A SERMON PREACHED AT PAUL'S Cross the 9 of February, being the first Sunday in the parliament, Anno. 1588. by Richard Bancroft D. of Divinity, and Chaplain to the right Honourable Sir Christopher Hatton Knight L. Chancellor of England. Wherein some things are now added, which then were omitted, either through want of time, or default in memory.  2. Tim. 2. Stay profane and vain babblings, for they will increase unto more ungodliness. 
Imprinted at London, by E. ●…. for Gregory Seton, and are to be sold at his shop under Aldersgate. 1588.   

August.  SChismaticos non fides diversa facit: sed communionis dirupta societas. Schismatics are such as retaining with us the true faith: do separate themselves from us, for orders, and ceremonies. 
Hierom.  Nullum Schisma non sibi aliquam postea confingit haeresim, ut recte ab ecclesia secessisse videatur. Schismatics in short time for the most part do prove heretics. 
Hierom.  Epistolas plenas mendaciorum & fraudulentiae atque perjurii in orbem dirigunt, ut & aures polluant audientium & existimationem simplicium laedant, quod impleatur in eyes hoc quod scriptum est: Aprophetis Jerusalem est egressa pollutio in omnem terram. Non enim eis sufficit iniquitatem propriam devorare & proximum laedere: sed quos semel oderunt per universum orbem infamare conantur & ubique seminare blasphemias. That is in effect thus. In that they cast abroad their infamous libels, so lewdly fraught with lies, and sleights, to corrupt thereby the ears of their hearers, and to hurt the opinion and judgement of the simpler sort: that is fulfilled in them which is written: From the false prophets which are in the church, is wickedness gone forth into all the land. For it is not sufficient for them to hide and devour their own iniquities, and by such calumniations to hurt their neighbours: but those whom once they hate they labour to defame through all the world, and do sow in every place their cursed and slanderous speeches. 
Galati.  Discipulos saepe numero gignunt, ideo se nocentiores quòd Magistros superent audacia, vana ostentatione & inani suasione perfectionis. Hi cum aliquid addiderunt aut immutarunt, suam quoque seorsim habent sectam, cujus ipsi eadem permoti gloriae cupiditate authores videri volunt? Nemo enim est ejusmodi vir, qui non aliquid novi comminiscendo eminere & nominari: & magister suorum, aut doctor dici & haberi cupiat. The scholars of schismatics, through a vain ostentation, and persuasion of perfection, are commonly more impudent and worse than their masters. These men having added or changed any thing, will have by themselves a sect of their own, whereof (being as desirous of glory as their masters) they desire to be reputed the authors. For there is 〈◊〉 of them who by devising of some new t 〈…〉 doth not covet to be famous, and to be a●…counted a captain and doctor of his ow●… crew.  

dearly beloved, believe not every spirit, but try the spirits whether they be of God: For many false prophets are gone out into the world. 1. JOH. 4. 1.  
THESE words which I have read unto you (right Hon. and beloved in the Lord) do divide themselves into three parts: a prohibition, Believe not every spirit: a commandment, But try the spirits whether they be of God: and a reason of them both, Because many false prophets are gone out into the world. Of these three parts, the last in order is the first in nature; and the first is the last: and I mean to proceed accordingly. First I will show unto you, that many false prophets are gone out into the world: secondly, the trial of them is to be considered of: which two points being well understood, the necessity of the prohibition will evidently appear; which is, that we aught not to believe every spirit. Money false prophets are gone out, etc.  
In this first part I observe four things: the number of these prophets, They are many: their quality, They are false: their going out, and the causes that move them so to do: and where they remain, They are gone into the world.  
As concerning the number of these prophets, 
The number of these pro●…ts. ●…ts. 8. ●…t. 13. ●…oc. 2. ●…im. 2. ●…im. 1. ●…im. 1. ●…hn. ●…ts. 5.  the scriptures do name these: Simon Magus, Elimas, Barjehu, the Nicholaites, Himinaeus, Philetus, Alexander, Phigellus, Hermogenes, Diotrephes, Theudas, and judas of Galilee. To whom also these may be added: Ebion, Cerinthus, the Carpocratians, Simon of Galilee, Menander, and diverse others.  
With these prophets the Church was so troubled and disquieted in S. john's time, that (as it seemed) some cared for no spirit, prophet, nor doctrine: and some were so giddy headed, that in a manner every spirit contented them, which caused the Apostle to use in effect these words: to the one sort, Beleev●… not every spirit: and to the other, although you are not to believe every spirit, yet it is your duty to believe some spirit.  
After the Apostles times, as it were out of the ashes of these false prophets, there grew and sprung up so many other schismat ikes and heretics: as Irenaeus, Tertullian, Epiphanius, and S. Augustine do testify, that the very name of Christ began to be odious among the people: and as Socrates reporteth, the 
Socrates.  Christians were mocked and jested at upon public stages, and in their common interludes.  
Of the times in like manner wherein we now live, the Apostle S. Paul did prophesy, 
1. Tim. 〈◊〉  that there should be many false prophets: and we do see his sayings therein to be fulfilled by the number of such prophets as now remain amongst us: Arrians, Donatists', Papists, Libertines, Anabaptists, the Family of love, and sundry other (I know not of what opinion) so many sectaries and schismatics, as that in very deed diverse do revolt daily to Papistry, many are become merely Atheists, and the best do stand in some sort at a gaze.  
So as all the complaints which in times past have been made hereof, may truly be applied to these our days wherein we now live; Vos Christiani dissidetis inter vos & tot sectas habetis: quae licet omnes Christianismi titulum 
Clem. St●… mat. lib. 7●…  sibi vendicent, tamen alia aliam execratur & condemnat. Quare vestra religio vera non est, nec à deo originem ducit. Ye Protestants say the Papists (as Clemens Alexandrinus noteth some others to have said upon the like occasion) ye descent amongst yourselves and maintain so many sects: which sects notwithstanding they all claim the title of Christian religion, yet one of them curseth and condemneth another: and therefore your religion is not true, nor hath her beginning or ground from God.  
And Chrysostome of the Atheist; Venit 
Chrys. in act. ●…il. 33.  gentilis & dicit, vellem fieri Christianus: Sed nescio cui adhaeream. Multae inter vos sunt pugnae, seditiones & tumultus. Nescio quod dogma eligam, quod praeferam. The Infidel and Heathen cometh and saith, I would be a Christian man, but I know not whom I should follow: there is much strife, dissension & trouble amongst you: I can not tell what doctrine to choose to set before other: Nam singuli dicunt, ego verum dico for every one saith, I speak the truth.  
The best amongst us in like manner I fear are come to the same pass that they were at 
Chrys. ●…s in act. ●…il. 33. hom  in Melancthons' time, who complained as he writeth in this sort; Quos fugiamus habemus, quos sequamur non intelligimus: We understand whom to avoid (meaning the Papists) but as yet whom to follow we know not. God for his mercy's sake remove this great stumbling block from amongst us: even as he shall see it to be most expedient for his church.  
Now of the quality of those prophets: 
The quali ties of those prophets. 1 Tim. 4.  they are false: false in doctrine, and false in conversation. In respect of their doctrine, they are called in the Scriptures Spirits of error, seducers, deceivers, jugglers, authors 
2. john. Col. 2. 2. Tim. 3 2. Tim. 2 1. Tim. 4 1. john. 3 Col. 2. 1. Tim. 6  of diverse sects, false speakers, and the children of the devil, who is the father of all falsehood.  
In respect of their conversation they are said to be humble and lowly in outward show, but yet of nature very contentious and unquiet, doting about questions and strife of words: whereof cometh envy, strife, railings, and evil surmisings. Their mouths do speak proud things and swelling words 
jude.  of vanity: likewise dangerous things. They are bold and stand in their own conceit: 
2. 〈◊〉  they despise government and fear not to speak evil of them that are in dignity and authority; whereas the angels which are greater both in power and might give not railing judgement against them before the Lord. They are Libelers, and do speak evil of those things which they know not. They are bolder in avouching their untruths, and in depraving their superiors, than Michael the Archangel durst be when he strove against 
jude.  the devil.  
In both these respects they are resembled in the Scriptures, and in the ancient fathers unto divers things; as unto painted walls and sepulchres, because they are hypocrites: 
Matt. 23. Luk. 11.  to trees which have nothing but leaves, because they are fruitless: to the mermaids 
just. Ma●…  because they hide their errors under their counterfeit and fair speeches: to Helena, of Greece, for that they move as great contention in the church as she did troubles betwixt the Grecians and the Troyans': to the diseases called the leprosy and the canker, 
2 Tim. 2.  in that their corruption taketh deep root and spreadeth so far: to a serpent that is lapped up together, because they have many windings and contradictions: to the fish named a Cuttle, for that they infect men with their black and slanderous calumniations: to snakes or adders, the poison of asps being under their lips: to the viper, because 
Rom. 3.  they regard not to wound & destroy their mother the church: to tigers and lions, for that they are very cruel and fierce: and to divers other such things as aught to make them odious to all that love the truth.  
Of these false prophets some endeavour to seduce the godly under pretence of dreams and revelations: especially the popish priests and prophets: For proving of their real presence & purgatory, as it appeareth most manifestly in divers of their books: but especially touching purgatory in Dionysius the Carthusian; De quatuor novissimis. 
Dionysius.   
Unto these I might add the holy maid of Lisbon, who did prophesy this last year (if the report be true) that the invincible navy of the Spaniards should no sooner approach the coast of England, but that presently all English men's hearts should fail them, and the Spaniards obtain the victory. I pray God that all prophecies and attempts against England have never better success than these of late have had.  
There are other false prophets in like manner so termed, because they do apply the sayings of the true prophets unto a false end and purpose: as those in the Apostles times who took upon them to set down peremptorily the certain time of the day of judgement. Such there are also in these days: especially Brocard the Italian, who expoundeth 
Danaeus prolego. i●… Proph. c●…  the prophecies of Esaie, Ezechiell and the rest touching the overthrow of jerusalem, Egypt, tire, Sidon, and Babylon with their kings & rulers to be understood of the destruction of Anwarpe, Paris, the prince of Orange, the prince of Conde, and others both noblemen, and famous cities in these last days.  
Of this number I may very well accounted the late obstinate heretic Francis Ket, who 
Ket.  was within these two months brent at Norwich. All the places in the prophets which did describe the spiritual kingdom of Christ, he applied to the material restoration of the earthly jerusalem: affirming that as many as would be saved must go and devil there in the land of Chanaan.  
Another of this sort (whose book I have, written with his own hand) endevoreth to prove out of the prophets, that ELIZABETH now Queen of England is ordained of God to be Queen of jerusalem: even as the Anabaptists long since dreamt of john 
Contr. ●… Anab.  Bocaldus of Leiden, whom as Bullinger noteth, the crowned king of jerusalem.  
lastly they are to be reckoned amongst the number of these false prophets who do pervert the meaning of the Scriptures for the maintenance and defence of any false doctrine, schism, or heresy. Hereof you know I might give you many examples: I pray you bear with me if I set down one as strange in my opinion, as any is to be found in a matter of no greater importance.  
The name of false prophet I am content in divers respects to suppress: the matter itself which I mean, standeth in this sort. There are very many now a days, who do affirm that when Christ used these words, Dic 
Matth. 18.  ecclesiae, he meant thereby to establish in the church for ever the same plat and form of ecclesiastical government, to be erected in every 
〈◊〉. 11.  parish, which Moses by jethro's counsel appointed in mount Sinaie: and which afterward the jews did imitate in their particular synagogues.  
They had (say these men) in their synagogues 
The cert●… form o●… cles. gov●…  their priests, we must have in every parish our pastors: they their Levites, we our doctors: they their rulers of their synagogues, we our elders: they their levitical treasurers, we our deacons.  
This form of government they call the tabernacle which God hath appointed, the glory of God, and of his son jesus Christ, the presence of God, the place which he hath chosen to put his name there, the court of the Lord, and the shining forth of God's glory. Where this ecclesiastical synod is not erected, they say God's ordinance is not performed: the office of Christ as he is a king is not acknowledged: in effect that without this government we can never attain to a right and true feeling of Christian Religion, but are to be reckoned amongst those who are accounted to say of Christ as it is in Luke, We will not have this man to reign over us.  
And their conclusion upon this point against 
Demons●… of Discip●…  all that do withstand their government is this, according as it likewise followeth in the same place: Those mine enemies which would not that I should reign over them, bring hither and slay them before me. 
Luk. 19   
Hear you see there is great vehemency used, and very sharp applications are urged, A man would think that if the ground of this government were not more clear than the sun, and so determined of by all the godly and learned in the world ever since Christ's time, they could never be half so resolute or earnest.  
But herein they pass indeed the measure of a modest man's conceit. For there was never ancient father since the Apostles times, were he never so learned or studious of the truth: there was never particular Church, council or synod, or any man of judgement that ever lived till these latter times (as I think, and I have taken pains for the search thereof) that did ever so expound and interpret that place: or that ever did so much as once dream of any such meaning.  
Besides, it is most manifest that there hath been a divers government from this used in the church ever since the apostles times: and these men themselves confess that long before the council of Nice this their government began greatly to decay: and that since the said council it was never heard of in christendom until these their times.  
A very strange matter if it were true, that Christ should erect a form of government for the ruling of his Church to continued from his departure out of the world until his coming again: and that the same should never be once thought of or put in practice for the space of 1500. years, or at the lest (to take them at the best) that the government and kingdom of Christ should then be overthrown, when by all men's confessions the divinity of his person, the virtue of his priesthood, the power of his office as he is a prophet, and the honour of his kingly authority, was so godly, so learnedly, and so mightily established against the Arrians, in the council of Nice, as that the confession of the Christian faith then set 
Concil. 2 Nice  forth, hath ever since without contradiction been received in the church.  
So as for mine own part I cannot choose but accounted these Interpreters to be in truth perverters of Christ's meaning: and do hold them among the number of those of 
Tertul 〈◊〉 praescrip●… verse. hae●…  whom Tertullian speaking saith: Caedem scripturarum faciunt ad materiam suam: They murder the Scriptures to serve their own purpose. And thus of their qualities.  
