again, I construe it to bee the will of God, to move you with many others to conform yourselves in all your opinions, touching faith to the primitive Church, which is the pillar and establishment of truth. And again, The primitive church had a greater fullness of truth, then we haue now. The first fruits of the holy Ghost did declare the true interpretation of the Scriptures, unto them according to all verity. This is true humiliation, and if I were in M. Iacobs skin, I should blushy to red it. And again( saith M. Philpot) And since all truth was taught to the primitive church, which is our Mother, let all the obedient children of God, submit themselves to the iudgement of the church, for the better understanding of the Articles of the Faith, and of the doubtful Sentences of the Scripture. Let us not go about, to show in us( by following any mans private interpretation vpon the word) another spirit than they of the primitive Church had, lest wee deceive ourselves. For there is but one faith and one spirit, which is not contrary to himself, neither otherwise now teacheth us then he did them. Therfore let us beleeue as they haue taught us from the scriptures. Therefore God commanded us in job, to ask of the Elder generation, and to seek diligently the memory of the Fathers.( For we are but allays children, and are ignorant) and they shall teach thee, and utter the words from their hearts. The Lord( saith he) grant you to direct your steps, after her in all things and to abhor contention with he●. 〈◇〉 again, Be conformable to the primitive church, and 〈◇〉 doubtless you cannot err in matters of faith. And thus w●●●h good M. Philpot writes in the behalf of that Church, 〈◇〉 those learned fathers, which now are so slightly set by. If you shall think of this holy Martyrs iudgement, as M. jacob doth of all the fathers. I shall think of you as I do of h●●, namely, that you are not guided by that holy and humble spirit, which the primitive Church, and godly M. Philpot w●● guided by. For they thought better of every godly, learn●● man, then of themselves as their works declare.  
And now to conclude, seeing you will not bee troubled, with the books, nor the Fathers judgements, I pray you trouble me no more with your new expositions of the Epistles of Paul to timothy and Titus. For indeed I hold it safer( according to holy Philpots iudgement) to follow the iudgement of the primitive Church, and those councils and Fathers, with which you will not be troubled, then yours according to Iobs counsel 8, chap. 8. verse. And once again, I pray you writ me no more of these matters: but if you mean to pur●●● them, make choice of some scholar which may haue mo●e lust and leisure, and better ability to defend the truth to you good, which God grant. Neither would I haue written thus much, but being by you so often urged, both in your book and three last letters. You should not think, but I had somewhat to say, which may in some measure, if truth may take place, satisfy you.  
Where you say, find a Bishop in all those 60. kingdoms, Cities, and provinces, by me name in my last to you, and you will leave your pleading I wish you would, for they haue general Superintendents,& superintendents within their Office, differ no more from Archbishops, Bishops, then you do from him that wrote me this Letter, that is your own self.  
Thus sir, wishing you all good in the Lord, and especially, that both yourself and others by your persuasion, may think better of the godly Church government, by our Prince established, according to the word of God, and practise of the primitive Churches, as is before proved, which grace God g●●e you all that think amiss of it Amen.  
Your friend P. F.  
THus having set down the reasons of mine high resolution, as you call it, touching our Church, I haue for the further satisfaction of such as truth will satisfy added a catalogue of the names of Bishops, Priests and Deacons in the ages, next following the Apostles as they are recorded in that worthy story compiled by master John Fox of blessed memory, called the book of Martyrs, or acts and Monuments. To the end it may appear that the authority of Bishops over or above Priests, Elders, or Ministers, is not a new devise, as some haue, and do bear us in hand: but the ancient and continued practise of Gods Church, long before popery was hatched, yea, even from the Apostles times, and that all Elders and Priests were Ministers of the word and Sacraments, and not any lay elders to govern the Church only with the Pastors, according to the disciplinarians new fashion) as some would make the world beleeue( if they could) with their smooth words and fine glosses. And this I haue the reather done, because I see that the book of Martyrs is often abused against our Church government, and the governors, of it which is the gross ignorance of the Readers, For master Fox,( as I haue shewed) ●oth in the beginning of his works affirm that the offices of Bishops, Priestes, and Deacons are according to the Scriptures and practise of the primitive Church. Purposing as it seemeth to prevent al his Readers from stumbling at that point. See book of Martyres the 5. edition, page. 15. and the L. Cobham whose just depravation of the papistical bishops, I find often abused against our Bishops) doth affirm before. Thomas arundel then Archbishop of Canterbury, that there were ver● many godly Bishops in Rome, before Antichrists time twenty six whereof were Martyrs, four excepted. See book of Martyrs, page. 518. in the margin, I find John Clayden, William Suenderby Priest,& all our late Martyrs of this mind, vehement they were indeed against such Bishops, as then tyranized over the faith and consciences of men, but never did they dislike such Bishops as the primitive Church had, and which did maintain the blessed gospel of Christ, as ours do. And therefore Doctor Raynolds is to bee commended for approving the truth in this point. For he sheweth that from Christs time though Ephesus had many Ministers, yet one was called by Christ an angel, whom afterwards the Fathers of the primitive Church, called Bishops Raynolds against Hart, page. 555. and our learned Doctor Fulke, in his answer to the Rhemish Testament, proves that for order sake, there was always in every Church one principal, which room( saith he) ●itu● exercised in Creta and timothy in Ephesus. And with him agreeth all the Fathers of the primitive Church, as is plain in Eusebius as master fox hath well shewed, and all the late writers of any credite as in this dicourse is proved, And therefore I wish those that are o● would seem wise or religious, not to crack their ●reecites by maintaining their fancies against the consent of Gods word, and all the holy expounders of it for more then a thousand yeares after Christs death, except one Aerius a priest who pleaded for equality,& was more then twelve hundreth yeares since condemned for an heretic: I rather wish all sober Christians to rest in M. Philpots resolution Archdeacon of Winchester and Martyr in the last popish time( God grant it may be the last in England) where he saith all the Church here militant ought to consent to the primitive church, and his reason is because they haue vnpseakeable ioy that be at unity with the primitive church: For it had a greater fullness of truth then we haue now( saith he) the first fruits of the holy ghost did declare the tru● interpretation of the scriptures unto thē according to al verity This true humiliation God grant us all to follow, for it is much to be preferred before their pride, who tell us that these poor old Martyrs came forth in the morning before the sun did rise, and could not see such truths as their wisdoms do which came when the sun was up forsooth. But holy and truly religious Philpot was far from their vein: for thus he proceeds, book of Martyrs 5. edition. page.. 1670. Let us not( saith he) go about to show in us( by following any private mans interpretation, upon the word) an other spirit then the primitive church had, lest wee deceive ourselves( saith he) This sober and Christian counse●l God grant us to follow, and God remove presumption of finding out new truths( contrary to truth) from all that call vpon his name Amen.   