Many false prophets are gone out. Are gone 
False prophet's go●… out.  out, that is, are manifest. Before they lay hid in the Church, but now by their schisms they have made themselves known. They departed from the congregations of the faithful accounting them ungodly: and have gathered to themselves companies agreeable to their own humours: which they only esteem for the Churches of God.  
Thus all heretics and schismatics have done from the beginning, wherein they are greatly to be wondered at. For this hath ever been reckoned a most certain ground and principle in religion, that that Church 
August  which maintaineth without error the faith of Christ, which holdeth the true doctrine of the Gospel in matters necessary to salvation, and preacheth the same; which retaineth the lawful use of those Sacraments only which Christ hath appointed, and which appointeth vice to be punished, and virtue to be maintaned; notwithstanding in some other respects, and in some points it have many blemishes, imperfections, nay diverse & sundry errors, is yet to be acknowledged for the mother of the faithful, the house of God, the Ark of No, the pillar of truth, and the spouse of Christ. From which Church whosoever doth separate himself, he is to be reckoned a schismatic or an heretic.  
I might bring very many testimonies out of the ancient fathers to prove this principle: especially out of S. Augustine against the Donatists'; but I hold it needless. And yet for the better satisfaction of those which are of the new humour, I will trouble you with the judgement herein of a man of the new reformation. Danaeus handleth this 
Danaeus sag. par. 3 lib. 1. cap  point at large, and is flat of this opinion, that whosoever departeth from the Church for any imperfections or errors, which do not impugn nor overthrew the substance and articles of the Christian faith, he is a schismatic: Quia discedit ab eo coetu qui fundamentum verae fidei verè retinet: Because he departeth from that company, which truly retaineth the foundation of the true faith. And out of this church saith he: Nulla est salus: there is no salvation.  
Touching the causes why false prophets 
The cause why false prophets go out.  with so great danger of their souls do departed from the Church: if we respect them as they are indeed, I can say nothing, but as it is contained in the old distinction; They were in the church, but they were not of the Church. Or as S. john saith; They went out 
2. joh. 2.  from us, because they were not of us: for if they had been of us, they should have continued with us. In the Lord's barn there is contained both wheat and chaff. Triticum 
Matt. 3.  non rapit ventus, nec arborem solida radice fundatam: sedinanes duntaxat paleas jactat tempestas: The wind (saith Saint Cyprian) carrieth not away the wheat, nor overthroweth the tree 
Cyprian.  that is deeply rooted, but the light chaff only is tossed and carried away with the tempest: how beit although in truth they departed from the Church, because they were not of the Church, yet there are certain reasons whereby they are moved so to do.  
Martin affirmeth that there are so many schisms in the Church of England at this day, because that Bishops will not suffer men to do as they list (for I can make no better sense of his discourse touching that matter) but for mine own part I am not of his opinion. For I found in the ancient father's sundry other causes far differing being truly applied, from those which Martin allegeth. Of which causes if that which I have to say do haply displease any, let them not be offended with me, but rather blame themselves and their own demeanour, in that a man can scarcely speak any thing out of the said godly fathers as touching the behaviour of the ancient heretics and schismatics, but he shall seem to point at and describe the factions in these days.  
There are many causes set down by the 
●…tempt of 〈◊〉.  said ancient fathers why so many false prophets do go out into the world, but I will only touch four, whereof I find the contempt of Bishops especially to be one. For unto them as S. Jerome saith ever since Saint Marks time the care of church government 
Epist. ad. E●…gr.  hath been committed. They had authority over the rest of the ministery, Vt schismatum 
Idem. in 1. Tit.  semina tollerentur: That the seed of schisms might be taken away. And again, Ne unusquisque ad se trahens Christi ecclesiam rumperet: 
Idem. ad 〈◊〉 vagr.  Lest every one drawing to himself by a several way should rend in pieces the church of Christ. For if Bishops had not that authority, Tota in Ecclesiis efficerentur schismata quot Sacerdotes: There would be as many schisms 
Idem cont. Lucif.  in the church as there are priests.  
Which thing being observed before Ieromes 
Ad Rog●… anum.  time by S. Cyprian: Initia haereticorum & ortus atque conetus schismaticorum male cogitantium, haec sunt, etc. Vt praepositum superbo tumore contemnant. Sic de ecclesia receditur: sic altare prophanum foris collocatur: sic contra pacem Christi, & ordinationem atque unitatem deirebellatur. The beginning of heretics (saith he) and the first springing up and enterprise of schismatics thinking amiss, etc. groweth of this, that being puffed up with pride they contemn their governors. By this means men stray from the church. Thus a profane altar is placed without the doors: and thus they rebel against the peace of Christ, and the ordinance and unity of God. And in another place: unde schismata & haereses ortae 
Ad Pupl●… num.  sunt nisi dum Episcopus qui unus est, & ecclesiae praeest, superba quorundam presumptione contemnitur: & homo dignatione Dei honoratus ab indignis hominibus judicatur. Whence do heresies and schimes spring but of this, that Bishops having the government of the churches in their several Dioceses (as M. Nowell showeth at large against Dorman) are through the proud presumption of certain contemned, and being men by God's approbation allowed and honoured, are of unworthy men judged. Thus you see what the ancient and godly fathers have thought in times passed of the contempt of Bishops, let it prevail now with you as it shall please God to work in your hearts.  
The second cause why so many false prophets are gone into the world, I find to be 
A mbition. ●… utilitat. ●…dendi in job.  ambition; or as Augustine saith, desire of glory: or as Gregory speaketh, desire of principality, not by such as are already advanced to any honour or authority, but rather by those who accounting themselves nothing inferior to any of their superiors, do affect with greediness the like places and preferments: the which if they miss one way, they labour to attain them by another.  
This will appear very evidently unto those who shall consider the histories of Arrius coveting the Bishopric of Alexandria: of Donatus labouring to have been Bishop of Carthage: of Novatus desiring a Bishopric in Italy: and of Aerius contending with one Eustathius for a Bishopric in Pontus. These men affecting these honourable rooms, by receiving their several foils, when through ambition they could not get the places they looked for in the church, they sought to attain them in their particular synagogues. But the history of Aerius is most of all pertinent to this purpose. Epiphanius doth report it 
Lib. 3. T●… 1. haeres. 〈◊〉  thus in effect.  
Aerius and Eustathius being scholars together 
The histo●… of Aerius  in Pontus, and profiting in learning with like commendation, at the last did sue one against another for a Bishopric there. Eustathius obtained it: Aerius is greatly offended. The Bishop seeking carefully how to content him, made him the Master of an Hospital. But herewithal Aerius was not satisfied. The repulse he had taken greatly tormenting him, upon a stomach he gave over his Hospital, and began to device how to slander Eustathius: affirming him to be a proud man, and not the man he had been taken for: that now he abounded too much in wealth, and was declined Ad pecuniarum collectionem, to hoarding of money. Thereupon he entered into a schism, he departed from the church, and having alured unto him a multitude of men and women, he fell into many absurdities. That he might likewise, the rather (as he thought) pinch and vex Eustathius, as also for the advancement of his own credit: he affirmed himself (being but a priest) to be equal in honour and dignity with Eustathius a Bishop, and that there was no difference by the word of God betwixt a priest and a B. He used for proof of these his assertions the very same arguments which now are used of those that maintain his opinions: as that the apostles sometimes writing to priests and deacons, & sometimes to Bb. and deacons, should thereby signify, that a B. and a priest is all one. Which is an assertion (saith Epiphanius) Stultitiae plena: full of folly. And thus you see what ambition accompanied with emulation wrought in Aerius.  
The course of which history I have the rather at large noted unto you, because Martin would gladly have been as subtle to have deceived you, as he is malicious in depraving his superiors. Who taking upon him with Aerius to prove an equality in the ministery, and that there aught to be no difference betwixt a B. and a priest, cometh at last to these words; There was never any but Antichristian pope's and popelings that ever claimed this authority (he meaneth the superiority which Bb. have over the clergy) especially when the matter was gainsaid, etc.  
Why doth man's allowance or disallowance make a matter Antichristian or not Antichristian? Were they godly Bb. which claimed this authority when it was not gainsaid, and are they become Antichristian Bb. for challenging the same, because some do mislike it? But that you may yet farther see Martin's boldness (I might say either his malice or ignorance) it may please you to understand, what account was made in the church of God in those days of Aerius gainsaying and impugning of the superiority of Bishops. For if then his opinion prevailed, the favourers of the same cause now have some what to boast of: but indeed it fell out far otherwise. For it appeareth in Epiphanius, after due trial and examination made by the learned fathers who then lived, of all his arguments and sleights which he used for the proof of his assertions, that with a general consent of the whole church his opinions were overthrown, and he himself persisting in them was condemned for an heretic. Saint Augustine likewise beareth witness hereof, who in his book of Heresies ascribeth this to Aerius for one, in that he said; Presbiterum ab episcopo nulla differentia debere 
Cap. 53.  discerni: That there aught to be no difference betwixt a priest and a Bishop.  
Besides for all Aerius gainsaying, the most of the godly, the best learned, and the most zealous of the fathers, who spent themselves in the defence of religion against such heretics and schismatics as the church of God did then abound and slow withal, did themselves take upon them the offices of Bishops: and till this day there was never any but heretics, and such lewd persons, who did accounted them antichristian.  
There were, as it seemeth, in Chrysostom's time such like men in behaviour towards Bishops, as we see many to be amongst ourselves at this time: who being called before them as occasion required, did behave themselves in very proud and disdainful manner, in so much as thereby they were discerned to be very arrogant and contemptuous heretics; Quilibet haereticus &c. loquens cum pontifice, nec eum vocat pontificem nec Archiepiscopum, nec religiosissimum, nec sanctum: sed quid●… reverentia tua. sapientia tua, prudentia tua, & nomina illi adducit communia ejus negans authoritatem. Diabolus hoc fecit cum Deo, etc. Every he 
●…hrysost. in Psal. 13.  ritike saith he, speaking with a Bishop doth neither call him Bishop nor Archbishop, etc. But what? your reverence, your wisdom your prudency, and he giveth him commo●… names, thereby denying his authority. The devil so dealt with God himself. And this of the second cause.  
The third cause why many false prophets go out into the world, Saint Augustine noteth 
Self-love  to be self-love. Self-love saith he, did 
De ci●…it li. 14. ca●…  build the city of the devil. For herein is their chief vaunt and glory (as Bernard saith) Captare laudem de singularitate scientiae: to hunt 
Serm. in Cam, 65  after commendation by singularity of knowledge.  
And surely it is greatly to be marveled at, into what doting folly men may fall, who shall give over themselves to follow this humour. Irenaeus writeth, that some were so besotted with an opinion of themselves, that 
Advers. res. lib. 1. cap. 1.  they accounted their own writings to be Gospels: as we see now by the family of love, that have set out their Evangelium regni. Others reckoned their own wisdom far greater than the Apostles. There were who termed themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accounting themselves thereby ignorant of nothing. The Manichees derived their name of Manna, because they held that whatsoever they taught 
August  was to be received at their hands as food from heaven. Montanus said, he was the 
Tertul.  comforter which Christ promised should lead the church into all truth. Novatus called himself Moses, and having a brother, he 
Clem. A●…  named him Aaron. Simon Magus affirmed sometimes that he was God the father, sometime God the son, sometime God the holy Ghost, and sometime the power of God.  
And hence it is, that the ancient fathers have reckoned this dotage to be the very beginning and fosterer of heretics: Initia haereticorum, etc. The beginning of heresies is (saith Cyprian) Vt sibi placeant: When men begin to please themselves. For then (as Jerome 
〈◊〉. Zach.  noteth) whatsoever they conceive; Vertunt in Idolum; The make it an Idol. And again; Avarus colit Mammona, & haereticus dogma quod finxit: The covetous man worshippeth his money, and the heretic his own opinion.  
They may rightly therefore be compared unto Pigmaleon, who fell in love with an image of his own making: or to Narcissus that doted so greatly in beholding himself. These men if once they affirm any thing, they will rather hazard their lives than by revoking the same impair their reputation.  
Allege against them the general consent of all the ancient fathers, and they esteem it not a rush. He is but of a mean conceit among them who will stick to say (as Bernard 
Epist. 190.  noteth of Petrus Abailardus and his followers) Omnes Patres sic, at ego non sic: Indeed all the fathers are of this opinion, but I am of another judgement. Of whom (saith Bernard) an non justius os loquens talia fustibus tunderetur quam rationibus refelleretur? Were it not more agreeable to justice that the mouth of such a man should by punishments be stopped then by reasons refelled? Nun omnium in se merito provocat manus, cujus manus contra omnes? Doth not he worthily provoke all men to be against him, who is himself against all men? How this self-love hath blinded many in these days, there is none of you my brethren who are ignorant of it. God of his infinite mercy deliver us all from so dangerous an enemy.  
The fourth cause why many false prophets are gone out into the world, is said to 
4 Covetous nes.  be covetousness: whereof the apostle speaketh when he saith of some, that they teach 
Tit. 1.  things which they aught not for filthy lucre's sake. Hereunto likewise the devil had respect when he said unto Christ, All these 
Matt. 4.  will I give thee. It is written of Paulus Samosatenus 
2. Theod. lib▪ haeret. fab.  that being alured with great hope of preferment, which he expected of Zenobia the Queen of Arabia, he fell into those schisms, which after wrought his overthrow.  
But I would to God this matter were not evident by experience amongst ourselves. For I am fully of this opinion, that the hope which many men have conceived of the spoil of Bishop's livings, of the subversion of cathedral churches, and of a havoc to be made of all the churches revenues, is the chiefest and most principal cause of the greatest schisms that we have at this day in our church.  
I would be loath to say thus much if I had not very apparent reason to lead me thereunto. For the better explanation whereof I 
Clergy factious.  have thought it good to divide the factious of our age into two sorts: the clergy factious, and the lay factious. The clergy factious 
Discip. Eccl. ●…rned does▪ ●…se. 〈◊〉 judge to 6. quest.  do contend, that all the livings which now appertain to the church, aught of right to be employed for the maintenance of their presbyteries, & that rather than they should want, the old spoil of the abbeys and such religious houses should be restored again unto their use: and in this course they are so earnest, as that in a supplication exhibited in the name of the commonalty to the high Court of parliament 1585. they have set it down as a resolute doctrine, that things once dedicated to a sacred use, aught so to remain by the word of God for ever, and aught not to be converted to any private use.  
The lay factious on the other side are of 
The lay factious.  a far contrary opinion. For say they (as it appeareth in the late admonition to the people of England, as I conceive by the circumstances there noted) our preachers aught to conform themselves to the example of Christ and his Apostles. Their Master had not a house to put his head in. The apostles their predecessors had neither gold nor silver, possessions, riches, goods, nor revenues: and why then should they being in gifts and pains inferior unto them, have greater preferments in the world than they had? If they have a mess of pottage and a canvas doublet, may it not content them? Surely these advancements which they have do greatly hinder and hurt them.  
Even as though one should say unto you, 
The Vn●… baptists.  my brethren of the poorer sort: these gentlemen and wealthier sort of the laity do greatly abuse you: the children of God (you know) are heirs of the world, and these things which the wicked have they enjoy by usurpation. The earth is the Lords and the fullness thereof. You have an equal portion with the best in the kingdom of God: and will you suffer this unequal distribution of these worldly benefits? Consider how in the apostles time the faithful had all things common. They came and laid their goods at the Apostles feet, and division was thereof made according to every man's necessity. You can not but groan under the heavy burden which is laid upon you. Your landlords do wring and grind your faces for the maintenance of their pride in apparel, their excess in diet, their unnecessa●…ie pleasures, as gaming, keeping of hawks & dogs, and such like vanities. They enhance your rents, they take great fines, and do keep you in very unchristian slavery & bondage. Why do you not seek for your better relief to renew the use which was in the Apostles times? These great possessions, lands, and revenues, which the richer sort have in their hands, do (as you see) make them very proud, choke their zeal, hinder them in their virtuous proceed, and will in deed (if order be not taken) mar and undo them.  
Now dearly beloved unto you of all sorts, but especially to you of the richest, I pray you tell me how you like this doctrine. Do you think it is true or meet to be taught? Not surely it is not. The whole manner thereof is wholly anabaptistical, and tendeth to the destruction and overthrow of all good rule and government. And yet I tell you it may be urged with as great necessity against the laity, as the other may against the clergy: but in deed neither the one or the other against either of them both truly. Marry it may be you desire to hear what the clergy factous do answer for themselves, and in what good part they take their scholars liberality towards them. I warrant you they are not tongue-tied on their own behalf, but finding their desire are bold enough to tell them of it.  
Whilst they hear us speak against Bb. 
The clergi factious of the lay factious. Discipl. E●…  and Cathedral Churches (saith the author of the Ecclesiastical Discipline) it tickleth their ears, looking for the like pray they had before of Monasteries: yea they have in their hearts devoured already the church's inheritance. They care not for religion, so they may get the spoil. They could be content to crucify Christ, so they might have his garments. Our age is full of spoiling soldiers, and of wicked Dionysians, who will rob Christ of his golden coat, as neither fit for him in winter nor summer. They are cormorants, and seek to fill the bottomless sacks 
T. C.  of their greedy appetites. They do yawn after a pray, and would thereby to their perpetual shame, purchase to themselves a field of blood.  
And whereas you have already in your 
Discipl. E●…  hands many impropriations & other church livings: they say that in keeping them you sin against your own consciences: that you aught to be so far from looking for any more, which doth now appertain to the Church, as that you rather aught to fear you lose not that you have already: especially seeing you waste the same in courtly bravery, and consume it with most sacrilegious impudence and boldness.  
I have not used a word of mine own herein, but have been a faithful relator unto you, what the clergy factious do think of their lay scholars. And is not then dear brethren the consideration hereof very pitiful unto you? The one sort you see would bring us to the government which was, as they say, in the Apostles times, but they would have the livings of these times: the other sort not caring so much for the said government, do greatly urge in the ministry the Apostolical poverty, to the intent that they might obtain the prey, which they look for. Whereby I doubt not, but it is manifest unto you, that covetousness in them both hath thrust them into this schism.  
But yet a word or two more unto you the factious of the laity. I beseech you upon what grounds do you stand? Your own teachers seeing your fetches do utterly condemn you; and for mine own part I do not absolve you. It is therefore very meet and agreeable to the reputation which you desire, either for your virtue or for your religion, that before you proceed any farther in your disclosed mask, first you provide you of teachers for your warrant therein: lest otherwise you grow into hatred, as men for their commodity regarding neither God nor the word.  
Nay in my opinion you aught to be ashamed to open your mouths ever hereafter against the present government of the Church, and for the new platform, until you can be contented to be so far from coveting the goods of the church, as that you are both willing and ready to deliver out of your hands such spoils and prays thereof, as you have already.  
If I were urged, dearly beloved, to give my consent to the erection of these Presbyteries, which both the sorts of these men do seem so earnestly to desire, I could be content (so that first they agreed who should have the present revenues of the church) for some short time (until they saw the mischief of them) to yield therein unto them. Almighty God grant unto them and to every one of us such grace from above, as that we may not wilfully infringe his holy commandment, prohibiting us to covet other men's goods: but with all thankfulness to satisfy ourselves with those benefits which of his mercy he hath already bestowed upon us. And thus much of these four causes why so many false prophets go out from the church.  
Now followeth the last point of the first 
Where else prophets remain  part of my text. Many false prophets are gone out into the world. Into the world; that is (as one observeth very well upon this place) 
Dan aeus  they are now sprung up in every corner amongst ourselves, even in these places wherein we live, Velut sparsa in nostro itinere pericula & venena: As dangers and venom laid in our ways to entrap and infect us.  
It had been good for the church, that when false prophets will needs separate themselves from the communion thereof, they would have gone likewise and have dwelled in some strange countries; as India, Cataia, or to the farthest parts of Africa, where they might have delighted themselves in all sorts of novelties, and erected such governments as should best have pleased their fancies. But they will none of that: for as Tertullian noteth; Illorum opus non proprio aedificio venit, sed ex 
De praescrip. haeret. adv.  veritatis destructione: Their workmanship riseth not by their own building, but by the overthrow of the truth. And again; Nostra suffodiunt ut sua aedificent: They undermine our works, that they may erect their own.  
But indeed if they would be gone to dwell in strange countries: yet they could not be permitted. For (as Saint Augustine saith) where God doth build his city, the devil will have another hard by to confront it: or as an other writeth; where Christ erecteth his church, the devil in the same churchyard will have his chapel. Where Christ's ministers do sow the good & pure seed of truth, unity and order, there the devil doth stir up his ministers by ways and means secretly in corners to cast abroad their cockle and darnel of falsehood, discord, and confusion. When Satan (saith Saint Augustine) saw his 
De civet. Deilib lib. 18. ca.  temples forsaken, and that his oracles were all put to silence, he cunningly devised for a new supply, to have always his ministers in or about the church: Qui sub vocabulo Christiano doctrinae resisterent Christianae: Who under a christian name might resist the christian doctrine.  
True it is, that almighty God if it had stood with his good pleasure, could easily 
The caus●… why false prophets suffered t●… be in the world.  have brought it to pass in spite of the devil, that there should never have been any such false prophets or heresies amongst us. But he saw it not to be expedient: for as the apostle saith, by his directions, there must be heresies in the church: and that as the ancient fathers do note out of the Scriptures for three causes.  
First (as Saint Paul saith) that they which 
1. Cor. 1●…  are approved might be known: or as Tertullian speaketh; Vt fides habendo tentationem, 
De praes●… adver. h●…  haberet etiam & probationem: That faith by having temptation, might have also probation.  
secondly (saith Saint Augustine) there must be heresies, because God doth see it 
Enchiri●…  more agreeable to his wisdom; Ex malis bona elicere quàm nulla esse permittere: To bring good out of evil, then at all to permit no evil.  
The third reason hereof is this, that men might be driven thereby the rather to labour and search for the finding out of the truth. To that end God permitted the jebusites to 
Josu. 15.  devil with his people, and to the like purpose Scipio Nasica dissuaded the league of peace betwixt the Romans and the Carthaginians, lest thereby the Romans should grow to be slothful. Saint Augustine upon the 54. Psalm affirmeth, that the doctrine of the Trinity was never so fully handled by the church, as when they were driven thereunto by the heresies of Arrius: nor of repentance, as when Novatus opposed himself against it: nor of Baptism, as when the Donatists' laboured to confirm their false opinions.  
And again, Multi sensus Scripturarum latent, 
Psal. 67.  nec afferuntur commodius, nisi quando hereticis respondendi cura compellit: Many senses of the Scriptures lie hid, and are not more prositablie applied, then when men are compelled to answer heretics.  
Seeing then (dearly beloved) that there are many prophets and of false disposition, which through contempt of ecclesiastical governors, through ambition, self-love, and covetousness have made a great schism in the church, and do continued amongst us for the trial of our faith, the glory of God, and that we might more carefully search out & hold fast the truth: you see how necessary this exhortation of the apostle is: dearly beloved, believe not every spirit, but try the spirits whether they be of God. And thus much of the first part. 
Try the spirits whether they be of God.   
That which I have to say of this matter will be subject to slanderous tongues: I pray 
Two sor●… erring sp●…  you therefore conceive me rightly, and do not pervert my meaning. Some forbidden the children of GOD to prove any thing. Others command them to be ever seeking and proving of all things. But neither of them both in a right good sense, do deal therein as they aught to do. A mean course betwixt these two is to be allowed of and followed: which is, that we prove some things, and that we receive without curiosity some other things being already examined, proved and tried to our hands.  
The Popish false prophets will suffer the 
The slei●… of popis should rites  people to try nothing, but do teach them wholly to depend upon them: and to that purpose they have indeed three notable sleights.  
First they forbidden them the reading of the scriptures. And the better to be obeyed therein, they will not permit the Scriptures to be translated into their vulgar tongue. Whereof it came to pass that the people were so easily seduced and drawn from Christ to the Pope; from his merits, to the saints and their own merits; from his bloody sacrifice, whereby only sins are remitted, to their most dry and fruitless sacrifice; from the spiritual food of his body and blood, unto a carnal and capernaical transubstantiation; from the calling upon his name, to the invocation of saints: and from their sure trust and confidence in his death, to a vain imagination of the virtue of their masses, pilgrimages, pardons, and I know not to what intolerable superstition and idolatry.  
Against this their falsehood and very lewd dealing all those places of Scripture may be alleged, wherein we are commanded to search the Scriptures, To prove all things, and to hold tha●… which is good: and likewise in this place to try and examine the spirits whether they be of God.  
To the like purpose an infinite number of places out of the ancient fathers may be applied (as you may find them collected together by doctor Buckley in his answer to certain reasons in the Preface of the Remish testament) where they are very earnest upon this point. That all Christian men should read the Scriptures, buy unto themselves Bibles, and meditate continually upon the word of God: so as thereby their eyes might be opened, their consciences comforted, their faith nourished, and their hope lifted up to a full assurance of the promises therein contained.  
The second shift which these false prophets of the Romish church do use, is this: Now that they perceive the scriptures to be translated into the language almost of every nation; and that the books are now so common in every man's hands, as that with their former devise they are no longer able to cover their nakedness: they labour with all their might to bind us to the fathers, to the counsels, & to the church of Rome, protesting very deeply, that we must admit of no other sense of any place of the scriptures, than the Romish church shall be pleased to deliver unto us: according to the saying of Hosius; Si quis habeat interpretationem ecclesiae Romanae de loco aliquo scripturae, etiamsi nec sciat 
De expr●… Verbo D●…  nec intelligat an & quo modo cum scripturae verbis conveniat, tamen habet ipsissimum verbum Dei: If a man have the exposition of the church of Rome touching any place of scripture, although he neither know nor understand, whether and how it agreeth with the words of the scripture, yet he hath the very word of God.  
To refel the grossness of this absurd opinion, all that is very effectual which is brought, to prove that the church is inferior to the scriptures. Besides, we say that the fathers do in many points descent amongst themselves: and their general counsels have been oftentimes repugnant one to another. But yet we join with them upon a nearer issue. Where the fathers do all agreed together, we do not dislike them; and for the first four general counsels we allow and approve them.  
And hereof it cometh to pass, that we do the rather condemn many points of Popery, in that they have of later days broached and taught us sundry very strange and dangerous opinions: which as they are not to be found in the scriptures; so are they repugnant as well to the fathers, as to all the foresaid general counsels.  
Whereupon ariseth their third shift. They will not stick to confess, that they teach many things now which are not to be proved either by the words of scripture, fathers, or counsels. Marry say they, if the Apostles and fathers had lived in our times they would have taught and decreed, as we have done.  
For you must understand (saith Cardinal 
Epist. 2 Bohemo●…  Cusanus (Scripturas esse ad tempus aptatas, & vary intellectas, ita ut uno tempore secundum currentem universalem ritum exponantur: mutato ritu, iterum sententia mut●…tur: That the scriptures are appointed to serve the time, and have diverse understandings: so that at one time they may be expounded after the universal, common, and ordinary custom: & that the same custom being changed, the meaning of the Scriptures may likewise be changed. Namintellectus scripturae currit cum praxi: For the understanding of the scriptures runneth with the practice of the Church. And therefore he commendeth that obedience to be most full & perfect which is without reason: that is, when a man obeyeth without requiring of any reason. Sicut jumentum obedit domino suo: as a horse is obedient to his master.  
To refel these blasphemous assertions, all those authorities of Scripture are very material, wherein God is showed to be immutable, and his word an everlasting word, and a word of truth. Likewise those sentences of the fathers, wherein they appeal as occasion serveth, to the Scriptures, accounting them as the very touchstone and rule of all truth. Which could not be true, if (as the Papists say) they were like a nose of wax, or a sword of lead, that might be turned as a man list: or like to the Chameleon that changeth his colours according to his seat: or as though the scriptures were to yield to the fantasies of men: that as they changed their minds, being by nature mutable: so the scriptures should change the sense & meaning of God, who is not subject to any alteration or change. It were but a deceitful touchstone that would apply itself unto the goldsmith's pleasure: and he that should trust it, were not unlike often times for pure gold to be deceived with copper. The Lord open their eyes that they may see the grossness of this their great sin: or otherwise I can say nothing farther of them, but that if needs they will be filthy, let them be filthy still.  