Numbers of Bishops and Martyrs A TABLE OF such clergy men as were Martyrs, collected out of Master Fox his book. Yeeres of the Lord. page.. 1 SImon the Deacon, Bishop afterward of Bostium in Arabia, and there burned for the gospel. 69 29. 2 Simon Cananeus was bishop of jerusalem next after Saint james.   ibidem. 3 mark the evangelist the first bishop of Alexandria. See Eusebius lib. 2. cap 24. page.. 35.   ibid. 4 james Bishop of jerusalem, witness Aegesippus and Clemen●, See Euseb lib. 2. cap. 23. page.. 32.   30 5 6 Lucius first bishop of Rome after Peter, see Eusebius lib. 3. cap. 2. page.. 36. Anacletus, was the second Bishop of Rome, the 3. was Evaristus, Alexander &c. then Sixtus the sixth Bishop of Rome after the Apostles, the next Telisphorus, then Higmus, then pus, then Anicetus, then Soter, then Elutherius. 15. 200 34. 7. 8     9     10     11     12 Simon bishop of jerusalem 16.   36 13 Phocas bishop of Pontus Martyr. 17.   ibid. 14 Ignatius bishop of Antioch. Martyr. 18 111 36 15 Onesemus bishop of Ephesns. 29.   ibid. 16 Daman bishop of Magnesin. 20.     17 Publius bishop of Athens. 21.       Elutherius bishop in Apul●●. ●2.   37   Quadratus bishop of Athens. 23. disciple of the Apostles. 126 ibid.   Policarpus Martyr, made Bishop of Smyrna   38 Yeeres of the Lor●. page. A Table 〈◇〉     by S. John, See Euseb. lib. 4. cap. 25. page.. 661. the last line,& lib. 4. cap. 14. page. 63.     45 Ireneus first made Priest, and afterward Bishop of Lions in France. A manifest proof that a priest or presbyter, and a bishop were not al one at this time, but that a bishop was a superior, and a presbyter an inferior office. See Eusebius lib 4. cap. 5. page.. 23   Ibidem Photimus bishop of Lions before Ireneus. 24   47 Peregrinus a bishop in France, and sent thither by Xistus.     48 Seraphion bishop of Antioch. 26   49 Alexander made bishop of jerusalem, after he had been hardly persecuted and tormented under Serenus the Emperour. &c. 27   ibidem. Asclepiades made bishop of Antioch, after much and many sufferings. 28 200 50 Victor bishop of Rome, next Elutherius. 31   ibidem. Mileto bishop of Sardis. 32   31 Theophilus bishop of Cesaria, in the time of Victor bishop of Rome. 33   51 Narcisius bishop of jerusalem, see Euseb. lib. 5. cap. 11. page. 85. 34     dionysius bishop of Corinth. 35   ibidem. dionysius Areepagita first bishop of Athens. 36   ibidem. Polycrates bishop of Ephesus. 37   52 Calixtus bishop of Rome Martyr. 38 227   Vrbanus bishop of Rome. 39     Anterius bishop of Rome Martyr. 40 240 53 Pontianus bishop of Rome before him, he and Philippus his Priest banished as some writ. 41   54 hippolytus bishop and Martyr. 4●   ibidem Fabianus bishop of Rome. 43     Heraclas bishop of Alexandria called Pope,& yet no Bishop of Rome, for the word Pope was common to all bishops, as is manifest 44 Num●er● A Table. Yeeres 〈◇〉 the Lord. Pag●   by stories and other authors, as is to be seen in the Epistles that pass between Augustine and jerome, which I haue seen in English in written hand.     45 Babilas Bishop of Antioch.   55 46 Lionisius bishop of Alexandria.   ibidem. 47 Cremon bishop of the city Nilus, a married man and a bishop.   56 51 dionysius Alexandrinus bishop and a married man having children.   56 52 Bellyas bishop of the city Apollonia.   57 53 Phy●as bishop.   ibidem. 54 Philoronius bishop of Babylon.   ibidem. 55 Thesiphon bishop of Pamphilia.   ibidem. 56 Nestor bishop of Corduba.   ibidem. 57 Parmenius Priest.   ibidem. 58 Rogatianus Priest.   ibidem. 59 Zeno bishop and martyr.   ibidem. 60 Priuatus of milan Martyr.   ibidem. 61 Theodorus Gregorius bishop of Pontus, Martyr.   ibidem. 62 Cornelius bishop of Rome.   58 63 novatus Priest, who began an heresy at Carthage, who took vpon him to ordain Felicissimus a Deacon, contrary to the bishops mind and knowledge, and afterwards would needs make himself bishop of Rome, keeping a foul stir in the church. See Eusebius lib. 6. cap. 42. page.. 117.   ibidem. 64     65 Cyprian first ordained a Priest, was afterward made bishop of Carthage.   62   Nazianzenus writteth that Cyprian had the government of the whole Eastchurch,& the church of spain,& was called the bishop of the christian men. It seemeth that he was an Archbishop. He was converted to the faith by means of Cy●lianus a Priest.   58 66   ibidem. year of the lord page. A Table. Numbers     In Cyprians Epistles often mention is made of bishops, and Priests, or presbyters to whom he writeth. And not any of these Presbyters are lay presbyters, or as wee call them unpreaching Elders.     64 Xixtus the second bishop of Rome with his six deacons martyred whereof one was name Nen esius Another Laurentius, who did distribute as there he saith the lords blood: Whereby is gathered that the Deacons office is not onely to distribute and gather the churches treasure, as the Disciplinarians dream. 67     68     69   65 Eusebius a Deacon made Bishop of Laodicia. 70     Maximus bishop of Alexandria. 71 262 66 Helenus bishop of Tarsas in Cicilia. 72   67 Fructuosus Bishop of Tarracona in spain, Martyr and his two Deacons. 73     75     