Another sort of prophets there are, 
Giddy spirits  (you may in mine opinion call them false prophets) who would have the people to be always seeking and searching: and those men (as well themselves as their followers) can never find whereupon to rest. Now they are carried hither, now thither. They are always learning (as the apostle saith) but do never attain to the truth. That which pleaseth them to day, displeaseth them to morrow: they read the scriptures (as Greg. Naz. writeth) thereby To arm their tongues, and that they may be eloquent against the truth.  
They will take upon them to be masters, before they deserve the name of scholars, and to be in the greatest matters of God's law, judges, being far unmeet to be called to the bar. Si verbum nacti sunt subito prosiliunt, 
Orat. 2.  summáque cum injuria recte tradita discerpunt: If they catch but a word (saith Gregory Nazian.) they strait insult upon it, & with great injury they contemn those things which have been rightly delivered unto them. They wring and wrist the Scriptures according as they fancy. It would pity a man's heart considering what pains they will take in quoting of places, to see how perversely they will apply them. And I greatly fear, except they take heed betimes, they will fall into the number of those, who (as Saint Peter saith) being unlearned indeed, and unstable, do wrist the Scriptures unto 
2. Pet. 3  their own destruction.  
To repress therefore this boldness, first I 
De pr●… adver. haer.  say with Tertullian, and then also (for other men's contentation) with Danaeus, that it hath ever been noted as a right property of 
Isag. p●… lib. 3. 〈◊〉  heretics and schismatics, always to be beating this into their followers heads: Search, examine, try and seek: bringing them thereby into a great uncertainty whereupon they may insist: as also to a more ready conformity for the embracing of their opinions. For as the said father saith: Qui credit quae credere debuerat, & aliud ulterius putat in ea re requirendum: indicat sanè nihil se eorum credidisse quae credere videbatur, aut credere jam desusse: He that once believeth those things that he aught to believe: and afterwards thinketh some other thing to be sought for in the same; he showeth himself that he did not believe those things which he seemed to believe, or else that now he hath given over to believe.  

August.  And therefore in this sense I say again with S. Augustine, Melior est fidelis ignorantia quàm temeraria scientia: Faithful ignorance is better than rash knowledge. And with Greg. Nazianzen: It falleth not within the compass 
Greg. Nazi●…n.  of every man's understanding to determine and judge in matters of religion: Sed exercitatorum: but of those who are well experienced and exercised in them.  
Which things considered, together with our experience of the presumption which is every where to be found in these days: Very just occasion is given to all the godly to complain with Saint jerom in his epistle ad Paulinum: 
Hieron  Husbandmen, daubers, Smiths, Carpenters, Woolsters, Fuller's, and other men of such like occupations, Absque doctore non possunt esse quod cupiunt: They all are content to learn of their masters. Quod medicorum est promittunt medici, tractant fabrilia fabri: Physicians deal with matters of physic, and men of trade with their own occupations: Sola scripturarum ars est quam sibi passim omnes vendicant: Only the knowledge of the scriptures is that which every man challengeth to be skilful in. Learned and unlearned they take upon them to writ. Hanc garrula anus, hanc delirus senex, hanc Sophista verbosus, hanc universi presumunt, lacerant, docent antequam discant: This art of the scriptures the prattling old woman, the doting old man, the brabbling sophister, and generally all men presume they have obtained it, when it is far otherwise: they tear it in pieces, and take upon them to teach it before they have learned it.  
The mean therefore betwixt both these extremities of tying nothing and curious trying of all things, I hold to be best. And this it is: that when you have attained the true grounds of Christian religion, and are constantly built by a lively faith upon that notable foundation whereof the Apostle speaketh, which is jesus Christ, being incorporated into his mystical body in your baptism 
1. Cor. 3.  by the holy Ghost: and afterwards nourished with the heavenly food exhibited unto you in the Lord's supper: you then content yourselves and seek no farther; according to the saying of Tertullian: Nobis curiositate opus non est post Christum jesum: nec inquisitione post Evangelium: We need not to be curious after we have apprehended Christ jesus: nor inquisitive after we have received the Gospel. And again, Cum credimus nihil desideramus ultra quaerere: When once we believe, we do not desire to seek any farther.  
Read the Scriptures, but with sobriety. If any man presuming upon his knowledge, seek farther then is meet for him: besides that, he knoweth nothing as he aught to know, he shall cast himself into a labyrinth and never find that he seeketh for.  
God hath bound himself by his promise 
Counsels.  unto his church of purpose, that men by her good direction might in this point be relieved. To whose godly determination in matters of question, her dutiful children aught to submit themselves without any curious or wilful contradiction. I could bring many authorities to this effect. Those things (saith Athanasius) which have been proved 
Athanasius.  and decreed by so many and so worthy Bishops, Supervacaneum est denuò in judicium revocare: it is in vain to call again into question.  
When certain men in the council of Chalcedon began to dispute of some points determined before in the council of Nice, the fathers there assembled said all with one voice: Si quis retractat, anathema sit: si quis super ista inquirit, anathema sit: maledictus qui addit: 
Concil. Calced.  maledictus qui aufert: maledictus qui innovat: If any retract, accursed be he: if any inquire of these things, accursed be he: accursed be he that addeth; accursed be he that diminisheth; accursed be he that innovateth.  
The Emperors Valentinian and Martian thought it very unmeet, that those things 
Valentini●… Martian.  which had been once judged of, and well decided by the decrees of godly synods, should again be debated and disputed upon: and both they and diverse others made very godly laws for the better containing of busy heads within the compass of this christian modesty.  
And surely it is a very true doctrine, that when counsels and synods being lawfully assembled and directed with God's spirit do resolve upon matters in question: that private men should content themselves therewithal. Neither can I see, now that popery is banished and the truth of christian religion (maugre the malice of all sorts of enemies) is godly planted amongst us, why in these days we should not attribute as much to the decrees of our learned fathers in their lawful assemblies, as other men in times passed of as great judgement as we are of, have done.  
Is it not very absurd that we should seek every way to discredit them in matters of lesser importance, who have most notably sealed unto us the very grounds and substance of religion with their blood? Or is it likely that that Church which was able to discern betwixt truth and falsehood in so great points of doctrine being wrapped through continuance of time in so deep an obscurity; should be unable to judge of ceremonies, forms of prayer, decency, order, edification, and such like circumstances of no greater weight? You would not, I think, take it in good part, that men should now begin to sift and quarrel at the articles of religion, set out and approved in the year 1562. and yet I see no reason why they may not as well do it, as to carp and control at such orders, as were then likewise established for order and government.  
Quantarum rixarum semen futura est earum 
Lib. 4. instit. ●…p. 10. sect.  rerum confusio, si prout cuique libitum sit mutare liceat, quae ad communem statum pertinent: Of how great quarrels (saith M. Calvin) would such confusion become the seed, if it may be lawful according to every man's fancy, to change and altar those things which do appertain to the common state. He meaneth being determined of before with such grave and due consideration as already is mentioned. For as it followeth; Nunquam futurum est ut omnibus idem placeat, si res velut in medio positae singulorum arbitrio relictae fuerint: It will never come to pass, that one and the self-same thing should please all men, if matters may be left indifferent to be determined of, by every private man's discretion.  
And writing upon this place I have in hand, where the Apostle saith generally; Prove the spirits whether they be of God, he restraineth the words to a due consideration of certain circumstances. For as there he addeth; Aurum igne aut lidio lapide probatur, sed 
Calv. in 1. joh. 4.  ab iis qui artem tenent: nam imperitis nec lapis lidius nec ignis usui esse poterit: Gold is tried by fire, and by the touchstone, but yet of those who have skill so to try it: for unto those that have no experience therein, neither the stone nor the fire serveth to any purpose.  
And therefore saith he; Duplex est examen doctrinae, privatum & publicum: The trial of doctrine is twofold, private and public. The private trial to be had by private men, and privately, he alloweth in such sort, as I have before observed against the Papists: but the public trial already made or to be made with such consideration as hath been decla read, is to be preferred by many degrees. Nam si penes singulos jus & arbitrium erit judicandi, nihil unquam certi constitui poterit: quin potius vacillabit tota religio. For (as there it followeth) if authority and liberty of judging shall be left to private men, there will never be any certainty set down, but rather all religion will wholly become doubtful.  
This which I have said hereof, to those who are of any moderation or good discretion, I accounted it sufficient: but yet that I may the better herein satisfy every man's humour, you shall hear the judgement of our English reformers touching this point. It is thus in effect: That when such great causes of 
2. Admonit.  the churches as could not be ended in their Consistories or conferences, shall be heard and determined by a synod provincial, national or more general, thereunto the church shall stand, as it was at jerusalem: except it be in a great matter of faith, or a great matter expressly against the Scriptures, as that was in the Nicene council, of the marriage of ministers, where the whole council would have concluded against it, etc. had not one man Phaphnutius withstood them, etc. In which case say they, Try the spirits whether they be of God or no. For otherwise the particular churches must stand to the determinations as afore. Hitherto the Admonition.  
And for the better observation of this 
Subscripsion  sobriety in resting ourselves upon the decrees of our synods and counsels; as also for the avoiding of such confusion as Calvine hath before mentioned; you shall understand that there is not a reformed church in christendom which doth not in this case require subscription (at the lest) of their ministers. Calvine refusing to administer the Communion in Geneva, and to use therein unleavened bread or wafercakes, was compelled to 
Bexa in Vit. Calvin.  departed the city, and was not received thither again, until he had allowed of the same kind of bread; De quo postea restitutus nunquam contendendum putavit. minime tamen dissimulans, quid alioqui magis esset probaturus: Whereof afterward being restored, he thought never meet to contend, not dissembling in the mean while what otherwise he rather approved.  
In Germany likewise subscription is required very straightly unto the confession of Augusta, of all that take degrees in any of their universities, of all that are made ministers, & of all that are admitted to any ecclesiastical livings: neither is any suffered there to preach, who shall refuse the said subscription. True it is that one Osiander a notable heretic (as Melancton noteth and I doubt 
Melanct.  not of his followers) did hereat take many exceptions, greatly inveighing against that order. He cried out▪ O wickedness▪ O tyranny, O cruelty, christian liberty is hereby restrained; a yoke & bondage laid upon men's consciences: godly men's mouths hereby shall be stopped. It is not tolerable; it is unlawful. Even as many cry out in these days, and that which is lest to be borne withal, by such as accounted themselves very great lawyers.  
He likewise (as evidently it may be collected) did bitterly inveigh against such as did subscribe: Et gloriatur se libertatem retinuisse nec admisissa haec vincula: And he gloried (saith Melancthon) that he had retained his liberty and not admitted these bonds. Atque hi clamores in tanta licentia & anarchia hujus temporis, plausibiles sunt apud multos, qui infinitam licentiam sibi sumunt fingendi opiniones, & Phirronico more labefactandi omnia recte tradita: And these out cries (as it followeth in the same place) in so great licentiousness and confusion of this time are plausible with many, who take to themselves an infinite liberty of coining new opinions, and in a Pirronious sort of the overthrowing of all things which have been rightly determined.  
Howbeit notwithstanding this mislike of what schismatics soever, that Church to this day requireth this subscription. And Melancthon himself by sundry good arguments approoveth the same in his oration De calumniis Osiandri.  
I might here add how in times past Emperors, Kings, and generally all Christians subscribed to the Decrees of the Church either by themselves or by their substitutes: and I would to God the same order were yet observed, especially by our justices of peace in England. Peradventure it would make them more careful than they are in the performance of their oaths which they take (as it is reported) when they are admitted unto those rooms: especially concerning the punishment of such persons, as are complained of unto them, to be common depravers and contemners of the orders of the church. For herein (I am afraid) they take as great liberty to dispense with themselves, as ever the pope did with any by his fond and grossest pardons.  
But touching Ecclesiastical persons it was commanded about 1270. years ago, that certain men, having by schism and heresy divided themselves from the church of God, and rend in sunder by their factions the peace thereof, should not again be received or admitted before they had subscribed to the constitutions of the church. Thus the words stand in the eight canon of the council of Nice. Ante omnia hanc habeant ab iis confessionem, quam per scripturam exigi oportet, 
Concil. N ice.  ut fateantur se cum omni consensu, ecclesiae Catholicae statuta observaturos: Let them first take of them this confession, and that under their hand-writing, that they promise' with all consent, to observe the statutes of the catholic church.  
Whereas therefore we have at this time many Osiandrians amongst us, and many over-busy in searching and tying to make new quarrels of matters before compounded, you see what spirits they are, and need no farther trial to discern them. GOD grant unto them more humble and sober minds, that they may no longer continued in this rebellion against the church of God. And thus much of the second part. 
Believe not every spirit.   
That which hitherto hath been spoken doth contain diverse & very sufficient reasons why you aught not to believe every spirit. There are many of them false, contemptuous, ambitious, proud, and covetous. Whom if you find (knowing yourselves to be thoroughly grounded in matters of salvation) to draw you by slanderous speeches, and false collections, into a mislike of other points agreed upon by the church, thereby troubling your peace, and feeding your ears with plausible devises, I beseech you with the Apostle in this place, believe them not.  
When the Queen's most excellent Majesty had first obtained the crown, (which God of his great mercy grant she may long enjoy) as a most zealous Solomon, jehosaphat, and josias, her principal care was, how to abolish all popish superstition & idolatry, and to place in her people's heart a right & true feeling of Christian religion. Wherein through the great diligence of all the godly and learned in the realm, in disputing, examining and tying of spirits, of prophets, & of their doctrines, with what notable success her highness did proceed, they are very ignorant that know it not, and very froward and obstinate that knowing it, will not with all thankfulness acknowledge it.  
All the Churches in Europe which were then reform, understanding of our reformation, did on our behalf clap as it were their hands for joie. The apology of the church of England which shortly after was set forth to the justifying of our doctrine, with the reasons of our mislike of popery, hath ever since obtained principal commendation amongst all the apologies and confessions, which hitherto have been set forth by any church in christendom. The Papists only in the beginning of her majesties reign, did show themselves to be therewith discontented. Marry now of later years we have gotten new adversaries.  
O jesus Christ, who would ever have thought, that he should have lived to have heard any Protestants reprove our religion: or would ever have dreamt of such division, of intolerable bitterness against the maintainers of it? It must be confessed for a truth, that Barnard saith upon the like occasion; Leones evasimus, sed insidimus in dracones: 
Epist. 190. ●…icha. 7.  We have escaped the lions mouths, but now are fallen into a den of dragons. Inimici hominis domestici ejus: Our friends are turned to be our enemies. And you know the old saying; Fratrum odia acerbissima: When brethren fall out, they grow to great extremities. The Papists did never deal with more eagerness against us than these men do now.  
They say that, As the state is now of the church, 
1. Admonit.  we can have no right religion: that the church of England hath neither the word of God rightly preached, nor the sacraments sincerely ministered: that the truth doth but in a manner as it were behind 
T. C.  a screen peep out amongst us: and that we 
M. ●…iles.  have mixed together in our religion Christ and Antichrist, God and the Devil. Divers such slanderous speeches you shall found every where in all their writings▪ I beseech 〈◊〉 brethren believe them not. Or if any shall neglect this apostolical admonition, let him then likewise take part of the like reprehension; O amentes Galatae, quis vos fascinavit ne obsequeremini 
Galat. 3.  veritati? O you foolish Galatians, who hath bewitched you, that you should either thus deprave or revolt from the truth.  
Again, as touching the Communion 
Of the Co●…munion book.  book, you know what quarrels are picked against it, although for mine own opinion there is not the like this day extant in Christendom.  
In the beginning of king Edward's reign, notwithstanding it was then carefully compiled and confirmed by a synod: yet by and by after (that I may use Master Foxes words) 
Fox.  Through the obstinate and dissembling malice of many, it was impugned. Thereupon it was again reviewed, and after published with such approbation, as that it was accounted the work of God. But yet not long after there were again, who affirming the same to resemble the Mass book, Divisionis occasionem arripiebant: Did greedily hunt (as Alesius saith) for occasion of division. Vocabula 
Alesius.  & penè sillabas expendendo: Weighing and sifting the very words, yea almost every syllable in it.  
Whereupon Archbishop Cranmer procuring the same book to be translated into 
Fox.  Latin, and requiring M. Bucers' judgement of it, received this his approbation: That there was nothing therein contained, which was not taken out of the word of God, or at the least which was against it, Commodè acceptum, 
Bucer.  being well understood. Some things indeed there are, saith he, Quae nisi quis candidè interpretur, videri queant non satis cum verbo Dei congruere: Which except a man do charitably interpret, may seem not sufficiently to agreed with the word of God. And in another place; Quae rapi possunt ab inquietis ad materiam contentionis: Which may be snatched of unquiet men to breed matter of contention.  
Upon this occasion the book was again 
Fox.  carefully survaied and almost in every point (which then was so cavilled at and wrested) corrected and amended. King Edward died, Queen Marie succeeded. The book is condemned, but yet God raised up means for the defence of it.  
Master john Old a very learned man writ 
Io. Ould.  a treatise against the Papists in defence of the said book, and of every part of the reformation enjoyed in king Edward's days. Archbishop Cranmer likewise being provoked 
Cranmer.  thereunto, did offer a challenge to all the papists living, that if he might obtain the Queen's favour to take unto him Peter Martyr, and four or five others whom he would choose, they would together defend the foresaid reformation, (naming withal the Communion book) to be in every point agreeable to the word of God: and to be in effect the very same, Quae fuit ante annos 1500. which was above 1500. years ago.  
Another also in those days, as it appeareth in a Preface before Archbishop Cranmers' 
E. P.  book of unwritten verities, writeth of the Communion book in this manner. Then (meaning in K. Edward's days) the common prayer was rightly used, and the Sacraments were plainly administered according to Christ's institution, and the rule of his holy word. Furthermore, the godly fathers (who then were fled, and for the liberty of their consciences lived in exile) using in their meetings this form and order of public prayer: Master Knox a man who was of nature too contentious, with some other that joined with him, began to quarrel, and to make many exceptions against them.  
Doctor Grindall late Archbishop of Canterbury, being there in banishment with 
Grindall  them, certified Bishop Ridley condemned to die, and then in prison in Oxford, of Master Knox's perverse behaviour. Whereunto the godly father answered again in these words, (which he said he thought should be the last that ever he should writ.) Alas that brother 
Ridley.  Knox could not bear with our book of Common prayer, in matters against which; although I grant a man (as he is) of wit and learning, may find to make apparent reasons, yet I suppose he cannot be able sound by the word of God to disproove any thing in it.  
Afterward when it pleased almighty God to bless this Realm with the happy government of our Sovereign Lady the Queen's most excellent Majesty that now is (whom almighty God long preserve, with all health and prosperity to rule & govern us) the said book in some points bettered together with the truth of christian religion, established in her brother's days, was again through God's favour and her goodness restored unto us.  
Of this book a certain learned man writing 
Dering.  against Master Harding, uttereth these words by way of challenge. Our service, is good and Godly, every title grounded on holy scriptures, and with what face do you call it darkness? Sure with the same that the prophecies of the holy Ghost were sometimes called dreams, the doctrine of the apostles heresy, and our Saviour Christ a Samaritaine. As Elias said to the priests of Baal, let us take either our bullocks (meaning the Pope's porteous, and our Communion book) and lay the pieces on our altars, and on which God sendeth fire, let that be the light. And a little before, O Master Harding, turn to your writings, examine your authorities, consider your counsels, apply your examples, look if any line be blamable in our service book, and take hold of your advantage, I think Master jewel will accept it as an article.  
Hereby you see, dearly belooved, what account was made of this book in times past, & that by men neither for life nor learning, to be any way contemned. But now the case is altered: and many are grown to such a hatred of it, as they scarcely have patience to hear the book once named. Cranmer, Ridley, Bucer, Peter Martyr with many other, as famous men as ever this land brought forth: notwithstanding they employed their whole times very diligently and painfully in the studies of Divinity, and other good learnings thereunto appertaining, were compassed about, belike with such thick clouds and mists of papable darkness, that they could in a manner see nothing.  
Marry now, two or three years study is as good as twenty. It is wonderful to see, how some men get perfection. One of four or five and twenty years old, if you anger him, will swear he knoweth more than all the ancient fathers. And yet in very deed, they are so earnest and fierce, that either we must believe them, or else accounted their boldness to be, as it is, most untollerable.  
For they are not afraid, even as hath been said, with the same faces, that the prophecies of the holy Ghost were sometimes called dreams, the doctrine of the Apostles heresy, and our Saviour Christ a Samaritane, to publish in their writings, that the foresaid book so notably approved, hath in it at 
Admonit,.  the lest above 500 errors. That It is full of corruption, confusion, and profanation: that the orders therein prescribed are carnal, beggarly, dung, dross, lousy, and antichristian. They say, We eat not the Lords supper, but play a pageant of our own, to make the poor seely souls believe they have an English mass: and so put no difference betwixt truth and falsehood, betwixt Christ and antichrist, betwixt God and the devil.  
If this were true beloved, then had we 'cause to look about us: But (God be thanked) there is no such matter: it is but contempt, ambition, and self-love that deceiveth them: their tongues and pens are their own, they will writ and speak what they list: and yet who shall control them? Heretics in former times looking upon the Scriptures with their eyes have condemned them of folly. There was never any thing so exactly written in the world, which is not subject to malice & slander. We desire these men in as mild & gentle sort as we are able, that they would not deal in this manner.  
The very heathen might teach them better modesty. He that by wresting of laws established (saith one of that crew) doth seek to pervert their meaning, Dum sophos esse cupit, fit planè sycophanta: Whilst he would seem wise, he proveth in deed a sycophant.  
I have read, that if any thing, fact, writing, law or whatsoever may in reasonable construction admit two interpretations, the best and the mildest is ever to be received. And the civil lawyers have these rules; Semper in dubiis benigniora sunt praeferenda: Always in doubtful matters the more benign are to be preferred. Non op●…rtet jus calumniari, aut verba ejus captare: It is not meet to cavil at laws, or to snatch at their words. Another saith; Non sunt rejiciendae leges quae interpretatione aliqua possunt convenire: Laws must not be rejected, which by any reasonable interpretation may be reconciled.  
By these and many other the like persuasions we labour to withdraw them from their wring and wresting (with such bitterness) those things in the Communion book: which either they mislike without cause very unjustly, or else do pervert upon some false collection very extremely. But nothing will serve them: for now some of them through a swelling pride of their own conceits (which as it is commonly noted, hath cast them into a kind of frenzy) are not afraid to lay this slander upon the church, and upon her most excellent Majesty, that since her highness reign, there hath not been in England any book of public prayers, and order for the administration of Sacraments, or any open form for the outward profession of our religion, allowed at all hitherto by the laws of the Realm.  
Another sort likewise there are, that will not give their heads for the washing, who of their goodness are content to allow us a book and form of public prayer confirmed by law, but yet in another sort, even for good nature's sake, and because they would be thankful to the time, they wholly condemn 
2 Admonit..  it. For say they, though there were never an evil word or sentence in all the form of our prayers, yet to appoint that form to be used, though the words be good, the use is nought. As if a man should say) if I attain their meaning) although the words in the Lord's prayer be good, yet to appoint such a form of prayer, the use it nought.  
Good Lord, if the fathers before mentioned, dearly belooved, were now alive to see their dealings herein, how every boy, in a manner, doth take upon him (as though he only were learned, zealous & wise) to control, condemn, and to rage's thus at his pleasure: surely I suppose they would wish at the lest, as Gregory Nazianzen sometime did, seeing in his days, the like pride and saucy malepartnes of many.  
When I consider (saith he) effrenem linguarum pruritum: the unbrideled itch of tongues, which 
Orat. 3.  reigneth at this time: and how men by their own voices, as it were, unius diei spatio, do make themselves divines, and challenge the commendation of learning and wisdom: Quibus una voluntas ad hoc sufficit ut docti sint, whom their will alone is able to make learned: I cannot choose but wish with all my heart, with the prophet jeremy; That I might go and devil in the wilderness, that so I might leave the society of men, and give myself only to contemplation.  
And for you my brethren, I am plainly out of doubt, that if they said not of them, utinam abscindatur qui vos perturbant: I would 
Gal. 5.  to God, they were cut off who thus do trouble you: they would advice you from the bottom of their hearts, to be ruled by the Apostle in this place; Nolite credere omni spiritui: Believe not these spirits.  
But very well: seeing they are so greatly offended with this book, what is it they desire 
The ne Comm●… on boo●…  themselves? Forsooth a book they could be contented to have▪ but it must 〈◊〉 of their own making. I beseech you mark and observe their course taken to this purpose. About four years since, some two or three private men in a corner framed a book of the form of common prayer, administration of the Sacraments, etc. And without any authority published the same, as meet to be embraced and used in all the parish churches of England.  
This book they told us was a very perfect book, agreeable to God's word, and the use of the reformed Churches: and in the end thereof, a proviso is made in these words: Provided that nothing be done contrary to any order set down in this book. The posy which they have chosen to set in the forefronte of their book, thereby insinuating the excellency of it, is this. No man can lay any other foundation then that which is laid, even Christ jesus.  
In this book they seem to set down a brief sum of christianity, and the very absolute form of ecclesiastical government: which they say, Christ hath prescribed only to be received with the godly in the church. And here you shall see (my brethren) a very strange and wonderful stratagem. For would you think that in a book of this nature describing so perfect a platform of Church government, the civil magistrate should be quite forgotten? Was there ever until this day any public confession set forth by any true church in the world, since the prophecies were fulfilled (as Saint Augustine saith) that Kings and Queens 
August.  should be the fosterers and nurses of the church, where for any supremacy or government of persons, and in causes ecclesiastical the civil magistrate is wholly left out? Can there be in a christian commonweal such an absolute order of ecclesiastical government, as they brag of, set down for the only form, which is necessary to be observed without any mention of the civil magistrate? Let this sink into your hearts as it shall please God: what if they had obtained their purpose, for the allowance of this book? But I will proceed with the history farther.  
The next year another book of Common prayer, etc. with the like authority and commendation that the other had, was cast abroad: or you may call it the same book if you list, so you understand what violence & torments in so tender an age it hath sustained. The whole form & order of it, was in a manner changed (they are so constant) and in other places and points of matter, there are not so few as 600. alterations. The wise man speaking of such resolution, saith that Stultus 
Eccles. 27.  ut Luna mutatur.  
In the last page of this book for manners sake (as it seemeth) they have remembered the civil magistrate: but that in so cold and sparing a sort, as in my opinion, there is not a priest in Wisbich who will refuse (the circumstances thereof being considered) to subscribe unto it.  
But to go forward: Within another year a third book is begotten and brought forth, differing in some points from both the other: and they have been very earnest that this should be allowed of by public authority. Howbeit if you think their meaning to be, as they seem to pretend, you are wholly deceived.  
For a simple man would conceive thereby that their purpose is, we should have a prescribed and set form of public prayer to be used from time to time in our several congregations: so as poor men by often hearing of them might the better know and understand them, and peradventure have them by heart, or at the lest be so cunning in them, as that when the minister shall begin with any prayer, understanding before the drift thereof, their hearts might fully concur with him in every particular sentence, and with a better resolution in the end say, Amen.  
But in deed they have no such intent: for you must imagine, though (as the serpent before mentioned) they have many implications and turnings, yet they have always means and ways to shifted for themselves. If they should in deed prescribe unto us a set form of prayer, it might be said that though the words were good, yet the use were nought: and therefore you shall found it a general rule in their Rubrickes, that the minister shall either pray as there it is set down, or else as the spirit of God shall move his heart, to that effect, framing himself according to the time and occasion.  
So as you see yourselves in this point left to the ministers discretion. If he conceiving a prayer upon the sudden, shall after say it was to the same purpose that is prescribed in the book, you may not control him.  