Augurus& Gulogius with him 

dionysius bishop of Alexandria, banished with four Priests, and 3 Deacons.    
Theoteenus Bishop of Cesaria.   76 263 ibidem. 77. 78   68 79   ibidem. 
dionysius bishop Rome.  
Felix bishop of Rome and Martyr.  
Euticianus bishop of Rome and martyr. 

Bishops 24. of Persia set down by M. Fox out of Zozomenus& Nicephorus, al which were Martyrs under Sapores king of Persia, and there it is said tha● Maureada had churches under him, page. ●82. Colum. 2.    
Gaius bishop of Rome and Theodorus bishop of Neocessaria alias Gregorius magnus Zawma Turges as Nicephorus calleth him  80   ibidem.     ibidem. 81     82     83 8 68 Anatholius bishop of Laodicia. 

M. Fox alloweth of Archbishops or Patriarkes, bishops, priest, and Deacons, Act●, monuments page. 15   84   70 Cyrillus bishop of Antioch 85     Siluanus bishop of Gassensis martyr. 86 Numbers A Table. ●●eres 〈◇〉 our ●ord● ●●ge 87 
Pamphilus bishop of Cesaria. 

Colum. 1.  
And therefore they who affirm otherwise are not to bee credited no not master Cartwright himself.    
sylvanus bishop of Emissa martyr.  
Anthymus bishop of Nicodemy a martyr.    ibidem. ibidem. 88     89     90     91 Lucyanus elder or Priest of Antioch and martyr     92 Pylyus bishop of Egypt martyr.     93 Nylus bishop and martyr.     94 Petrus bishop of Alexandrina with certain Elders then martyred, as     95     96 

Faustus  
Didius  
Amonius Elders or Priests 

Simon Archbishop of Selucia, with two of his Priests Abedicaluas& Ananias martyred, p. 88 89. under Sapores king of Persia.     271 72 97     98     99 

bishops of the congregations in Egypt.  
Phyleas  
Hesiehius  
Pachymenius  
Theodorus       100   ibidem 102     103     104     105 Marcellinus bishop of Rome fell in persecution and repented.   82 106     107 Cyprian●s first a Deacon then made priest, afterwards bishop of Antioch.   83 108     109 Carpophorus Priest martyr.   ibidem. 110 

Priestes to Felix bishop of Apuleia.  
Andactus  
Taunuarius       111     112 Miltiades bishop of Rome.      
BEsides these which I haue set down, I might haue mentioned a great number more, but it needs not, seeing the book of Martyrs is every where to be red and seen. In the description of the ten persecutions there, who so lusteth let him read more.  
Here I would haue observed that where Cyprian saith, That there ought to be but one bishop in one catholic church, and Cornelius bishop of Rome speaketh also in like sort against novatus, who went about to set up himself bishop of Rome: Cornelius being bishop. Their meaning is saieth M. Fox, that every one catholic church or diocese ought to haue but one bishop over it. The papists abuse this to establish one Pope or Bishop of Rome over the whole catholic church in earth.  
read more to this purpose in the Bishop of Winchesters book of the perpetual government of Christes Ehurch especially the 13. chapter.  
Thus the bishops offices being proved lawful, there is two idle quarrels picked against them, by such as are contentious, which I thought good in few words to answer and refute: The first is that the Ministers of God may not bee called lords, against which factious fancy, read these scriptures following, 2, King. 2.19. and chap. 4.16. and 18. and chap. 6.5 21. and chap. 13.4. and 2. Kings chap. 18.7. and 13. and John 13.14.15. where Christ approves the name, and who lift to see further proof, let him read the 5. and 6. chapters of the book called the perpetual government of Christs church.  
Their second quarrel is thst it is not lawful for Ministers to haue and execute any civil authority, against which obiecion red these scriptures, and God give you a true understanding of them. 1 Sam. 4.18. where Ely the priest was Lord judge of Israel 40. yeares. and 2. Chron. 19.8.10. where it plain that Priests and levites judged in causes of blood. In Ezra 7.26. tis plainly recorded by the holy story that Ezra being a Priest had power to  shed blood, banish, confiscate goods, or imprison at their return from Babylon. This power was given him by the king, and God approves of it therefore this proof reacheth home. I could add many examples of very ancient Christian churches and many reformed Churches at this day. 
As of Alexandria, where cyril their bishop was by Theosius the Emperor made a civil judge and did put to death and banish many Iewes. Socrates lib. 7. cap. 13. pag. 183. And Dorotheus a bishop was a magistrate in Tyrus& had by the Emperors gift the oversight of dying purple See Eusebius lib. cap. 31.  But one shall serve,( because few of those quarellers will deny any thing which is done in that church) In Geneua some of their Ministers is always of the counsel of state as M. Beza and M. Caluin those blessed men of god. moreover their twelve Elders which they hold for ecclesiastical persons are all Magistrates in that city, yea the chiffe Lord Maior( as we call him) or Syndick is always an Elder at least one of them, for they haue four Syndicks. Now why the queens highnesse( if she please) may not as well make the Archbishop of Canterbury and other clergy men in England of her counsel, or appoint them to other civil offices, for which thee are fit? as either jehoshaphat 2. Chron. 9. might his Priests and levites, or king Artahshashte and his 7. counsellors( being heathen men) might make Ezra the priest a civil judge. Ezra 7.14. or the states of Geneua make some of their wise and learned ministers counsellors of estate, why I say her majesty may not as well make some of her clergy counsellors and Magistrates, I yet can see no reason nor( I think ever shall. For I am sure Gods word is not partial, it doth allow the queen of England as much authority as the state of Geneua at least. I urge this the more because I haue recei- a letter from a Preacher wherein he is vehement against the civil authority of our Ministers in England, and yet labours to appooue of the same proceedings in Geneua, extoling them with many great words. But such partiality I dislike, because it is not according to godliness and I pray God keep all his people from it. Amen.  
FINIS