And how by such kind of prayers you are like to be edified, and in what danger you are thereby left, he is of simple judgement that cannot discern it. A great man and Ringleader in this faction (at the lest heretofore so accounted) though otherwise of a giddy disposition and very uncertain: yet hereof upon his good experience he writeth upon occasion, after this sort.  
Now what worship or prayers do you use? I am ashamed to name the boldness and folly of some who scarce able to utter three words orderly, will yet take upon them to babble out a tedious, long and stuttering prayer, wherein every tenth word shall be the repeating of, O heavenly father, O merciful father, O dear father, O good Lord, O merciful God, etc. and all things so foolishly packed together, that their praying seemeth rather to be the prattling of an infant that would tell some great tale but can not hit of it. Thus far the reformer: and yet he saith not all.  
For sometimes they will so wander either by error or malice, in framing their prayers answerable to their affections (which are oftentimes maliciously bend against any thing or matter wherewith they are displeased;) that no true christian, if he had time to consider of their meaning, aught in charity when they have done, to say, Amen.  
These inconveniences have been long since foreseen, and for the avoiding of them, the church hath ever tied her ministers in their ordinary and public service, unto a prescript and certain form of prayer.  
About 1200. years ago it was decreed in the council of Milevitanum: placuit, ut preces, 
Concil. Milevit.  etc. Quae probatae fuerint in Concilio, ab omnibus celebrentur, nec aliae omnino dicantur in ecclesia nisi quae à Prudentioribus tractatae in Synodo fuerint: It pleased the council, that those prayers should be generally used of all men▪ which are approved in a council: and that no other should at all be said in the church, but such as have been sufficiently considered of by wise men, or allowed of in a synod. And the reason which the council addeth, is most effectual: Ne fort aliquid contra fidem, vel per ignorantiam, velper minus studium sit compositum: lest peradventure some thing be uttered or framed, either through ignorance or want of due consideration, which may be against the rules of faith.  
And therefore dearly belooved, seeing these spirits would draw you from the church, and from those prayers which you know to be godly, and carry you, yea teach you, they know not whether nor what themselves, I beseech you believe them not.  
thirdly they cry out, that the government 
1. Admonit  of the church now established in England, is both antichristian and devilish: and that (as I can collect out of their writings) in two respects: First, because where we had before 
Dialog of white devils  a spiritual Pope, now the civil magistrate is made a temporal Pope: which they show to be far more discommodious to the church, then if they had kept their spiritual Pope still: secondly, because bishops in their several dioceses have a superiority and authority over the rest of the clergy.  
Martin upon this ground took upon him very boldly to reason against the Bishops in this sort. Not petty Popes aught to be maintained or tolerated in any christian common weal: but our Archbishops and Lordbishops, etc. therefore, etc. Thus Martin hath reasoned against one part of this antichristian government. But why stayed he there? Indeed it was time for him to stay. He saith he is a courtier: howbeit I am persuaded there is none there of so undutiful a heart to his sovereign: For though he cunningly would seem to show his malice only against bishops: yet hath he left to be implied the very same reasons against the civil magistrate.  
So that upon his principles a man may frame this rebellious argument; No petty Pope is to be tolerated in a Christian commonwealth: But her Majesty is a petty Pope: Therefore her Majesty is not to be tolerated in a Christian commonwealth. And his Minor may thus be proved; Whosoever do take upon them, or usurp the same authority in causes ecclesiastical within their dominions, which the Pope had, they are petty Popes: But her Majesty doth so: Therefore her Majesty is a petty Pope: and so consequently not to be tolerated in a Christian commonwealth. Now surely if Martin were well examined, he is like to prove a very good subject. But for me he must be as he list, seeing neither in respect of God nor his prince he will be as he should be.  
Touching the Bb. as you have heard before out of jerom, and as Master Calvin upon 
Inst. lib. 4. cap. 4.  his report seemeth to confess: Bishops have had this authority, which Martin condemneth ever since the evangelist S. Marks time. Besides, in the most flourishing time of the church, that ever happened since the apostles days, either in respect of learning, or of zeal, Martins and all his companions opinion hath herein been condemned for an heresy. Lastly, there is no man living, as I suppose, able to show, where there was any church planted ever since the apostles times, but there the Bb. had authority over the rest of the ministery. The place of Ambrose will no way serve their turn. But I will leave this matter, and come to the second part of this their devilish and antichristian government.  
When it pleased almighty God to deliver this Realm of England from the bondage and thraldom of the B. of Rome, it was thought agreeable to the word of God, by the chiefest and best learned men of the religion in all Christendom, that not only the title of supreme governor over all persons, and in all causes, as well ecclesiastical as civil, did appertain, and aught to be annexed unto the crown: but likewise all honours, dignities, pre-eminences, jurisdictions, privileges, authorities, immunities, profits, and commodities, which by usurpation at any time did appertain to the Pope.  
In this supremacy, these principal points 
Supremacy.  were contained; that the king hath ordinary authority in causes ecclesiastical: that he is the chiefest in the decision and determination of church causes: that he hath ordinary authority for making all laws, ceremonies, and constitutions of the church: that without his authority, no such laws, ceremonies, or constitutions are or aught to be of force: and lastly, that all appellations, which before were made to Rome, should ever be made hereafter to his Majesty's chancery to be ended and determined, as the manner now is, by delegates.  
This pre-eminence and authority was greatly impugned by the Pope and his adherents: but notwithstanding it was so notably defended by the sundry writings of rare and special men in all gifts of piety & learning, as that hitherto (Gods name be blessed for it) the truth therein hath notably prevailed. Amongst many books which have been written to this purpose, you shall find these very learnedly penned: one De vera differentia Regiae potestatis & ecclesiasticae: another written by Master Bekinsawe, De supremo & absoluto Regis imperio: a third, De vera obedientia, written by a man at that time in this point well affected. Likewise (as you may read in Master Fox) Cuthbert Tunstall Bishop of Duresme, and john Stokeslie Bishop of London, writ a short treatise in form of a letter to cardinal Pool then resiant in Rome, very effectually compiled to the same effect. Lastly, you cannot but remember with what learning and authority this matter hath been defended by Bishop jewel against Harding, by Bishop Horn against Fecknam, by the Dean of Paul's against Dorman, by doctor Ackwoorth (as it is supposed) against Saunders, and by diverse others, as occasions have been offered by the Papists.  
I am persuaded there was never cause more thoroughly handled; and the issue betwixt them was ever this, whether the king within his dominions, or the B. of Rome, might by the word of god rightly challenge the foresaid authority.  
Marry now a third sort of men are risen up in the world: who do affirm that they all joined upon a wrong issue: and that the authority which both sides laboured for, doth indeed appertain unto their presbyteries, and ecclesiastical senates.  
I would be loath dearly beloved, to abuse you with untruths: and therefore I have thought good to make this matter more 
A declara.  plain unto you by a very manifest example, authorized in a declaration published by the king of Scots.  
About some six or seven years ago (as 
Scotland.  I do imagine) certain men of the new government, intending the erection of these presbyteries in Scotland, began their parts and proceeded as followeth.  
They did greatly inveigh against the superiority of Bishops, and likewise repined at the king's authority in causes ecclesiastical: whereupon in his minority, a certain number of ministers gathering to themselves certain gentlemen, and diverse others, did erect by their own authority their ecclesiastical senates: and usurping all the whole ecclesiastical jurisdiction, did altar the laws at their own pleasures, without the knowledge and approbation, either of the king or state.  
They likewise took upon them to discharge the estate of Bishops, and to declare the same to be unlawful: directing their commissioners to the king, and commanding him and the counsel, under pain of excommunication never afterwards to appoint any more Bishops, because they had concluded that estate to be unlawful.  
They prescribed laws to the king and state, & appointed general fastings throughout the Realm when they thought good: especially when some factioners in the country were to move any great enterprise.  
Besides, diverse of the ministers having preached very factious and seditious doctrine, and being in that respect called before the king to answer the complaints made against them, they utterly disclaimed the king's authority, as an incompetent judge, alleging for themselves, that for such matters as were spoken in the pulpit, they aught to be exempt from the judgement and correction of princes, denying his authority flatly in causes ecclesiastical.  
The king giving commandment upon the saturday, to certain noble men for the feasting of the ambassador of France in Edinburgh the next monday after: a number of the presbytery understanding thereof: assembled themselves together on sunday in the morning, & presumptuously caused the ministers to proclaim a fast to be held the same monday, and could by no means be entreated to altar their determination therein. So as whilst the lords & the chief of the city, according to the king's commandment, were about the entertainment of the ambassador, the ministers one after another all the day long in their several sermons were bitterly inveighing against them: and had it not been for the kings, great importunity, they had been all excommunicated.  
But yet another prank which they played passed all these. The king with the advice of his Estates in parliament, having resolved upon a certain fact committed by some of his subjects, that it was treason: these men in their assembly (esteeming their judgement to be the sovereign judgement of the Realm) did not only approve the same fact as lawful, contrary to the said act of parliament, but ordained all them to be excommunicated, who would not subscribe to their determination therein.  
When the king saw what course these men held, and how notwithstanding the equality they pretended, they sought altogether their own advancement: how they erected that in themselves, which they had dejected in the Bishops: how they took more upon them then ever the Bishops had done: how they did imitate preposterously the papal jurisdiction: how under the pretence of their presbyteries, they trod upon his sceptre, and laboured to establish an ecclesiastical tyranny of an infinite jurisdiction, such as neither the law of God or man could tolerate: and perceiving withal, that the new erected government was the mother of all faction, confusion, sedition, and rebellion: that it was an introduction to Anabaptisme and popularity: that it tended to the overthrow of his state and Realm, and to the decay of his crown: and that he must either discharge himself of the crown, or the ministery of that form of government, by the consent & act of Parliament, 1584. he overthrew their presbyteries, and restored the Bishops again to their places. All this you may find more at large set down by the king himself in his said declaration.  
It may here be said (for they dare say what they list) that now the king is of another mind: and that this declaration was made when he had conceived some displeasure against them.  
For the king, he is not altered. Ictus piscator sapit. His crown and their sovereignty will not agreed together. And what cause he had to proceed against them as he did, although it be great boldness in such a case, not to rest satisfied in the word of such a king: yet for your better understanding, what to think of this kind of government (for never a barrel will prove the better herring) you shall hear the opinion of one of our own countrymen, who was in Scotland about the same time, and observed very diligently the wonderful pride and insolency thereof.  
I judge saith he (writing of this parliament now assembled) that if the parliament should establish such names, and those the officers according to those names which seek their own discipline, that then in steed of one Pope we should have a 1000 and of some lord Bishops in name a 1000 Lordly tyrants in deed, which now do disdain the names. This I have found by experience to be true: I can testify by trial of Scotland, which have traveled it over in their best reformed places: as in Doude, Saint Andrew's, Edinburgh, & sundry other towns: and have known the king in great danger, and fear of his life by their lordly discipline, etc. And again: I have seen all manner of wickedness to abound much more in their best places in Scotland, then in our worser places here in England.  
Furthermore it may please you brethren to hear the same man's judgement of such, as do labour so busily in this matter: in a treatise of his against one barrow.  
Whereas you charge us (saith he) in denying Christ in his offices, and consequently not to be come in the flesh: it shall appear by your presbytery or eldermen, that indeed you are and will be the aldermen even to pull the most ancient of all, Christ jesus himself by the beard: yea and seek not only to shake him by the locks of his hair out of his offices, but also all his ancients under him, I mean the lawful magistrates and ministers, which have lawful authority from him.  
Wherefore not we but you rather seek the glistering blaze of great name: and if once you might get up the names of Elders and Presbyters, what mischief, cruelty, and pride would not stream from that name, even as fire from a blazing star to set on fire the whole world? For every busy fool, the more busy he were in discrediting others, and seeking mastership among the people, the better elder he should be judged. Yea and this new name of an elder given him, were even as a sacrament of grace, and would seal up all his knavery: that whatsoever filthiness dropped from him, yet the skirt of his ancients gown should cover it.  
This man's opinion herein I know will be greatly contemned, because I think he hath been of another judgement. But yet they may give him leave to speak, as his experience (which is no foolish master) hath taught him. For commonly it comes to pass, when rash men run headlong into any new devises, that Posteriores cogitationes solent esse sapientiores: 
Cice ro.  their after wits are best. How beit let him find what favour at their hands he shall. I must indeed confess, that if this matter had only depended upon his report, or opinion I would not at this time have made mention of him. But it is far otherwise. For indeed if their proceed be better considered, that which he hath said, either of his judgement touching their presbyteries, or of his experience in Scotland concerning their practices, and that even against the king it is in a manner nothing.  
I beseech you brethren, especially you that have been brought up in learning, and are able to look into this cause, do but consider how the chief magistrates have been used and dealt withal, wheresoever this absolute government which they speak of, hath been erected. Read the writings of the chiefest pillars of these platforms, as the book De jure magistratuum in subditos: the book entitled Vindiciae contra tyrannos: another De jure regni apud Scotos: The dialogues of Eusebius Philadelphus, with sundry other of that sort: and you shall found in them these most strange and rebellious propositions stiffly maintained, dilated and amplified.  
The people of themselves may set up God's service 
〈…〉 28.  and abrogate superstition: It is lawful for the people by force of arms to resist the Prince, if he hinder the building of the Church: That is (as it appeareth by the whole drift almost of that book) their presbyteries: The people 
Id. ●… 3.  that do not resist the Prince affecting the seat of God (that is claiming supremacy in causes ecclesiastical) do as it were offer sacrifice to idols. 
Dialog of white Devils.  If Princes do hinder them that seek for this discipline, they are tyrants both to the church and ministers (saith one of them:) And being tyrants they may be deposed by their subjects, as they do generally all of them hold.  
I dare avow it unto you brethren, and I think no man will make exception against it: that if all were laid before you that the Popes have done against Princes: it is not more than these men defend may be put in execution when they think good by themselves and the people.  
I might make this thing very plain unto you by diverse particular examples, which they greatly allow and propound to themselves for their imitation: were it not that the very naming of them would grow offensive unto you all. Only in generality it may please you to understand what is written to this purpose in a book printed at Geneva, & compiled by three or four whose names I know not. Although (say they) The Popes for sundry enormities have deposed princes by their unlawful authority, yet the reason that moved them so to do was honest and just, and meet to be received and executed by the body or state of every common wealth.  
If any do here object, that I stand too long upon this matter, considering that these things do touch men's dealings and writings in other countries, and cannot in any sort be applied to our reformers in England: my answer is, that I wish from the bottom of my heart it were so, but I greatly fear, by that which already is done, that except there be in time very good order taken, it will fall out far otherwise.  
For it seemeth to me, that whatsoever hath been done herein abroad, is laboured for to be put in execution here with us at hom. Our Bishops you see how unchristianly they are handled, even with more contumely and disdainful reproach, than ever it is to be read that the heathen used against their priests, of what condition and behaviour soever.  
Her majesty (for whose happy estate and long life he that will not pray unto almighty God, deserveth neither state nor life in this common wealth) in that she taketh upon her to rule as she doth in matters concerning the church, according to the lawful 
〈◊〉, etc.  authority which is united unto her crown, is by these men cunningly resembled unto all the wicked kings and others, of whom we read in the scriptures, that they took upon them unlawfully to intrude themselves into the priest's office: as unto Saul for his 
1 Sam. 13. 2 Chro. 26.  offering of sacrifice, unto Osias for his burning of incense upon the altar of incense: unto Gedeon for his making of an ephod: and 
judg. 8. Levit. 〈◊〉  unto Nadab and Abihu for their offering with strange fire.  
And they affirm, that no civil magistrate hath pre-eminence by ordinary authority, either 
T. 〈◊〉  to determine of church causes, or to make ecclesiastical orders and ceremonies. That no civil magistrate hath such authority, as that without his consent it should not 
2. 〈◊〉  be lawful for ecclesiastical persons to make and publish church orders. That, They which are no Elders of the church, have nothing to do 
Demon▪ of discip  with the government of the church. And whereas Master Harding saith, that the office of a king in itself is one every where, not only among the Christian princes, but also among the heathen: and thereupon concludeth, that a Christian prince hath no more to do in deciding of Church matters, or in making ceremonies and orders for the Church, than hath a heathen: Master Cartwright alloweth of his judgement, and doth expressly affirm, that he is of the same opinion, professing his mislike of those who teach another right of a Christian, and of a profane magistrate.  
So as indeed they attribute in effect no more to her Majesty, and all other civil magistrates in these causes, than the Papists do, which is Potestatem facti non ●…uris. I know 
T. C.  how some of them shuffle to avoid this accusation, pretending that they give the prince more than Potestatem facti: For our men do think they may say what they list, and salve it again at their own pleasure: marry Gellius 
Snecanus de ●…ccles.  Snecanus he dealeth more plainly, and commending this distinction, saith in express words, that Controversia juris doth pertain to the ministery: Licet facti executio in politic is sit penes civilem magistratum: although the execution of the fact in civil causes do appertain to the civil magistrate.  
Now seeing, dearly beloved, how far these men are gone already upon their own heads, who knoweth whether in short time they will not disclaim her Majesty's authority, if they shall be called to answer to their misdemeanours, especially if they concern matters of the pulpit: or whether they purpose to discharge the estate of Bb. and to erect of themselves their new found plat for government? What they will do, I know not; but what they have written, you shall hear.  
If this reformation (said on of them, when he was of that humour) be not hastened forward by the magistrate, the subjects aught not any longer to tarry for him, but do it themselves. The author of the second Admonition (against whom, as I think, there will no exception be taken (affirmeth, that he and his fellows Are forced in conscience to speak for this new order, and (as he saith) to use it. And in another place, that There is many a thousand that desire the same that he doth, and that great troubles will come of it, if it be not provided for. I think he meaneth, if they obtain not their desire. Another is likewise very peremptory and resolute, that the Presbytery must prevail: and if it 
Demon●… discipl. i●… Preface  come to pass (saith he to the Bb.) by that means which will make your hearts to ache, blame yourselves. Martin in his first book threateneth Fists: and in his second, he wisheth that our parliament, which is now assembled, would put down Lord Bishops, and bring in the reformation which they look for, whether her Majesty will or no. Let the place be considered, whether I have attained to his meaning. Surely whilst he talketh much of treason, I fear he will be found a traitor himself.  
For how can he conceive that such a thing should be brought to pass (if her majesty do her best to withstand it) without a rebellion at the lest, that I may go no farther. Hath not her highness in making of laws a negative voice? Is not Lex principis opus? hath not every law Vim cogentem of the king?  
I assure you (my brethren) these are desperate points to be stood in. And I do verily fear, that except good order be taken, and that in time, these things will grow to some extremities. For seeing these spirits of ours do follow so exactly, and with such hot pursuit, the outlandish precepts, touching the form of their new government, is it not to be provided for, lest they fall to the outlandish means likewise (mentioned before in their traitorous propositions) for the erecting and establishing thereof?  
I was informed by a magistrate of right good worship, that a preacher of this faction, in the presence of certain justices of the peace, and in a very great congregation did without controlment, convention, or binding over either to sessions or assizes, set on broach the doctrine of the former propositions for violent reformation.  
He greatly complained of the manifold imperfections, wherewithal (as he said) the church of England was grievously oppressed: and laboured very earnestly to persuade his auditory, that in France it was lawful for the people or inferior magistrates, to compel their prince to a reformation of any such deformities: or else whether he would or no to do it themselves. As though he should have said: if by the word of God it be lawful in France, it is likewise lawful in England: the duty of subjects to their kings in that respect being one in both.  
If these things dearly beloved, which I have reported unto you (in sort as I have insisted upon them) be not true, let me be called to mine answer: but if they be true, than I trust you will confess the necessity of this exhortation (so far as concerneth your duties) which here the Apostle maketh: Charissimi nolite omni spiritui credere. Take heed of such spirits lest they seduce you, and believe them not.  
Saint Paul in his epistle to Titus doth straightly in him command us, that after 
Cap. 3 An exh●…tion to Magist Beza.  one or two admonitions, we should avoid the company of an heretic. Upon which place some learned men do observe, that the Apostles doctrine there appertaineth but unto private men. For say they, if he had written the same to civil magistrates, he would have bidden them after one or two admonitions, to have punished with due severity all such kind of persons. And even so say I touching this place. The apostle exhorteth you that be private men, that you believe not every spirit, but concerning you that be magistrates, I am assured the apostolical doctrine doth command you, that by your authority you carefully indevor to suppress such spirits. Martin affirmeth that the Bishops are in fault, that there are so many schisms this day amongst us, and I confess, I am myself in some part of his opinion. But yet no farther, than the same reprehension is to be extended generally unto all other magistrates. 
Basil.   
Saint Basill in his time finding the like jars, and disorder that we have now amongst us: how (as it is in the book of judges) every man did even what he list himself, he saith, he perceived this was the cause: for that (as it is there noted) in those days there was no king in Israel, that is, God was not regarded, or as it may truly be said, the magistrates did not their duties. For there is no great difference betwixt having none at all, and having of such as do neglect the charge which is committed unto them.  
Nay surely mine opinion is, that if there were not some, (whether Bishops or men of as great or greater authority) that do in some sort favour these spirits, they would never have grown either in number so many, or in their dealings to have been so violent.  
That which Master Calvine writeth, may 
Epist. 171.  very fitly be applied to this purpose: Nemini verbum facere in mentem veniret, nisi quisquiliae hominum viderent se proceribus officium praestare, ac paratam sibi esse maledicentiae mercedem: subitóque evanescerent mendacia, nisi ab eisdem illis in quorum gratiam conficta sunt, foverentur: None would ever have opened their mouths in this sort, except the base and rascal sort of men had seen that thereby they should gratify some men in authority, and were to be rewarded: for their evil speaking and lies would soon have died, if they were not nourished by those, for whose pleasure they were published.  
Be it that hitherto you have been moved to spare them with their great show of zeal. 
Ad Q. fratrem.  For as Cicero saith: Vt quisque est vir optimus, ita difficillimè esse alios improbos suspicatur: The best men, do least of all suspect others to be evil. Yet now that you see into how desperate and dangerous a course they are fallen, your farther bearing with them will not be well excused. They are almost come (as Tert. noteth) of such like men, Astilo ad machaeram, from words to blows. Her majesty is depraved, 
Tertu ll.  her authority is impugned, & great dangers are threatened. Civil government is called into question: princes prerogatives are curiously scanned: the interest of the people in kingdoms is greatly advanced: & all government generally is pinched at, and contemned. The church is condemned, the ancient fathers are despised, your preachers are defaced, and yet these men are tolerated.  
Let it be held for good policy, Vt anseribus 
Cicer oh  cibaria locentur, & canes alantur in Capitolio, for fear of thieves in the night: But yet (as Cicero saith) if they will gaggle and make a noise in the day time without any cause, Opinor iis crura suffringantur: I think it very fit they be rapt on the shins. And even so it is with these our prophets & their adherents, as it followeth in the same place: Alii eorum anseres sunt qui tantummodo clamant, nocere non poss●…nt: alii canes qui latrare & mordere possunt: cibaria his praeberi videmus: Some of them are geese which only gaggle, and cannot hurt: others are dogs, which both can bark and bite: and yet we see them maintained. Sed vos maximè debetis in eos impetum facere: But you that are magistrates aught rather to restrain them. 
Zanchius.   
Zanchius in his epistle before his answer to Holderus the Arrian, being greatly moved with the like schismatics in Germany, doth cry out in the bitterness of his heart, O tempora, O mores: good Lord what times are these wherein we live, and how are men in their manners grown to be monstrous? I beseech almighty God (saith he) (using the very words which Alexander Bishop of Constantinople upon the like occasion had once used) that either it would please his majesty to repress Hor●…m incendiariorum nefarios conatus: The wicked attempts of these firebrands, or else to take me out of this life, that I may never behold the miseries and calamities which of necessity thereby must fall upon the church. He exhorteth the magistrates that they would more diligently look unto their duties then before time they had done. Cur enim unicuique quicquid lubet scribere, & in quemvis pro sua libidine debacchari, eaque ratione ecclesias perdere permittitur? For why is every one suffered (saith he) to writ what he list, and to rail upon every man at his pleasure, and so by that means to destroy the church?  
Nay surely if you look not to this gear in time, this judgement doth but begin at the house of God, and it will proceed farther to the overthrow of all government. God of his infinite mercy open your eyes that you may see these dangers, and grant you both grace and courage, that you may in due time prevent them.  
And now unto you all dearly belooved, 
To the people.  who having no authority to repress these spirits, must carefully look about you, that you be not deceived: I beseech you with the apostle, Do not believe them.  
The doctrine of the church of England, is pure and holy: the government thereof, both in respect of her majesty, and of our Bishops is lawful and godly: the book of common prayer containeth nothing in it contrary to the word of God.  
All these points have been notably approved and maintained not only against the Papists, but likewise against some other schismatics, and you yourselves with great joy and comfort have in time passed embraced them accordingly. If any of you now, my brethren, be otherwise affected, the fault is in yourselves: for they remain (as the nature of truth requireth) to be as they were before: but you through your rashness in following of every spirit, are grown to a wonderful newfangledness: and are indeed become mere changelings. Quemadmodum 
Orat. ●…. 8  eadem terra stat rectè valentibus, quae vertigene correptis videtur moveri: As the same earth (saith Greg. Nazianzen) appeareth immooveable to those that are in health, which to the giddy doth seem to turn about: so you, my brethren, by following the persuasions of false prophets (who, as Irenaeus saith; De iisdem non semper easdem sententias habent: Of the self-same things have not always the same opinions) are drawn to an unjust mislike of the church; Et amantes vel non amantes, haud eadem de eisdem judicatis: And according to your love or hate, your judgements upon the self-same things do vary and altar.  
See, I pray you, what dislike is able to work; and therefore take heed of those who shall indevor, through lies and slanders, to make the truth and the preachers thereof odious and hateful unto you. For as the Apostle writeth; Aemulantur vos non benè, sed 
Gal. 4.  excludere vos volunt, ut illos aemulemini: They are jealous over you amiss, even for their own purpose and commodity: yea they would exclude you from the doctrine you have received at our hands, and from the affection and love, which you once bore unto us, that ye might altogether love them, and follow their devises.  
And that is the end of their railing and libeling. Mos semper fuit haereticorum, quorum doctrinam non possunt confutare, illorum vitam in odium adducere: It hath always been the manner of heretics, to bring their lives into hatred, whose doctrine they cannot confute. Knowing that by the contempt of the one, doth easily ensue the dislike of the other.  
How beit, they will pretend that the zeal of God's glory doth move them unto such bitterness, against the present estate of religion, and against the chief maintainers of it, and that for conscience sake, and for the glory of Zion they are driven to use such more than tragical outcries. But Bernard 
Serm. sup Cant. 2  will not suffer them to hide their malice under these masks, who writing against certain schismatics in his time, saith, Alii quidem nudè atque irreverenter, uti in buccam venerit, virus evomunt detractionis: Some do plainly and irreverently, even as it comes into their stomach, spew out the poison of their slanders. Marry others there be, who cover their malice more cunningly, nay more hypocritically, as though all they said proceeded of mere love and Christian charity, of whom it followeth; Vide as praemitti alta suspiria: sicque quadam cum gravitate, vultu moesto, demissis superciliis & voce plangenti egredi maledictionem, & quidem tanto persuasibiliorem, quanto creditur ab hiis qui audiunt cord invito & magis condolentis affectus, quàm malitiose proferri: You shall see some, that after they have fet diverse great sighs and groans, will presently with great gravity and drawing out of their words, with a heavy countenance, with casting down their heads, and with a pitiful voice, breath out malediction, the which men do rather believe, because it seemeth by such their hypocritical dealing, rather to proceed of a sorrowful compassion, than of malice and hatred. But dearly beloved, take heed of these spirits. Where you find these conditions, believe not, I pray you, any such protestations.  
Furthermore, you shall have some that will come unto you with a long tale, protesting that they cannot refrain their tears, with the ancient men in Esra, to see the foundation 
Ezra. 3.  of our new temple not to be answerable (as they say) to the beauty of the old. And herein they think they should be very acceptable unto you: whereas in truth the crying of those aged men, was a great discouragement to the builders, and one of the 
〈◊〉 in 12. 〈◊〉  principal lets, why the work went no better forward: and the prophet Aggaeus was sent from God to reprove them for it; allowing, nay preferring in some respects, the new building, which then they had in hand, before the other, which some so much affected.  
So as, dearly beloved, when you hear the like cries, in any wise believe them not: but rather shout aloud for joy (as there it is likewise noted) in that you have lived to see your temples purged from the leaven of Popery, and to flourish, as they do, with the sincerity and truth of Christian religion.  
They will furthermore (the better to creep into your hearts) pretend great humility, and bitterly exclaim against the pride of Bb. as though they affected nothing else by their desired equality, but some great lowliness, and to prostrate themselves at your feet for your service: whereas in deed they shoot at greater superiority and preemi nence, than even your Bishops did use or challenge unto them: and would no doubt tyrannize by their censures over both prince and people at their pleasure, in most untollerable and popelike manner. As partly you may gather by the premises, and partly furthermore understand in that not only they do use the very same arguments for the sovereign authority of their presbyteries (against the prince) in causes ecclesiastical: that the Pope doth for his principality in the same (and none other so far as I can read, or I think can be showed by any:) but do likewise make to all our arguments for her majesties supremacy against them, the very same answers, (if not word for word, yet always in effect) that Harding, Stapleton, Dorman, and Saunders have made to the same arguments, used by Bishop jewel, Bishop, Horn, Master Nowell and others to the same purpose, and against the Pope. I cannot stand to enter into any particular examples of this matter, only I thought it necessary at this time to advertise you of it (take his advantage thereof who list) that you might the better beware of such kind of spirits.  
You have heard them, I am sure, greatly exclaim against our Bb. livings, as though they had too much, thereby to persuade you with what simple allowance they could con tent themselves: and yet (as you have heard) they reckon all the livings of the church too little for themselves: condemning you of the laity, who either have or would have part with them, for cormorants, Dionysians, and for such wicked traitors against the church, as judas was against Christ.  
The would gladly seem to be very godly, zealous, and religious: and yet notwithstanding, if you will rely upon Saint james his opinion, and judge of them by the usage of their tongues, in their immodest speeches and libeling, you shall find their profession thereof to be full of so great vanity, as that particularly it may be verified almost of every one of them: Hujus vana est religio.  
If they set forth a book of common prayers, than caution is made that nothing be done contrary to any thing set down in the same. If they decree any thing in their synods (yea though it be in civil matters) against an act of parliament, that treason is not treason, yet if you withstand them, you are forthwith accursed: or as touching church causes, except it should so fall out, that they do err in their determinations, and that in some great matter of faith, all men must stand unto their orders, decrees laws and constitutions,.  
But on the other side, if the church indeed, upon sufficient grounds shall either publish a book, or command any thing to be observed, though that which is commanded have been determined of, not only by provincial or national synods, but by all the general counsels in effect, which were held before the tyranny of popery: yet (as Saint 
Bernard  Bernard saith in the like case) Haerent ad singula quae injunguntur, exigunt de quibusque rationem, male suspicantur de omni praecepto, nec unquam libenter acquiescunt, nisi cum audire contigerit quod forte libuerit: they stick at all things which are enjoined, they require the reason of every thing, they suspect amiss of every precept, and will never willingly hold themselves contented, but when they hear that, which peradventure doth please them.  
They sift, they search, and condemn at their pleasure. This is too much, that is too little: this is too long, that is too short: this is idolatrous, that is superstitious: this is wanting, that is superfluous: this is not aright, 
August  that is awry: and as Saint Augustine saith, Nisi quod ipsi faciunt, nihil rectum existimant: They think well of nothing, but of that they do themselves.  
If they expound a place of Scripture, as they do that, whereof I spoke before, Dic ecclesiae: and those likewise which they bring for the proof of their aldermen: though they therein descent among themselves, and from the interpretations of all the ancient fathers who ever lived, yet we must believe them (as Hosius spoke of the church of Rome) that what they say, it is the very word of God.  
If they allege unto us the authorities of fathers and counsels, to prove the equality of ministers, the authority of their lay governors, & the continuance of their presbyteries since the Apostles times: though therein they pervert them all most grossly, (& I fear of purpose to deceive you my brethren, even against their own consciences, and contrary to the express meaning of the said fathers and counsels, even in those places which they bring and infinite others:) yet they will face out the matter with very strange boldness, & be more then offended that any should examine or seem to mistrust them. I could bring you diverse examples hereof, but one of each sort shall suffice.  
To prove the equality which they say aught to be in the ministers of the word 
T. C. lib. 1 pag. 99 107.  and sacraments, they allege Cyprian, Ambrose, etc. affirming that in those times there was no difference betwixt a Bishop and a priest, but that they had all equal authority within their own parishes, and that whosoever 
T. C. lib. 2 2pag 589  was a Bishop, was a priest, and whosoever was a priest (that is, a minister of the word and sacraments) was a Bishop: whereas in the whole course of their writings the contrary is most manifest: never man besides themselves (to my understanding) did so expound them: the ecclesiastical histories report of those times otherwise, & within less than an hundredth years after Cyprian, and either before or in Ambrose days, it was condemned as an heresy, for any to hold that opinion.  
Again to prove the authority of their 
T. C. lib. 3. 45. 41. 68  Aldermen, (which do neither preach nor administer the sacraments) with the use and practise thereof in every church long after the apostles times, they allege certain places out of Ignatius, Tertullian, Hierome, etc. where mention is made of priesthood, of colleges, counsels, and companies of priests, that joined with the Bishops for the better government of the church, and execution of certain particular duties.  
Whereas besides that Master Calvin himself writing of the state of the church presently after the Apostles days confesseth, that those priests were ministers of the word and sacraments: Habebant singulae civitates 
Lib. 4. Instit. 4. sect. 2.  presbyterorum collegium, qui pastores erant & doctores: Every city had a college of priests which were pastors and doctors: the very authors themselves almost in every part of their works do call the said priests Sacerdotes, (which cannot agreed to these lay aldermen) distinguishing them in direct terms, à Laicis from Lay-men: and do ascribe unto them ordinarily, authority for the administration both of the word and sacraments, as all writers, fathers, counsels and histories from that time till this, have ever (these men excepted) accounted of them, that is, as of pastors, doctors, & ministers of the Gospel.  
But of all other in my opinion the last example appertaining to this purpose is most notable. For the better understanding whereof, you must know that the church of God ever since the apostles times, hath distributed the ecclesiastical ministery principally into these three parts, Bishops, Priests, and Deacons: according as it is contained in the apology of the church of England: Credimus, varios in ecclesia esse ordines 
Apolog ie  ministrorum: alios esse Diaconos, alios Presbyteros, alios Episcopos, quibus institutio populi & religionis cura & procuratio commissa est: We believe that there be diverse degrees of ministers in the church: whereof some be Deacons, some Priests, some Bishops: to whom is committed the office to instruct the people, and the charge and setting forth of religion.  
This division our new reformers with one consent do allow, for the very platform of their desired government: But their exposition of the parts thereof, is agreeable to that which is before observed of them: even contrary to the profession which hitherto we have made to all the world, and contrary to the testimonies of all antiquity. By Bishops, they say, was meant the ministers of the word and sacraments, without any distinction of degree, or any inequality for government or authority: and by priests their lay elders only.  
And upon this presumption and very gross falsification of all the ancient fathers, the chief ringleader in this crew is not afraid 
T. C. Lib. 1. 183.  to use these words: If master Doctor had ever read the ecclesiastical histories, he might have found easily the Eldership most flourishing in Constantimes time, and other times, when as the peace of christians was greatest.  
For reply whereunto master Doctor Whitgift now Archbishop of Canterbury, having desired him that was so cunning in the ecclesiastical histories, to bring forth but one that affirmeth this kind of government to have been under Constantinus: about three 
Lib. 3. ●…a. 67.  years after, he brought out Eusebius, who must do this feat for him: in that he saith there were Bishops, Elders, and Deacons at the council of Nice.  
But you shall hear this skilful man in histories, how he applieth the authority of Eusebius. It is manifest (saith he) that the churches were governed under him (meaning Constantinus) as before, by Bishops, Elders, and Deacons; by that which is cited of An infinite number of Elders, and Deacons, which came to the council of Nice, with the two hundredth and fifty Bishops.  
Here you see how gladly this fellow would have you to believe, that this their government so earnestly now sought for, did most of all flourish about the time of the council of Nice, that then there was no difference betwixt a Bishop and a minister of the word, but were both of them, of equal authority, and that than their lay Elders had their consistory with the rest of their companions in every parish.  
Whereas all the world knoweth, that Eusebius meaneth nothing else in that place, but to signify the great appearance, from all places, of the clergy men, of all sorts, in that most honourable synod. And it is likewise apparent by the sixth Canon of the said Council, that long before that time, Bishops had very large jurisdictions: as the Bishop of Alexandria is said according to an old custom, to have authority or power over all Egypt and Pentapolie.  
Nay it is manifest by the history of those, and the former times, that as at the first for the repressing of schisms, Bishops had authority given them over the rest of the clergy, so upon good experience and long proof, that the Bishops being many in number, did grow themselves likewise at some jars; it seemed good unto that council, with the emperor's consent, for the better government of them in like manner, to divide the whole body of Christendom into four Patriarckships: whereof the first was Rome, which had authority over Italy and other churches of the west: The second Alexandria: which had confirmed unto it the old jurisdiction before mentioned: The third Antioch: which was over Syria: and the fourth jerusalum, that ruled the churches in jury.  
So as he that should dream of any such presbyteries in Constantine's time, as our new men talk of: must either be very much distempered, very ignorant or very malicious. This I am sure of, that men of such a faculty, can never want authority to prove what they list. And therefore as I said, so I say again my brethren, that if they shall allege any of the said ancient fathers, counsels or histories to prove the equality of ministers, the government of their Aldermen, and the continuance of their presbyteries since the Apostles times, they always abuse themselves, falsify their authors, & endeavour to deceive their readers & hearers: I beseech you dearly beloved, believe them not.  
I might here likewise put you in mind, how these prophets, who seek to withdraw you from the church established, are rend in sunder, and divided amongst themselves. They have written books one against another, and do most bitterly condemn the doings and proceed one of another. You (saith one sort of them) in that you separate yourselves from the public assemblies in England, are grown to become plain Donatists' and heretics: you (saith the other) in that you having laid the foundations whereupon we stand, and yet do join yourselves with them, are become mere hypocrites and apostates: it had been better for you never to have known the truth, than by such your dealings so to have betrayed it.  
Do you see these things (dearly beloved) and will you not eschew them? Will you give yourselves over to an unbridled course, the end whereof you know not? Shall men of such inconstancy lead you from the truth, and make you to embrace those things, which you know to have been condemned with one consent by all the ancient fathers for heresies? If you will needs affect them still, because you have no stay of yourselves; yet let me, I beseech you, prevail thus much with you, that until, at the lest, they agreed amongst themselves, you will be content to give over any longer to follow them.  
In so doing, I doubt not, but you shall return to your old love of the truth, embrace with your former joys this your present reformation (which your neighbours adjoining would think themselves most happy to attain:) and with all sobriety and contentment, willingly and obediently submit yourselves to obey these and the like exhortations, penned by the holy Ghost, and tending to persuade you to perseverance in that godly doctrine which you have received. Sicut accepistis jesum Christum Dominum, ita in 
Col. 2.  eo incedite: As you have received Christ jesus the Lord, so walk in him. And again; We beseech you brethren, by the coming 
2. Thes. 2.  of our Lord jesus Christ, and by your assembling unto him, that you be not suddenly moved from your mind, nor troubled by spirit, that is, by deluding spirits and vain doctrine, but stand fast, and keep the instructions which you have been taught. Whatsoever things are true, whatsoever 
Phil. 〈◊〉  things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report; if there be any virtue, or if there be any praise, think on these things, which you have both learned and received, and heard, and seen in your true prophets, who have some of them sealed the truth with their blood, those things, I say, forget not, but hold fast, remember, and put them in practice: Et Deus pacis erit vobiscum, And the God of peace shall be with you.  
Beware (saith the Apostle) of dogs, beware ●…ll workers, beware of concision, that is, 
Phil. 3.  of such as cut a sunder the church of God. If any man preach unto you any other Gospel, 
Gal. 1.  than that which you have received, let him be accursed. Be not carried about with 
Heb. 13.  diverse and strange doctrines: for it is a good thing that the heart be established with grace. Non convalescit planta quae saepe transfertur: that plant never proveth, which often is removed.  
Suffer not yourselves, as it were bowls, to be easily turned hither and thither. Lapis quadratus stabilis est: The square stone lieth surest. It is very unmeet you should hence forth be any more 
Ephes. 4.  as children, wavering & carried about like little boats with every wind of doctrine by the deceit of men, and with craftiness, whereby (as men that are well practised) they lie in wait to deceive: but follow the truth in love, and in all things grow up as true and lively members of that body whereof Christ is the head. By whom in so doing you shall receive increase of all heavenly graces in this life, as of faith, sobriety, obedience, and constancy in the truth, and in the world to come obtain to your endless and everlasting comfort, that glorious an d immortal crown, which is purchased foe r the godly, by the blood of the lamb than t sitteth upon the throne of all glory. Of which crown God of his infinite mercy grant u s all to be partakers, through the merits an d death of jesus Christ our Lord: to who m with the holy Ghost, three persons and on e God, be all praise, honour, and glory, bot h now and for evermore, Amen.  The time will come when they will not suffer wholesome doctrine: but having th' eir ears itching, shall after their own lust s get them an heap of teachers. 2. Tim. 4. Whereas there is am among you envying and strife, and divisions, are ye not carnal, and walk as men? for when one saith, I am Paul's, and an other I am Apollo's, are ye e not carnal? 1 Cor. 3. 
FINIS.